The Age of Full Flourishing

Former Headquarters Church

The age of full flourishing—this is a good expression. Everyone likes the expression “the age of full flourishing.”

Then this expression, “the age of full flourishing,” which everyone likes—if there is one who made all created things, would he like it or dislike it?

The homely person likes it, the handsome person likes it, and every person without exception likes it; so if there is one who made human beings, he too would surely like it.

The Age of Full Flourishing That Everyone Wishes For

What sort of time does the age of full flourishing refer to?

Seen by the characters themselves, it is written with the character “jeon (全),” meaning wholly, and the character “seong (盛),” meaning to flourish, so it means “a wholly flourishing time.”

So the age of full flourishing is a time when everything is accomplished and prospers, and that becomes socialized, nationalized, and globalized.

Originally, if there is a joy that the human being must greet upon the earth, what sort of joy would it be?

Simply thought, it would be the joy felt on greeting an age of full flourishing. God, who created human beings, must have wanted to give human beings an age of full flourishing. And God Himself must surely have wished for a supreme age of full flourishing in which He could rejoice together with human beings.

The higher a person is, the more, on greeting a joyful day, he wishes that even the person in the very lowest place, the person at the very bottom, and even the person living in the slums would rejoice together with him.

However wicked a dictator may be, if there is joy for himself, he holds the mind of wishing that the whole nation would rejoice with him and, at the same time, that even his enemies would rejoice together with him.

Even a monarch who, until yesterday, mercilessly and cruelly massacred his enemies wishes, when he greets a day of victory, that not only the people of his nation but even the people of the enemy nation that stood against his sovereignty and fought him would rejoice for him.

However brutal a dictator he may be, he cannot but wish for that.

If it actually became so, that monarch would have won the greatest victory among victories. If one made an environment in which all could rejoice, one could indeed be called a victor who can move history and create a world.

But seen historically, it has come about that when one side rises, the other side declines. Even when centered on nation versus nation, they have always developed while colliding with each other. They developed from the small to the large, from the nation to the world.

Thus, while there was a side that won and had a time of greeting an age of full flourishing, there was, on the contrary, a side that lost and grieved. At such times, it has never happened in history that the grieving side, which is in the opposite position from the victorious side, always welcomed the victorious side, looked up to that side, and sought to follow it.

Here we can ascertain the fact that greeting the supreme joy, or the age of full flourishing that human beings conceive, and praising that glory is, in every case, limited and cannot be worldwide, crossing beyond national borders. History has developed like this.

There is a Korean saying that when one’s cousin buys a paddy field, one’s stomach aches. A cousin, seen centered on the father, is a very close brother, and seen centered on the grandfather too, is of one root.

Nevertheless, even among brothers within a mere three generations, when someone does even a little well, one twists one’s mouth. This is the essence and the nature of the fallen human being.

Yet any sovereign whatsoever, if he has glory for himself, wishes that even an enemy nation would rejoice together with him. Here we must know that the standard of wish that the sovereign of a sovereign nation holds and the standard of wish that appears in the one-to-one living environment of the individual do not correspond to each other. The sovereign wishes that even the enemy would praise his joy.

So although one ought to rejoice when a brother does well, one dislikes it. Is this not strange?

Seen from this viewpoint, you must know that the circumstances of a sovereign who has taken responsibility for one nation and the circumstances of an individual are different.

National Fortune and Heavenly Fortune

Then why must the person who stands in the position of a responsible one, leading the fortune of the nation in place of the whole nation, set his hope on a position and circumstance different from those of his own individual self?

It is not that he wishes to do so, but that if he does not, he runs counter to the historical direction. Seen over history until now, one can know the fact that, even if one enjoys great glory for a time, holding much of such an environment, that glory does not last long.

You must bear in mind that the standard on which the individual advances and the standard on which the nation, representing history, advances are different.

One who governs, takes responsibility for, and leads a nation is not a person who bears responsibility as a single individual. The fortune of the nation hangs upon him.

Just as a person has an age and a living form suited to a person’s physiology, a nation too has an age. A nation must equip a physiological standard by which it can contribute to society. It is only larger; it is the same as an individual.

But what is the point where the nation and the individual differ?

The individual may follow the nation, but the nation must not follow the individual.

The feelings of individuals or private commands are always in a position of clashing with one another in petty spheres. But the wish held from the position of the sovereign who guides the nation pursues an aspect different from that of the individual. Seeing this, what is the position of the nation that differs from the position of the individual? The nation follows the heavenly fortune.

That a nation forms and develops is not developing only for the sake of that nation.

It develops by bearing the responsibility to organize the world. Therefore, the nation cannot help but hold yet another hope directed toward the ideal of organizing the world, and the nation must transcend its realistic position. Seeing this, we must know that above national fortune there is heavenly fortune.

Then how does the heavenly fortune move?

If there is today a monarch leading a nation and people that has achieved a nation of full flourishing and can enjoy glory and pleasure, does the heavenly fortune follow the will of that monarch? No.

However much a sovereign, a dictator, boasts of his authority, he too can govern the national fortune but cannot govern the heavenly fortune. He must follow the heavenly fortune.

The road the heavenly fortune walks is a road that embraces even the enemy.

Therefore, you must bear in mind that the reason sovereigns wish that even the people of an enemy nation would praise their joy is that they wish for a connection with the heavenly fortune.

The Inner Age of Full Flourishing and the Outer Age of Full Flourishing Must Correspond

Another interesting thing is that in the age of full flourishing, there must be an outer age of full flourishing and an inner age of full flourishing. A person has a body and a mind.

Just because there is a mind at the same time as there is a body, are the body and the mind one? They only seem to be one; they are not one.

For example, speaking of a person named so-and-so Kim, so-and-so Kim has a body and has a mind. Seen vaguely, the limbs and members of so-and-so Kim seem to be so-and-so Kim himself, but it is not so. And his mind seems to be inside his body, and also seems not to be. Suppose so-and-so Kim is a greedy man in that village, a man whom many people dislike.

So if one says to such a so-and-so Kim, “You are this sort of man, aren’t you?” his mind will not agree with it. However wicked a murderous robber may be, his mind does not wish to take part in the rank of murderous robbers. That is why he feels pain in his mind. To feel pain means he does not wish to take part in that rank.

When one considers a person—so-and-so Kim if it be so-and-so Kim, so-and-so Park if it be so-and-so Park—one can know that the body and the mind are different. What the body likes and what the mind likes are different. That is, the body’s age of full flourishing and the mind’s age of full flourishing ought to correspond, but they are opposed. Because you have a conscience, you will know this well. The body’s age of full flourishing and the mind’s age of full flourishing are different.

What is the fall?

It is that the mind and the body are not in their proper places.

If there is an original person who, as the absolute God, created and idealized the human being, is equipped with substance, and can appear openly before the whole universe, that person is equipped with the place where the mind and the body can stand.

If there were such a person, every environment would move according to that person’s rhythm. Not having such a place is the fall.

That is why the mind seeks to go east and the body seeks to go west. Is it not strange? What the mind aims at and what the body aims at are different. Seeing this, one cannot deny that the human being fell.

The human being was born, without his knowing, by the absolute purpose of God.

Therefore, although a physiological phenomenon that conforms to and coincides with that purpose ought to work and appear in the human being, we human beings today cannot deny that the place and direction of the mind and the body are different.

“I” am “I,” and the mind too seems to be I, and the body too seems to be I; but when one asks whether the body is really my body and the mind really my mind, one does not know it oneself.

Originally, the body and the mind must, becoming one, be inseparable; however, one tries to separate them, and, equipping an absolute standard that not even God can divide, however He tries, accomplishes their purpose.

For a person in whom the place where the mind is set and the place where the body is set are different, will the supreme, ideal age of full flourishing of human life come?

One would not err to conclude that it absolutely will not come.

However much one pursues a utopian ideal and struggles to realize it, from a position in which the places of the mind and the body are different, it is absolutely impossible.

Is it that a person with a crushed nose does not demand the age of full flourishing?

It is not so. A person with a crushed nose also demands an age of full flourishing. It is the same even with a disabled person. To make it possible to praise even his disability, he demands an age of full flourishing even more than others. But greeting an age of full flourishing from a position in which the mind and the body of the human being are divided is impossible.

Then how must one act?

To greet the age of full flourishing, one must do one of two things: either strike the body and draw the mind, or strike the mind and draw the body. But one can strike the body and rear it within the mind, whereas one cannot strike the mind and rear it within the body. You will know this well from living the life of the conscience.

