Tomorrow is July 20, on which the summer witnessing begins. Accordingly, you will know well that from tomorrow you will begin a new activity.
The Position of the Second Number, Seen in Greeting the Summer Witnessing Period
When I think about this year's witnessing period, I remember that at last year’s summer witnessing, Heung Jin passed away while going out to witness.
When we consider that, it means that in this year’s summer witnessing period you must carry out a more worthwhile activity. Moreover, from this year, the whole family must be mobilized.
Until now, we have carried out a mobilization centering upon the individual. That is, if we analyze the whole content of the activity in the 1960s, it took the individual as its principal thing. And so each one went out to the provinces and was active.
Yet in the 1970s there is a heavenly Will that, upon the ground, accomplished centering upon the individual. In the 1960s, we must connect the family and create a stage upon which we can develop further. That is why last December, in crossing over from last year to this year, we set out upon such a providential course.
This forty-day summer witnessing that we are carrying out is the second witnessing activity carried out this year. Seen from the standpoint of the Will, it has always been the second one that has become the problem. This is so even judging by the fact that, of the two brothers Cain and Abel in Adam’s family, the history of Restoration was carried out centering upon Abel, the second; and it is as well so from the standpoint of the Providence of Restoration, judging by the fact that God executed judgment centering upon Noah’s family, the second Cain. Again, in Noah’s family too, it was the second son, Ham, who became the problem. We know well the Principled content that in this way, if the second cannot fulfill his responsibility, the purpose of the whole family is not attained.
Until now we have come forth discussing the God of Abraham, the God of Isaac, the God of Jacob, this God of three generations; yet here too we know the fact that the one who bore the important responsibility that could decide whether Abraham became the ancestor of faith or not was not Abraham himself but Isaac, who was the second. Here, if this Isaac, who was the second, could not fulfill his responsibility, God’s Will through the three generations could not be completed. Seen from this perspective, in the age centering upon these three kings, King Saul, King David, and King Solomon, it means that King David’s responsibility was more important than the responsibility of the other kings.
When we thus infer from various historical facts, we can know that this position of the second is an important position that can determine the point of resolution of the final mission.
Rise and Fall Are Decided Centering Upon the Second
Then why does the second number become the problem?
The Will is accomplished only by passing through the number three without fail. When we look centering upon God too, if we call God, who abides in dual characteristics, from the position of parent, the first generation, Adam and Eve, correspond to the second generation. To say it again, if God is the first number, Adam and Eve are the second number.
Here, just as God’s dual characteristics become one, so Adam and Eve, who were divided as male and female, must become completely one body. And then they must again become one with God.
What could bind this together was God’s love and, at the same time, humanity’s love, Adam and Eve’s love. To determine the standard by which, centering upon this love, the first generation and the second generation could become one, and left and right could become one, Adam and Eve had to reach perfection through the growing period. Yet Adam and Eve fell before advancing to the stage at which they could accomplish the ideal of love. Thereby, they could not become one but were divided, and until now a true bond of love between God and man has remained unformed.
Centering upon the Parent, to cross the standard of three generations is God’s purpose of creation. You have learned about the Four Position Foundation, and the truth of the Unification Church is a truth centering upon the content of the number four. This number, four, means God and Adam and Eve and the children of Adam and Eve.
God abides in dual characteristics of plus and minus. What divided this as a plus was the man Adam, and what divided it as a minus was the woman Eve. And what is like the form of Adam and Eve gathered again is the children. In this way, centering upon God, the first generation and the second generation and the third generation are formed.
Then, of these three generations, in which generation did the problem arise?
It is the second generation, the generation of Adam and Eve. It means that Adam and Eve could not become one centering upon God’s love. If Adam and Eve had become one centering upon God’s love, then because a bond would have been determined by which God could descend, a standard of love by which they could form a relationship with God would have been connected to the children as well. That is what is called the Blessing.
The Holy Wedding is not something that a husband and wife do as they please. It is without fail done from a position of representing God’s true love, where one can be completely loved as a man and completely loved as a woman.
God, centering upon the character of the individual, made the son Adam as the representative of the plus character and loved that son to the utmost. In loving that son, He loved him by joining in a feminine love as well. Moreover, in loving the daughter Eve too, He loved her by joining in a masculine love as well.
By these two, thus divided, becoming one, the origin of a third departure comes into being. To say it again, if Adam and Eve unite relatively, centering upon the bond of the first relative partner, then centering upon these three loves that have been joined, a motive of departure comes to appear. Those are the children. That is why children are said to be objects of love who stir up a newer hope.
Adam and Eve were born as substantial beings standing in place of God’s love and the parents’ love. Accordingly, God likes those sons and daughters, and Adam likes them and Eve likes them. You know the purpose of the three objects. That three-object purpose is accomplished in this way.
Seen from this perspective, it means that the central position that can integrate all this content into one is the second. That is why the second is the problem. Even when you draw a circle, the second point without fail becomes the center point.
The center point of front and back and left and right without fail becomes the second point. Because the relational bond that can determine the central position of the whole universe is thus the second, this second becomes the problem.
Whether a household prospers or not also depends upon whether the son is more excellent than the father or not. If the son is born possessing content by which he can be more excellent than the parents, that household prospers. You must clearly know that in this way, in determining the rise and fall of a family too, the second becomes the problem.
Now in Kyonggi Province we are holding workshops, gathering the leaders of the provinces. We plan to hold this workshop up to fifteen times, and as of last Friday, five have been completed. Having victoriously completed the workshops up to the fifth as the first phase, they have come to exert an influence throughout the whole province. And so we have entered a time when the state can take an interest and treat it as a matter of concern. Now the second phase of the workshops is the problem.
Then how shall we carry out these five workshops of the second phase from now on? You may have felt at ease and gained confidence because you did well with the five workshops of the first phase. Yet you must cast away easygoing thoughts and, upon such experience, with a more loving mind and bearing a heavier responsibility, cross the second five well. At some time the Teacher will have said that if only you do that, it does not matter if the third phase fails.
When we look, centering upon our providential Will, the first phase is set out without your knowing it. Yet now the second has come to an age of setting out with clear knowledge. Therefore, how we cross this second forty-day summer witnessing period meaningfully is the problem. From this perspective, you must set out with a new mind.
The 1970s Are a Time to Fulfill the Mission of Restoration Centering Upon the Family
Until now we have appeared before these people, centering upon the individual course of indemnity, that is, the problem of individual restoration. Yet upon entering these 1970s, it means that we go forth not to resolve the mission of restoration centering upon the individual, but to carry out the mission of restoration centering upon the ideal of the family and the ideology of the family. To say it again, in the past we offered offerings of individual indemnity, but from now on, it means that we must offer the family itself as an offering of indemnity.
That such a time has come means that we have crossed beyond the historical age in which God and Satan, in a divided position, conflicted with and opposed each other and have entered within a sphere of the age in which a relative bond can be discerned upon a plane. That is why the Teacher said at the beginning of this year that the 1970s are an age of the fortune of the Unification Church. In the past, the individual offered the offering, but from now on it is an age in which the family must become one and offer the offering.
Religion until now has placed its purpose in individual salvation. It means that even men of faith who say they believe will have placed the purpose of their believing in the salvation of their own individual selves. It means that it is enough if they alone go to paradise. It means that they have never even had the notion of family salvation, tribal salvation, national salvation, salvation of the state, world salvation.
Then what is the standard of the first departure by which family salvation, tribal salvation, national salvation, salvation of the state, and world salvation can be done? It is family salvation. Without creating a victorious stepping stone so that the framework of family salvation can be firmly established upon earth, one cannot carry out the providence of national salvation. That is why religion until now has been scattered in every direction and, while being driven and pursued by the state, has been laying such a framework. Yet even that has come forth, taking responsibility for only one field, the spiritual one.
Until now there has been no content by which the relative conditions upon which one can be grounded in this world could be equipped on both sides. Yet it means that now we have entered a sphere of the age in which a new departure can be made, equipped on both sides. Heavenly fortune must certainly pass through that foundation. It is to establish that foundation that God has established religion through history.
Therefore, when such a road is determined, we come to enter an age in which, centering upon that road, together with the organizing of a new family, a new tribe, a new people, a new nation, and a new world can be organized.
When we look centering upon the past 1960s, at that time we walked this plane course individually and, fighting with Satan, established historical conditions of indemnity. Now, greeting the 1970s, such a standard has taken its place, and we have entered within a sphere of the age in which one's center can be determined. This present time is a sphere of the age centering upon the family.
As you know, our Unification Church advocates Cosmosism. Herein lies the meaning. People often look at that word and think, “If it is Cosmos, why is the character for lord (주, 主) not used but the character for house (주, 宙)?” There are many such people. In the world there are many lords of Ways centering upon the Way.
In Christianity Jesus is the lord of the Way, that is, the master. If it be God, God is the master. Accordingly, if one says "Cosmos," the whole ought to enter centering upon God; so why is the character for house (주, 宙) used?
Without a house, it will not do. Only when there is a house does happiness begin, and only when there is a house does love begin. Without a house, without a family, nothing whatever can be accomplished. Because to establish such a standard is God’s Will, the time when one bears the cross in a family way is the time when the world enters into an age in which it can go to a new ideal age.
Then what sort of road is the road the coming Lord must walk?
He comes not with a mission of pioneering the road of individual seeking of the Way like the religions until now, but with a mission of how to resolve the family cross. If such a lord of the Way should come, that lord of the Way is a Savior who can step forth boldly before all peoples.
The Savior must appear possessing a messianic family. Religious people today do not know this and vaguely think only that when the Lord comes, cataclysms of heaven and earth will unfold and the whole world will at once be changed into the world God desires.
If it is to become the world God desires, there must first be one family that God desires. This is the problem. Without such a family, a tribe cannot come forth, and without such a tribe, such a people cannot come forth, and without such a people, such a nation cannot come forth, and without such a nation, such a world cannot come forth either. Therefore, the foremost matrix among the matrices that can give birth to such a world is the family.
Then why must one pursue a new family?
Because your families today are fallen, families. Because it is a han that Adam and Eve fell into and could not form a conjugal bond centering upon God’s heavenly heart and love, there remains God’s Providence to gather this up again. That is why God, to establish this one standard, has established countless religions and worked, passing through a long, long history until now, even at the cost of forsaking all humanity.
Seen from the perspective that one must thus pursue one new family, what sort of religion is the religion among religions?
What sort of religion is a religion that can pioneer a road of happiness?
Moreover, among countless people, what sort of person is indeed a happy person? This is the same whether in the East or in the West. It means that it is a religion centering upon God’s love and a person centering upon God.
In What Position Shall One Receive God’s Love
Today the white people of the advanced nations are in high positions leading and moving the world, and Black people are for the most part in low positions as those who are governed. Yet in the parents’ loving of a child, there is no difference in intensity between white and Black. It means that no one is governed by anyone.
And it means that it never changes eternally. The mind with which parents love a child, or the mind with which a wife loves her husband and a husband loves his wife, the loving mind between those who truly love one another, cannot change, however much history may shift and develop and pass through processes of revolution.
