You who are gathered here are young boys and girls, and the title seems too grand compared with you, so I do not know whether you will all understand it well.
It appears that some four hundred of you are gathered here today, and there will be many who are seeing the Teacher for the first time. If there are people who are seeing the Teacher for the first time, raise your hands. There are many…. Lower them. Then those who have been in our Unification Church for less than six months, raise your hands. Lower them. And those of more than three years? Lower them. Those of more than one year, raise your hands. Lower them. Those of less than one year? It seems to be about a quarter. I understand.
Why do I ask this? I ask because the kind of career of faith you who are gathered here have become is a problem. Moreover, only by knowing this can the Teacher speak to you words that suit you.
Do You Know Why the Time of Boyhood and Girlhood Is Good
The time of boyhood, like yours, is a perfect time. Why is it good? It is because your time is a time when you wish to boast of anything whatever. Middle school students here, raise your hands. Lower them. This is a time when one wishes to boast at the height of it. Even if there is only a little good thing in one’s house, one wishes to boast of it. Grown-ups, even when there is a good thing, worry lest it become known if they boast; but in the time of boyhood and girlhood, if there is a good thing in the household, it means that one likes to boast of it whether in the streetcar or in the bus or anywhere at all. Thus the time of boyhood and girlhood is a time when one likes to boast, and a time when one wishes to have something substantial to boast of.
That is why one wishes for a fine mother and father too. It means that one wishes for a fine mother and father, and when one has a fine mother and father, one is exhilarated. Moreover, even looking at one’s house, there are families in which about five members are crammed together in a small single room, mother, and father and brothers and sisters sleeping head to foot. Such children think how good it would be if their house were better than others’ houses. So if one’s house is a little better than others’ houses, one puts on airs before others even with such a house.
And if among one’s brothers there is a brother who has gone abroad to study in America or Japan, one seeks to boast of that brother. If there is an elder brother who has become a doctor, one boasts, saying, “My brother is Doctor So-and-so.”
If it is asked why such a time of boyhood and girlhood is good, it is good because, if there is something good in one’s mind, there is a mind that wishes to reveal it just as it is and make it something of all under heaven. That mind that seeks to boast of what is good to oneself says that one’s absorptive power is strong, wishing to make anything whatever one’s own if it is good. Do you understand what those words mean?
Hold a Mind That Wishes to Become First in the World
Not long ago, our Republic of Korea’s football players went to Indonesia and played a football match and won the championship cup and came back, did they not? When you see such a football match, it is very splendid. So one says one will become a football player too.
Moreover, when one watches a boxing match, the boxer’s bleeding and fighting upon the ring is a secondary matter; when one sees him knock down his opponent at the end of the bout and, receiving the cheers of the audience, put the champion’s belt about his waist, a mind arises that one wishes to do that too. Is it so, or is it not? And when one sees a marathon runner, setting aside how hard it is, one says one will do it too.
And when one sees the president come out and give a New Year’s address, that looks impressive. When one thinks that the whole citizenry turns on the radio or television and listens with attentive ears, how is your mind? It means that one wishes to become president once too. Is it so, or is it not? Is it not so? (“Yes.”)
Thus, when one sees this person one wishes to become like this person, and when one sees that person one wishes to become like that person. Centering upon our country, if it be our country, one wishes to make everything that is first entirely one’s own. Is it so with you, or is it not? (“It is so.”) If it is not so, drop dead. It means that it is so.
Then have you felt, “Inside Seoul in the Republic of Korea I am stifled to death.
Namsan blocks the front so that I am stifled and cannot bear it”? Moreover, have you thought that it would be good if your eyes could look even into the White House in America? Have you not thought so, or have you? (“We have not thought so.”) You have not thought so? Have you thought, “Being in Seoul I am stifled to death. Namsan, fly away. Inwangsan, fly away. Bugaksan, fly away. After blowing them all away, how good it would be if I could once look at what is at that far end that I wish to see”? You must think such thoughts.
When you go to the seashore, have you thought, “I will drink up all this sea water, or by whatever means see what the bottom of the sea is like, and make what is good there my own”? Have you thought so, or not? (“We have not thought so.”) If you have not even thought such thoughts, is it not unpleasant? If so, it means that you cannot even become sons and daughters of the Republic of Korea. It means that you cannot become people who can bestow some benefit for the sake of the future Republic of Korea.
When a splendid airplane flies by, one must be able to say, “Though I am now like this, the pilot of that airplane is I”; and though the pilot who is now flying the airplane is doing well, one must hold such a mind as says, “I will become more than that.” There must be people who hold such daydreams and mutter to themselves even while eating. There will be many people who say they will become such a person. So there will be many who resolve, “I will make the best thing in the world my own,” “I will do a great work once.” Do you wish to be so, or not? Those who say that, though they have not been so until now, they wish to be so from now on, raise your hands.
Having received teaching, how much will you do beginning from now?
There will be people here who are twenty years old, and when will those people catch up? It will be a han that one has not been so from birth. If there is a person who is so from birth, however diligently I do it, I cannot win the medal that is first in the world.
If You Would Have What Is First in the World
Then what in your mind is what is first in the world?
This is the problem. If there is first in the world, we boys and girls must take it away. If one person is insufficient, ten people, a hundred people, a thousand people, ten thousand people must cling to it and take it away.
How many middle and high school students are there in the Republic of Korea?
Are there about a few million? There are many crowds. If there is a good thing that can be taken away only if about a million people cling to it like a swarm of ants, can you mobilize a million people? If you can do that, must you carry on a movement of mobilizing people and taking it away, or must you not? (“We must.”)
Yet there is no one but I who knows that. I must mobilize you, but what will you do? If you do not mobilize, what is first in the world will forever have no relation whatever to you.
Yet if you step forth of your accord, saying, “I will mobilize a million people within so many years,” I will make the best thing in the world your own.
To say it again, if today, pushing aside all the countless youth and middle and high school students in the countless nations of the world, the students of our country take possession of it, our country will become the champion nation of the world’s middle and high school students. Is it not so? (“Yes.”) Would a mood not arise that one ought to do so? It is only that you do not know that mood; if you knew, would you do it? (“We would do it.”) Will you do it, or not? (“We will do it.”) To young people one must say in very stimulating words, “Will you do it, or not?” Among you now there may be people seeing the Teacher for the first time who say, “I thought our Teacher was a dignified and excellent person, but I did not know he would be like this”; yet if one does it in a dignified way there is no excitement. Only when one says loudly like this, “Will you do it, or not?” is it exciting. Only if the Teacher knows such things well can he guide you. Do you wish to try it once, or not? (“We wish to try it.”)
Words are spoken easily. In words, “I will do it” comes out at once, but action catches upon ten million matters. Therefore, what becomes the greatest problem is whether one has an attitude by which one can invest one’s hands and feet and at last invest even one’s life.