If one leans even a little toward the body, the mind refuses. That is not because someone tells it to. Always in this breast two worlds are waging a fight.

Unless one removes the 38th parallel from this breast where the two worlds are fighting, gains peace, and builds a kingdom of great peace that can be boasted of before Heaven and earth, not only is the unification of the world impossible, but the building of the Kingdom of Heaven is all the more impossible.

That is why Jesus said,

“The Kingdom of Heaven is within your heart.”

Then how is one to realize, in reality, this Kingdom of Heaven that is in the mind? One must manifest it through the body. The ideal must, without fail, be practiced and realized through the body. It must be socialized, popularized, and made universally valid. Only then does it have value as an ideal.

The Role of a Genuine Person

Then where are you going now?

Everyone is on a forked road. The handsome and the homely and the disabled—every person in the world is on a forked road. The saints and sages of the past were so, and Jesus too was so. Those who boast of something today are likewise.

Then how is one to settle this forked road?

From the individual to the world, everything is split into two forks, and you must know that the problem of how to unify this is a greater problem than gathering the world through an outer fight.

Seen from this viewpoint, if the physical age of full flourishing and the spiritual age of full flourishing, the bodily age of full flourishing, and the mental age of full flourishing become completely one, it cannot but become a kingdom of great peace.

When that happens, the people who live there, the people who are born, the form of the nation, the natural world, and all the phenomena that actually appear—all become one.

But now human beings all feel conflict on the forked road of mind and body.

Today’s materialists assert that even the mind changes according to the environment. The mind ought always to hold subjecthood and have dominion over the environment, but human beings today do not.

The body’s age of full flourishing and the mind’s age of full flourishing must coincide.

Does it seem it can be so?

Does it seem there is any prospect? Because it is not possible with what exists now, we have stepped forth.

The fights in history—in developing from the clan age through the tribal age to the national age—were not fights motivated by some economic problem. You must know that, before those fights, there was first the fight of body and mind.

The settling of environmental fights can be done temporarily, but you must know that the fight to find the settling of body and mind proceeds together with history.

Confucius of old was so, and Jesus was so, and Shakyamuni was so; and even if some sage of the Way appears in this age, this fight of body and mind will continue. The method and aspect of the fight are always the fight of body and mind.

Until now, the human being has not been able to cross over into a new, third environment. Here arises the problem of what human life is. That is why a person like Paul lamented, “O wretched man that I am!”

The history of this fight has not yet ended. Even if the ideal communist world of which communism speaks were realized, the fight of body and mind would continue.

Then what is the fundamental problem?

Settling the outer environment is an indirect problem; what must be directly settled is the fight of body and mind centered on the self. How to solve this is the fundamental problem. This fight of body and mind is the inner fight and the motive, while the fight of the world is the outer fight and the result. But the people of the world know only the outer fight.

So they sound out the result and thereby try to gather the world.

If there is a world that God, who created Heaven and Earth, planned to make an ideal human being of creation, that world would be a world in which the age of full flourishing of body and mind is made to coincide.

Then, at what time will the flourishing periods of body and mind be made to coincide?

Will this flourishing period of body and mind come to coincide at some one time in the historical age, the age of the consummation, or the Last Days?

For that, a false person will not do. There must be a genuine person.

Then what is genuine? The genuine is what does not change. The genuine must not change. If, through history, a supreme, ideal person of character who does not change appeared and achieved an age of full flourishing, that age of full flourishing must absolutely not change. Though there may be differences in the outer environment, there must be no inner difference.

That is, the environment has differences of high and low, but there is no difference in the mind. It is the same as the mind of a laborer and the mind of a king being the same. There may be differences of class, but from the standpoint of moving centered on the original mind of the human being, there must be no difference.

From this viewpoint, even people who do not know whether God exists or not come to know the demands of the age.

One Must Greet an Age of Full Flourishing by Way of the Heavenly Fortune

Gathering the human world so that all people of the world become one and achieve a supreme age of full flourishing is appearing more and more today as the demand of the present age, which pursues one world. But the more such a demand appears, the more it is not only that the unification of the world becomes easy.

Does it seem it can be done with democracy or communism? It cannot. You must know that it cannot. It absolutely cannot. It cannot, I say. By forcible unification, one world cannot be composed, and an eternal world cannot be achieved.

When one form that can be unified appears, another form that is opposed to it will appear. To take the dialectic as an example, the dialectic says that, by the theory of thesis-antithesis-synthesis (正反合), through mutual opposition and struggle, unification is achieved. But opposition already means the concepts are different.

Opposition is possible when there are two concepts. These two concepts struggle, but they are not unified. They are opposed. Pluses push each other away. They seek to part. They seek to split from each other.

What drags this along by institutionalizing it through strengthening outer oppression is communism. They rise above even their own supreme authority, yet do not recognize their limitation. That world is anxious.

In the human world, there are human order and heavenly order, and there are national fortune and world fortune.

If one tries to move the world fortune centered on the national fortune, one perishes. It begins to split apart from there.

What must America do in order not to perish?

For America not to perish, it must save the weak and small peoples. To save them, it must break open the safe that keeps them most deeply among its wealth and save them. Then America will not perish. You will come to know what the Teacher has said if you watch and see.

Jesus, too, liked the age of full flourishing. The teacher, too, likes the age of full flourishing. Do you like it too?

If you like it more than the Teacher, I will yield this age of full flourishing to you. But because you like it less than the Teacher, even if I dislike it, the Teacher must hold it.

Because God likes the age of full flourishing more than the excellent people who liked the age of full flourishing in history, the owner of the age of full flourishing is precisely God. Even to become a servant, it is the human mind to wish, if one must, to become the servant of a famous, rich house in that village.

If one is going to become a servant anyway, would one not wish to become the servant of a first-rate rich house?

And when there are two rich men in that village, one good and one wicked, if you were to become a servant, whose house would you wish to be the servant of? There is no need even to ask. Everyone likes what is greater, likes what is higher, likes what is of greater value.

If a person is so, how would God be?

Would God like to be dead last?

God wishes to unify the world, greet the world’s supreme age of full flourishing, and have the whole universe become entirely one so that human beings rejoice. But in rejoicing, there is one thing to be careful of. It is not only we human beings who should rejoice, but that we should attend to God and rejoice together.

If there is good news in Korea, if there is good content in Korea that can be boasted of worldwide, newspaper reporters will come and report it worldwide. They advertise it, telling everyone interested to rejoice together.

Likewise, if the world becomes one and greets the age of full flourishing, not only should human beings rejoice, but one should attend even to God and rejoice together.

Is this good or bad?

Is it good to hear the president’s instruction directly?

Or is it good to hear it by proxy?

Everyone dislikes a proxy instruction. Seeing this, when all the nations of the world become one and greet a brilliant age of full flourishing such as has never been in history, if one knows that there is God, who is the center of the universe, everyone will say, “God, please come quickly.”

If at that time there is someone who says, “God, do not come,” he is a thief. Why? Because unifying the world and achieving the age of full flourishing cannot be done by the fortune of a nation. It must be done through the heavenly fortune.

Then who moves this heavenly fortune?

God moves it. If one has greeted the age of full flourishing by riding the heavenly fortune that God moves, only when one attends at the center that God, who moved it and rejoices, does order come about.

The Teaching of Religion

From this viewpoint, to greet a single age of full flourishing, one must remove the barrier of body and mind. What is it that stepped forth, asserting that this be torn down?

Teaching human ethics and morality centered on the general view of history can conform to the social system, but it is no more than an educational method centered on the sovereignty of one nation.

That alone will not do. Something that teaches what can transcend the nation, transcend the people, transcend the world, and coincide with the heavenly fortune must appear in the human world. It must appear in the course of history. That is precisely what the intellectuals and the young men and women of today dislike—namely, religion.

What is the “jong” of “religion (宗敎)”?

It is the character “jong (宗),” meaning the ridge-top. What does the ridge-top mean? It means the very summit. That is why the teaching of religion is, among teachings, the highest teaching.

Then what sort of people are those who dislike religion?

They are the failing students. What is such a human being? He is a human being lower than an animal, one who, like an animal, merely eats and drinks and makes light of life.

Religion has continued the fight to narrow the gap between the two worlds. Then who does it? A person does it, but at the very top, God is always directing.