When a mother loves her child and the child loves the mother, the father does not look at his wife and say, “Do not love the son whom I love.” He likes it if she loves the son more than he does. Again, just because a child loves his mother more than his father, the father does not say to that child, “Love me more than your mother.” There is no such method of education.
Where can one have a position of thus liking it that someone is loved more than oneself? That place is the family. Such a thing cannot be had apart from the family. It means that it cannot exist anywhere else.
Then what sort of One is God?
Does God like love or dislike it? (“He likes it.”) How much does He like it? Since He is the subject of human beings, He will like it ten million times more than human beings. Again, in what position would God wish to set human beings and love them? Would it be such a position of a servant that God would say to man, “Go over there and sweat and work and come back,” and, seeing him sweat, would say, “Ah, how good”? It means that if He were such a God, He would not be needed. In what position would God wish to set human beings and love them? It means that if He wished to place man in the position of a servant and love him, God would not be a God of love.
If one considers from this perspective, it means that religion is unnecessary. It means that it is enough only to find how one shall love God. Then shall one love from a position like that of a nation’s king and its subjects? Would God like that? No.
Therefore, God is the greatest One. He is the only One in the Cosmos. He is One who was so in the past and is so in the present and will abide as the Absolute One eternally in the future as well.
However excellent a person may be, there is no one more excellent than He; and God is a monarch greater than any monarch said to have had power in history until now. Then, when it is said that you form a relationship with such a One, if you are a woman, what sort of relationship would you wish to form with Him? There are two roads. One of them is the road of becoming His daughter-in-law, and the other is the road of becoming a handmaid. Will you become His handmaid or His daughter-in-law? Which will you become?
If there is anyone who says she will become a handmaid, raise your hand. There is not one person who says she will become a handmaid. If there were such a person, she would be struck by lightning. Since there is not one such person, it means that it is all right even if I scold.
Then what about those who say they will become the daughter-in-law?
Seeing you laugh, I understand. You all wish to become the daughter-in-law, do you not? You are thinking, “How good it would be if I became God’s daughter-in-law,” are you not? Yet what would you do if there were a place closer than that daughter-in-law? Do you wish to go to that place or not? The road by which one can be closer to the father than the daughter-in-law is the road of becoming a daughter.
If it is asked why a daughter is called a daughter, it is called daughter because one should roll it up tight and carry it about in one’s purse. Then will you become the daughter-in-law or the daughter? (“We will become the daughter.”) Why do you say you will become the daughter? Once a daughter marries out, is she not inferior to the daughter-in-law? Yet in an emergency, though the daughter-in-law may be driven out, the daughter is not driven out. This means that this is so if there is a divorce. Even if a daughter has married out and is divorced, she returns to her father’s bosom. That is, because the daughter is in a position where she can be eternally guaranteed the father’s love, she is closer to the father than the daughter-in-law.
Then what do the men wish to become?
Though they are men like cousins of a thief, what first comes to mind is not a son-in-law but a son. You will have thought, “I will become God’s son.” Judging by your faces, even before I ask, it means that you are all thinking so.
Then in what sort of place would God wish to love human beings?
This becomes the problem. Then what sort of religion must religion be? It must be a religion equipped with thoroughgoing content by which one can, in a place close to God, hold precious a bond of love with God. Such a religion rules history, and only such a religion remains until the age of the end of the world. Do you understand?
If there is an excellent point in Teacher Moon of the Unification Church, it means that thinking in this way is what is excellent. The Teacher did not think after having looked at the Bible. It means that after drawing a firm conclusion that “the Bible ought to be like this; if this does not fit, the Bible is a lie,” he then fitted the Bible to it. If from the beginning he had put on the official cap of the Bible and taken the Bible as his model, he would not have been able to pioneer such a road.
When one probes what it is that can become the deepest valley, centering upon a proper theory and centering upon content related to our world of heart, what can become the highest anchor among the anchors by which one may abide is precisely heart.
Are these words right or not right?
Then, if God were to choose the person He most wishes to love among us men, what sort of person would He indeed choose? This becomes the problem. Would He choose a servant, or would He choose a son-in-law? A son-in-law is a thief who goes in and out. It means that he whispers to the daughter and seeks to steal away even the father-in-law’s official cap. It means that if even the father-in-law’s topknot cord is better than his own, he seeks to take it. You, too, have all been sons-in-law, so you will know. Was there such a mind, or was there not? So it means that a son-in-law is unpleasant. So it means that without even asking, anyone, whatever, wishes to become a son.
What Sort of Son Shall One Become Before God
Among sons too there are various kinds. There is the unfilial son, the ordinary son who is neither filial nor unfilial, and the filial son. Then which of these sons do you wish to become? Do you wish to become a filial son? Do you wish to become such a son as is all right either way, all right whether taken along or not taken along? Or else, do you wish to become an unfilial son? Answer. What sort of son do you wish to become? (“We wish to become filial sons.”) Filial sons! One must become a filial son.
Among filial sons too, what sort of filial son must one become?
If there are five sons, all five of those sons wish to become filial sons. All five sons can be filial. Among them there will also be a representative filial son in the matter of working. It means that there is a son of whom one can say, “Ah, that fellow is a filial son more dependable than anyone when it comes to working.”
Next there is also a filial son in the matter of living. It means that there is a son of whom one can say, “Ah, this fellow cannot work, but he is so lovable I could die.” It means that there is a son who can be filial by receiving love from such a position.
Then which sort of filial son would the father like more?
What sort of filial son would he want more? Would he want a filial son who goes out and helps well with the work? Or would he want more of a filial son with whom he can love so that sesame seeds pour out under the quilt, saying, “Without you I die, and without me you die”? Consider it. Which sort of filial son would he want more? It means that this needs no asking.
God said to Adam and Eve, “You are bone of my bones and flesh of my flesh.” Then if one is bone of bones and flesh of flesh, what is it for? Is it for looking at? It is for loving.
In love, what sort of love would one wish to have?
It means that He wishes to have such a love as wells up from the deep valley within God’s mind so that, even though the whole world be in a dark place, that love alone can shine. It means that God desires that. However ill-favored a face an ugly woman may have, she boasts, saying, “Even in this mind there is a red love beyond the fragrance of a red rose.” So what would it be like if one tasted such love once? Would one forget it, though one were told one would die? Would one forget it though one’s neck were cut off? It means that one cannot forget.
Even among the fallen human beings of this world today, they die and live for the sake of love between man and woman; how much more, if there were a person utterly captivated and intoxicated by God’s love, which is the roundest of the round and the most delicious of the delicious, would he cast away that love though his neck were cut a hundred times? It means that it is unthinkable. You must be able to advance to the position of a son who receives such love.
If God had such a son and could assert that this son should be loved in my stead more than anyone under heaven, how happy would He be? If so, would God be happy or unhappy?
Christians today are making fine talk, saying, “O all-knowing and all-powerful God who ever leadest a kingdom of peace!” However much money one has, and however much one may be in a position of tightening and loosening the string of the president’s official cap at will, if one cannot have emotional rest at home, would that person be unhappy or happy? Such a person is unhappy.
The Highest Victor, the Highest Religion
However lovely a young lady may be, adolescence comes but once. That time is the flower among flowers and the most precious time of a lifetime. Despite that, is there a woman who thinks, “I shall live alone”? That is not a woman. Is there such an animal? Again, among men too, is there a fellow who, being perfectly sound in body and in the good years of youth, says he will live alone? At such a time one without fail seeks a partner. Whom does one resemble that it is so? It means that it is so because one resembles God.
If God were not so, could such a person come forth?
It means that God is so. That in the years of youth, the most precious time of a lifetime, one goes out seeking a partner is the same for men and women. Is it so, or is it not? If it is not so, then grow old alone and die.
Try saying to a beauty, “Since a beauty has an unlucky fate, a beauty like you must grow old alone and die.” However demure a beauty may be, poison springs from her face. There is no curse so venomous as that. Seeing that, where lies the value of beauty? Only when there is a man who can fully appreciate that beauty and can bind her to a heavenly love does a beauty have value. So is a person who cannot have emotional stability unhappy or happy? Well, let the grandmothers answer. (“Unhappy.”) It means unhappy. This is unmistakable.
Then has God until now been unhappy or happy?
When one listens to your prayers, you weave them nicely, saying, “The Father shed tears for six thousand years, and pitifully amid the suffering of the cross, and so on.” Yet it means that God has a method by which not one of those weavings would catch upon Him. It means that He has a method by which He can say, “You call me pitiful, but why am I pitiful? You say I suffered, but what suffering did I have?”
That place where He can be thus is the place of finding the most beloved son and finding the daughter whom He has been coming seeking through history. When God comes to stand in that place, all the suffering and pain until now will be changed into symbols of glory and will become a stepping-stone by which He can love human beings all the more.
Who is the highest person among the people of this world?
It is a person who can take God’s love entirely to himself. If it be a person who, as a filial son, can take God’s love entirely to himself, that person is a person who has succeeded in this world and can be called the highest victor upon the course of human life.
Then what sort of place is the highest religion among religions? It is a simple matter. Of course, in governing a nation, Confucius’ way of 수신제가 치국평천하(修身齊家治國平天下) is also necessary. Yet what use is it merely to govern a nation? That is an external thing.
In Buddhism, it is said that in every being there is the Buddha-mind (불심, 佛心). Yet what use is it if there is a Buddha-mind? Again, what use is it, however excellent a handsome man or beautiful woman there may be? What use is it if, even while receiving love, one merely blinks one’s eyes?
If a movement of being for one another does not unfold, it is a being that might as well not exist. Rather, it causes side effects. Yet Christianity alone is different. That is why I chose Christianity.
The Purpose of the Providence of Restoration Is to Find Sons and Daughters to Love Eternally
I have taken much reviling for wearing the official cap of Christianity. In the world, all are people who have worn it wrongly, so when those people look at me, who have worn it rightly, it looks as though I have worn it wrongly. It means that this is the problem.
Test whether what I teach is right or wrong. It will be unmistakable. It means bringing all the peoples of the world and resurrecting and bringing even the people who lived in the historical ages and went to the spirit world and asking once whether what I said is right or what they said is right. They are all bound to come to my side. Hearing it, you too would think so.
Religion is what forms the relationship between God and man. By what is that relationship formed? It is love. By what bond shall that love be formed? It is formed neither by the bond of master and servant nor by the bond of a nation and its subjects. By what bond is it formed? It is formed by the bond of father and son, by which one can call God my Father. It means that a faith by which one can say, “God is my Father; God cannot but love me even if He dies,” is a splendid faith. I mean, such a faith as can say, “Even though my neck is cut off, He cannot but love me.”
If one’s own son had become a scoundrel and been sentenced to death and were in a position of vanishing as dew upon the gallows, though there is a heavenly law and there is a human law, those parents would have a mind of wishing to cross beyond it and save their child. Even human beings of the fallen world have such a mind; how much more so with God? Before the road that God’s heart walks, no suffering or hardship or any wretchedness of a people, whatever it is, is a problem.