When five hundred thousand or a million people who can be such are mobilized, this is indeed a fierce power beyond expression. A fierce power is more fearsome than an absolute power that cannot be expressed in words. It means that a fierce power explodes.
If a million people thus lay down their necks and say they will try it once, would there be anything fearsome before them? Would the communists be fearsome? It means that they too come not to be fearsome. Do you understand?
What Will You Boast Of
Only now are you wearing spectacles. Whether binocular spectacles or blue spectacles, it means that all four hundred of you are wearing spectacles. If one is in the third year of high school, one is about eighteen, is one not? Then some girl student will before long become twenty, and if only a few years pass from there it becomes time to be married, so there will also be people who say they will prepare and be married. Would it not be so?
As I said before, the young generation is full of a mind that wishes to boast of anything whatever, and if one is to boast anyway, everyone will have a mind that wishes to take hold of what is first in the world and boast of it. Is it not so? (“Yes.”) Then what is that? Is it the president of America? (“No.”) If it is not that either, what is it? (“It is the restoration of the Cosmos.”)
The restoration of the Cosmos?
(“Yes.”) From whom did you learn that? You know that because you learned it; did you come to know it welling up from within your minds? Do you truly wish to boast that that is the best? Can you boast that our Teacher is the person who is first in the Republic of Korea, and, saying to those who oppose it, “This is not a lie but fact,” give them a hard time and fight with them? (“We can do it.”)
If there is something best for you, what is that?
Our young ladies, if one meets good parents and is born the daughter of a rich house and takes a diamond ring of so many carats when one is married, will one boast of that? Is that the best thing? Moreover, if one’s house is the second or third or even the first largest house in Seoul, will one boast of that? It means that all such things are trifling. If fire once catches, it all disappears. It means that instantly it all burns up and disappears.
Then what does one really wish to boast of?
This is the desire that a young person holds. If the principal of your school is excellent, you wish to boast of that principal, do you not? Yet however excellent the principal may be, if his age passes about seventy or eighty, he grows decrepit. However, much strength he has, to catch an ox and catch a horse, he cannot but grow decrepit. It means that in the end he disappears.
Then what is the best thing? Is it a lump of gold?
If one eats a lump of gold, does one’s stomach become full? If one were dying of hunger and discovered a lump of gold like a great mountain, would one take it away? At that time one would seek to exchange a lump of gold the size of a great mountain for one bowl of rice. Would it be so, or not? (“It would be so.”) A lump of gold at such a time is nothing whatsoever.
Why does the Teacher say such words? I underwent such things when I was young. Growing up in the country, I was stifled. I wished to go around this whole thing once and see it all, and (gesturing with his hand) it means that I was stifled. It means that I could not but think, “What is really the good thing?” I lived thinking every sort of thought.
Then what is the best thing in the world? Speak once. What is the best thing? (“It is truth.”) If it is truth, even among truths there is truth. (“It is new truth.”) New truth is the same. When spring comes, one says new leaves, does one not? The poplar too has new leaves, and the willow too has new leaves, and the pine too has new leaves; all have new leaves. Then what does one do having known truth? Is truth something one eats?
If one eats it, does one become full?
What does one do knowing truth? What does one do having graduated from university and become a doctor of learning? (“One puts it to use.”) If one puts it to use, where does one put it to use? Truth must be truth that can be put to use in the world. It means that it must be truth that can be put to use not for one time only but eternally. Because it must become such truth, it becomes a problem.
Then, having nothing else and holding only truth, could one be glad? If there is a king of male truth in the world, can one say with that alone that I am first? A king of female truth must come into being. If there is a king of male truth, what must there be? (“It is a king of female truth.”) Then what use is it if the king of female truth holds out saying, “I am first in the world,” and speaks of truth? At that time, setting aside truth for man or woman, what is it that can come next as a result? It is love. It becomes so. Is it not so? Love will become the problem.
Then what love is that love? The love in which a younger brother loves his elder brother is necessary too, and love toward the nation is necessary too. Moreover, a nation loving the nation is necessary too.
If One Is to Become Something Anyway, One Must Become First
Then what sort of person is one whom a person of faith truly loves?
If an elder brother loves me, will it do for that love to end merely with loving me? It must not be so. The elder brother must love the younger brother with such a love as all the people of the world seek. You like your elder brother, but do you, as a younger brother, love your elder brother with true love? Have you thought about whether that love is a love that represents history and represents the world?
If you have thought about it, how many points is that love worth? How many points is your elder brother’s loving you worth? Is it zero points? Is it ten points, or twenty, fifty, seventy, a hundred points? Is there more than a hundred points, or is there not? If one adds on, there are more than a hundred points too.
Will you get a hundred points, or add on and get a hundred and twenty points? You all wish to get a hundred and twenty points, do you not? A hundred and twenty points too can exist. In the old days when I attended school, I got as much as a hundred and five points. How did I come to get a hundred and five points? At that time, the homeroom teacher too exclaimed in admiration. Does one receive some judgment or trial for having got a hundred and five? Saying that there is none means that it can exist. So it means that one is curious how many points your love is worth. Is it not so? (“Yes.”)
Do you not wish to know just how high a rank in the Republic of Korea your mother’s loving you and your father’s loving you stands? If you consider what rank your mother and father are, one does not know whether it will be about third or about second, but it means that if it is not first it is unpleasant. It means that it is a son’s mind to wish that among the first it be a mother who comes out powdered and decked with flowers and dancing. Have you thought of a mother of such a standard? (“We have not thought of it.”) That is why you have lived pitifully until now.
Man needs love. You say that orphans who have not received the love of parents and the love of brothers are pitiful. Such people do not know the love of parents and the love of brothers. However much one explains to them about the love of parents and the love of brothers, they cannot give the answer, “That is so.” It is like the mute who has eaten honey. The honey is indeed sweet, but he cannot explain it. Therefore, love is not made alone. It means that it unfolds between sons and daughters centering upon parents.
Patriots are centered on the Republic of Korea. We call Yu Gwan-sun or General Yi Sun-sin loyal subjects and martyrs, but have you thought how many points they are worth? Just how many points are those people worth? Moreover, what rank in the world is the Republic of Korea? It means that if the Republic of Korea is not first in the world, however loudly one boasts of being first there, it is useless. It means that if it is not the very first in the world, it is unpleasant. Have you thought such thoughts? If one is to become something anyway, one must become first.
What Sort of Person One Will Become Depends Upon Resolve
Here, are General Yi Sun-sin or the martyr Yu Gwan-sun, whom we like as loyal subjects and martyrs, loyal subjects to the Japanese too? To the Japanese, they are enemies of implacable hatred. So it means that it is unpleasant.