So a prophet who will play the role of an errand-runner must come forth before the God who is at the very top of human beings. There must be someone who lays a bridge between the invisible God and visible human beings and takes charge of that liaison, and that person is precisely the prophet. That is why many prophets appeared in history.

Then what does religion teach?

Does it teach one to eat and enjoy and dance as the body wishes? As age goes on, it becomes harder to teach young people. The Teacher, too, if he had money, would like to buy a plaza as big as Seoul, gather all the young men and women of the three-thousand-ri peninsula, and have them dance the Twist to their hearts’ content. Then they would never again say, “Let’s dance.”

There is a limit even to drinking alcohol. If one keeps drinking without gauging one’s own capacity, one’s belly ruptures and one dies. The stomach bursts, and one dies.

Thus, there is a limit to the physical age of full flourishing. To prevent a nation from perishing, one must awaken quickly. There is indeed a method to block the wish to dance and play.

If one forcibly makes them dance for about three years, they will grow sick of it and stop dancing. There is such a strategy.

Goodness Keeps Step with the Eternal, Evil with the Momentary

In everything, if there is a beginning, there is an end. Whether a good matter or a bad matter, if there is a beginning, at some time there is an end. A good matter, because its history is long, ends late, but the worse a matter is, the faster it ends.

The good keeps step with the eternal, and the evil keeps step with the momentary.

The pleasure that perishes is taken instantly, and the pleasure that prospers is taken in the eternal; and the foundation of the pleasure that can be taken in the eternal is not the body but the mind.

That is why religion comes forth longing for, and holding up as its ideal, the friend of the mind, the Lord of the mind, the teacher of the mind, the great king of the mind, the nation of the mind, the person of the mind, and the world of the mind.

Is religion good or bad? (It is a good thing.) You answer well. How good is it? Excellent, is it not? Religion is a critical thing in human life. A person who, through religion, feels, “Ah! It is good that I can go a good road!” is a person who succeeds in the course of life.

What sort of ability does Jesus have?

Ah—if one says that, because Jesus is the son of God, even if he entered a marathon, he would take first and would always be the world champion in every field, is that a correct thing to say?

A champion he is, but what kind of champion?

He is the champion of the world of the mind. In gathering the minds that have been split into pieces in human history until now, he is a champion whom no one can follow.

So meticulous, authoritative, and active is his method of gathering the split minds that he is a champion such that even Satan, if he enters that sphere, cannot live and must rush out.

Such a historical champion of the Way must govern the human world and the religious world. That is why, from now on, by opposing religion head-on, the world cannot become one, nor can the world be made into a single ideal nation.

Two-thirds of the world is within the sphere of religion. Though the communists today say they will turn the whole world red, it will absolutely not be so. One cannot pull the mind out of a person. The communists may say, through Das Kapital or the dialectic, that they can pull out the mind, but the mind that a person holds absolutely cannot be so.

What kind of champion is Jesus, you say?

(The champion of the mind.) Jesus is a champion who can gather what no sage or philosopher whatsoever—such as Confucius, Shakyamuni, Muhammad, or Socrates—could do and who is equipped with a method and a proper order that no one else possessed. And everything he does matches the rhythm of the heavenly fortune exactly. It matches not only within his age but, transcending the age, matches.

When one cheers, one would, if one must, wish to cheer for the champion. After competing up to the third round, from the fourth round, one would wish to cheer for the one who has the winning momentum. To cheer for the one who is losing is an unpleasant thing.

Likewise, when you are losing, the Teacher feels terrible. The first time one loses, but the second time, God protects, and one wins. Without one’s own knowing, one topples the opponent. But the third time, one must fight alone. That is why one wishes to support from the very beginning the one who wins, not the one who fights and loses. Yet how glorious it is that one can meet such a champion as has never been in history!

So when that one goes out to the battlefield and fights, one must be able to join with him, struggle, and fight together.

So Christianity has fought a fierce fight until now. It fought not as a spectacle for others but staked its neck. It fought the most merciless fight among fights. That is why, in the history of religion, the history of Christianity has had many martyrs. They fought while shedding blood.

That fight is a fierce fight that will continue until it conquers the world. That fight is not a fight fought with sword and spear. Its strategy is a little different from other fights.

That is why Christianity, to unify the world, sets up some absolute subject and says to conform absolutely to that subject and become one. That is, it says to become a complete object partner before a complete subject.

Until now, Christianity has asserted this.

Devotion and Grace

Until now, the mind and body of the fallen human being have fought, and their ratio was about even. That ratio was about ten to eight. The environment the body faces is in contact with the whole world, but the road the mind must face is only one road.

The body of the human being, facing the fallen world, has been occupied by the environment moment by moment, but the mind has come forth following one road. That is why the real world regulates the result that appears.

When one is about to do a bad thing, fear comes to mind. And then, once one does that thing, what one has built up until now collapses. Seeing this, the mind interferes with the body’s action from the very first, from the start, but toward the end it comes to be dominated by the body. That is why, though seen by the outer ratio, it is about ten to eight, because of the environment, the body always pushes back the mind.

Then what does God intend to do by setting up religion?

He intends to give a grace that counterbalances the outer environment. In giving, He does not give just like that. He gives only when one puts in devotion. He says to put in devotion greater than the devotion that a monarch who sways the fortune of a nation puts in. He says one must put in devotion, staking one’s life.

What happens when one puts in devotion?

God’s grace comes. One who has lived a life of prayer will know. When one lives a life of prayer, a great and mighty power comes. So the eyes of a praying person, by that power, see through not only the physical world but even the spirit world.

God has carried on the providence centered on a religious foundation to bind human beings to the sphere of the ideal of the supernatural substance. He stimulates the essential emotion of the human being and raises the desire to go into such a sphere. Thereby, he seeks to connect the human being to the supernatural good. What has done such work is religion.

That is why, for people of faith, even if martyrdom takes place and their necks are cut off, they say it is fine and walk the road of faith. Because they feel, substantially and broadly, a supernatural emotion that can transcend realistic emotion, they walk that road even while crossing the line of death.

So those who walk this road must increase a power of ten million into a power of eighty million. Attending God there, one must increase the power and strike the body.

In fighting, it is power that decides victory or defeat. Religion blocks the whole of the body’s desires in the world and everything demanded by society. That is why only a religion that steps forth denying the whole of reality can be called a pure religion and an ideal religion.

Religion is a matter of denial. That is why one must throw away everything. It says to throw away even eating, throw away even sleeping, throw away everything one likes. It says to throw away sexual desire, appetite, and the desire for sleep. It says to throw away eating and sleeping and liking, all of it. A person originally must eat and sleep. And one must have likes. But because all those things have become, through the body, a course of death, it says to expel this. It says to set off a bomb in the body. It says to set off an atomic bomb. It says to smash it to pieces and occupy the whole.

The body likes to be exalted and likes a comfortable place. And it dislikes what is rough and bumpy and likes what is plump, smooth, and soft. We must not like what this body likes.

So we must like what is opposite to what the body likes—the fleshy, the bumpy, the hard, and so on. The body likes to be exalted and likes to eat well, even by robbing another’s money. It likes to live well, regardless of what becomes of others.

So one must smash all such dispositions to pieces. It says to lower the body that likes to be exalted—to be gentle and humble, to sacrifice and serve.

To Become a True Person of Faith

Of this body and mind, one must be executed.

If both stay in their places as they are, one perishes. So one must be executed.

Then which came first, the mind or the body?

Life did not begin from the body. The root of life is not based on the body. The true, straight root of life is the mind. That is why the mind, which is the subject of life, is the problem. Even among the roots of life, the somewhat deeper root is in the mind. There are two roots of life, and the true taproot is in the mind. Because pulling out both these roots would kill one, God says to pull out the somewhat less deep root, the root of the body.

That is why the purer a religion is, the more it strikes the body. In particular, Christians live single lives a great deal, do they not? It says to sacrifice and serve for the sake of society and all people.

Christianity teaches, “Do not become the top stone of the wall, but become the lowest supporting stone,” and, “Among the pillars, do not become the front-gate pillar, but become the fence pillar.”

The teaching of the Bible is the opposite of what the body wishes. One must not leave both the fallen body and mind as they are. That is why it drives one to the side opposite to what the body likes. Only then is what the body wishes removed.

What is the purest and highest-order religion?

It is the religion that drives one best to the side opposite to what the body wishes. A religion that shrinks from everything is the lowest.

Does the Unification Church drive well, or not?