The greater problem is how to prepare one central origin of love by which such things can be adjusted and crossed at will. That is why we mobilize you to resolve this problem, even at the cost of sacrificing a people. Would it not be so?
It means that even in the years of youth one moves to accomplish love. Even though one becomes the foremost millionaire in Korea, if there is a road for which one can exchange all one’s property without hesitation, what sort of road is that? It is the road of going to seek a partner of love. It means that there is no road besides that.
Then where lies the purpose for which God has carried out the Providence of Restoration until now, receiving hardship and toiling to save fallen humanity? It lies in finding, always within God’s inner heart, a bond of sons and daughters who, even though bone and flesh are joined, would never say they dislike it.
Is there a parent who dislikes the touch of a child’s flesh?
Those here who have children, those who are parents, will know well. Is there a parent who dislikes it when he lays his hand upon his child and lays his cheek against him? If there were a parent who disliked that, it would mean that such a parent is worse than a pig. It means that he is no parent at all. To wish to touch again once one has touched is the parent’s mind. When a parent kisses a child, complicated natural phenomena unfold in solid form.
Then what would it be if there were a son whom God could love, saying he is bone of my bones and flesh of my flesh? Would that son be a spectacle or not? It means that this is the problem.
The Reason Christianity Became a Worldwide Religion
Among religions, Christianity alone has taught centering upon love. Centering upon God, it teaches love, taking as its standard first the love of a son, second the love of a bridegroom and bride, and third the love of brothers. In this sense it means that Christianity is a worldwide religion. If God did not set forth such a religion, He ought to perish.
Then how was Christianity able to remain until this age of the end while creating a worldwide culture? It is because it is equipped better than any other religion with all the inner conditions that God has been coming seeking. It means that there can be no Providence of God apart from that foundation, and that apart from that foundation there is no method of saving the world and gathering the world. It means that a religion having such content is a worldwide religion. That is theoretically correct.
Jesus said boldly, “God is my Father. Though anyone denies it, He is my Father.”
It means that however much Satan denied it to Jesus, saying that his face too was different from God’s and that, judged by historical distance or by relation to the age, he was in a position where he could not become one with God, it did not get through. He said, “God is my Father. Bring content by which you can deny that He is my Father!” Because even evil Satan could not come forth with such content, a new domain came to be established in this satanic world with this as its principle.
Jesus is not a son who becomes a filial son from such an external position as running errands well and working well among God’s sons; he is the only begotten Son, the only one in the world. Do you know what the only begotten Son is? The only begotten Son is a son who came forth having received entirely to himself one love that had been hidden within God. That is why he appeared as a worldwide lord of the Way even among the lords of the Way of religion.
For that reason, Christianity, though killed and torn and shedding blood and undergoing countless sacrifices through a long course of history, was not broken before Satan. Why? Because the heavenly order followed it; because that root is alive, it means that however much the branches are cut, when spring comes, shoots come forth again. That is why Christianity is now conquering the world.
Has there been, until today, any nation that liked Christianity?
Is there a nation that has a history of having liked Christianity? There is not one. In every nation, whatever they did, they killed the missionaries. They all hated it. Yet how has Christianity remained until now? It is because the root is alive. So though the branches are cut, they come forth again. No one, whatever, can block the road heavenly fortune goes. That is why Christianity became a worldwide religion.
When Jesus prayed in the garden of Gethsemane, he said,
“Abba, Father, if it be possible, let this cup pass from me.
Nevertheless, not as I will, but as thou wilt”; and this place is the place of a filial son. One must transcend one’s own will and go, forming a bond of heart with the Father, taking the Father’s will as one’s principal thing. Only then does one fulfill the way of a loyal subject and fulfill the way of a filial son.
Because Christianity inherited and formed such a way through ten thousand generations, at last a history of seeking the Way centering upon Christianity multiplies.
If one would walk that road, one must form a new relationship through the root and branches of that love. Otherwise, one cannot go. Therefore, the countless humans living in the historical age today cannot but be absorbed into the Christian sphere.
Next, what Jesus said is,
“I am the bridegroom, and you are the bride.”
Is there in this world a relationship closer than bridegroom and bride? It means that there is not. As God’s Son, from a subject position standing in God’s stead, centering upon a relative bond, he said, “I am the bridegroom, and you are the bride.” Seen centering upon a place of heart, there is no place closer than that.
Next, what he spoke of is the love between brothers. It means that hereafter all believers become brothers. Just as, even in the human world, the gathering place of heart becomes the family, it means that God too carries out Providence, taking a family ideology as His standard, centering upon a higher-dimensional love. This is an unmistakable fact. It means that only then does God look upon the world and rejoice. It means that even in looking at the world and laughing, one must know the content and then laugh. When I tell you an amusing story, and you laugh, someone who was dozing looks only at the laughing and says they are mad. It means that it becomes a problem among themselves. It means that it is the same.
Then from where does joy set out?
It sets out from one person. It means that if one does not have the motive of one person’s joy, neither does a motive arise by which two people can be joyful; and unless a motive by which two can be joyful is accomplished, neither does a motive arise by which three, four, ten, a hundred, a thousand, or ten thousand people can be joyful.
Among people there are men and women. Yet if one man is dancing for gladness and one woman is weeping for sorrow, would God, who sees that, be pleased? It means that man and woman must be able to dance together for gladness, and God too must be able to dance in time with it. If it is asked what sort of day is a day when it can be so, it is the day of the wedding of Adam and Eve.
Adam and Eve, the ancestors of humanity, ought not to have fallen but to have said to one another, “If you would go, take me with you, and I must love you from a position where I can stand in your stead”; and even in laughing, they ought not merely to have opened their mouths and smiled while facing one another, but to have laughed with a great sound, flailing even arms and legs, laughing entirely down to every single cell. Only then is it good; it means that it will not do if only the mouth laughs and the body stays still.
What would it be if Adam’s car, running along the expressway, gave a kiss to Eve’s car coming from the opposite direction? If they were not smashed, there would be only two roads, up or down, and if there were a way to go up and one could go up, how splendid it would be! It means that that is splendid.
I once had such a thought. Therefore, it means that in loving too, one must love a hundred percent, and in laughing too, one must laugh a hundred percent. It will not do for the man to laugh a hundred percent while the woman laughs only a little. When the man laughs with body and mind together, the woman too must be able to laugh so. And so one must love in a place where, seeing that figure of gladness, all heaven and earth laugh and cannot but take interest in it.
If a man and woman who can love in such a place come forth upon this earth, would God punish them? It means that if He were such a God, He would be useless. If He were such a God, He must be expelled from the human world and from the world of love. The Unification Church says, “Let us invite the God of love.” It sounds splendid merely to hear it, does it not? This is the point in which the Unification Church differs from the established religions.
Seen from this perspective, it means that the established religions until now are all scarecrows. God is not a vague and conceptual One. Therefore, the question is how, within our living, we grasp the subject God through experience in a way that feels real. Then therein is content by which one can cross beyond the age and save the world.
True Love
Among you, the Blessed Families, raise your hands. Truly, there are many.
Centering on this, how did these Blessed Families come into being?
They were not blessed so that the tribe of the Pak family, if it be the Paks, or of the Kim family, if it be the Kims, might live well. A loving husband and wife must be able to say that though their bodies are two, they are one. Yet in husband and wife becoming one, can they become one without love? Again, in unifying a people and in a people uniting, can it be done without a patriotic spirit that loves the people? If there is an assertion that says to become one by means and method, omitting love, that is an assertion that will perish.
The assertion of the communists is precisely such an assertion. The communists make people follow by force through threat and intimidation and menace. Since one will be beaten if one resists this, one becomes one even under compulsion.
Unavoidably one becomes one at least outwardly. Yet what has thus become one turns about at once as soon as the compulsion is removed. Would it turn about or not? A time when it becomes so without fail comes. Our Unification Church seeks to steer that.
I hope that such a family will be accomplished. Because you are more excellent than I, you probably will not hope for such a thing. Though I am inferior to you, I go forward beholding such a family. Are your families, as they are now, good enough for you? Do you go forward beholding such a family? Are you too beholden to such a family? Does it seem that you ought to hope to become such a family? (“Yes.”) If so, then even though it be unwelcome, listen to my words. If you hope to become such a family, listen to my words.
Since I know the vein of gold, do as I tell you to do. Even in climbing a cliff, if I tell you to climb upside down, climb upside down. It means, “Certainly, do so.”
Until you reach the summit, it will seem like a dictatorship. Who would wish to go through hardship? Yet when you have gone, you will exclaim in admiration.
Among you too there will be people who have raised cattle and fed them fodder. In the rainy season or on foul days, it is truly disagreeable to feed fodder to the cattle. In the old days I too used to beat the ox while going to feed it. Those who are laughing now seem to understand because they have had such experience. It means that it was not only me. My parents sent the ox out and told me to feed it fully and return by a certain hour, but there was not a blade of grass on level ground, so what was I to do? At such a time I would say, “Well, come what may, on the back hill there is a meadow my father loves most, so let us go there and feed,” and would drag it up that steep mountain. Yet this ox would not go up but would try to eat the little grass halfway up. Then I would strike it, saying, “You wretched ox,” and beat it with a club. Even so, it means that I did not feel pity.
Have you felt such a thing?
If one thus drags it by force and makes it cross a stream and climb the mountain and then releases it right in that place, what does that ox do? Would it refrain from eating because it was told not to eat? At that time, with tongue, of course, and lips and ears and even eyes, it eats greedily, all the while giving thanks.
Because the Teacher knows a place that can be such, he has been going forward while restraining you until now, and you do not know it. It means that you do not even know that such a place exists. If you clearly knew such a thing, you would rather wish to be restrained. Do you understand what I mean?
If the Teacher tells you to go out to witness, you all draw back. It means that you complain, saying, “Alas, others go off to escape the heat, and witnessing it? My luck for disgrace has run out.”
That is because you do not know. When one says one will not walk the road by which the people can be liberated and the world can be liberated, the one who knows must beat and drive. Which is justice: beating and driving, or leaving alone? Well, you frail women, answer: what is justice? (“Beating and driving is justice.”)
In the old days, when the June 25 Incident broke out, I saw much of this upon the refugee road. A mother set out carrying her five-year-old child upon her back, and since the child was without sense and did not even know that war had broken out and they were fleeing, when told they were going somewhere, he would follow along gladly, humming. Yet as she carried him along, the mother lost strength and set the child down and made him walk. Then the child would say, “Mommy, I don’t want to. I won’t go unless you carry me, carry me, carry me.”
At such a time, what must parents who love their child do?
They must carry him. That is justice. Yet if she carries him, both will die. Then what must she do? She must make him walk. If he says he will not walk, she must threaten him and make him go, even by slapping his cheek. And so they must go as far as the refuge.
If you were those parents, what would you do?
Would you abandon him and go, or kill him? Or would you drag him along even by force? Which method would be best? Would you abandon him? Would you kill him? If you dislike all of that, what will you do? By whatever means, one must drag him along. One must drag him along even by tearing his ear or by putting a ring through his nose.