If one crosses the Genkai Strait by ship for about seven or eight hours and arrives in Japan and speaks of them as loyal subjects and martyrs, they will seek to cut off one’s neck. Is it not so? Then is one pleased, or displeased? (“Displeased.”)
When the age of Asia arrives and the whole of Asia becomes like one nation, can one say there, “Let us take as our model the tradition of General Yi Sun-sin and the martyr Yu Gwan-sun”? Does it seem it will pass when you say, “I have come forth in the stead of the martyr Yu Gwan-sun,” or, “I have come forth in the stead of General Yi Sun-sin”? Will it pass, or not? (“It will not pass.”) It does not pass.
Likewise, a loyal subject of Japan can become an enemy of our country. It means that a loyal subject of China too can become an enemy of our country.
Seen from this position, is there a person among the Japanese who can truly become my friend? When one asks whether there is a person who can receive the whole of my love, it means that there is no such person. There is no one who has passed here. Is it not so? Therefore, from now on, according to your resolve in the time of boyhood, every sort of person comes to appear.
Did the Teacher have a time like yours, or not? (“He would have had it.”) I did not have it. The form perhaps have been similar, but the thoughts were different. It means that they were extraordinary. Even when my mother gave me an apple or a melon, I would ask my mother, “Where did this melon come from?” Then my mother would say, “Where would it come from? Your brother bought it.” Then I would ask again, “From which field did he buy it? When he bought it in the field, did a grandmother pick it, or an uncle, or else did someone of an elder brother’s standing pick it, or someone of an elder sister’s standing?” It means that one is very curious about that. One eats a melon only if it is a melon one can boast of; how does one know whether that melon is a melon that was stolen and sold? It means that if one eats a melon without clearly knowing that, it is unpleasant. It means that I would rather starve to death than eat such a thing. So there were times when I went without eating.
Become a Person Who Is of Help to Others
When one thinks this way and that, what is the best thing?
Just what is the best thing in the Republic of Korea? For you, mother and father are best, are they not? Because one is indebted to one’s parents, it is good. And the school teacher is good because he teaches you. Is it not so? The people you say are good are people who are a plus to you. It means that your doctrine likes only the crowd that adds a plus to oneself. In the years of youth, the rule is all like that.
That is why, when one is indebted to one’s mother and father it is good; but if they do even a little that grieves one, it means that one weeps and wails and makes a scene, saying, “You love only my elder sister and elder brother; why am I treated like this?” If by chance, having come back from school, one is set to do the washing-up or something, one does it irritably, making a clattering noise. In any case, it means that one likes only conditions that are a plus to oneself.
Even going to school, if the teacher opens his eyes wide and takes notice of one and says even one unpleasant word, one dislikes it; and even if one has done wrong, it means that one likes a teacher who strokes one and forgives one and says, “Do not do so next time.” It means that you are now in such a time.
Moreover, even if there is only a little blood clotted under your fingernail, you keep touching it, saying, “Oh dear, my hand!” It means that it is such a time. Is it so, or is it not? (“It is so.”) You like going about seeking people to whom you can be indebted.
When you observe the world, is there anyone to whom you can be indebted eternally? Is there, or is there not? Do they seek to take away from me, or do they seek to put me in their debt? History seeks to take away from me. That is why fights arise. That is why practising a good work is exceedingly difficult.
Then is a person who, centering upon himself, likes only what is a plus to himself a good person or a bad person? Such a person generally enters the ranks of bad people. Is a person who says that even though others become bad off he alone will be well off a good person? Such a person is a bad person. Yet in the time of boyhood it means that that can be forgiven. You must know that.
Yet if, having become twenty or thirty and gone out into society, one still seeks to take only what is a plus to oneself in every aspect, that person is regarded as an enemy and comes to be rejected not only in his workplace but anywhere. At that time one is liked only if one adds a plus to others. Thus the time of boyhood and the time of maturity are different. You must know this.
Can what you now say is good be good eternally?
Can the parents whom you now say are good cultivate for you a character that can be good eternally, and can the teacher whom you now say is good become a master who can teach me eternally? A person who can boast that, even without that, because I have received a testament, I hold a magnanimity and property that I can give eternally, cannot but be a filial son before his parents, and cannot but be a person needed by that nation. If one has incurred a debt, one must repay it.
Receiving the parents’ love too is in order to repay it, and wishing to become good by receiving the teacher’s love too is to repay it. You must not forget that.
Yet all that you now hope for is easily thought of centering upon oneself. Your time is especially so. It means that it is easy to think centering upon our house or our nation.
The Thoughts That Boys and Girls Must Hold
If among you there is such a youth as thinks, “Our mother and father do not love me greatly, but they are excellent people. They give me no love and do nothing for me as other parents do, but our parents are more excellent than anyone,” he is an excellent person. Do you understand what I mean?
A person who, thinking of how many people there are without parents, says, “If I had become one of those people, what would have become of me? That our mother and father are alive until now is precious and precious again to me. Far from love, merely seeing them is happiness,” will say it is good even if the parents give him only ordinary love. Such a person can become a filial son.
Even while studying at school, if one studies knowing how precious the position of learning is, seeing the actual situation of Korea in which many people wish to study now but cannot, and saying, “Though I could have collided with the ill fortune of not being able to meet that teacher, that I have met the teacher means that, whatever his love may be, the meeting of the teacher and me is a meeting in which I am to study and the teacher is to teach”—would one fail? Would a person who studies with such a resolve fail? He absolutely does not fail. Yet among students who talk back to the teacher and have much to say, saying this and that, there are many students who fail. Wait and see.
Concerning the nation too, however wretched and unworthy a nation the Republic of Korea may be said to be, how thankful a thing it is that I was born as one citizen of this nation! How many nations are there that, within a checkered sphere of destiny in which they are still under the oppression of another nation, wage a bloody battle to find their nation’s sovereignty and receive suffering within a destiny from which they cannot escape from beneath the hooves of oppression! If one thinks of such nations, one ought truly to be thankful concerning one’s own nation. If one becomes a citizen who, lest this nation and this land be taken away, loves this land more than anyone and loves this people all the more, that nation does not perish even if one tells it to perish. Do you understand what I mean? (“Yes.”)
If one becomes a citizen who, regarding the attending of the monarch of a nation, if it be the monarch, or the sovereign, if it be the sovereign, as the highest glory one meets in one’s whole life, says that one will feel it as the worth of one’s life in this nation, that society is so arranged as to become one even if one tells it not to become one. If it becomes so, the world too comes to change instantly. By what does it change? It means that it depends upon how one thinks.
With What Attitude Must a Person Live
Then where do the good person and the evil person divide?
It is one event, but one follows along and one is dragged along. Though they are brothers born of one parent, while there is a person who resents his parents and separates from them, there is also a person who, even if he does not receive the parents’ love, can rather love his parents. A person who thus holds a mind of loving his parents becomes a person who can receive entirely even the parents’ hidden love. It means that such a person becomes a filial son.
