Cheon Jeong Gung, Gapyeong, Gyeonggi, Korea
Up until now we have cast off Christianity and the established religions and held the Unification Church to be the highest, but those who have been raised so high must know how to become lowly. Those who are perpetually attended upon become one-sided, and when they go to the next world, it does not go well for them.
Whoever rises must come down, and once down, there is east, west, south, and north.
From east to -west, one proceeds to south-north, but from the north, where does one go? One goes east. The Soviet Union ought now to become one with Korea, yet the Soviet Union looks down on Korea.
Since the formula is fixed, there is only one way to solve it
Stand facing the place where the sun rises, spread your arms, and the right side is always south, the left side north.
When you understand that, centered on the place of sunrise and always standing directly forward, the right is south, and the left is north, then after going east-west-south, where do you go? And after going from south to north, where do you go? You go east.
The world is entering an era of materialism, an era of material supremacy.
Communism is entering left-wing absolutism, and if it does not advance to right-wing absolutism, it ends there. Such is the principle of heaven and earth.
Therefore, what you must hereafter come to know is that the solar calendar and the lunar calendar will disappear.
Why will they disappear?
One, two, three, four, five, six, seven, eight, and up to nine — these are the single digits. East, west, south, and north form a single-digit set, and only when there is east and west can south and north be connected.
What happens when you look straight toward the place where the sun rises?
Whenever you face directly toward the rising sun, the right becomes south and the left becomes north, as I have said.
Since that formula is fixed, there is only one way to solve it. There is addition, subtraction, multiplication, and division.
We count from the unit: one, ten, hundred, thousand, ten thousand, hundred thousand, million, ten million, hundred million. Ten thousand times ten thousand is a hundred million (eok). A eok is a 1 followed by eight zeros.
Therefore, the single digits run only from one, two, three, four, five, six, seven, eight, to nine. They cannot reach ten. A single digit has no partner forever, so even God disappears.
That much must first be taught in kindergarten. Addition, subtraction, multiplication, and division — everyone knows them. From the unit we go to ten, but as you pass over ten, you affix the beginning of a new stage, and so it becomes eleven.
When we say “upper and lower,” the middle has been left out. If water falls from the air upon a single spot for a thousand years and ten thousand years, the hole formed over a thousand years and ten thousand years is only one. It cannot be two.
Why is that?
Because of the gravity of the Earth. When it falls upon solid rock, there is one from above, but where is the place of two?
It does not go this way, nor that way, nor the other. There is one and two, but the middle has been left out. That is why we say upper, middle, and lower. Why does one go to the middle? Because from this comes right–middle–left and front–middle–back.
What joins two points is called a line, but in a line, there is no harmony. In a line, there is only what is called evolution; the word harmony is absent. Men and women are different.
How do a man and a woman become one?
The man is large, and the woman is small. Without a corresponding relationship, the large and the small cannot be connected. And if they are not connected, they disappear.
Deluded ideologies have led all humanity to hell
What kind of man was the Western thinker Descartes?
He said, “I think, therefore I am,” but had he no father and mother? Was he himself first? Was there no God, and no Satan either? To say “I think, therefore I am” was to speak without knowing that the lineage had been changed, without knowing about the Fall.
How could he himself have been first? I must be the one to clarify that.
If you understand blindly, believe blindly, and follow blindly, you yourself will disappear. However clever you may be, you will disappear; however famous you may be, you will disappear. Why do you disappear? Because there is no place in which you can correspond and respond, and no place in which you can take a partner.
After him, Kant spoke of the Critique of Pure Reason.
If it is pure, who is going to criticize reason?
If it is pure, where do you intend to go after criticizing reason?
Will you go up? You cannot go up. You can only come down, and so he becomes nothing more than the prince of the pit who ruins the arrogance of the world of knowledge. He had to die first. He did not know the Fall, did not know about lineage. Not knowing these, what sort of critique is that?
Then there is the Critique of Judgment.