That is true love. If one thus brings them all safely through, then, saying that all one’s friends died and I alone lived, one says, “Alas, my mother, thank you.” Yet if there were a wretched girl who complained that the torn ear had become a blemish upon a beautiful face so that she could not marry, she ought to be struck dead by lightning. The more she looks at that torn ear, the more she should feel, “How great was my mother’s love; how fearsome is a parent’s love,” and take it as a mark by which she can revere her parent for a thousand years and ten thousand years.
You say, “As soon as the Teacher has eaten, he tries to put us through hardship,” do you not? Yes. I have no affection for you. When I set you to work, I have no affection. Yet it means that when we live together, there is affection.
When setting you to work, one must mercilessly drag you out, even by putting a ring through your nose. If you say you cannot go because it is hard, one must drive you out even by kicking with the foot and striking with a club. This is a proper method. Are these words understood? Grandfather over there, Elder Yi Pong-un, do you understand? (“Yes, I understand.”) Even an old man of a hundred must be beaten and driven and made to go. Even though it may be a discourtesy to a grandmother with whom one has lived for several decades, one must make her go. This is the work we must do.
Why must it be so? It is to enter within a sphere where one can receive God’s highest love. It is to cross that standard that no religious person, whatever, has crossed until now and to offer devotion that nobody, whatever, has offered, and thus to be equipped with the form of that nation, which no nation, whatever, has been equipped with, and thereby to take entirely to ourselves that love which God, though He wished to love, could not give to anybody, could not give to any nation, and could not give to any world. Therefore, this is a proper method of education and a proper strategy. Do you have any objection to this? It means if you perish by doing so, take revenge. Though I have lived in that way, I have not perished.
Bridegroom, Bride, and God, the Three, Must Become One and Prepare the Origin of the Love of Humanity
What must you have within your minds?
You must have the way of Jesus, who expounded the highest standard of the Way among Ways. Centering upon that way, one must become the bride and greet the Messiah who comes again as the bridegroom. That day is the day of the marriage of the Lamb that Christianity hopes for.
Then what must the bridegroom and bride do upon meeting at that marriage of the Lamb?
As was said earlier, centering upon God’s love, the three must become completely one and prepare the origin of the love of humanity. It means that in rejoicing, the three must be able to rejoice together, and in laughing, the three must be able to laugh together. The loss of the origin that could be such is the Fall. Because through the Fall human history could not set out with joy but set out with sorrow, one must greet a time when spring returns and one can rejoice.
For that, a representative who can take God’s love entirely to himself and can stand in place of the love of humanity must without fail come, and that One is the Lord at the Second Advent. Then what will the Lord at the Second Advent come to this earth and do? God loved one son but could not love one daughter. Religion until now has come seeking the way of love centering upon the Son. To say it again, it means that countless Ways came forth to find the Son. That is why in all the world there is no woman lord of a Way. Is it not so?
Then is it because God loves women less that it is so? No. In the principle of heaven and earth, if there is no plus, which is the subject, the minus, which is the object, cannot come into being. Only when there is a plus does a minus come into being. Because God has governed the world centering upon the man who can succeed to God’s lineage, in the course of history, woman has come forth, becoming an offering and sacrificing. And while doing so, He has carried on the undertaking of having women inherit maternal love and thereby hand down a new heart of mother and father. That is why behind excellent saints and sages there were excellent mothers.
The Difference Between the Filial Son, the Loyal Subject, and the Saint
All of you, those who hope to prosper, raise your hands. Then those who hope to fare badly, raise your hands. Such a person would be struck by lightning. It means that there is no need to ask, even of the most demure young ladies. It is only that they do not know the road to prosper; if there were a road to prosper, they would wish to raise not only hands but feet. There is no one, whatever, who says he will perish. You too all wish to become excellent men, do you not? Then from where do you wish to prosper? It means that it is good if one prospers first among one’s friends. It becomes so.
It means to become a friend such that friends can be at ease even if they bring all their bundles of secrets and store them with you for a thousand years and ten thousand years. A friend who can do such is the foremost friend. If one becomes a friend whom one can come to seek even while having one’s own wife, parents, and brothers, one becomes a representative friend among friends. It means to become a representative of the past, present, and future as a friend.
Next, it means becoming a representative in the family. That is why Father and Mother teach the son to be filial to set him up as the representative of their family. To say it again, it means to become a filial son.
Then what is the road by which one can first become one emotionally?
It is the road of becoming a filial son. A person who has a bond as a filial son such that heaven and earth can know it has the privilege of being able to inherit centering upon that nation.
What is the teaching of the Three Bonds and Five Relationships?
It is to fulfill in that family a filial piety that the nation can know and the world can know. Because God too knows such a filial son, God sends through that lineage a person who will govern the nation.
A person who cannot become a filial son cannot become a loyal subject either. The word loyal subject is spoken centering upon one nation. There are many loyal subjects. There are many loyal subjects centering upon one nation, such as loyal subjects centering upon the Republic of Korea, loyal subjects centering upon Japan, and loyal subjects centering upon America. Yet it means that they are all different.
The filial son is determined, centering upon the family, and the loyal subject is determined, centering upon the nation. It means that he is a person who loves his nation with all his heart and with all his soul and with all his mind, rather than one who loves the Lord God with all his heart and with all his soul and with all his mind. Only such a person can become a loyal subject. Do you understand?
Then those who hope to become loyal subjects, raise your hands. All will raise them. There is no need to ask. Seeing your eyes, all are wishing it. Yet becoming a loyal subject is not everything. Merely becoming a loyal subject does not last long. It means that even for the loyal subject, there remains a road he must walk. The world does not desire a loyal subject of one nation alone.
What sort of person does the world desire?
And what sort of person does humanity desire? It desires a saint. What sort of person is a saint? This one must know. There is the filial son, and next there is the loyal subject. Up to here, do you know well? Then what must one become next? One must become a saint. Young people will know saints well.
People today do not know the clear concept of a saint. In this world there have been many great men. General Yi Sun-sin of Korea, too, is a great man and a loyal subject. Yet General Yi Sun-sin is a great man and a loyal subject for the Republic of Korea, for the Korean people, for the Baedal people; is he a great man and a loyal subject for Japan as well? Seen from Japan’s position, he is an enemy whom they would wish to cut down with a single stroke. Is it not so? Seen in this way, it means that a loyal subject does not hold good for all peoples.
Then must one teach the way of the loyal subject, and must one teach the way of filial piety? This becomes the problem. The way of filial piety is established in a place transcending the way of the loyal subject. Then what sort of person is such a great person as all peoples can revere by a standard that they call the most valuable, from a transnational and transworldwide standard? Such a person is a saint.
The domain of a saint is not “within the nation” (국가내, 國家內). It is worldwide, transcending the nation. You must know this. Do you understand? Among the teachings of the saints, Confucius’ way perhaps also serves as a method of governing that nation in the confused age of the state of Lu; yet it was a teaching that groped out the way of human life through which the peoples of later generations must pass, while beholding a confused world like his nation.
Centering upon such a teaching, those who went, so far as they went, as representatives walking the road that ordinary people must walk, while picturing in their minds the liberation of the teeming multitudes, are what are called saints.
The Characteristics Contained in the Teachings of the Saints and Sages
What was it that Jesus did during the thirty-three years of his life?
It means that he did not do much. It means that he went about begging for food like a beggar. Yet that road was the road of truth. During the past three years he made a stir and raised a commotion, but the way he taught was not centered upon the single nation called Israel. It was not that, saying that because God is thus all peoples must be thus; he said, “Repent, the nation of Israel is at hand,” but that he said, “Repent ye, for the kingdom of heaven is at hand.”
The Kingdom of Heaven spoken of here is not such a kingdom of heaven as one in which the people of Israel alone accomplish a kingdom of peace and conquer the world. It is to make a kingdom of heaven in which all the peoples of the world can sing in a kingdom of peace. It means that to build such a worldwide kingdom of heaven, the people of Israel too must sacrifice.
This is the way Jesus taught. In the end, what is that way? It is the words, “Whosoever will be great among you shall be your minister,” and “Many that are first shall be last; and the last shall be first.”
Jesus is a pitiful, grieving spirit who was driven by the people of his nation and rejected by the people of the Gentiles and who died wretchedly upon the hill of Calvary without even being able to marry. How was it that the way taught by Jesus, who could become nothing but such a vengeful spirit, formed a worldwide cultural sphere and became the spiritual foundation that could found this democratic world of the twentieth century? It means that this is a matter to consider.
That Jesus prayed, “Abba, Father, not as I will, but as thou wilt,” was because he had thought he was living for the people of Israel but came to know that God sought, by putting him to death, to save the humanity of the world rather than the people of Israel. You must know that because Jesus thus made his own nation an offering and died for the world, even at the cost of losing his nation, the Christianity centered upon him became a religion that could be welcomed worldwide. Therefore, it means that Jesus’ way is the way of a saint. The way of a saint is not centered upon one single people. You must know that there is no such teaching of a saint.
There is no saint who came forth centering upon man alone. There is no saint who set out with a way centered upon humanity alone.
In the teaching of Confucius, there are the words 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, they mean that a person who does good, Heaven repays with blessings, and a person who does evil, Heaven repays with calamity. That Confucius could say these words is because he knew Heaven. And so it means that he established the standard of the way centering upon Heaven. It means that, however vaguely, he brought Heaven in again. That is why Confucius could stand in the ranks of the saints and sages. Sakyamuni likewise, though it did not become concrete content, interposed Heaven; and Muhammad was so, and Jesus was so.
Today we speak of the four great saints, but centering upon human ethics alone, one cannot have the name of a saint. It means that centering upon humanity alone, there can be neither saint nor religious order. That is why saints all come forth bearing the name of a lord of the Way.
It means that their thought had a worldwide standard. It was those who, to teach the way of filial piety and the way of the loyal subject centering upon the heavenly order, transcended history and took the future world as the starting point of present life and who sacrificed to make themselves one with that ideology and to break through their contradictions, who could take part in the ranks of the saints. Such historical facts cannot be denied. Is it so, or is it not? A person who objects to this is a person lacking in head.
The conclusion is that such a fact is undoubtedly a phenomenon of a process unfolding within a sphere of strategy for accomplishing God’s Will, because God exists. What is the final lesson that the saints taught human beings today? It is to be born for the sake of the world, and live for the sake of the world, and die for the sake of the world. Those words mean that one must not only be made one with human ethics but also be made one with God and made one with man and become a master representing a family that can live holding fast to a world of that standard and become a master representing a nation and become a master representing the world. To live in this way is the original purpose for which man was born upon this earth. You must clearly know this.
The Teaching of the Unification Church
Then what is the teaching of the Unification Church?
What sort of person does it seek to make? Because it is the sorrow and the han of history that we could not escape this fallen sphere, it is to teach by whatever means a road by which this sphere can be broken through. And so it is to teach all peoples the way of a saint that can save the world, crossing beyond the way of the loyal subject and the way of filial piety. The Unification Church has taught this until now.