It is the same with the nation. If, in loving that nation, one gives one’s life course night and day and loves the nation with a love that exerts influence upon the whole environment in which he lives, such a person cannot but receive the title of loyal subject.
Therefore, with what attitude must a person live?
One must know how to live thinking of people who are in a place lower and worse than the place where I stand. Not only that, if there is a person in a more difficult situation than oneself, one must know how to regard that person with pity and must think with gratitude concerning one’s own situation. Not only gratitude, but when one helps them, that person comes to be a person who can be welcomed not only in his nation but in other nations too.
If one looks at the histories of those called loyal subjects or saints today, there are not many people who became saints or loyal subjects while eating well and living well as the sons of rich houses. Even when the nation or society was in a dark age of confusion, swept into the whirlpool of chaos so that one could not behold tomorrow, they knew it as a boast to have been born in that nation and knew it as a boast to have their parents. And so, loving the nation and their parents more than anyone, they sought to save people more pitiful than themselves.
If with such a mind one gathers comrades and cultivates a road that can be better, matters unfold. Such a history set out from a place of having loved the nation, and set out from a place of having loved the parents, and sets out from a place of having loved the master. From here new history stretches out horizontally beyond nation and nation to the world. By such people history has developed.
If there is a certain rich man and he does not know how to be thankful for his having become rich but strives only to gather more money, in the end he comes to perish. A rich man who thinks that having earned this much is enough and who, feeling great gratitude before the nation and these people, holds a mind of wishing to help somehow, can become a greater rich man. It means that if, having become rich, one does not even know how to give thanks and indulges greed alone, in the end one falls into the pit one has dug oneself and perishes. There are many such facts, are there not? (“Yes.”) What does a needle thief become? (“He becomes an ox thief.”) You do know.
The Problem Is How One Digests the Trials That Come
Then what sort of person is the master of history and of the world? The master of history and the master of the world are one. If such a person is needed in the Republic of Korea, what sort of person will become the master of the Republic of Korea? When there is a people more wretched than we and one cannot love that nation and love that people, a person who, feeling that people’s wretchedness, says that I will love this nation all the more, because he loves the Republic of Korea together with a mind of loving that nation, the road he goes cannot but develop. It is precisely such a person that God desires.
All of you, if one looks at the saints, they too are just the same as you. Their having been born from a mother’s womb and their growing up drinking milk are all the same. Then if there is something in which they differ from you, what would it be? Among you there will be people who, though born in the Republic of Korea, resent having been born in the Republic of Korea. Can such a person become the master of the Republic of Korea? Such a person absolutely cannot become the master.
I have heard that there are people here who came walking several dozen ri and several hundred ri; if by chance among you there is a person who came holding the thought, “I did enter the Unification Church, but to walk a distance farther than a thousand ri saying Restoration and this and that, what game is this? Alas, my fate. My legs hurt and blisters have formed on my feet so that I limp; what shall I do?
Since I have let it be known that I am going this road I cannot go, so unavoidably I must go,” it is worse than not having come. Even though blisters form on one’s feet and pus comes out here and there, one must be able to say, “Thank you.” In history, how many people are there who, in a place more difficult than ours, vanished by an untimely death in places like prison to find the nation and find a true road of human life! In cultivating such a road today, it means that thinking of them, one must go with a glad mind.
If here there is a person who sympathizes with such people and sheds tears and goes this road, he becomes a friend of the righteous who came and went in the past. It means that this is splendid.
How many people are there who, to go this road, entered prison and were beaten and entered such a state in which life hung in the balance! How many people are there who, not oneself alone but a whole clan, if it be a clan, or some body, if it be a body, were sacrificed while going this road of the Will! If one thinks of such things, one must be able to say “Thank you” even for coming to be placed alone in such a position. If one is a person who can be so, it means that he goes to the Kingdom of Heaven even if he seeks not to go.
Then the problem is how you, bearing the Will and going forward, will digest all the trials that come. A person who, colliding with such a place, says, “It must be more than the standard I have enjoyed in the world until now; if it is less than that I cannot do it,” perishes. The higher the mountain, the deeper its valley. Just as, if one falls from the summit of such a mountain into the deep valley, one is smashed to pieces, so if one would go this road, there are many times when one’s mind grows dizzy.
That is why one goes thinking, “Today this is one scene of trial. Tomorrow what scene will unfold?” Therefore, you must lay a bridge clearly by which one can go to a true place. However dizzy it may be, one must be thorough and be able to say, “The road I go is unmistakable before and behind and left and right. I am not invaded.”
In that place one must go forward making friends with history and consulting the age. One must not become a person who there complains and murmurs. Even the loyal subjects and martyrs of a nation often entered prison and vanished as dew amid hardship. Yet a person who died loving his enemy without resenting him, though he be in prison, will be a liberator who can feel the highest liberation. I think so.
From what sort of mind does that come forth? It comes forth from love of humanity. You must have foremost a mind of wishing thus to love beyond myself, and to sympathize beyond myself, and to help beyond myself, and to form relationships beyond myself, and to live together with them.
The One Who Lives for the World Is the Master of the World
The youth today have a foundation of mind that can be like anything whatever. Yet one must remove the thought that I must be better. Do you understand what I mean? (“Yes.”) What is good depends upon how one thinks. What is perfect must be eternal. What is good centering upon oneself is not absolute. What is good connects even to the thousandth generation of my descendants.
Therefore, however much I stand in a position of being turned away from, I must take it as a boast to have been born a man of the Republic of Korea and to study in such a position. A person who says that this studying is not in order that I alone may prosper but to become a friend to pitiful people and to teach those who could not learn and liberate those people, cannot but become an important figure in that nation. Such people are the masters of history. If one wages a bloody struggle with such a mind, even though one falls, one will greet a time when one can be victorious in a hundred battles.
The master of history is not among the crowd that complains and frets. A person who only complains and frets God too dislikes, and friends dislike, and mother and father and elder brother dislike. Would there be anyone who likes him? Is there anyone who likes a person who complains, or is there not? (“There is not.”) There absolutely is not. A person who says there will be is a thief or a robber or a spy. It means that there is no one who likes a person who complains and murmurs.
Rather, one must change the mind of complaint into gratitude and be filled with hope for tomorrow, and burn with longing, and hold a mind that I was born for the sake of the nation and the world. There must be a mind of wishing to share what one holds, a mind of wishing to give what one is wearing, a mind of wishing to give what one is eating, a mind of wishing to give more even though one is eating millet rice and gruel. If there is a person who, holding such a mind, feels the sorrow of standing in a position where he cannot give, and prays and thinks of it, that person is the master of that nation.