You say it drives well? The Teacher thinks it does not drive well. One must go up to the standard where God can say, “Ah, you do well, you do very well.” Do you have the confidence for that?

In John 3:16, it says,

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life,”

Does it not? It says to believe, but would it be an easy road? It is a road opposed to and clashing with the world. If it is a welcome road, it is false. The opposed road is the genuine one. Do you wish to be false or wish to be genuine?

Without even asking, everyone would wish to be genuine. Whether asked or not, all would say they will be genuine. But the road to becoming genuine is by no means an easy road.

By what are the genuine and the false distinguished?

The furnace distinguishes them. To distinguish gold and iron, one must put them into the furnace. One must heat them. Gold, heated to a thousand or ten thousand degrees, stays as it is. But iron, the more it is heated, evaporates.

Likewise, you too must enter the furnace. So you must distinguish your essence. One must not leave the body, which has become Satan’s den, as it is. One must put it into the furnace.

The furnace provides not an environment that conforms to one’s desire to keep existing, but an opposing environment. Such a furnace is precisely religion. True religion is precisely the furnace.

Entering there, one must discard what all melts into water and flies away without a trace and take what remains there like pure gold. You must become a person whose true colors and form do not change. You must remain in a form that does not change in any environment.

Then what is the road a true religious person must walk?

One must walk the valley of death—that is, the road that can kill the body. That is why Jesus said that he who seeks to die shall live, and he who seeks to live shall die. A person who seeks to kill his body has his mind come alive, and a person who seeks to keep his body alive has his mind die. It is an opposing Word. The human being is placed in the tragic fate of having to execute one of the two—mind and body—and we must execute the body.

Religion Until Now, Which Could Not Transcend National Fortune

Even in dying, there are many stages. In killing the body, too, there is an order. It would be good to cut off the neck and kill all at once, but that will not do. Why? Because, having received the blood of the parents and grown little by little from childhood to become the present me, if one kills all at once, indemnity does not take place. Jesus, too, doing a forty-day fast, spent a period of drawing out blood little by little and drying up bone and flesh. To kill the body, religion asserts fasting and austerity.

Do you think they do so because they are foolish?

It is not so. Because the heavenly fortune drives them onto such a road, they cannot but go.

People like the splendid and glittering. And they like tasty food and like the beautiful. With their eyes, they like to gaze at laughing and dancing or at what is beautiful, like a flower garden. But religious people do not teach so.

They teach: with the eyes, gaze upon the dark valley of the shadow of death and shed tears; with the ears, hear not the music of a fine flute, but the sound that no one in the world wishes to hear, the most wretched sound in the world; and as for eating, eat the worst thing, and that too by begging.

Even in the beginning, they say, do not beg for the rice that a kindly rich grandfather gives, but beg from a person who, having become a traitor to that nation, has no choice but to flee.

If one goes before such a person and asks for a spoonful of rice, what will happen? Will he say, “Oh, please come in. An honored guest has come. Come into the inner room”? He will say, “Hey, you rascal, you are a nuisance,” and beat you until your nose bleeds.

One must beg for food in such a place. From there, one must lay a foundation and climb. The truly highest religion must be so.

From this viewpoint, currently, when religion ought to advocate a world-welfare movement, because no religious body doing such a movement has appeared, the Teacher has stepped forth to establish such a religion.

Religion until now has carried out a social-welfare movement centered on some religious body or denomination, but not once has it done such a movement with world sovereignty and world governing authority, crossing beyond the nation.

Even if some religion had a flourishing period, it was a flourishing period centered on the denomination; it has not greeted an age of full flourishing within a sphere of fortune in which the fortune of the religion, the national fortune, and the heavenly fortune are united in a trinity for the sake of the denomination, the nation, and the world. However much a church greeted an age of full flourishing, it could not transcend the national fortune.

The Christian church, for a time, centered on the Roman papacy, achieved an age of full flourishing throughout Europe from the thirteenth to the sixteenth century.

But because they did not greet an age of full flourishing while upholding God’s Will and on the standard that Heaven and earth demand, and did not equip a direction in which they could do so, they could not connect it to an eternal age of full flourishing.

To Greet an Eternal Age of Full Flourishing

The age of full flourishing of body and mind ought to be achieved simultaneously, but because that is utterly impossible, God uses the strategy of striking one of the two—the body—and thereby achieving the age of full flourishing of the mind.

Seen centered on a person, what has developed the history of one person is world history. Within it, what has borne responsibility for the inner aspect is religion, and what has borne responsibility for the outer aspect is the social system and science. People living in the twentieth century today walk forward within such a history.

If one cannot strike and subjugate the body, the age of full flourishing of the mind cannot come. History has moved opposite to what God idealized. That is because the outer world is a world centered on the body and a world ruled by evil.

When one examines the developmental history of history, one can know that it passed from the age of continental civilization through the age of island civilization to the age of peninsular civilization, and then again through the age of island civilization back to the age of continental civilization, each achieving an age of full flourishing. And yet, eventually, they repeatedly perished.

Then, though God wishes for an age of full flourishing and people too wish for an age of full flourishing, why do they perish? It is because they achieved an age of full flourishing not centered on the inner standard, with inner and outer coinciding, but an age of full flourishing centered on the outer body.

Then why did God permit an outer age of full flourishing?

God’s providence of salvation is a movement to unify the world. Therefore, each person must be absorbed into one cultural sphere to create one cultural world. That is why, passing through the stages of the process of historical development, He permitted a flourishing period for a special people.

If those people had an ideological foundation that could connect even other peoples to it, He absorbed even other peoples. But when there was no such foundation, He made the age of full flourishing up to that point perish and, centered on some new fugitive lord or some new ideal, had a new age of full flourishing be greeted.

If, while outwardly forming one world cultural sphere, one inwardly occupies the body completely centered on the human mind, a standard is set up by which one can occupy the world instantly.

The inner problem is not solved simply. Solving the inner problem requires a historical process of development.

It is solved; currently, the inner standard is completed and conquers the outer standard. While we have been passing through the process of history, God has prepared the inner world together with the outer cultural world. That is why, once the inner standard is completed at some time, instantly one can absorb the outer society.

In the end, that the outer world has been developed to what it is today too is no more than a method to aid God’s providence of restoration in the Last Days.

But between this inner age of full flourishing and the outer age of full flourishing, a clash always arises. The mind seeks to strike the body, and the body seeks to strike the mind.

The outer culture always comes forth opposing the inner religion. You must know that. When an age of full flourishing comes at some one time, at that time one must keep step with the heavenly fortune.

When, from some ism, a sovereignty comes forth, greets an age of full flourishing, and enjoys pleasure, the majority of the people of that age bind up the whole centered on their clan or their club. Such an ism-sovereignty nation perishes quickly.

But if an ism-sovereignty nation that is centered not on one’s own individual, nor on one’s own club or one’s own clan, but that can coincide with God’s ideal together with the heavenly fortune, greets an age of full flourishing, it will be able to rule the history of the world, centered on history and the age.

As such a people, the people of Israel were set up, but they failed in that responsibility. It could not take such a place.

By the coming of Jesus, Jesus—that is, centered on a complete person—together with a complete land and a complete sovereignty, should have become a trinity, set up a standard that could coincide with the heavenly fortune, achieved a new cultural world, and built a new ideal world. But because that could not be done, it is being carried on until now, centered again on Christianity.

Who Leads History

A denomination that has passed through a long history centered on an ideal close to the heavenly fortune must become a denomination not for the sake of its denomination, nor for the sake of a clan, nor for the sake of a people, nor for the sake of a nation, but for the sake of the world and for the sake of Heaven and earth.

In the Last Days, the more saints there are who are for the sake of all the people of the world, the longer the ideal of that religion remains. But a religion centered on a single sect, a single monarch, a single clan, or a single people, even if it greets an age of full flourishing by equipping a temporary nominal standing in some one age, easily fades away.

It is the same with a religion that developed nationally. Many nations in history passed through an age of full flourishing, but because those nations, not bonding with the heavenly fortune, greeted an age of full flourishing with a bond of national fortune, they came to perish.

When that nation begins to decline, a second existence that can inherit the inner standard of that nation appears. That is why, in any age, a new religion arises from the time an age of full flourishing begins to decline.

So that religion is always persecuted and driven before the sovereign of that nation within the sphere of the death line (死線圈), yet it develops from such a place.

