Cheonghae Garden, Yeosu, South Jeolla, Korea
Let us read what follows the part we read the other time. These, from volume 1 to volume 20, are messages given to save the established believers.
They concern the history of the Old and New Testaments of the Bible, the relationship between God's providential history and human history, and how the mission that Jesus could not fulfill was substantively brought to fruition as fruit and result in the course of history. Because all of it came out as a conclusion drawn upon a comprehensive critique, the essentials of the providential view of that time are all set down there.
The things prophesied then are now being fulfilled. The things spoken then are things that Father, having come to this time, will bring to fruition, and they are all set up in a relationship like that of Cain and Abel. That is what is fearsome.
When I myself hear that Message—though they are my own words—how would it feel? Because, when I was persecuted and lonely, amid the whole world's opposition, I spoke of the path I would have to walk going forward, they are words of prophecy.
At this time, it simply comes to pass exactly as it was. The dates and the content of the Message coincide as Alpha and Omega, beginning and end, and within that content, unified into the providential view, I revealed what I would go through.
The time has come when the words spoken then can be harvested. Seeing such things is astonishing.
When I had achieved nothing, fleeing alone and shrinking from meeting anyone, I spoke of the future reality I would have to walk, and now that the era of reaping has come, I regard it with awe. “Truly, the Message is a fearsome thing,” I say.
Because there remain realities not yet fulfilled, since I have eyes, I must look, smell, taste, hear with the ears, and move my hands and feet. Though they did not understand, it is a story I proclaimed before Heaven, centering on content that the crowds who opposed them would have to clearly come to know and naturally submit to. (Father conducts Hoon Dok Hae on the Message titled “We Who Walk the Path of Life” from Sun Myung Moon Seonsaengnim Malsseom Seonjip, volume 7; …if you can attend a Jesus who, when you explain everything from Satan's root and say, “There are such-and-such sins, so I pray for heavenly punishment,” answers, “So be it,” and a Father who renders judgment there—what would there be to fear?)
Among the people here, how many are real people?
President Moon swam in that kind of world—where must he go? You must know where the masses of cloud drifting in the air are going, know which way the wind will blow, and say, “Wind, blow me toward where I can go. Do it this way!” Such words are all revelatory.
Since Father makes such interpretations too, you will say, “How does Father think up such words?”
Sorting out what is mottled on the back and the front, this is what I need, while I leave the mottled things and need only the white. Throw away all the mottled things—since my heart is white, I love what is white. You all love white snow, you all love white clothes, and you all love a white heart, do you not?
If I forget myself, living in the shadow where, having received Satan's bloodline, I have planted the banner of God's enemy and am crying out, then the nation of eternal death takes over completely. There is no hope of living, and even the trace disappears. Seeing him speak, sorting through all these enormous words, people listened, thinking, “Ha, doing it like that, let us see at which snag President Moon gets caught and is left speechless!”—and when they listened, having clearly dodged this way and that, in the end he occupies the place where he can stand alone upon a high mountain summit and says, “I alone remain; I am the only begotten son.”
This is a needful word here. No matter how much you pray, no matter how much you listen, you cannot form a relationship until you have gone to that place. To ride a cloud, you must go above the world of clouds; there is forever no cloud that you can ride by waiting ten million years below—and one who forgets that there is not a single point of it in a whole lifetime and continues a life able to rejoice will sizzle in the cauldron of destruction and, becoming a lump of fire, die.
Lose the Root, and You Lose the Way to Find the Homeland
Who spoke such words?
Reverend Moon, persecuted and fleeing fifty years ago, spoke such words, and there was no one to hold on to that man. You must know the fact that I was busy holding on to myself. Unless there is a master who can guard the ridge I am to cross, I cannot cross the ridge. I cannot cross over alone.
If my activity there comes to shine, there must be a mirror that reflects centering on the light, so that I can know the direction. Entering the world of grace, I set the direction right by asking where the master's light shines.
Even if the direction it points—east, west, south, or north—changes ten times a day, I must coincide with that direction; but one who has lost that root loses the way to find the homeland of truth. So how serious a word is this?
Can you sit comfortably and say, “He spoke good words! Who is that man?” When I read it and asked, “Who is that man?” and looked into it, it was Sun Myung Moon. The man called Sun Myung Moon, having lived a life of ninety years, puts the world of the scoundrels of Las Vegas into his pocket, and dancing, with a heart of joy, naturally dissolves it and lets it flow away.
So, unless one finds the substitute who can enter centering on God's essential content and exercise dominion, the hegemony of victory is impossible—it cannot but be a gift of hell, so just perish utterly. He spits it out.
The gambling play is no trivial matter. What will you do once you know such a thing? Because Father knew it, he crossed over the ridge. Having become a grandfather of ninety-one, he comes to Yeosu and Suncheon and says, “You people, wake up!”