Therefore studying too is not done for one’s own sake, and my having been born too is not being born for my own sake alone. It means that one was born for the sake of the world and for the sake of history. Do you understand?
Among you there will also be people who came here unwillingly while complaining. A person who says, “I said I would not go, and they brought me, and what is this?” has nothing whatever remaining. Yet there will be here people who tread upon all difficulties and give thanks, and with that gratitude form relationships with the people and the world and feel the responsibility that if I become better I must share. When one comes to know that one is presently in the position of a self that is not so, a person who prepares for one time of tomorrow and gathers that material will develop. So studying too is not done for one’s own sake. It is done for the sake of the world.
The Teaching of the Saints
Those called saints and sages were people of such a kind. Confucius was a man of the state of Lu in the Spring and Autumn and Warring States period several thousand years ago, but he did not think only of a few nations. And even while beholding the difficult environment into which he was born and the confused state of society, he did not complain. Even though, centering upon his parents, he had no brothers, he groped out with a grateful mind a true road by which he could help.
Because with such a mind he lived, while being driven in that age, giving thanks and being for the future and for the world, he came to unify the Chinese continent ideologically beyond the Warring States period. Not only that, he came to cultivate one road that could be left behind beyond Asia for all the peoples of the world. The mind of what one can give, his craving and desire to give what is true, in the end formed his character. From there Confucius’ teaching came forth.
It is the same with Jesus too. Jesus, while dying upon the cross, prayed that the sin of his enemies be forgiven, that their sin be not laid to their charge. And he had the awareness that since he was dying as a man of purpose, he was not pitiful. History set out anew from there.
So if it is asked what sort of people the saints are, they are not people who strove to become loyal subjects centering only upon their people. They are people who, in order to convey to all peoples the origin of happiness and the foundation of happiness and to introduce the road of human life by which happiness can be accomplished, overcame everything and endured, even though the sovereignty of that nation opposed and they were driven and pursued before that people. They are people who, undergoing countless hardships and receiving countless arrows, went laughing. It means that a saint is a person who went saying, “It is thankful! To make truth shine, even such a thing is thankful!” Is it so, or is it not? (“It is so.”)
Moreover, if it is asked what else is different about saints, what the saints introduced was not man alone but they introduced God. The saints did not teach only the way of human ethics but taught together with it the way of the heavenly order. This is what is different. Jesus too introduced Heaven, did he not?
As I spoke of briefly the other day too when the officers of the council of religions came, Confucius too and Sakyamuni too came forth to save the teeming multitudes. Is it not so? To say that one will save all peoples is trans-national. Being trans-national, what did they introduce? They introduced the Providence of God.
If we look at Confucius’ Confucian thought, it says, 위선자(爲善者)는 천보지이복(天報之以福)하고 위불선자(爲不善者)는 천보지이화(天報之以禍)니라, that is, if one does good, Heaven bestows blessing, and if one does evil, it sends down calamity. Yet the Heaven spoken of here is vague.
Then among religions, what sort of religion is a certain and true religion? You must know this. It is a religion that loves God utterly and loves all peoples utterly. Is it not so?
Even in loving, a true religion must be a religion that has such love as weeps in dying because it could not love, not a love that loves out of what is left over after one has eaten. I see it so. From this position, you must know what sort of religion is the highest religion among religions.
Become Sons and Daughters Whom God Likes
Then what will God like? What would it be that God likes?
Would God like the nation, or would He like sons and daughters? Before God likes the nation, He likes sons and daughters. Without liking sons and daughters, He cannot like the nation. Is it not so? (“Yes.”)
Do your mother and father like their workplace, or do they like their sons and daughters? (“They like their sons and daughters.”) Whom does God like too? (“He likes sons and daughters.”) Yet would He like mischievous sons and daughters, sons and daughters who only vex one, sons and daughters who do not listen, sons and daughters who fight, sons and daughters who steal? (“No.”) Then what sort of sons and daughters would He like?
If they are sons and daughters who are beautiful to look at and whom one wishes to praise and who are not lacking inwardly or outwardly wherever they go, would He like them or not? He likes such sons and daughters as study well when they go to school, and are affectionate among brothers and sisters when they come home, and are respected by their friends.
Then what sort of sons and daughters would God like?
What sort of person is a son of God? Ordinary people are glad even if their sons and daughters are praised by the president of the Republic of Korea. Even so, would God like a son who is praised in the Republic of Korea? God is nothing less than worldwide. He loves a son whom the world likes. If He could not love a son whom the world likes, then God could not be God. It is simple. It means that the sons and daughters whom God likes are sons and daughters whom the world likes.
Then just what sort of person are the son and daughter whom the world likes? This is the problem. It is a person who invokes blessing for the sake of the world. It is a person who sacrifices for the sake of the world, and is loyal for the sake of the world, and says he will live for the sake of the world. It is a person who says, “I was born for the sake of the world, and eat for the sake of the world, and walk for the sake of the world.”
Therefore, the way that teaches the road by which one can become a son of God must be a way that can make one be for the world and love it. Then what must one love next? Is it enough to love only the world? Will it do to love only the world without even knowing who one’s father is? One must know, “I am the son of so-and-so.” If that father is God, one must say, “God is my Father. I love the world just as I love God.” Is it not so?
Seen from that point, the religion among religions is Christianity. Whose Father did Jesus say God was? Did he say He was Sakyamuni’s Father? (“No.”) Whose Father did he say God was? My Father! And who did he say he was? What of God did he say? God’s son! And among sons, what sort of son did he say? (“He said the only begotten Son.”)
What is the only begotten Son?
He is a son who has monopolized God’s love. Is it not so? Thus the only begotten Son received the first love. Seeing such a thing, it means that Jesus is truly excellent.
You would like to become the son-in-law or daughter-in-law of the president, would you not? If one became so, one would put on great airs. If you are to be married anyway, do you not wish to become the son-in-law or daughter-in-law of the president once? Do you wish to, or do you not wish to? If some young man says, “I will become President Park’s son-in-law,” can one punish him according to the constitution? (“One cannot.”) If you are excellent, even if you say you will not become the president’s son-in-law, he will seek to make you his son-in-law. It can be so. Is it not so?
All of you, if you came to know that God exists, would you wish to become sons and daughters of God, or would you not? Will you become a servant, or will you become a son-in-law? Which among them is best? Will you become a son, or will you become a daughter? (“A son. A daughter.”) It means that a son is better.
Do you like your mother’s bearing a first daughter, or bearing a first son? (“A son. A daughter.”) Those who answered a daughter, when you are married, bear all daughters. If one told you to raise your hands whether a son is more important or a daughter is more important, you would unavoidably say a son is more important and raise even your left hand. Frankly, is it not so? Is it so, or is it not? Is it not so? (“Yes.”) That is why Jesus, considering all such things, said, “I am the only begotten Son of God.”