Just as the mind and the body always dispute, a person who seeks to greet the inner second-stage age of full flourishing within the outer sphere of flourishing prepares from within the sphere of the death line. That is why God always strikes the people who go forward, preparing them as the inner second starters. So they go forth while being driven and pursued by that society.

Then who leads history?

Those who are driven and pursue create history. History develops by passing through such stages. One thing we today must keep in mind here is that a people that seeks to greet an age of full flourishing must go forward upholding world pacifism.

For that, one must be able to step forth saying one will contribute to the world-equalization movement, centered not on one’s own people but on all the people of the world. Such people absolutely do not perish.

What contributed, holding such a thought, to developing history until today is precisely Christianity. Because it came forth centered on ideals such as the equalization movement of all the people of the world, the brotherhood movement of all the people of the world, and the great-family movement of all the people of the world, it received an offensive in the historical age.

That is the fight of Cain and Abel. The elder brother always strikes the younger brother. But on the day he strikes, he inevitably perishes. The more he strikes, the faster he perishes and is absorbed into the other side. And thereby it connects to the second stage. That is why the fight has broken out. The more a fight breaks out in an age of full flourishing, the more the epochal leaders who can inherit the will of the heavenly fortune come forth in preparation. But they are all driven and pursued by the sovereigns of that age.

Christianity has walked such a road until now. Just as Abel was killed, the leaders who called to the history of God’s providence of restoration were killed and shed blood.

That is why, when the outer age of full flourishing comes, one must make a departure into the inner age of full flourishing. And then, when the outer age of full flourishing declines, taking that as fertilizer, the inner age of full flourishing can develop. That is, the perishing of the outer age of full flourishing becomes a factor in the development of the inner age of full flourishing.

The environment that had grown corrupt is made to unite as one, centered on a new ideal. That is, just as a typhoon arises from a great difference between low pressure and high pressure, a new ideal becomes the motive of a world-historical departure, and a new historical revolution breaks out.

A worthy man like Shakyamuni, too, was a person who prepared the inner age of full flourishing of that age. At that time, too, it was an outer age of full flourishing, so the social environment was corrupt.

Even in the midst of such an environment, those who prepare come to greet an inner age of full flourishing that can rise above that environment.

The Reason God Strikes the Outer Age of Full Flourishing

God absolutely does not give an outer age of full flourishing unless a foundation has been prepared from which the inner age of full flourishing can depart.

If He gives it, one perishes. You must know that. To strike the outer age of full flourishing is to give the inner age of full flourishing. That is why, in any age, the leaders of the inner age of full flourishing are persecuted and driven by the environment. Shakyamuni was so, Confucius was so, Muhammad was so, and Jesus was so. You can know this if you examine history.

Then why does it become so?

It is to gain a firm inner root proportionally to the outer driving. Just as, in God’s sight, the standard of the mind is higher than the standard of the flesh, because the inner standard is higher than the outer standard, the aim is to strike the bodily outer standard and absorb it into the inner standard. All the peoples in history come forth passing through such a process.

Then, considering Christianity, will Christianity forever be driven?

It is not always only an outer age of full flourishing. Through that age, God carries on and achieves the inner age of full flourishing. Christianity, until now, has not experienced a worldwide flourishing period.

Of course, centered on its denomination, it could flourish nationally, tribally, and family-wise, but it has not yet greeted an age of full flourishing that, centered on the Christian ideal and together with the heavenly fortune, took the world as its standard. The day promised for that flourishing period to come is the Last Days.

Considering this principle, for Christianity to greet an age of full flourishing, how must this age become? An age of end-of-century corruption must arrive.

Then what is the motive of corruption?

The first is not knowing Heaven, and the second is not knowing the earth. Not knowing Heaven and earth—that is, not knowing God and humanity—is the cause of corruption. From there, corruption breaks out.

What is the fall?

It is not recognizing Heaven, not recognizing the earth, not recognizing God, and not recognizing humanity. The fall broke out from not recognizing Heaven and earth, not recognizing humanity, not recognizing God, and loving centered on the human being. That is why any society in which lewdness swells perishes.

America now boasts of being an advanced nation in a democratic society, but what is becoming of the young people who will bear the national fortune of that nation’s future?

The young people who will bear America’s future are caught in the misfortune of drifting into hedonism and are collapsing. That is because they do not know God, do not know what the human being is, do not know what Heaven is, and do not know what the earth is. They are falling away into self-centered love. Then one perishes.

When I went to America and saw the young people drifting into hedonism, I thought, “Before long, this nation will perish.” If they keep on like that, they perish. You must know that our ideal is needed.

What must America do in order not to perish?

Firstly, it must rightly know Heaven, rightly know the earth, and rightly know God and humanity.

If it only knows this rightly, it is enough. A person who knows God cannot do evil even if told to; a person who truly knows the human being cannot walk a wrong road; and a person who knows the principle of Heaven and earth cannot do anything that goes against the law of the Cosmos.

Before an age comes in which one, knowing all such things, can sing of happiness centered on the supernatural love of God—not human love—the heavenly kingdom of great peace cannot be achieved.

Today, in what position is Christianity, which is spread throughout the whole world, placed before the world at this present end-of-century stage? It is in a welcome position. That is because, centered on God, a framework has been formed that can digest the outer standard by developing the civilization up to now. That is why, centered on the democratic world, the denominations of religion were formed, and, passing through the natural environment, religion has entered into a sphere where it can be welcomed.

But one must not rest at that stage of being welcomed by this democratic society. Here, one must go a step further. Christianity must not be satisfied with the present age of full flourishing. It must decide the standard of the mind—that is, the inner standard—on a worldwide footing. Thereby, it must be able to digest the outer completely and lead it a hundred percent. If it loses this inner foundation, Christianity will flow away together with worldly affairs.

Seen from this position, one cannot deny the fact that Christianity, and the religion of today along with it, is in an emergency and is in a crisis.

What is the secret by which one can escape such a crisis? A new movement must break out—one that can step forth for the creation of a new world with something new, not from a position of being welcomed a hundred percent in this society, but from a position of being driven. Nothing but such a movement will do.

If Christianity is secularized, this Christianity will be dragged into the outer world.

Even When Persecuted, I Resolved to Achieve an Inner Age of Full Flourishing

Granting that the coming Lord is one who will build the Kingdom of Heaven in this world, if the Christianity that exists in the world today cannot prepare an environment in which it can greet the Lord, a third revolution centered on a new religion will arise.

One cannot but fundamentally renew the social systems and denominational systems and forms up to now and lead all social things from the standpoint of the church. From this viewpoint, the mission of the Unification Church is significant.

When this nation greeted liberation and the Teacher was about to set out on this road, the thirty million people, without distinction of man or woman, old or young, raised their hands and rejoiced that liberation had come. But the Teacher, since history was moving forth like this, stayed still, thinking of how to pioneer the destiny of the Unification Church. When Japan was enjoying an age of full flourishing, Korea was wretched.

When the Christians were laying a foundation to launch a new worldwide inner flourishing period, the Japanese dictators, who were in an outer age of full flourishing, cut off their necks. But Christianity, which did not bow to such an environment and overcame it, made a second departure together with the trumpet sound of liberation and connected the national fortune that came before this people to the world fortune.

Even after making such a departure, what became of Christianity?

It was sucked into society. It was sucked into the trends and currents of America. It was all buried in the shade of capitalism.

So, going forward as individual-centered denominations and church-authority-ism, as individual-centered churches, it all came to perish. It came to perish together with society.

In such a situation, I thought, shall I become one who is welcomed before such denominations?

Or shall I make a Unification Church that can be welcomed before this nation and people? For the Unification Church to stand before history, it must be opposed by the denominations. It must be opposed by the people. It must be buffeted on the road of trial. Because if it is welcomed before them, it cannot create something new and cannot depart from a second new world. I do not think badly of the fact that the Unification Church is driven, pursued, and persecuted.

Because Jesus, though driven and pursued at that time, prepared within that an inner foundation that could overcome the age, he was able, through that foundation, to create and enter a new world.

Likewise, though the Unification Church is now in a difficult environment of being persecuted, it must, not bowing to this but taking the blows, achieve a brilliant inner flourishing period. Holding God’s heart and centered on God’s inner love, it must be able to overcome all world-historical hardships.

When we overcome the storms that come pressing in and the trials, laments, and despairs that come bearing down, I am convinced that we can pledge success, pledge victory, and block any tribulation whatsoever.