Yet many people say that if one goes to the Unification Church, the family is destroyed. Again, they say that Unification Church members are traitors to the people. Yet what if we are traitors? Because we go knowing the fact that this is undoubtedly a road of following the way of a saint; on the day when, by our cultivating the character of a saint, that nation which such people can govern takes its place, a standard is established by which countless peoples and nations can be liberated, and countless families are naturally liberated.
If we look at the Christian scriptures, it says that God is love. It teaches not only the way of a saint but also beyond that. It is to love God, crossing beyond the saint. In Romans, chapter eight, verse thirty-five, there are the words, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” Yet it is not the love of Christ but the love of God that is in Christ. One must say, “Who shall separate me from the love of God which is in Christ?” It means that what will remain at the last is the love of God.
If it is asked what the most important teaching of Christianity is, it is the words, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment.” Who is higher than a saint?
(“God.”) That is why one is told to love God. The saint is a person who builds a bridge between God and man. So it means to love God rather than love a saint.
The Unification Church is not a religion that believes in a saint. It is the doctrine of the Unification Church to believe in God, to establish God’s family, and to establish a way by which God’s nation can prosper. The content of the Principle book is to teach Cosmos-ism and its family. What is that teaching? It is whether, beyond the democratic world and the communist world of this world today, one can bestow upon all peoples an ideal love centering upon God’s love. The Unification Church has been discussing centering upon such a problem. Do you understand?
Then how must man live?
One must become a filial son, and become a loyal subject, and become a saint. Yet because life is limited, it is difficult to become all of these at once. It means that if one tries to do all, one fails. Therefore, it means to love the Most High God.
In loving God, how much must one love Him?
It means loving Him more than your wife. Only then, upon reaching a new age, will you receive a wife whom God introduces. Again, it means that a woman must love God more than her husband. Only then, upon reaching a new age, will she receive as her husband a son whom God loves. And it means loving all the peoples of the world more than your sons and daughters. Only then will you be able hereafter to love your sons and daughters from a position liberated from trial and suffering. One must love the people and the nation from a position that has crossed beyond the world. This becomes the problem.
The Nation the Unification Church Desires
What sort of nation is the nation the Unification Church desires?
Now the Unification Church is going out to the world through the Republic of Korea. Yet the Unification Church does not desire such a world as now, in which the materialist view of the history of communism and the idealist view of the history of democracy fight. It goes forward desiring a nation in which, transcending this world, God’s heart and love can rule. He who loves God can rule the saints.
Then what is the method by which one can love God?
That method is simple. It is enough if one loves the world more than one’s own sons and daughters. That is the way of a saint. It is, “Love the world more than your sons and daughters; love the world more than your body; love the world more than the citizens of your nation.” The world spoken of here is not the fallen world. It is that better world.
Then what will remain hereafter?
It means that there is nothing but me and the world and God. Do you have a greed that says you must make the world your own? Do you wish to make it your own, or not? (“We wish to make it our own.”) A person who does not wish to make it his own is a fool and an idiot. It means that such a person has no value in being alive. What use is it to have a million dollars? What remains in the world of the heart is me, the world, and God.
Here the me that comes is not today’s fallen me but a resurrected me, and the world too is not today’s fallen world but a resurrected world, and further, God too is not today’s suffering and groaning God but a liberated God. That is why the Unification Church introduces before this age a family of hope, and introduces a nation of hope, and introduces a world of hope, and teaches us to love the Lord God of Hosts, who will rule a Kingdom of Heaven of hope. It is raising such a religious movement. So you must know that you are happy.
This world must be passed through. That is why the Unification Church has appeared, holding the thought of a new Cosmos. The problem is whether you have become a better individual, a better worldwide central being, a son who can attend a better God. What is there in the world that could catch up to one who is upon such a road? It means that setting forth while forsaking the nation is not a problem, and setting forth while denying the world is not a problem, and forsaking one’s beloved wife and children is not a problem either.
From this perspective, there must be one ground upon which a better family, a world centering upon a better family, and a person who can attend to the God who becomes the standard of that world, these three, can become one body; and if it is asked what that ground is, it is husband and wife. What Christianity speaks of centering upon this conjugal bond is the thought of the bridegroom and bride and the marriage of the Lamb.
Established church members today do not know such a fact and say there will be a banquet in the air. We have the responsibility to awaken such people. This is the road the Unification Church walks. Yet to awaken them, if one tells them to close their mouths, they open them, and if one tells them to open them, they close them. So to lead them along, one must lay a foundation. That is why we have been pioneering this road without distinguishing night or day.
Then where lies the purpose for which man was born?
It lies in being for the sake of the world. Therefore, we must walk this road even though we die. Human beings living upon this earth today have the mission of attending to God in place of the world and, as priests who must dedicate the world before God, of saying, “Receive the world Thou art seeking.” Though they are men who ought to go splendidly bearing such a tremendous mission, it means that they have all become petty fellows sold off for money and hanging themselves.
Unification Church members must go on gathering until it becomes such a world. For that, however much the currents of thought of the world may block it with whatever authority, one must have the power to tread upon it and cross beyond.
Only then can one be equipped with an active attitude as a subject before the world. The Unification Church can do such a thing without difficulty. This is the point at which it differs from the established churches.
The Central Thought and Purpose of the Unification Church
Our Unification Church thought is familyism. When we look at the families of the world today, they are all families that will perish. It means that even the families of a nation like America are destroyed. It means that with no regard for parents and no regard for children, they divorce at every turn. At this time, when the world is being driven into such a confused situation, it means that the mission of being equipped with a new form in a new field lies with our Unification Church members.
So it means let our Unification Church members not think that their being born, or being called before the Will, is for their own sake. It means, whether waking or sleeping, embrace the world and convey only God’s love.
One must become a loyal subject of that nation and must become a filial son of that family. Yet it means that though one would become a filial son, one cannot become a filial son. It means that because there is no family, one cannot become a filial son. It means that there are fallen families, but there is no heavenly family. Is there a heavenly ancestor, or is there not? (“There is not.”) Therefore, what is the greatest hope for human beings? It is to greet the Messiah. That is why one says, “Lord, come.”
That Lord comes as a parent. He comes as the True Parent. Because the ancestors of man fell and became false parents, all humanity was born receiving the blood and flesh of those false parents. Therefore, the one who comes with the bond of True Parents to make all humanity one with God’s normal love is precisely the Messiah.
To say it again, the One who comes bearing the qualification of parent in order now, six thousand years later, to gather what Adam and Eve ought to have done six thousand years ago in marrying, centering upon God, but could not do because they fell, is the Messiah of whom Christianity speaks; and that Messiah’s becoming the bridegroom and receiving the bride is the marriage of the Lamb. It means that it is simple. Only thus does it accord with reason.
All of you wish to be filial to your parents, do you not?
You may wish to be filial, but it means that the father and mother who gave you birth are not normal parents. Therefore, it means that in the Last Days, parents and children become enemies who beat one another to death. It means that it becomes such a world. At the present point where this can be denied, there must be an absolute One by whom man can find one stepping stone upon which he can stand. That is, it means that One must come who is equipped with a way by which a decisive foundation of victory can be established. That One is the Lord at the Second Advent of whom Christianity speaks, and that thought is the thought of the Second Advent.
He comes as the True Parent. If, by that Parent’s coming, a road arises by which I can be filial to a parent, then at last, upon the road of human life, a law comes into being upon this earth by which one can be equipped with one’s own attitude and fulfill the way of a child from the position of a child of Heaven. Yet before that, because there are no parents, it means that there is no road by which one can be filial. Since there are no parents, it means that there is no homeland either.
Accordingly, there is no family, and no tribe, and no God either. Therefore, it means that one must find a central value that stands in place of the whole infinite value that was lost. Salvation is returning to the original state.
Therefore, the road of filial piety of which we speak is not being filial to my parents, and the road of loyalty is not being loyal to my nation. Because the saints could not accomplish and offer up that nation centering upon God, we must, in place of the saints’ mission, offer up that nation. Only then does one stand in a position of having loved God. Therefore, taking as a han that that nation was not offered up before Heaven, to go forward offering devotion to offer it up within my lifetime is the final road that fallen man must walk. You must know this clearly. You are fortunate, are you not?
The ways of human ethics all come forth following the way of the saints. Is it not so? Overall, it is following God’s way for saving all peoples.
Christians believe that if one does not believe in Jesus, all go to hell. Yet it means that God is not such a petty One. So it means that the mission of the Unification Church is great.
Now, what must our Unification Church teach the world’s humanity?
We must teach about True Parents. We must clearly teach what sort of Ones the True Parents are. Not only that, we must clearly teach that true sons and daughters are such sons and daughters, and true brothers are such brothers, and a true tribe is such a tribe, and a true people is such a people, and a true nation is such a nation, and a true world is such a world. To teach this is the Unification Church Principle.
With this thought, we must make of the tens of millions of brothers of the world’s democratic world and communist world a people that can advance to a place beyond the saints, possessing an eternally unchanging subjectivity that Satan cannot take away even if he would. This is the purpose that the Unification Church Principle professes. Do you understand?
The Position in Which Unification Church Members Are Placed and the Attitude They Must Have
The saints who came to this earth until now went through every hardship, but they could not have a relative ideology. So it means that there were people who were sacrificed in the course of coming, seeking the Son, if it be the Son, but there is no one who accomplished the ideal of a restored Kingdom of Heaven and was equipped with one family foundation upon which he could rest in the heavenly world. It is so with Jesus too, is it not? It means that Jesus, who came with the highest religion among religions, could not have a family.
All of you Blessed Families, the road you must walk is time-sensitive. Crossing beyond the tribe, and beyond the people, and beyond the nation, and beyond the world, you must go without resting, whether night or day, toward a ground upon which you can rest. That is the summit.
Moreover, it is the clear destination that Blessed Families must go to. The more extreme the difficulty, the more it becomes materially necessary for establishing a character that can make that purpose shine. Knowing such things, you must have an active nature by which you can absorb the trials and sufferings that come upon you, knowing them not as things that block you but as indirect shocks that can stimulate hope for the future. Only then, it means, are you sons and daughters of Heaven.
Even when eating a meal, one must eat thinking of that. One must walk a course of living filled with utmost sincerity, saying, “I must lead my family and go as far as the world; and so I will protect this world as the Father’s son so that that world can follow centering upon my words; and I will leave behind and go with such a way as all peoples can praise for the holiness and eternity and sacredness of that way.” That is the attitude that normal believers of the Unification Church today must have.
Despite that, will you say, “My sons and daughters, my wife”?
I have forsaken all my parents and brothers. I forsook even the mother whom I loved more than anyone. I drove away my mother, who came to the prison and shed tears. I drove her away, saying that though she gave me birth, I am not that son whom a certain woman of the Kim family bore through her womb and reared in her bosom, so do not appear carelessly. Seen worldly, it is unfilial, but seen centering upon heavenly law, one must do so even toward parents and toward wife and children. From this perspective, it means that the Unification Church is different.