How will you carry out a “critique of judgment”?
After making all the judgments, is there anything left of judgment-reason to criticize? They were a crowd that waved their arrogant and impudent heads about knowledge. They did not know the Fall. Because the lineage was changed, there are differences in temperature and in speed; not knowing this, how can one criticize pure reason?
Hegel spoke of the dialectical logic of thesis–antithesis–synthesis (jeong-ban-hap), but how does the antithesis arise out of the thesis? Had the antithesis appeared without knowing the thesis, that would be one thing; but if it knew the thesis and still opposed it, how could they become one?
Does unity break forth when one crosses the three-stage hill?
He did not know about lineage, nor about the speed of lineage, nor about the highs and lows of temperature. Not knowing the Fall, what sort of logic of jeong-ban-hap is that?
Even Dr. Lee Byeong-do said that Reverend Moon's logic was correct. Jeong-bun-hap (thesis–division–union) is sound, but no matter how hard he tried to grasp jeong-ban-hap (thesis–antithesis–synthesis), he could not, and so he said, “I, too, must die as a respected historical representative of the Unification Church.”
Reverend Moon's logic of jeong-bun-hap gives hope even when one thinks of it in a dream, and gives hope even when one is in a place of despair. And since things have been divided, they must be brought together again.
The logic of jeong-bun-hap — whether you look at it at night, by day, or in the evening, whether you suddenly bolt up from sleep and sit down to look at it — what then?
Even though you have been driven out into the position of the opposite, you must seek out the place from which you were divided, and for that reason, the logic of jeong-bun-hap is correct. Dr. Lee Byeong-do, who in his old age humbly came to greet me — already past fifty — to enter the Unification Church: where did his sons and daughters go? They were unable to unite with their father. When the time comes that I can join them all together at once, I shall have to take care of that matter.
Nietzsche said, “God is dead.”
In a country where the one and only king is in attendance, why were innocent people seized and beheaded on the guillotine of the execution ground?
Why were people bound at the hands so they could not even move, and left to die in prison? Nietzsche said God was dead, but God is alive.
If God were dead, as Nietzsche said, there would be no need for education. There would be no need even for greetings. He did not know that. He did not know the Fall, and he did not know how greatly the temperature and speed of lineage differ.
And so, as all entered the same position, such deluded ideologies have led all humanity to hell.
We must create in Korea the model of food provision for the world
When I speak, you must connect to the material that can unfold what I say. Let us read this. I have investigated how those people are actually living in the spirit world. I felt I must clearly teach you about it.
Although that has been put together, I cannot meet them even in dreams.
Even if I search for them, I will not go. Read out that content. See how bad Nietzsche is. (Hoon Dok Hae reading of the Nietzsche portion of “Messages from Philosophical Thinkers Sent from the Heavenly World.”)
Just as you have believed, so it manifests in the Heavenly World. Do not lie. I do not lie. I will not deceive you. Before deceiving you ten times, I have sacrificed myself a hundred times in coming out.
The hearts of the Mother and the Father dwell there. The origin from which the Kingdom of Heaven begins is there, and that is what must be sought. Nothing but true love will do.
We must go before God and be connected, and this is the Yeongyeonse Hyeophoe (영연세협회). I have taught such words. It is the association that binds together the spirit world and the earthly world. I, taking the risk, pioneered it alone. I have no friends.
Not even God is my friend. Even with God, just wait and see. Knowing all this, how many times have I gone into prison and come out alive without dying?
Our Hyung Jin bowed a thousand times and ten thousand times, saying that his Father had died seven times, risen again, and completed the eighth stage. Trembling as he grasped my hand, he said, “Father, I am sorry.” “Why are you sorry?” “I did not know my Father.” He had been ignorant to that degree. He performed up to twelve thousand bows.
“How pitiable,” he said, is the Father who, having crossed that hill, ascends to the Heavenly World, flings open the gates of hell and the gates of heaven, and resolves to become King. He spoke rightly.