Therefore, what sort of religion among religions must one seek? This is the problem. Is it not so? What sort of religion among religions must one seek? Does God really exist? What is the most precious thing in the world? One must think of such things.
The most precious thing in the world is neither any great king nor any saint. It is God alone.
Then what sort of One is God? If He were like me, He would have a beloved son; does God have a son, or not? It means that one wishes to ask that. If there is such a son, one would wish to ask. Let us find out whether it is so or not.
It means that one must seek God through religion. Yet among religions there is an aware religion that I am God’s son and cries out and boasts that God is my eternal Father, and that is Christianity. That is why Christianity came to be attached to the name of our church, “the Holy Spirit Association for the Unification of World Christianity.”
History Is Ruled by Saints and the World Is Ruled by God’s Sons and Daughters
Then if Jesus is the only begotten Son, what sort of only begotten Son is he?
Did he receive complete love entirely? Did he receive that love only in the family? Did he receive it only in the world? Or did he receive it in heaven and on earth? Yet, on coming to know, it turns out that he received only a promise. Well then, let me receive it once; and it is Teacher Moon of the Unification Church who set out putting on airs in this way. I must receive this. I must receive this even at the cost of stealing it. It is enough if I am more dauntless than Jesus. Is it not so? The Teacher has any amount of ability. If Jesus did one thing, I do two; if Jesus went three times, I go four; if he went five times, I go six. This is unmistakable. In this way I seek to go seeking that road.
The most precious person in the world is a saint. A saint rules history. That is why a saint is great. The masters of religion are the saints. Thus history is ruled by saints; then who rules the world? Who would rule it? Answer this question. The world is ruled by the sons and daughters of God. It is simple.
Has a woman saint appeared until now? (“She has not appeared.”) Have you seen a woman saint? (“We have not seen one.”) You have not even heard of one, have you? (“Yes.”) So it means that a woman cannot even enter the ranks of saints. The fact is so. That is why one must set up a man saint and a woman saint must appear.
And so, if there appear one man and one woman who dig out the han of a hundred million ages within God’s breast, and open the door of that jade casket and gold casket of love, and hold entirely in their breasts and can boast of that love which He sought to make bloom in the pure world of the ideal of creation, by them the world is ruled. It is simple, is it not?
What has religion been until now? Vertically it has come forth seeking only a man. That man is a worldwide man. Therefore what he asserts is a worldwide assertion, and the truth he asserts is a worldwide truth. The law he asserts is a truth that the heavenly order likes. It is a truth that God too likes. That man must be a man who has no shame even in representing history, and who holds proof that he came having received God’s love with dignity even in representing the age. Until now religion has come forth seeking such a man.
That One must stand in the stead of the Lord who is coming. Until now such a man has not appeared. God has said that He would send such a man again. Therefore such a man must come again. If such a man comes, the woman need only be carried upon the man’s back. Women, do you not wish, upon being married, to be carried once upon a man’s back? If there is a woman who does not wish to be carried, raise your hand. Being embraced in a man’s bosom is a settled principle, but it means that it will not do if one cannot be carried upon a man’s back.
Then what is the thought of Christianity? What is it that God seeks? God desired a family. If there is to be a family, there must be sons and daughters whom God loves. A God without a family is a pitiful God. However all-knowing and all-powerful a One God may be, a God without a family is the same as a well-bucket with its rope broken. Going back and forth whenever the wind blows…. However much authority God may have to command all under heaven, a God who could not have a family is unhappy.
Then what must one do to become a happy God?
From where does happiness come? Is it from the nation? It is from the family. Before it begins from the family, does it come from the man, or does it come from the woman? (“The man. The woman.”) It comes from the bridegroom and bride.
Religion until now took individual salvation as its standard, but hereafter, in the new age, the religion that the world can like and that God can establish must be a religion that can save the family.
And so if only one man is saved, the women all follow in. Moreover, if the woman indemnifies entirely, the man follows entirely. It becomes so. When Eve fell, Adam followed in, did he not? Likewise, a man who, upon a woman’s word, lays down his life and believes to the death goes to the Kingdom of Heaven. Moreover, a woman who absolutely believes upon a man’s word also goes to the Kingdom of Heaven. Either way, one goes to the Kingdom of Heaven.
Therefore, it means that it is enough if a woman obtains a man who can believe to the death and offer even his life for the woman’s sake, and a man need only obtain a woman who can offer even her life for the man’s sake. If people who can be such appear, they become the sons and daughters of God.
Now, do you understand? What rules history? (“Saints.”) Who rules the world? (“God’s sons and daughters.”) God’s sons and daughters are sons and daughters, but what have they monopolized? (“God’s love.”) They are sons and daughters who have monopolized God’s deep and mysterious love.
The Kingdom of Heaven Begins From the Family
Then what did I say is the foundation centering upon those sons and daughters? (“It is the family.”) When a time comes when God, centering upon that family, can boast before the world, saying, “Look at the family of our sons and daughters,” all under heaven becomes one.
What is it that the Unification Church seeks to make?
Before making the Kingdom of Heaven, it is to make a family that God loves. When I came to know and sought it out, it meant that there was nothing but that. Do you understand? For you to become so, one must transcend the saints. So one must be able to say to the saints, “What are you? How harsh and forlorn must your plight have been that you lived alone and died? Since you never met a daughter who receives God’s love, you are failures.” It means that the saints until now cannot go to the Kingdom of Heaven.
What sort of road did I say the road our Unification Church goes is?
It is to receive the Blessing and form a family. The Kingdom of Heaven begins with the family. The Unification Church is a religion of family salvation. It means that the road the Unification Church goes on cannot be gone if even one man falls away from the family. The Unification Church goes forward beholding a Kingdom of Heaven that the family enters.
Then what must youth like you do to go forth hereafter to the position of a family of the Unification Church? One must be better than the saints. Do you understand? The teaching of a saint is not a national teaching. It is a worldwide teaching. Not only the world; they introduced Heaven. It means that they taught not only human ethics that the world can publicly acknowledge, but together with it the heavenly order.
Therefore, the saints taught the way of doing all one’s living, of eating and living for the sake of the world and for the sake of heaven and earth. This is the way of a saint. Before one has fulfilled the way of living for the sake of heaven and earth, one cannot receive God’s love.
The saints too did not receive it, did they?
Moreover, it is not that God gives love because one has fulfilled the way; He gives love only when a worldwide time is greeted, and it becomes a time when one can love worldwide. It means that to make sons and daughters who can receive God’s love, the world must enter within one worldwide sphere.