We are in a position where we cannot regard as important all the systems regarded as important in the world today, and we are also in a position where we cannot respect all the systems respected in the world. Therefore, we go forward dreaming of a worldview centering upon a system of a new field and an ideological system of a new field. This is the Unification Thought of the Unification Church. Unification Thought is a simple thing. In the end, what is that thought? It is the way of becoming the father of saints.
Do you know who the father of saints is?
He is a person who resolves the han of the saints. Many saints said they loved this world, but it means that they had a vague love. It means that there is not one who has had a love centering upon God. Yet it means that we are not so. Is it not so?
You Blessed Families, even in digging the ridges of a rice field and weeding, you weed with the holy dignity of a prince or princess of Heaven who has come bearing a bond of the heavenly world. It means even in digging the earth, dig with a love for the earth greater than anyone in history, and even in walking a road, go with a loving mind, not calling a thousand-ri road far.
Though I am now walking a road of ill-fated destiny, shedding tears and shedding sweat to find all the humanity of the world and to find the nation, when history comes to know that every step I walk is a step walked in such a sense, this road will become a broad highway adorned with gold.
It is the way of the Unification Church to go seeking that day on which the Father will come to commemorate the road walked by the son whom He sent forth with tears. Do you understand what I mean? Yet when I look at you, it means that you are petty. Before this holy way and road, by which one can be equipped with one way of such tremendous value and content and can at a stroke break the historical standard of han that no one in human life could pursue, and can have the authority of a prince of the Kingdom of Heaven and win the authority of a princess, it means that your steps are petty. All such petty people must withdraw. It means that they must disappear.
If One Betrays the Heavenly Order
The Teacher, as a leader of the Unification Church, has reached the age of fifty and has not grown weary. Even while being whipped amid the suffering of prison and undergoing torture in which I vomited blood, I did not resent the enemy who whipped me. The true God saves the enemy even at the cost of sacrificing the son He loves most, and not only that, He hands over even the most precious gift to that enemy. This is precisely God’s love.
It is God’s way that one must shed tears and pray for the enemies who whip one. That is why the Teacher has carried on such an undertaking until now. Even so, I have not perished. Countless people say that a certain Moon of the Unification Church dances naked, but if I had really danced naked and taken the reviling, I would at least have had no han; yet, having never even seen naked dancing, I have become the chief of naked dancers. If by that the people of the Republic of Korea can receive blessings, it means do it as much as you like.
If by striking and cursing the one person called “I,” these people can receive blessings, that is good. So it means that I will receive it gladly. If they did so out of an outpouring of patriotism, loving the people and loving the nation, I introduce that before God as something holy and righteous. I have come forth until now, doing so.
The Teacher, already in the 1960s, knew that such a time would without fail come to the Republic of Korea and made preparations. Yet the pastors of the established churches all ruined this. Such a pastor is a pastor of the character for eye (목, 目) and the character for death (사, 死). Though I did not even ask them for food, for twenty years they stood upon the platform and said, “A certain Moon of the Unification Church is the chief of heretics. Die, perish.” Yet I have not perished but have come forth all the more spiritedly.
If one betrays the heavenly order, at first all the dogs in one’s village vanish away. Next the cattle vanish, and next the servants vanish, and next his sons and daughters vanish, and at last even his family vanishes. It means that they are all taken away. And so one cannot but take up a beggar’s bundle.
There is no one who betrays the heavenly order and does not perish. If I am beaten before the heavenly order, that is the same as laying down a front line of life. It becomes a supply route. Yet if they do not take it up, their sons and daughters come crossing over by that road. Therefore, the pastors and elders who oppose me have no relation whatever to me, but I will make all their sons and daughters my servants. In taking revenge upon an enemy, there is no revenge beyond that. It means "wait and see.
In this place too there will be sons and daughters of pastors or elders. Now, sitting plumped down in this place, they will be complaining, saying, “In the established church the service lasts only forty minutes; how long has it been here? It is nearly four hours; are they not even hungry? I, too, have not eaten breakfast. You, too, have not eaten breakfast, have you? Eating breakfast is not the problem. It means that anyone who says he will die because he has not eaten for a day should go ahead and die at once. If one does not have a nation, even in dying, one dies a dog’s death. You are people without a nation.
Religious people until now have come forth in a sorrowful position in which, if the world stabs, they are stabbed to death, and if it tramples, they are trampled to death, and if it drives, they are driven to death. That religious people until now have thus shed blood is because they were in a position of having no parents, and having no nation, and having no world, and having no sovereignty by which they could be guaranteed. It means that the one who has come forth bearing the responsibility of resolving such a han representatively is a certain Moon of the Unification Church.
Become Loyal Subjects and Faithful Women Who Fight for the Liberation of the Homeland
We have received the mission of becoming princes of victory who return toward our homeland while beholding a new morning of the morrow, filled with hope. Do you understand? Now we are in the position of orphans who have fallen into despair as exiles who have been driven out, but consider the future scene of bearing a new hope and conquering everything and returning home in glory, holding the flag of victory.
Though I have been receiving opposition until now, it means wait and see. If we, representing the people of the Republic of Korea, live with a mind of loving Heaven more than the Republic of Korea, then even though the nation perishes, the Unification Church will rather remain bearing the responsibility of having to save this nation.
If, even though the world perishes, there is a company that can remain bearing the responsibility of having to save the world, by that company the world is saved. We are now going forward bearing such a tremendous responsibility.
You call me “Teacher,” do you not? Those who consider me to be Teacher, raise your hands. Teacher! The word is fine. To call upon one's teacher when one needs it oneself and to turn away when it is disadvantageous to oneself is not the way of a filial son. The more disadvantageous it is to say “Yes”; the more difficult it is to say, “Give me your command.” That is the way of a filial son and the way of a loyal subject. Do you understand? (“Yes.”)
A person who draws back for fear that the Teacher will send him out to witness will be struck by lightning. Wait and see. Even if he is not struck right now, a time comes when he is struck by a bolt from the blue.
What is a bolt from the blue?
Streetcars, trains, and automobiles are bolts from the blue. It means that it can be so. Such people seek to use the Teacher for their own sake, but the Teacher absolutely is not used. To look at him, the Teacher seems simple, but look at his eyes. It means that his eyes, at least, are not simple.
Again, he perhaps looks as though he takes fright easily, but he absolutely does not take fright. It is only that the time has not yet come. It means that the time for the Unification Church to take a venture has not yet come. Now I will make that time.
You must become loyal subjects and faithful women who fight for the liberation of the homeland. For that, one must pass through every process of trial and be tempered. That is what we are doing now. The Teacher has already paved the whole road the Unification Church must walk. The Teacher has paved that road entirely and tells you to go sweating. Is it so, or is it not? (“It is so.”) It means do so and see whether you die or live.
If even so, you do not wish to go, then you must die; is there any other way? This is indirect intimidation and menace. Originally, if one intimidates and menaces, one ought to perish; yet it means that with such intimidation and menace one prospers, no matter how much one does it.
In that sense, you must have an awareness concerning yourselves. What sort of awareness is that?
It is to say, “The world is mine; the world is my nation; the monarch who will rule this world is God; attending that God, I will offer up all the nations before the Father and then fulfill the way of loyalty and filial piety.” This is the highest hope of us Unification believers. Do you understand? And so, if one comes to be recognized by the monarch of the world as, “You are a filial son, a loyal subject, a father of saints,” the three longings are eternally completed.
If one lives in such a place, one’s living for one’s own individual self becomes precisely living for the world, and one’s dying for one’s own individual self becomes precisely dying for the world. That is, it means that the view of purpose is different. Moreover, in such a place, even in eating a meal, one eats to save the world, and one eats to establish God’s sovereignty in the countless sovereign nations of the world.
In loving and adoring the world, one must love and adore, even forgetting to eat and staying awake through the night. Upon greeting that one day of longing, we must greet that day of longing on which, attending the Father, we can be in a figure that can be praised by the Father for having fulfilled the way of filial piety, the way of loyalty, and the way of a saint, and the Father can laugh with a face of joy such as is not to be found under heaven. You must know that that day is precisely the day we Unification believers long for. Waking or sleeping, one must think of this and pray.
Because we must accomplish such a world of the Father, we cannot but take interest in the rapidly changing situation of East and West today. Moreover, we cannot but take interest in Asia as well. And so we probe, centering upon the Principle and its principles, what will hereafter become of the democracy centered upon America and the communism centered upon the Soviet Union. It means that it is the life of Unification Church believers to live appraising and criticizing such things every day.
At this time, when the world’s humanity is being drawn into the whirlwind and whirlpool of a difficult crisis, it means that Unification Church members are those who must keenly feel the mission of having to decide the life and death of humanity and must offer a prayer of decisive settlement before God, staking their lives.
How Did I Come to Choose Such a Road
Because our country’s territory has been divided north and south, beloved parents and brothers and wives and children have all been separated. Moreover, at this present point, when the North Korean puppets are watching for a chance to invade the South, the Republic of Korea is violently agitated. We who are in such a field cannot sleep in peace.
Is there a religion that fulfills a subject mission of being able to shed tears and appeal for this people, saying, centering upon a bond of God’s heart, “O God, liberate our people”?
If there is none, it means entrusting that mission to our Unification Church. It means that if the Unification Church, too, cannot fulfill that mission, I will take charge of the whole of it. This is the Teacher’s conviction.
Even when I had money, I did not dream of building a fine house or of pleasure for myself. Yet I have come forth with the conviction that if there is a place to spend money for the sake of the people, I will spend it even at the cost of going into debt. Why? Because I am a leader of the Unification Church bearing the mission of having to leave behind the condition of having loved the Will of God, who loves the world. Unless the leader establishes such a condition in his living, he cannot leave behind teaching material by which he can educate you. Because I have the responsibility to leave behind that teaching material, I have been carrying out the mission of a pioneer until now from a position where, though sorrowful, I could not show a sorrowful expression and, though aggrieved, I could not show my grievance.
You must know such circumstances.
Despite that, at least challenged you to cling to me, saying, “Teacher, please help me a little.” The work of the whole cannot be done apart from the individual.
Even from a position of bearing the cross of the whole, one has a responsibility to resolve the individual’s cross. That is why I walk this road while helping you. And so you, in turn, like the Teacher. A person absolutely does not walk a road on which he suffers loss.
Even though the Teacher walks this road in this way, there are people who seek to use the Unification Church and seek to use the Teacher. It means to wait and see whether such a person perishes or not. It means that Heaven settles the accounts entirely with those who torment me, even though I do not desire it. Seeing such things, it means that this person called Moon is a fearsome person.
What is fearsome is that when the Teacher tries to pray for such people, the prayer is blocked fast. Is it not God’s Providence of Restoration to save the enemy, and is not loving even the enemy the chief teaching among Jesus’ teachings? So when I try to pray for an enemy, God blocks that prayer fast. Even though it is thus blocked, if I try to pray, the words “You wretched fellow! You wicked fellow” come out of my mouth. The household of such a person collapses utterly.