Na-ke-mu-a! In the Unification Church, we do not say Namu Amita Bul but use the good word na-ke-mu-a. When you dig out the self (na) and enter the realm of no-self (mua), only the self remains. After that, there is nothing to answer.
What is na-ke-mu-a reversed?
“It is amu-ke-na.” Why amu-ke-na? In the character for “nation” (國) here, the character for “perhaps, or” (或) was used. What kind of nation is that?
Amu-ke-na! When written as an abbreviation, some use the character for “king” (王), and some use the character for “jade” (玉). Amu-ke-na! When you dig out the self and reach the realm of no-self—if the Republic of Korea seeks a nation able to dig out and forget the tradition of nationhood, there the nation of God comes forth. Will you say Namu Amita Bul, or will you say na-ke-mu-a?
Na-ke-mu-a can also mean: I will dig out the self, and we shall see about it later. That interpretation can be made in all four directions. When Father went to prison and was put in shackles, he said na-ke-mu-a. We shall see about it later—when I come out, lightning will fall upon your nation and the world; that is what it was.
To Become the Absolute One, the Four Pillars Must Be Set in Order
Father is a person who knows well the story of his twists and turns. If you look at this part of the Father, the blood vessels cannot be seen. When I go to the hospital, what I most dislike is having a blood test. It is hard for me to have a blood test.
Look. The blood vessels cannot be seen. Such a person is a nobleman. A woman is soft and supple, but a king is even softer and more supple than a woman. Father's hand, when you look at it, is pretty. Done this way, it is unsightly, but done this way, it is pretty.
What kind of watch is this that it is so flat?
It was made in a factory I built in France, and the fellow who holds more than seven hundred patents is me. I can make anything. (True Father conducts Hoon Dok Hae on a portion of the address titled “The Settlement of the Abel UN and the Completion of Cheon Il Guk Is Korea”; the Korean people are a heavenly-lineage people who, from of old, have revered God as the highest and supreme ancestor among their ancestors and lived accordingly. They have called Him the one and only ancestor of all, the One Being—that is, God—and attended Him as their master (the Creator of night and day)…….)
There is the God of the night and the God of the day. People do not know the master of the inside and the outside. Because I discern the master of the inside and the outside, I said the Creator of night and day. Ordinary people do not know the Creator of the night. It is as if God did not exist. Even going to the spirit world, they cannot see God.
The Principle Message says that even going to the spirit world, one cannot see God, does it not? “Yes.” That is what was clarified. (Hoon Dok Hae continues; the ancestor of all, calling Him the One Being—that is, God—and attending Him as their master (the Creator of night and day)…….)
Not only did they attend to the one God; they ran His errands. They played the role of father, played the role of mother, and played the role of son and daughter. They fulfilled the mission of all four generations. (Hoon Dok Hae continues; a heavenly-lineage people who have so lived. They have called Him the one and only ancestor of all, the One Being—that is, God—and attended Him as their master (the Creator of night and day)…….)
The Creator of night and day—the Creator who is the master of the night and the master of the day is, I say, distinct. Who will interpret this? The 6.5 billion people of humankind cannot explain it. President Moon must teach that. I am telling them not to play as they please. (Hoon Dok Hae continues; therefore, the root of all numbers too began from one and two…….)
What happens if there is only the Absolute One?
The Absolute One refers to the only one at the very top—can He be the master of love, the master of life, and the master of judgment all at once?
How do you bring a partner and match it to that one God?
Before the inner method of pointing out the one God, the absolute God, what is the compounding method of explanation? Say it: “Absolute, unique, unchanging, eternal!” “Absolute, unique, unchanging, eternal!”
To become the Absolute One, the four pillars must be set in order. For the absolute God to stand, three pillars are needed. So, a person sees three sides. He cannot see the back.
How would you see the back?
The face looks to the front, and the ears and everything are made to look to the front, not made to look to the back. How is one to see the back? That is the question.
Before God, the three eras of the Old Testament Age, the New Testament Age, and the Completed Testament Age are needed. Cho bu deuk sam (初不得三)—with the first, you do not get it.
Only by joining three together do you come to know. When we say cho bu deuk sam, it means that only when God's side finds the three positions do east, west, south, and north appear before God.
East, west, south, north—from the north, which way must you go? When I stand this way, it becomes east, west, south, and north.
Then what about the development of civilization?
The sun rises in the east and sets in the west. So the south is the center. You must go to the south, the center of the equator, and from there make your way toward the north. To state the overview of cultural development: it is East and West, and the East is spiritual and ideological, while the West is bodily and material.
The world of material civilization follows the world of spiritual civilization. Must the world of spiritual civilization arise first, or must the world of material civilization arise first?