Seen from this position, even in a place of being driven and pursued, holding an aspiration, and even becoming an imprisoned body in fetters, holding hope, one must go forward while appealing before God from a position of looking toward tomorrow and not envying the figure of victory.

Consider the surrounding environment. Consider whether, through trial, you will be assimilated into the environment or assimilate the environment. The Teacher has been passing through a twenty-one-year history of struggle, and you are spending the last of the seven-year course.

Looking back on bygone days in such a situation, there were sorrowful things, but on the other side, there were also many things that were gratifying, welcome, and joyful.

Unification Believers, Who Ought to Be Full of Hope

Our asset is the members of the Unification Church whom we have found until now and the countless stories of overcoming trials until now. I am convinced that the day will come when this asset spreads throughout the world and is newly implanted in the breasts of many people, and dead lives can be resurrected.

That is why the Teacher has always told you to respect tradition. One must respect tradition above any precious value of the present. That tradition does not keep step with the outer age of full flourishing; centered on the inner age of full flourishing, it creates a new history and reorganizes a new society.

Jesus prayed in the garden of Gethsemane,

“O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” (Matt. 26:39)

If my will and the Father’s will differ, my will comes into contact with society, and the Father’s will comes into contact with the heavenly order.

Thus, there are two roads—the road that contacts society and the road that contacts the heavenly order—so which road will one follow?

One must go the road that can contact the heavenly order. Because we know that, rather than being welcomed in the corrupt social environment, we must, looking toward a second new revival and a new departure, pledge an inner flourishing period and go forth contacting the heavenly order, we wage such a fight. In walking such a road, the greater the problem the environment presents, the greater its content; proportionally, the persecution grows more.

We must not become weaklings who, of ourselves, retreat and are frustrated before this persecution.

If we do, we become betrayers in history, and we cannot receive the inheritance of the Cosmos.

We cannot lead history. And we cannot gather the denominations and achieve a new historical age. At this point, seen externally or from the world situation, our Unification Church and Christianity are in precisely such a position.

We, who are in such a position, can be said to have set up the standard of the inner age of full flourishing from within the outer age of full flourishing.

When was the age of full flourishing for you as individuals?

The time until now, when you lived centered on society, was your age of full flourishing. The age before entering the Unification Church was your age of full flourishing. There you would have been pursuing pleasure and pursuing the victory of life.

When did you think you ought to enter the Unification Church?

But from the day you entered the Unification Church, your own social foundation vanished instantly. The higher and greater the social environment, proportionally that magnitude, the trial and suffering you must undergo will be all the more severe.

However difficult and however painful the road we walk, we must overcome it. If you do not overcome it, you perish together with history and together with the age.

In what position are you, who are walking the seven-year course today?

Although a surging hope of breaking through the social environment and advancing ought to be pressing on your breast, are you not longing for the old days?

Just as when the people of Israel suffered in the wilderness, they longed for life in the Egyptian court and resented Moses, saying, “In the old days we even ate broth of meat bones—what is this?

To have to eat only quail and manna for forty years… ”Are you not longing for bygone days? Although saving fallen humanity is your mission and your duty, are you not saying, “Still, the old days were good…”?

The worldwide outer age of full flourishing must perish. When the truth appears, and the standard of the truth is set up, it must perish. That is the way and the heavenly principle.

If it does not perish, it must be made to perish. That is why those who know the truth must forsake that outer environment and come out.

Having come out, one must forget everything and, centered on an absolute mind, set up the inner standard again and create a second personality that can govern the second self and rule the second self. But those who forget this and recall and long for the old days perish.

Setting up the second inner standard is the living road. We must clearly know that we are placed at such a crossroads. Someday, the age of full flourishing of the Unification Church will come.

America is now boasting of an age of full flourishing before the nations of the world. But for such an America not to perish and to live, it must keep step with the heavenly fortune. To do so, it must not become an America centered on America. It must become an America that is for the sake of the weak and small nations, the pitiful nations, of the world.

America must mobilize its citizens and carry out a movement to treat the poorly living peoples of the world like their own younger brothers and elder brothers and to help them live well. Then America will not perish. If it does not, it perishes.

The Age of Full Flourishing of the Unification Church Will Surely Come

Then, when will the age of full flourishing of the Unification Church be?

There will be an age of full flourishing of the Unification Church—so when will that time be?

The age of full flourishing is approaching before us. In the not-too-distant future, the age of full flourishing of the Unification Church will come. When that flourishing time comes, the world will move. When that time comes when the world moves, how will the Unification Church move? The Teacher is worried about that.

Korea, too, will have its age of full flourishing. When that time comes, you must become Unification believers who can move Korea. Whether you become Unification believers who can take responsibility for the worldwide inner age of full flourishing is the problem.

When an age of full flourishing centered on the Unification Church comes to Korea, the Han people must become a people that prepares the standard by which all the peoples of the world can greet an inner age of full flourishing. In other words, they must stand at the head and do what no one else can do to save the most pitiful peoples in the whole world.

Then, will the new world be built through other people who have not been loyal to the Unification Church until now in Korea? No. Without fail, those who were loyal to the Unification Church will be set at the very front line and made to suffer for the sake of the world.

If the Korean people cannot fulfill this responsibility, a second people equipped with the Unification Church ideal, one that can carry out such a mission, must come forth. Japan is fine, America is fine, and Germany is fine. Though it is unlikely, even communism, if it comes forth holding such an ideal, is fine. Then for them, a time will come, on a worldwide footing, when they form that ideal as their ideal and enjoy glory. Do you understand what I mean?

So even though this nation is drawing near before our Will and the environment is bringing blessing before us, let us not rejoice. Because there is a road to go tomorrow, one must pledge tomorrow’s hope and prepare to cross the pass one must cross tomorrow. A period of tempering to cross the trial is necessary.

All the fights we are now fighting are no more than preparation for fighting on the world stage hereafter. That is why, unless many high-spirited young men and women set a goal for that day and who, to greet that time, can go forth toward the world—powerfully and gallantly, transcending their people—rather than fighting for the sake of this people of the three-thousand-ri peninsula, the Unification Church cannot become a Unification Church that can lead the world.

You must know that a people that does so becomes a co-worker of the Unification Church and seizes the worldwide leadership. Do you understand what I mean?

For that, in what position must you stand?

And what position does the Teacher expect you to stand in?

Unification Church members must not become people who pursue pleasure and satisfaction. They must become people who, toward the world stage, brave all trials and sufferings and, for the creation of a new world, take upon themselves alone the harsh storms and go forth taking responsibility.

If it becomes so, the fortune of the Unification Church will be able, together with the worldwide fortune, to lead and rule the world; but if it does not, it cannot but perish. The Teacher is worried about that. It is the same in family life too. One must not pursue only the satisfaction of the family.

Intoxicated in the midst of today’s glory, one cannot cross the pass one must cross tomorrow. Because there remains a time when one must, pledging and resolving all the more inwardly and putting in order everything inside and out, make a total charge, we cannot rest here in this place today. You must clearly know the fact that one cannot be complacent.

Thereby, one must hold the authority of the inner age of full flourishing that can guard the age of full flourishing of the twentieth century, the world-historical age of full flourishing that sums up the whole historical age until today.

If there is an individual who can do so, he will become the representative of the worldwide unified kingdom; if there is such a group, it will become a group that can lead the world; and if there is such a people and nation, it will become a people or nation that can rule the many peoples and nations of the world.

Even inferred from a historical viewpoint, one can know the fact that a people or nation holding such a thought cannot but take the leading responsibility in building a new ideal world.

That is why Unification believers must be able to plant a flag of victory that can flutter brilliantly in the dark places of Africa and offer a song of triumph before God.

If we become a people that struggles to decide the final victory and to set up a standard on which we can offer praise before God—not only in Africa but in the places where wretched peoples live, such as Korea and Asia—then without fail the world will be unified through that people.

Our ideal is equipped with content sufficient and more than sufficient to do that. Become young men and women who can bear such a responsibility.

If We Inherit and Practice God’s Thought and Tradition

The Teacher will go abroad before long. What the Teacher thinks of is not national. Because the Unification Church, for these several years until now, has walked without minding the road of toil through countless hardships, we have been able to show our figure before these people.

Even the state has come to know well this strong power of ours. It has become a social environment in which self and others alike can publicly acknowledge the content of our having acted centered on the inner standard.

But let us not be satisfied here. Our road is not at its end here. We did not set out to find a place where we could laugh forehead to forehead together with the people who welcome us.