When Heaven strikes that household, it strikes from the external things first. First it strikes the material things, and next it strikes the children. Even so, he does not realize it strikes that person. Until now there has been no one who opposed Teacher Moon of the Unification Church and remained. Because I know such things, I try, if possible, to avoid such a position.
All of you, ask people who commune with the spirit world. If one merely presents the Teacher’s date of birth, they all bow their heads. It is because I have material by which I will not perish. All of you, do you wish to perish or to prosper? Answer. Do you wish to perish? (“We wish to prosper.”)
If you wish to prosper, it means you become an offering for this nation. It is not to become the heir of this nation. It means that one must first become an offering for this nation. Then one will naturally become the heir of the Republic of Korea.
The Unification Church has been doing such work. When we set out upon this road, all rejected us, so there was no place to set foot. So we went down to the very bottom and set out, centering on laborers and farmers. Because when we went to their houses they spat and opposed us, we set out upon this road to love this nation and this land, going seeking to the furrows of the fields and taking the farmers’ hands and shedding tears. When I think of it, it is appalling. “
How did I come to choose such a road?
As a man bearing the responsibility of having to handle the Republic of Korea and Asia and further the world situation, centering upon an original standard, the thought comes that with such a heart I might again walk a road of han for a hundred million ages; and because I feel that until I remained, God toiled more than I, I have fought until today without growing weary.
The Teacher’s Philosophy
Now a time has come when those who opposed can repent with tears and step forth, taking upon themselves the position of a servant. From now on, problems will gradually unfold. Rumors of the Unification Church will spread widely in the world.
If the Republic of Korea does not recognize it, I will make it awaken even by whipping it through a third country. Japan is now awakening Korea. It means that some minister of Korea or some eminent person goes to Japan and is astonished at seeing the Unification Church. It means that they say they did not know the Unification Church was like that and say of themselves that it is dark beneath the lamp. It means that it is appalling.
Then why have these people become such pitiful people that they can only thus indirectly recognize the Unification Church? It is because Christianity did not fulfill its responsibility. Christianity must receive punishment. When people come to believe in Christianity, whoever they are, they receive it in a Christian way.
Because the people of this nation know, and all the peoples of the world know, what Christianity has failed to take responsibility for until now, they have even concluded that the God of Christianity is dead, that the God who leads the established generation is dead. You must know this fact.
Who would have known that it was the Unification Church that came forth, raising the banner of resurrecting that dead Heaven, and resurrecting dead Christianity, and resurrecting the dead humanity of the world, and until now has taken reviling, and resurrecting dead Christianity, and resurrecting the dead humanity of the world, and came forth raising the banner and until now has taken reviling and been pursued and persecuted?
You must know that the historical leaders too walked the road of pioneering while being driven and persecuted. Confucius was so, and Sakyamuni was so, and Muhammad was so, and Jesus, likewise, was so. There was no leader whatever who was not driven and not pursued. You must know that those who took part in the ranks of the saints and left behind holy names became the compost of their age by sacrificing for that age.
Today the Unification family has been rejected by these people and become like a leaf falling in the autumn wind, but when that leaf falls, it falls bearing a seed. And so it has been expected that that seed will sprout again and leaves will come forth, and in fact it has become so. Therefore, though you perish, the Unification Church cannot perish. Though the Unification Church perishes, Teacher Moon of the Unification Church cannot perish. This is the Teacher’s philosophy.
Even when you rested, I did not rest. Even when I entered a place of panting with exhaustion, I would kneel and appeal before the Father with a shameful mind, saying, “O Father, I have not yet fulfilled my responsibility. I thought I would be able to accomplish for Thee the longing Thou desirest in my thirties or forties, but I have not accomplished it even past my fifties, and I have not the face to appear before the Father in this forlorn figure, having become the substance of a sinner.” The Teacher lives in this way.
Because the Teacher is one who loves the world more than anyone, and loves humanity more than anyone, and loves God more than anyone, he cannot perish. This heavenly rule no one can take away. Not even God can take it away. This thought and ideology are the only ones in the world.
Two thousand years ago, Jesus could not have even three disciples among the twelve. Christianity, which believes in such a Jesus, has today conquered the world, has it not?
Among you, those who could die if the Teacher told you to die, raise your hands.
With this many, it is worth doing. Kim Il-sung is not a problem. If that wretched fellow Kim Il-sung had known in former days that a certain Moon, who was in Hungnam prison under his sovereignty in the state of an orphan with nothing, would become the Teacher Moon of the Unification Church of today, he would have seized and killed me then. The world is that ironic.
At that time I came forth, having determined the inner heart of a demonstrable history, saying, “Wait and see; in the future I will meet you and confront you centering upon your sovereignty and our strength and will bring you to natural submission by my hand. And so I will receive a letter of surrender (항서, 降書) from you, who are a living prisoner under heaven, and will travel over this whole land; such a day will without fail come.
However many times over you may disguise your method of governance, I will guarantee the rightful position.” Therefore, it means do not fear the communists. The more difficult environments or trials draw near to us, the more we must unite.
We Must Walk This Road Even Though We Die
Satan goes ahead of Heaven. That is why he comes forth playing the part of a false parent. In North Korea, they call Kim Il-sung father, do they not? It means that they first falsely imitate the way of worldwide sovereignty by which a true father would come to this earth and teach and govern.
Now we are passing through winter. You must know that this period is a period of preparing to greet spring, in which new life sprouts, that bright day of unification. Such a period of preparation lasted until the year 1969, and from the 1970s it was a time of greeting spring. That is why, upon entering this year, considerable problems are unfolding for the Unification Church. We must continue in this way for three years until the year 1972.
The problem here is whether you love your sons and daughters more or love your body more. What will you become? Do you wish to become filial sons? Will you become filial sons, or will you not? (“We will become them.”) Will you become filial daughters, or will you not? (“We will become them.”) Next, will you become loyal subjects, or will you not? (“We will become them.”) Must you become loyal women, or must you not? (“We must become them.”) Will you become holy women, or will you not?
Since human history began, there have been no holy women until now. Therefore, one must make holy women. That is why the name “mother” came forth. Only when a mother comes forth does a new daughter come forth centering upon that mother, and only when new daughters come forth do new brothers come forth.
Hereafter a time will come when women will bring liberation. Now then, must one go, or must one not go? (“We must go.”) Where must we go? We must go to the Republic of Korea. To go out to the world, one must first find the Republic of Korea and must find Asia.
We must guard Asia. That is why we are carrying out a strategy of drawing in Japan and drawing in China. You will not know this fact, but the Teacher began this work several years ago and has continued until now. As its first stage, one must be equipped with the environment and atmosphere and then cross beyond that scope. Now the time has come for the Japanese government to make an issue of Teacher Moon of the Unification Church.
That we need Asia and pioneer Asia is to find the world. That we seek to restore the Republic of Korea is to take it as the standard for the liberation of the world. On the day we greet the liberation of the world, we shall be able to connect the affection with the mother and father who cut the umbilical cord, and to begin a happy life while humming.
We have stepped forth having vowed for the liberation of the homeland, for the land of the original homeland, to find the Parent who is the subject of the heart of the original homeland, and for the sake of that Parent’s place of rest.
If, just because a thousand years of han come colliding against one, one abandons this road and turns back, one cannot become a filial son, and cannot become a loyal subject, and cannot become a saint. We must walk this road even though we die. Do you understand?
We must go regardless of whether there be prison or death before the road we walk. That is why Jesus too spoke the words, “Take no thought, saying, What shall we eat? Or, what shall we drink? Or, wherewithal shall we be clothed? For after all these things do the Gentiles seek:
“But seek ye first the kingdom of God and his righteousness (Matthew 6:31-33).”
What sort of nation is that nation spoken of here?
It is not a nation like the Republic of Korea. It is a Kingdom of Heaven of all peoples centering upon God’s sovereignty, a kingdom of peace, an ideal world unified by love. To shed blood for such a nation and to die for the sake of truth is righteousness. Therefore, this road is a true road of human life that is attested before the way of the heavenly order and will remain eternally.
Only by Knowing How to Discern the Living of Each Day Can One Be Victorious
Then what must one do to walk this road?
The method is simple. It is that what and how I do within my living is the problem. It means that that world is far off and I cannot be involved in it. Then what shall I do?
It means that the method is simple.
All of you who wish to prosper, raise your hands. You all raise them, do you not? Those who wish to live in goodness, raise your hands. Again, you all raise them, do you not? Yet there is not one person who says he will perish or will be evil. It means that they all dislike perishing and being evil. Is it not so? Such things unfold centering upon me. Accordingly, the method of winning and going upon this road is to establish my own firm foundation of living. It means that that must become the matrix. Do you understand?
All religions today are vague about such a standard. Having said, “Do not drink liquor,” when asked how drinking liquor becomes a sin, they give a vague answer in the manner of, “Since you were told not to drink, you must not drink.” It will not do so. Our Unification Church clearly sets forth such a standard. The Unification Church knows all the satanic world and knows what sort of thing belongs to Satan’s side.
It means that the mind already knows. If the Teacher directed you to go out and witness, and you did not go out to witness and met the Teacher on the street, would your head bow, or would it not? (“It would bow.”) Why is that? Is it because you fear the Teacher will strike you with his fist? It is because the mind is troubled. It means that only when one goes out for even a day and takes reviling and receives persecution and comes in does one’s mind become at ease, because that becomes a condition of indemnity. It means that only then can one say that one has at least established a condition. Is it because someone taught you to do so? No. It means that because the public law of heavenly reason is so, it cannot be helped.
You have individual daily living, do you not? What is called daily living?
It is living centering upon a day. Then what is a life course? A life course is living centering upon a lifetime. Then will you offer your daily living before God, or offer your life course? One must be able to say, “I will offer my life course before God.”
For that, one must discern the life of each day. Without knowing how to discern the living of each day, one cannot leave one’s lifetime behind as a victorious life course. Therefore, how one carries on the living of a day is the problem. Do you understand?
The Result of a Public Person
You are living bearing two arrows, an arrow that can be good and an arrow that can be evil; that is, two roads, a road that can be good and a road that can be evil.
Therefore, you are the matrix of two persons: a good person and an evil person. The body seeks to live centering upon oneself, and the mind seeks to live centering upon others. Is it not so? The body seeks to work for oneself, and the mind seeks to work for others. These two cannot carry out a joint operation. This is the reality of fallen man.
Had one not fallen, mind and body would be one. It means that the body too seeks to live for others. Yet through the Fall they were divided into two. When a fallen person becomes dissolute, he knows nothing but himself. He denies even parents and brothers. It means that everything exists because of him. Such a person is one who says, “It is enough if I alone eat well and live well,” even at the cost of cheating and swindling others. Is such a person a good person or an evil person? (“An evil person.”)
However much he may stride about the streets of Myeongdong, when he dies, where must his grave be dug? It means that this is the problem. Such a person ruins even his household.