The Doctrine of the Unification Church
Then, when one thinks of history from such a perspective, which of the democratic world and the communist world today ought to rule the world? Both must disappear. Both are not worldwide. America, the leading nation of the democratic world, is saying in its Far East policy, centering upon the Nixon Doctrine, “Let Asians take charge of Asia. We are for non-interference.” This is America, which holds the worldwide leadership of democracy, standing in a position of retreat. Because this retreat comes down to a policy that takes America as its principal thing, it has not become an America for the world, but an America for America, and this is, for the sake of the world, falling behind in the new age.
It is the same with the Soviet communists. They dream of world hegemony with a communism that takes the Soviet Union as its principal thing, and dislike a communism that takes Communist China as its principal thing. Because this cannot be a doctrine that can cross beyond national borders and transcend peoples, communism perishes. They are fellows who fall short even of the way of a saint.
Then who is the master who will hereafter rule the world and create a new history? If there is a thought that comes forth holding a doctrine that can transcend national borders and love the world’s humanity more than one’s own people, that thought will conquer the world. Do you understand?
If people holding such a doctrine came forth from a small nation in Africa, if people who can actually be so appeared in the world, the world would completely submit to those people’s doctrine.
Then what is the doctrine of the Unification Church, the Teacher’s doctrine?
The Teacher’s doctrine is not a doctrine that takes the Republic of Korea as its principal thing but a doctrine that takes the world as its principal thing. What we now need the Republic of Korea to do is to love the world. Moreover, what we need the established churches to do is to love the Republic of Korea. It is to lay a bridge. Overall, it is to love the world and love heaven and earth.
Then what must one do for that?
One must sacrifice those closest to oneself. What sort of doctrine is the doctrine of God, who has toiled until now to restore this world? To save the evil world and save pitiful people and save impoverished humanity, He has saved them by sacrificing those closest to God. Is it not so?
He made everything from the servant of servants to the son an offering. God is the One who has sacrificed even His beloved sons and daughters for the sake of the enemy’s kindred. Because He is a God who has carried out the Providence until now for the sake of this world, sacrificing those most beloved on His own side to liberate the seed of the greatest enemy, and a God who has carried out the Providence not for the sake of His own side but for the sake of this world and the enemy’s side, all humanity cannot treat God shabbily. A phenomenon of shabby treatment is unfolding now, but this passes. You must know this.
Then what doctrine is the Unification Church?
It is not saint-ism but the doctrine of God’s sons and daughters. The doctrine of God’s sons and daughters must inherit intact God’s traditional thought. That we seek to save the Republic of Korea too is not so that the Republic of Korea alone may live well. There is a condition for making the Republic of Korea live well, too. It is to make the world live well and then for the Republic of Korea to live well. It means that a nation that is for the world, even if it says it will not rule the world, the world comes following that nation. You must clearly know this.
That is why what we are now working at and preparing is done for the sake of the Republic of Korea, but in the end is done for the sake of the world. Seen centering upon the Unification Church, rather than loving the Unification Church members close to the Teacher or loving you, it is the way of heavenly reason to sacrifice them or you to save the Republic of Korea. Is it not so? (“Yes.”)
If the Republic of Korea comes into Heaven’s side, one will seek to sacrifice the Republic of Korea and save pitiful nations in Asia or Africa and so forth, and even if one helps them by spending beyond the budget that is consumed in the Republic of Korea, the Republic of Korea will become a nation that does not perish. If it becomes so, one naturally comes to represent the world.
Because America could not do that, it lost its authority as the leading nation of democracy, and because the Soviet Union too could not do that, it lost its authority as the leading nation of communism.
Hereafter, a Japanese may serve as the president of the association of Korea. An American may serve too. A black person too may come and serve. With such a doctrine or thought that is only for the Republic of Korea, one cannot lead the world. Otherwise, one cannot become a son or daughter of God who has crossed beyond the sphere of Heaven’s side’s victory.
You must shed blood and sweat for the sake of the world until you die. If you could not do so, you must rear your sons and daughters as people who can be so. And so, seen providentially, one must become a victorious ancestor. Do you understand? (“Yes.”)
Studying too must be done to save the world, and eating rice too must be done to save the world.
Now the Teacher is becoming a famous person whom no famous statesman whatever can follow. Even if I tell you such things now, you do not understand.
That is why you must know such content well. History is ruled by saints, and by whom did I say the world is ruled? (“By sons and daughters.”) Sons and daughters are sons and daughters, but what sort of sons and daughters? (“God’s sons and daughters.”) Then those among you who think that I am a son or daughter of God, raise your hands. There is not one person. Then those who think you are not, raise your hands. Is there none of that either? The middle position that is neither this nor that must be sifted out. It means that one must sift out much. It means that there are many loafers.
For instance, if a stone rolls about for about ten years, it makes a rattling noise, but it becomes round. Yet the parts that are long and angular are all broken off.
If One Would Become the Master of the Cosmos
Now, those who have resolved that they will become sons and daughters of God and receive love and die, raise your hands. They are greedy ones. Who could not make such a resolve? Then those who say that not only do they resolve, but they will carry it out, raise your hands. Lower them.
This general assembly is the sixth general assembly, is it not? I do not like the number six. The number six is Satan’s number. So I thought I must make you who have attended this general assembly undergo the most hardship; is it not disappointing? Making you undergo hardship is not to make you perish but to make you masters of the world. All of you, will you try it once? (“Yes.”)
What is the best thing in the world? Isn't the master of the world the best?
Not only the master of the world; it means: become the master of the Cosmos. For that, one must become a son or daughter of God and bestow God’s love. Until now, the saints could not have families. Even upon going to that other world, they have no family. Yet it means that we hold a privileged bond by which we can have families.
That is why hereafter you must be for that even in studying, and your actions hereafter too must differ from others. In the old days, wherever the Teacher went with his friends, if the friends slept facing south, the Teacher slept facing north. It means that he was different. Even when eating, if all ate facing that way, the Teacher turned round and sat facing this way and ate. One does it that way on purpose. Even in associating with friends, I would leave behind at least one condition, and if I was displeased, I would cut it off and turn away. Why is that? It is to protect oneself and not to lose one’s position wherever one goes. Because, if I do not go, one must go even through my descendants; I have come forth firming such a resolve.
Would God love the Teacher, or not? (“He loves him.”) Have you seen God loving the Teacher? (“We have not seen it.”) So it seems to you that the Teacher has been loved, but since you have not seen it, you must study the Principle to know that. One ought to know just what sort of person the Teacher is before following. Do you know whether the Teacher is a swindler? Because the Teacher is skilled in speaking, it means that if he sought to entice you, it would be no problem. It means that if by chance the Teacher were a swindler, he could become a king of swindlers. That is why you must know the Teacher. If the fact is so, you can experience God’s love through the Teacher.