We must always keep in mind that we met to prepare a foundation on which God can rest. Keep in mind that we met on the day of victory on the field of the worldwide great war.

We do not fight with guns and swords. We fight with blood and sweat and tears. We must inherit the strategy that God has carried out until now—that is, the tradition and thought—and practice it on the actual battlefield.

So we must show its fruit before all beings and make it so that all people and all beings bow their heads and come in before that authority of victory, inherit everything, and be embraced within the sphere of God’s love.

You must clearly know that the day this comes about is the day the Kingdom of Heaven that we hope for is completed, and the day the ideal of the earthly Kingdom of Heaven, in which all people can greet an equal world and rest, is confirmed.

We must go toward that place. You young people here—will you go, or will you not? (We will go.) Even if someone draws a sword and a gun and threatens, one must go. One must hasten that day.

We were born for that day, we fight for that day, and we advance for that day. That the teacher goes today is to advance one step toward that day, and that he fights is to set up a mark of victory for that day.

What the Teacher felt while touring forty countries is this: How is it that the American people now hold the whole economic power of the world?

They are superior to other countries in the field of technology. Originally, the Industrial Revolution arose centered on England, but how did America achieve economic development so quickly?

The American race is a composite race. Countless peoples are combined there. But what sort of people, in general, gathered there? It was not the people who were welcomed before the nation and the people where they formerly lived who gathered. It was all the people who were opposed who gathered. People whom the nation opposes and the people oppose are people who are clever.

Such people hold the thought of living not centered only on their nation but of living worldwide. To that degree, they are big in scale and big in nerve. They are people who think differently. So they are betrayed before the sovereign nation.

So they joined, centered on Puritanism and crying out for freedom of faith.

Thereby, their ideological standard became the same, and their living standard became the same. Adding to that, even a strong and rugged character, their scale grew large, so before them, small things all shattered. And thus they broadened that foundation.

Before that, because they were people who were driven and pursued in their home country, they had no social foundation. So they went to America, laid a foundation to a certain degree, and sought to return to their home country and be welcomed by their clan. That such people gathered and set up an economic foundation and developed America.

Go Forward Centered on Globalism

Seeing today’s world, Westerners, Easterners, Black people, and white people—all without exception—are ideologically different.

If the ideology is the same, the view of purpose becomes the same, and they become one in heart. And if one is centered on God’s heart, the living emotion becomes the same.

If the ideology is the same and the purpose is the same, one cannot split apart, however one tries. Then unification comes about. That they split apart is because there is opposition.

So the Teacher intends to have many international marriages hereafter. The people who are most wretched, driven, and pursued in the world are mixed-blood children. Hereafter, one must make a nation in which the people who are driven and pursued worldwide can gather and live. I will make a nation of mixed-race people. Centered on those people, there is much work to be done throughout Asia.

The Teacher spent his whole youth being pursued and fighting by the Korean people for twenty-one years. The Teacher, whatever he does, loses to no one. Even in dancing, he is not inferior to anyone. Had I played, I would have played better than anyone. But because I became this state, this sight, having never once played, thinking worldly-wise, there are times when I feel indignant.

But seen heavenly-wise, it is splendid. Because the thought that it is splendid is greater than the indignation, I carry on this work. Now I will overturn the Unification Church members. Those who have graduated from college are a problem. Why do you enter college?

Do you go to earn your rice?

If there is such a person, he has no qualification to be in the Unification Church. Even if one goes to college, one must go for the sake of the people and the world.

When the Teacher returns from America this time, he will send out missionaries to twelve countries. If there is no money, sell all your property and go, I say. In walking this road, the Teacher has not only sold property. It was not so that I alone might live well. It was to make these people live well, make the world live well, and give joy to God. To go this way is to walk a public course. This is public law. So everything that is otherwise is treason against public law.

But in Korea, there is no place to send you out. Why? Because in Korea, you are welcome. The Teacher has been opposed until now, but because you go out and go about being welcomed, he feels bad. It is not that it is really so, but he feels a little bad. (Laughter) Why? If the Teacher feels bad, will not the people of the world be glad?

If the cursed Unification Church Teacher feels good, how bad the people of the world would feel! It is because of that fear that he feels a little bad. (Laughter)

Now is the time to make a second sortie. We are an army dispatched to the continent of Asia. Last time, while the Teacher toured the southern countries of Asia, the hardest thing was the heat. Missionary work in a hot place, he found, is the hardest. He went to Calcutta in India and stayed about a week, and the temperature rose to 41 degrees.

So he slept with an electric fan running. They say that if you sleep with a fan running, you get sick, but what sickness is it? Even taking a nap under the fan feels good.

So the Teacher thought, “Ah! It would be truly difficult to witness here.” Is there anyone among you who will go there?

In Egypt, if one comes out of the hotel and goes about even a little, one sweats. If, saying that time is pressing, one runs, the local people stop one. To run is dangerous, they say.

As it is, there is a commotion of heatstroke and this and that sickness breaking out, and to run about is dangerous, they say. Since those people, all having experienced it, tell you so, can you run?

Considering where in Asia there are more people, there are more in the tropical regions than in the Far East. In China, too, half of the whole population lives in the hot regions. Seen by ratio, in Asia too, there are more people in the south than in the north.

At one time, the Teacher thought to make the graves of all our Unification Church members in the south. Did the Teacher think well or think badly? It seems I have been talking nonsense all this while—seeing that you do not understand. Did I think well or badly? (You thought well.)

How would God think?

He would think so even more than the Teacher. He would wish to move all the Unification Church members by airplane to some large southern island and have them live there.

When the Teacher first went to America, the Americans took the attitude of watching how many days it would take for the Teacher to be assimilated into their way of living. Speaking in terms of his ism, the Teacher is a globalist, so he must assimilate America; he cannot be assimilated into America.

Seeing the Teacher speak like this, they laughed, but the Teacher ignored all such things. When he did so, from that time on, they came submitting before the Teacher.

Heart Communicates Everywhere

Everyone is all the same. Matters of the heart are bound to be the same. When the Teacher sheds tears, they weep, shedding tears more than I do. And they like the Teacher more than the Unification Church family members in Korea like him.

When the Teacher toured the provinces in Korea, I never saw a Unification Church woman grab hold of the Teacher and try to kiss him. But the young people of America grab hold of one outright. So the Teacher said one does not do that.

Setting a limit that it absolutely must not be—that it is a Western custom and by no means the law of Heaven—he received their pledge that they would not do so.

Thereby, he implanted in them that the American-style greeting does not work on the Teacher. Even after getting on like that, when the Teacher was leaving and they came out to the airfield to see him off, their expressions changed.

Before the Teacher boards the plane, when he looks at the faces of the Korean family members, they gradually grow gloomy. And then, when the Teacher gets on the plane, they shed streaming tears.

Some, it is said, shed tears until the Teacher greets everyone as he goes out to board the plane, then fails to see the Teacher go and weeps again that they did not see him. But the American people, saying it is shameful to weep, do not weep. Between father and child, there can be no shame.

On the last world tour, when he arrived in the seventh country, a woman came out with her hair let down and requested to be allowed to kiss the Teacher, saying that the spirit world had taught her that whoever first kissed the Teacher would remain in history, and to do so. So he asked whether she loved the Teacher, and she said she loved him.

So he asked, Where do you love the Teacher—do you love his fingertips, or do you love the whole?"—and she said she loved the whole. When he asked whether she loved even the place the Teacher loves most, she said she loved that too.

So I said that I love my cheek most and that I most dislike a woman touching my cheek. Saying, if you love me, ought you not to do as the one you love likes? I declined. Western husbands understand such a thing. This is what is different from Korea. Even though the wife wished to kiss the Eastern Teacher and followed him about, he understood such a wife. The living emotion is different from the East.

Then what is the standard of the heart?

Whether a southern country or any country whatsoever, it is enough if you only have heart.

If one goes up to a high place, one is bound to come down to a low place. You will know the principle of tap water flowing. Water in a high place is bound to flow to a low place and collect there.

If only the high place and the low place are connected, the water flows over and fills up.

So connect only the pipe of the heart to God. If you connect only the pipe of the heart to God, then even if told not to go, one cannot but go, and even if told not to cross over, one cannot but cross over. That is why the conclusion comes out that one must transmit and inherit the heart.

If one only transmits the heart properly, then even if told not to give, one can come to give even one’s best house. Even while owning the best house, if I say, “I need it, hand it over,” one hands it over. That is because there is a standard of heart.