Then with what shall one build the dividing road of the Kingdom of Heaven and hell, good and evil, prosperity and ruin, in one’s own living?
By what is it determined? When one is public, it is good, and when one is private, it is evil. It is simple. When the public officials of the Republic of Korea come to live privately, the Republic of Korea perishes. It means that even if one offers sacrifice, praying that it not perish, it perishes.
If it becomes corrupt, it is bound to perish. Yet if one does public work for the nation even at the cost of sacrificing one’s own family, it means that even if one offers sacrifice, praying that it not prosper, it prospers. Good and evil are divided according to whether one is public or private.
What is evil?
It is what is private. Among such things, to step forth worldwide holding a private signboard is the highest evil. What are the communists? They are a group centered upon themselves. It means that for the sake of their sovereignty they will do any work whatever. Then what does religion seek to do? It seeks to bring about a natural submission. Then what sort of thing is good? It means, what sort of thing is more public?
What is public is to sacrifice and to yield. Among public things too, more public than the individual is the family. A person who sacrifices for the family becomes the heir of the family. Is it so, or is it not? (“It is so.”) This is a heavenly reason.
A person who lives centering upon heavenly reason eternally does not perish.
Though there be ten thousand sons and daughters, among them the one who lives a public life for the parents and brothers and sacrifices himself later inherits not only the property of the mother and father but even the property of the elder brothers and sisters. Is it not so?
A person who lives in a public position does not end with his own individual life but becomes the central heir of the whole public ground. Do you understand? It is a simple thing. Yet until now, people have not known this. It means sacrificing for your relatives more than for your family and sacrificing for your village. It is more public to do so.
If there is a family that sacrifices for the village more than for its house, that family controls all the authority of that village. If that family should seek to leave that village, they will take hold of them and say, “Please serve as neighborhood head and village head for a thousand years and ten thousand years.” It means that he, without fail, inherits all the environment of that village.
More public than the lineage are the people. You must know that if, among the countless lineages of the people, the clan called the Kims sacrificed for the people, that Kim clan comes to bear a national responsibility to lead that whole nation. Would it be so, or would it not?
Seen politically, this appears as a party like the Republican Party. If this party, too, forgets the dignity and the future of the nation and is only for its party, it perishes. The party must sacrifice for the nation. One’s own family and lineage must together sacrifice for the nation. Such a party and nation, even if one offers sacrifice, praying that it perish, do not perish. If the Republic of Korea were to revive, though it lost everything else, this thought at least must be instilled into all the citizens.
More public than the individual is the family, and more public than the family is the lineage, and more public than the lineage is the people, and more public than the people is the nation. Is it not so?
Moreover, more public than the nation is the world. Therefore, those who have passed through a public life course from a worldwide position leave behind in history the name of a saint. Those who have left behind the name of a saint have come forth, widening a domain by which, holding the right of inheritance over the world, they can rule the world.
Among you too, a person who lives to fill his belly perishes. It means that a person who lives from a private position perishes. In whatever workplace, a person who seeks to use the workplace for his profit is without fail expelled. Among the countless citizens of that nation too, if one indulges greed for one’s own selfish profit or for the profit of one’s own family, that family perishes.
For the Sake of What Is More Public
What our Unification Church advocates is not worldism alone but Cosmos-ism. It is to die for: the restoration of heaven and earth. Do you understand? That is the highest public work among public works. Therefore, though Teacher Moon of the Unification Church should dig a hole in the ground and go in and die, saying he will not remain in history, or though he were beaten to death, he cannot but remain in history even if he would not.
If sons and daughters of established church pastors had come here, they perhaps would be displeased at hearing this, but even so it cannot be helped. It means trying to oppose this road. It means to see who dies; the Unification Church guides in that way.
Looking at this headquarters church, some perhaps sneer, saying, “Alas, is this the world headquarters of the Unification Church?” Very well. Yet the headquarters is thus shabby not because we cannot build a house or because we have no money. It is because, if we have money, we invest it, unknown to others, to save the Republic of Korea.
Now we are building a training center in Kyonggi Province and are investing much money in it. Though it is my responsibility to widen even one room of the Unification Church in each region, I am putting the Unification Church through hardship for the sake of this nation and sacrificing the people who follow me. As long as my hand that leads the Unification Church is not withered and my bones are not withered, the kinsmen belonging to me will be sacrificed. This is a principle of heavenly reason. When one thus is for the nation and for someone, one cannot perish even if one would. This is the highest Way among Ways and the highest teaching among teachings. If even so, we have perished, you may cut off my head. Because I know such things, I do this work.
Now this nation opposes the Unification Church, and the Anti-Communist League rejects our Victory Over Communism Association. Again, though we do nothing, the established churches hate us. Whether the established churches revile us or not, we are striving day and night, shedding blood and sweat, to save the nation and save the people. Despite that, because we are gradually growing, they oppose us in the manner of the saying that when a cousin buys a rice field, one’s stomach aches. It means that our chronic national character is such.
Even up to last year, the established churches sneered, saying, “What can that trifling Unification Church do?” They regarded us as no more than a company toyed with by their sneering, as no more than an unlucky woman who appears in a dream and vanishes. Such was the Unification Church they thought of, and it means that it has become like this. It means that they did not know it would suddenly gain such power. It means that within half a year they laid a foundation upon which they could join hands and overturn things. Yet it means go and look at the Unification Church. The rooms of the Unification Church are worse than their lavatories. The headquarters, likewise.
It is we who do it. It means that the young workers of this age have stepped forth, pioneering Asia and bearing the world and raising the beacon of the world, saying, “Take ours as your model worldwide.” It means that no one would have thought that a company that could step forth bearing such a holy heavenly mission would appear through the Unification body. Yet because the Teacher knew this, he has carried on this work without minding the dog days of summer, saying, “Let the sweat like beads flow from my brow if it will flow.” Each time we collided with an extreme situation, I have led on until now while appealing with a mind of loving the nation, staking my life. Therefore, though they perhaps spit at seeing the buildings of the Unification Church headquarters, upon the ground we have laid, they will have to dance. Do you understand?
Hereafter it will become an age not of a world centered upon one’s own house but of a natural worldism. There are countless established churches, but they do not know the Unification Church well. Now Elder Pak is building many Evangelistic Halls (전도관), but it means that they will all perish. It is not the house that rules the man; it is the man that rules the house.
Today you Unification Church believers call me “Teacher,” but it means do not call me that. It means that it becomes soiled. I am not such a petty master as you can picture in your minds. It means that I am such a son as God wishes to entrust with the world’s humanity and, having handed over the whole world as an inheritance, wishes to give still more. I know such a mind of God. Therefore, the world hereafter will without fail come within God’s realm of dominion through the thought of the Unification Church. I go forward with such a conviction.
The Teacher too is a person with bone and flesh who can love mother and father as you do and a man who knows how to hear the throbbing of the red arteries. Yet because one cannot but go seeking the Way of Heaven grounded in righteousness, the public Way, and because loving the Parent of Heaven is more public than loving my own physical parents, I carry on such an undertaking to sever my physical lineage and form a bond with the public Parent. Not only “I” as an individual, but also my family and tribe and people too must go forward for that sake.
The Purpose of Unification Thought
The Unification Church is not a Unification Church within the Republic of Korea. You must know that it is the thought of the Unification Church to say, “Let us live within the sphere of a Unification Church centering upon the name of a new Republic of Korea that must be groped out hereafter, and let the Unification Church go forward holding a heavenly subjectivity of heart that says we will attest to the world and guarantee the world through ourselves.”
From this perspective, the company that becomes one with the Teacher and affirms itself with such content and goes forward under such a resolve is the Unification body.
In the world there are many petty and worthless fellows. Many such people have come and gone in the Unification Church. Because I know that the purpose of a flowing stream is to form the great sea and that some phenomenon along the way is not the purpose, it means that my road is time-sensitive. The Teacher has come forth discerning only that urgent road. This is the method of guidance of the Teacher of the Unification Church. It means that whether you grow weary or not, my road is time-sensitive. Will you follow such a busy Teacher? (“Yes.”) To follow a thousand-ri road, one must prepare to be able to follow a thousand-ri road.
Among Unification Church members today, some petty people think, centering upon themselves alone, “Alas, what shall I become?” Yet the Unification Church seeks to leave behind people who can be guaranteed as having loved the world and loved God. It means that it seeks to make people whom the world needs and whom God needs.
This is worldism and Unification Thought. Considered centering upon the question of public and private, it means that Unification Thought is to live from a more public position and accomplish the Kingdom of Heaven and leave it to later generations. Do you understand? Do you understand what Unification Thought is? What is it? It is to seek to live for the sake of what is more public and what is greater.
You must be better than the communists. Now North Korea is seeking to invade the South. Therefore, in the not-distant future, we must train our young men and women as elite troops surpassing the communists. And so we must make it such that even if they cross back and forth over the thirty-eighth parallel, North Korea cannot block them. Do you understand?
For that, the older must fulfill their responsibility as the older, and the young as the young. It is for this that I went to North Korea and even served time in prison. Will you walk such a road, or will you not? (“We will walk it.”)
Let Us Run for Korea and for the World
The three-thousand-ri peninsula is within our hands. Hereafter, we must cross the borders of the Soviet Union and Communist China and strike down the communists and gather those nations.
For that, the person called Moon of the Unification Church has not died but has remained. So many people truly tried to kill me. When they tried to kill me, I thought I would die, but I did not die. Rather, the people who tried to kill me died first. When the Teacher goes to a place of death, liberation without fail unfolds. Therefore, it means that there is nothing to worry about.
Young men and women who wish to live within such a tremendous guarantee of God, raise your hands. Is it really so? (“Yes.”) Lower them. Raise your hands once more vigorously. That is enough. Now, even if I die, I can close my eyes and die. It means that even if I die, at least one person will remain among you who will live on generation after generation centering upon the Way I have taught; so the doctrine of the Unification Church will stretch out beyond the people and beyond the nation to the world.
Mr. Nakamura! Will you give your life to the Teacher? (“Yes.”) (Applause.) The Unification Church members in Japan are Korean people of Japanese make, and the Unification Church members in America are Korean people of American make, and the Unification Church members in Germany are Korean people of German make. Therefore, since marrying a person of any nation whatever in the world becomes marrying among Korean people, marriage between East and West is possible.
Because this year is a time when the Unification Church must widen its domain worldwide, we must advance worldwide, centering upon this age’s fortune of the family. That is why we intend to recruit young men and women from seven nations and marry seven hundred couples. Do you understand?
Accordingly, our families in the homeland must first build a worldwide altar of the cross in the land of the original homeland and fulfill the responsibility of a holy priest in a family way. It means that the time in which such a responsibility can be fulfilled is this present time.
Knowing that the course upon which such a grave problem must be decided is the present second course, I ask that you establish a worthwhile achievement that can be left behind hereafter as a tradition before the families of the world.
Now then, must we move, or must we not move? (“We must move.”) If we do not move, we perish. If one does not move and yet does not perish, then I ought to perish. Therefore, we must run for the sake of Korea and for the sake of the world.