Centering on the sun, we say east and west. What is the characteristic of sunlight? It is that wherever there is a gap, it passes through. Love too must flow like water and air.
If there is a gap, what does sunlight do?
From the top of the earth to its very bottom, wherever there is a gap, sunlight shines straight through. Have you thought about that? If water falls here, then through that water, water falls on the other side.
But people, what is it—they do not know that having gone, they must return. They live, but they do not know they must go back. So, in Korean, going to the spirit world is called “going back” (returning). It is an astonishing revelation. In the Japanese language, there is no such thing. To go back in that way is to find the root.
I Survived by the Power of the Spirit
What was the reason Father did not die, though he went to prison many times? Before going in to be tortured, if you close your eyes and bite your tongue, blood must trickle out.
When the blood comes out, where does it come out?
Even with urine and such, if you bear down, urine the color of blood comes out. A hole must be pierced. Then, no matter how much they do to you, because the water comes in and goes out, my body does not break.
Since a hole has been pierced in the wrapping cloth, the rest of the cloth is not wounded.
Eighty percent of Father's body was dead. Yet I survived by the power of the spirit. Going into prison, of the rice that was only a spoonful or two, I gave half to others. I lived on eating only half. I ate the air and all the things of nature.
Since nature too has life, I received it and ate it. And I rose at dawn and exercised.
Father has many methods of exercise. From here, doing it this way and saying “uuk,” there is a “durururuk” sound. Stretching bone structurehe leg this way and bracing with the backside, doing the exercise connected to the bones, they jut out one by one. It is breathing. Though Father has become ninety, once he starts climbing and stepping on a ladder, because he concentrates on it, he loses to no one.
Because I did the horizontal bar, when I grip with my hands and bear down, I go down and up and swing over. I have such strength.
Father's stride is fast. I developed it a great deal. Father's feet are pretty, are they not? “Yes.” The feet are pretty. The hands are pretty too. If you press this together, it is like a sandwich. This must be large to be fast. A flat-footed person cannot go into the army. He cannot walk long distances. Father was born well.
From the standpoint of physiognomy, there is no one, inwardly or outwardly, who resembles Father's bone structure. I live long. I have not been to the hospital. I cure all illnesses myself—when it hurts, that is.
How many will you catch today? “Yesterday I caught twenty-one. Today I must catch even more.” Because of the rain, I meant to hook five, but I caught only four. “Even so, you caught a big one.”
If you hook a big-sized one, going “Hey, hey, hey……!” you are sure to lose it, and at that, I am the expert. If the fish does this and you set it this way, it goes down to the very bottom. Because you yank the back of its head, it gets away.
But Father says, “Ha, look at these things! Do not go in there—come up into the air!” and when the head is hooked, he draws it taut and does not let go. Once you hook just this part, you keep the line taut and do not slacken it. He knows how to take a firm hold and control it.
Knowing that, since it has gone down a certain depth, it grows short of breath and returns to its original place, he snaps it and reels it in with a hururuk.
Do just this a few times, and then make it raise its head, and it comes out into the air and keeps getting drawn up, unable to go down. It is because it failed after trying a few times.
So when I lift it, it keeps coming up, closes its eyes, and says, “Aigo, I give up. Let come what may.” Because it is afraid of coming out onto the bright surface of the water, it stays with its eyes closed. When you reel it in gently, gently, do not yank it. That is the point.
If you do it just as it is and bring it to the side of the boat, even a big fish comes in tail-first, so it cannot get away.
If it goes in like this, swapping the head and the tail and setting it this way, then no matter how big a fellow it is, it goes, “Nyam-nyam, delicious. Since my belly is full, I can play and bemoan my lot and live. Ah, this is good!”
“Good” (jota) means to ride a bird and fly away. The words are all composed like that, depicting compound content with terminology and artistic substance. People with simple heads cannot understand President Moon.
Do you know how impatient God's character is?
President Moon's diplomatic skill and adeptness, which passed by matching that God this way and that and matching His heart, you cannot catch up to even if you study for a thousand years.
If You Live Together, There Are Many Things I Would Teach
I have much aptitude. When wrestling at ssireum, I hook with the toes, and in the old days, this toe got worn this way from striking.
Even now, if I hook here firmly like this and set this firmly this way, you cannot straighten it out.
Once I have hooked it and we wrestle, the strength here gives out, and matching it here does not work either. Setting it firmly here and turning one step, centering on the strength that is here, the other man's crown touches the ground first, and his head smacks down. I was a ssireum wrestler.
Where did my socks go?
Look, when I do this too. I am telling you to learn it. When I put them on firmly like this, I match the foot to the “ten” (十) shape here.
Doing it up to here, here I pull this taut. Setting it this way, I do it all in one go. It is the same with a necktie. So if you live together, there are many things I would teach.