The Joint Wedding Is a Feast of Inheriting God’s Love and the Cosmos
The Teacher is now presenting such a tremendous movement. That is why one must become God’s son and become God’s daughter. Even becoming God’s son-in-law or daughter-in-law, one would put on airs, so what must one become? (“Sons and daughters.”) When one becomes a son or daughter of God and the time comes to give an inheritance, even if one says one will not receive the inheritance, would He tap one’s forehead and wake one, saying, “You rascal, come to your senses,” and give the inheritance, or would He not?
If one becomes a son, even if one says one dislikes inheritance and everything, the right to inherit attaches in front and attaches to one’s breast. It follows one about. Can a son-in-law and a daughter-in-law become so? If they would inherit, they must become thieves or a robber band. It means that they must become swindlers.
If one becomes a son or daughter of God, one inherits the authority and glory of the Cosmos entirely as one’s own. There, though their own conjugal love alone is good, He says He will add even God’s love, and everything God holds. If there is a feast at which one can receive such an inheritance, how good it would be! That day of feast is the day of the joint wedding of the Unification Church. Those who like a joint wedding, raise your hands. Is there no one? So it means that you do not know that meaning.
If one knows the Teacher, would one know how important that wedding is, or not? (“We know.”) Until this joint wedding came forth, God carried out the Providence for six thousand years, and Jesus walked two thousand years, and the Teacher has walked a whole lifetime. Do you like the joint wedding? (“Yes.”) Is it good even if your mother and father oppose it? (“Yes.”) Do the men like it too? (“Yes.”)
When we hold the joint wedding this October, it will be about seven hundred couples. At that time, when the yellow race and the black race and the white race all gather, it will be magnificent.
The Teacher digests his food, and sleep comes only when he does such work; trifling things do not suit his mood. Even though one undergoes hardship, if one goes saying that if one bursts this open and goes forward, such a thing will come, it means that it is unmistakable. Everything is either relative or opposed. Because one would help the object, it means that there is also what is opposed. One must know such reasoning.
Upon the road that goes to Heaven, going up like this is dangerous. Only by going round gradually and laying a bridge and going up like this is it safe. If one goes up circling like this, one goes up without even seeming to go up. (He explained by acting it out.)
Upon the Road That Goes to Heaven One Must Stake One’s Life
What does the Teacher seek to make of you?
He seeks to make you, beyond masters of history, masters of the world. Those who say they will confidently receive God’s love, raise your hands. Then what must one do? One must offer one’s life for the nation’s sake. Dying for the nation’s sake must not be a problem. One must resolve that dying for the world’s sake too is not a problem.
Jesus said that he who would die shall live and he who would live shall die, did he not? (“Yes.”) Where is there such a manner? Yet you must know that. The communists say that if one does not listen to their words, they will kill one, do they not? It means that he who would die dies too, and he who would live dies too. It means that the communists are so. It means that that is what is different.
Yet what resembles Christianity is that point too. Christianity too, and other religions too, must stake life. They say that if one does not lay down one’s life, one cannot go to the Kingdom of Heaven. The communists too cannot become real party members without staking life. Because the North Korean communist party members receive threats to life; if they do not submit to it, they lose everything.
That threat is a threat from a position of having lost the world, and a threat from a position of having lost the nation, and a threat from a position of having lost society and family and relatives and everything. The purpose of going that road is to go merely for the sake of my one life.
Likewise, upon the road that goes to Heaven too, a threat is a threat. Believing in the Unification Church is hard, is it not? When others all go out witnessing, if I alone do not go out, it weighs upon the mind. Is it so, or is it not? (“It is so.”) Yet a threat is a threat, but it means that it is a natural threat.
Yet a person who, even while receiving threat, steps forth resolved upon death, is not losing. He finds the individual, and finds the family, and finds the tribe, and finds the people, and finds the world, and finds the whole of heaven and earth. Such a thing is where Satan and God divide, hanging upon it the problem of life and death. Do you understand?
The Teacher has resolved to offer his life to go this road. Does it seem that one can become a worldwide son or daughter without laying down one’s life?
Can one become a saint?
In every nation there are many great men. In the Republic of Korea, one like General Yi Sun-sin is a great man. Great men are people who died for their own nation. They cannot become saints. Great men are people who breathed their last for the sake of their nation, but saints are people who breathed their last for the sake of the world. Will you become great men, or will you become saints? (“We will become saints.”) A great man is a person who lived for the sake of one nation, but a saint is a person who lived for the sake of the world.
Stand at the Head of the Ranks of World Restoration
Then for what must the sons and daughters of God live?
They must live for the sake of heaven and earth. This is Cosmos-ism. Which is higher? That is why the responsibility of guiding the saints lies with the sons and daughters of God. Moreover, one must accomplish the responsibility that the saints longed for but could not fulfil. Jesus too is a saint, is he not? Did he have a family? (“He could not have one.”) You must strive to rise to a position beyond that. Such a doctrine is arriving upon this earth. That doctrine is worldism. One must offer one’s life course for that doctrine. Do you understand?
Thus if one would die, one lives. If one would die for Heaven’s sake, one finds the individual, and finds the family, and finds even the Kingdom of Heaven entirely. Though the communists offer their lives, they lose the family, and lose the nation too, and come to lose everything. That is what is different. Therefore, whether in the satanic world or the heavenly world, if one would go that road, one must cross the crisis of threat to life. It means that otherwise, if it be the communists, one cannot become a real party member, and one cannot become a true son or daughter who receives God’s love. Do you understand? (“Yes.”)
One must resolve upon death. You will be receiving such education for the first time. It means that he who would die shall live and he who would live shall die. Saying one dislikes it is also dying, and is perishing. Yet a person who resolves upon it is a person who lives and a person who prospers.
That is why until now God has never gained the upper hand and put on airs. Has the Unification Church put on airs until now? Though I do not step forth into public seats, a time will come when the thirty million people rise and come to attend me, saying, “Oh, Teacher Moon.” Until such a time comes, I am bringing about natural submission without a word. Though it will be tedious and long until that time arrives, I am running the course of Restoration, tenaciously contending with my life. Now we have come up considerably. We have come up to a stage on a par with the Republic of Korea. If there is time later, I will tell you of that. Do you understand? (“Yes.”)
You must become the masters of history and of the world. You must clearly know this. Since you have promised that you will become masters of history and of the world, you must offer your lives.
Then among the four hundred and more of you, who will become God’s first son, and who will become the first daughter? Among the four hundred and more, a person who says he will offer his life as an offering for the world’s sake before anyone comes to enter the first case of being able to receive God’s love. Yet as for the foolish and unworthy fellows who back out, wait and see. Now they all say it is good. If these four hundred and more were all people like the Teacher, they would grasp the world and spare it. Would it not be so?
If from here one person, that is, one son alone, is determined, then taking him as a model one makes one township in the provinces, and when that comes to form one county, it is automatically restored. The Teacher asks that you become such masters. Do you understand? (“Yes.”)