Seeing this, will the heart be lower or higher than the temperature of over 40 degrees in the tropical region?

The heart is higher the more one is a person God loves. On the day when, in the tropical region, there is a person God loves most, and a person is found who is intoxicated with the Teacher’s Word more than a Korean, one would speak even in a place of over 45 or 50 degrees. It is because there is no such person who feels the heat.

A person who loves God enough that the degree of his heart is high enough to endure even 40 or 45 degrees goes forth to such a place where he can pass a hundred percent. When it becomes so, the heat, the eating, and the cold are all forgotten.

In the Unification Church, a person whose fervor of faith is strong goes ahead. Are men stronger in fervor, or are women stronger in fervor? Women are stronger in fervor.

So we intend to send women out as missionaries.

If we are to send them to India, because one cannot send only women out into the satanic world, we will marry them to Indian men who are well trained in faith and send them. Any person in the world can enter America.

So hereafter, we will marry the women who are to be sent as missionaries to India to Indian men in the American Unification Church and repatriate them to India. Being born a human being, to live for the sake of our nation, for the sake of Asia, for the sake of the world, is far more valuable than to live only for oneself. Let us do work in which God too can rejoice.

Let Us Put in Devotion for an Eternal Age of Full Flourishing

The Teacher loves Korea. How is it with you?

Just as the Teacher loves Korea, you too will love Korea. Then would it be good for the Teacher to love Korea more, or for you to love it more? Even in loving God, it is better for many people to love together than to love God alone. Likewise, you ought to love Korea more.

Do you love the world?

If you say you love the world, when asked what condition of love there is, how will you answer? Do you love only with words? Not only a condition, but you must be able to show it in fact. You must do even what people of other nations cannot do.

The owner of America is the one who loves America more than anyone—materially, spiritually, and physically. Who is the candidate who can become president in Korea? He must be one who loves Korea more than anyone.

Who owns America?

It is God. Why? Because the one who loved the land of America before people settled on the land of America is God.

Who owns Korea?

It is God who has loved the land of Korea from before He set the Baedal people on the land of Korea. It is God who has loved it unchangingly even in the hardest times. Therefore, God is the owner. That is why, if you become unchanging sons and daughters of God, you will be able to say that the land of America too is my land, the land of Korea too is my land, and the land of the world too is my land. Centered on love, it is so.

Do you love the world?

If you say you love the world, you must set a condition. You must know that if there is a mother who can shed tears for the sake of the world, her son becomes a person who can rule the world.

What is not thought of cannot be bonded, and what is not bonded cannot be brought to fruition. That is why the person who has put in devotion is welcomed. All the affairs of the world are so. Therefore, a Unification believer must love the world. He must love the world more than the Teacher. Doing so, we must greet the age of full flourishing.

Until now, Buddhism and Confucianism, and of course all religions, were established by God’s providence. But they have not yet greeted an age of full flourishing on the standard of the Way. They have not greeted an age in which religion, centered on the sovereignty of one nation, commanded all under Heaven. To greet the age of full flourishing of the Way, the problem is by what method one fights and overcomes before the epochal age of full flourishing and sets up an ideological standard.

Therefore, one must prepare an inner flourishing foundation from which a new age can be created hereafter and set up, upon that foundation, a standard from which a new history can be launched. Thereby, one must create a world that can achieve an inner age of full flourishing. Unless such an age is achieved, the kingdom of peace will absolutely never arrive.

Because we look toward such a world and go forward centered on an ideal that can achieve such a world, we must integrate the outer flourishing standard upon the inner flourishing foundation and become one with God.

Thereby, only when we go up to the place where, at the terminus of the victory of all nations, the victory of all under Heaven, the final victory, we return the victory to God and can attend God eternally as Father, is the resolution of han at last accomplished.

When it becomes so, the many ages of full flourishing in history until now have passed through a course of rise and fall, but from then on you must clearly know that an eternal age of full flourishing—that is, an eternal kingdom of great peace, the earthly Kingdom of Heaven, the millennial kingdom—is built.

We Unification believers must clearly know that we set out toward that world and that we are even now fighting to build that world.

Prayer

To what can we compare the joy of coming to know, in our human life, that the Father exists? With what can we compare the joy of us, who thought only that there was no Father, having discovered the Father in the course of life?

Let us feel once again the fact that even becoming a millionaire cannot compare with this joy, and even becoming a renowned general who can rule for ten thousand ages and command all nations cannot compare with this joy.

Let us realize the fact that the Father has bestowed upon the human being such a noble value of life and an infinitely true and good form, and we earnestly wish that Thou wouldst let us realize who the Father is and how grateful a Being the Father is.

O Father! We thank Thee for leading the altar of unification. Until now, the Father has trained us in the midst of countless adversities. Even in the midst of driving wind and rain, even in the arena where, staking life and death, Thou didst struggle in utter solitude to the last groan, the Father did not forsake this world but pioneered on until today to fulfill this Will and led us to a bright world. That grace is so great that it cannot all be told in words.

Joining our two hands and kneeling and bowing our heads before the Father, we give thanks; yet though we give thanks ten million times, we cannot repress the awe-struck heart that cannot repay the Father’s grace.

O Father! How great is the toil Thou hast borne in our stead, unknown to others! In this state of affairs, where the world rejoices that it lives well, we are walking a road of tears, driven and pursued.

When we think that there remains a reason to walk a road of unseen weeping together with sorrow and to call upon the Father together with loneliness and sighing, this is a life that those who sing of pleasure, saying they are joyful in the world, cannot even dream of.

When we think of the Father’s love, which made these things pledge a new departure toward the eternal world, we feel once again that all this is the Father’s grace and love.

O Father! The lonely valleys we crossed are again longed for. We long for the voice of the Father, who commanded on the field of the fight, “I am here; do not despair,” and we long for that bosom of the Father.

Let us feel the fact of how precious the mind is that forgets all things and runs on to follow the Father. O Father! The steps that the laborers of unification walk must not halt here; they must comply before the call of tomorrow’s history.

Since there lies before us a historical mission by which we must go up against the adversity of the age and, as Heaven’s crack troops, build this age, subjugate the evil of this age, and set up a shield of victory, guide us, O Father, to become children who can render full loyalty and full fidelity before this mission—this we earnestly wish and desire.

O Father, remember the three-thousand-ri peninsula, and remember the destiny of the thirty million people. Since it is a people that was sorrowful in the course of history, a lonely people bearing the marks of being trampled on the battlefield, remember it. We give thanks that Thou hast sought this people, which holds a mind coinciding with the Father’s circumstance.

Although Thou didst come to greet a day of rest and a day of joy, has there been any one time when we, who today have raised the flag of unification and stepped forth resolved, attended the Father in comfort?

Though we said we attended the Father centered on the individual, the family, the church, and society, we earnestly wish and desire that Thou wouldst let us feel once again how many times we, until now, rather than having attended the Father, set the Father before us and slandered the Father and made the road the Father walks a road of thorns.

Make this day a new turning point, and, together with a new promise, deeply inject a new conviction into the minds of these. Together with a new promise in which life can throb, let each one decide once again, at this opportunity, the direction he is to go, so that he can make a new departure—this, O Father, we earnestly wish and desire.

Are there children of Thine scattered throughout every part of South Korea who remember this day? And are there children of Thine who, knowing the Father’s Will and following the Unification Church, are pioneering a new ideal world and a new history of welfare?

Guard them, and if there are any who have grown weary along the way and hesitate or have fallen, raise them once again. Make it so that, through those brothers, we gain the final victory and can set up the inner standard and mobilize the countless spirits of the spirit world so that, joining power with the substantial world, we can go forward toward one purpose—open the road, O Father, and counsel us; this we earnestly wish and desire.

Embrace Thy children scattered throughout the whole world, and make them Heaven’s brave generals who can guard the remaining battlefields of the world. Make them children who, being strong and bold even on the battlefield, as sons and daughters of the Father and as warriors of Heaven lacking in nothing, can receive the Father’s praise—this we earnestly wish and desire.

We entrust the whole of our future before the Father, so remember, O Father, the destiny of unification, and command all that the Father wishes to command. Guide us directly and instruct us directly so that we can go to our destination without hindrance—this, O Father, we earnestly wish and desire.

Earnestly beseeching that the grace and victory of all things may accompany our every movement, we have prayed all these Words, upholding the holy name of the True Parents. Amen.