It is the Seven Deaths and Resurrections (chil-sa-buhwal, 七死復活). Hyung Jin understood this. “To think that my Father had to suffer so…” — Saying this, when he rose in the morning weary, he would stand at the doorway and weep, shedding tears. When I asked, “What is it?” he would answer, “Father, the tears come without my even knowing it.” That place is precious.
I must liberate God in this Right Palace (正) — formed by placing the One (一) above “to stop” (止) — the only palace in all heaven and earth. Even if, centered on the authority over life and death, all my bones should melt away and become water, my bones and flesh must hold their place, and I must die — die knowing that the duty remains to liberate God in an upright posture.
Until the autobiography was finished, nothing else could be done — and the autobiography is finished. Yes, it is seven volumes. This is the curriculum and textbook. I intend to distribute this now. Live in accordance with it.
For the sake of this, I have staked my life; for the sake of this, I have crossed the threshold of death. How has my ninety-year life gone until now? I should have been seated upon the throne at the age of forty — how did I come to be ninety? There are Western philosophers also, but I am showing more than they did in the textbook.
From now on, the ancestors will be taking people away. The ancestors will be taking the presidents of the nations away. The ancestors cannot help but take them. Such a time is coming. The clever grandchildren or grandfathers will be taken to the spirit world, and the path of ruin will be blocked.
To overturn the path of ruin and make it into the path of life, the ancestors are coming again. Whoever opposes the Unification Church, the ancestors will seize and carry off. Such a time has come.
To match this work to the natural standard — do you know how many tears I shed to prepare the textbook and curriculum, how many breathless circumstances there were?
Publication cannot be carried out worldwide all at once.
Who is going to provide the funds?
From now on, the true return to one's hometown must be carried out. We must raise model breeds of animals and of fish — and what then is to be done for the world?
There are the Original Holy Ground, the Fundamental Holy Ground, and the Victory Holy Ground that God created. The Holy Ground of Indemnity is the land of Korea. In Korea, we must create a model of food provision for the world.
Now it is truly not far off
We need water for this, and such a place is the Pantanal. To say “Pantanal” is to say “land left over from being sold.”
If the freshwater there flows seven thousand miles through pipes without drying up, the deserts of the world will disappear by way of Reverend Moon. I hold such a dream.
The waters of the Pantanal are to be joined and sent through pipes that can extend out to the world. As freshwater continues to diminish, by replenishing it, we can turn deserts into green lands. Because I hold this calling and responsibility as the foremost of my dreams, I am thinking of completely resolving the food problem and the problems related to the food chain of living creatures.
If what is on the surface is not enough, there is groundwater. Unknown to humans, there are lakes a hundred meters or a thousand meters underground, and even if I have to draw water from those lakes, I will do it. Holding such thoughts, I cannot die yet. I must prepare all of this, and only then die.
We are doing away with the deserts. As freshwater flows through the deserts, we shall build pleasure grounds and set up the finest modern cultural facilities.
Airports and playgrounds will be built there too. We can dig out pits in the earth and sell water in every direction. We will share out the freshwater and even sell seawater.
Of plants, too, there are freshwater plants and saltwater plants. (A fellowship gathering followed. Kang Hyun-shil testified to witnessing life in the early days and sang “The Wandering Poet Kim Sakkat.”)
When you listen to a song, you listen ordinarily, but for me, there are many circumstances and many twists of feeling. Interpret it this way, and one thinks this way; interpret it that way, and one thinks that way; interpret it yet another way, and one thinks yet another way.
If one would see it well, it can be seen well; if one would see it ill, it can be seen infinitely ill — but among all those views, the path that must be walked is not two paths. There is only one path. To choose it and walk it is hard.
Your path of life is simple, but I, with the vast Cosmos before me, must seek one path through complex circumstances. That is not easy. And so I live, having forgotten how my youth passed by.
My prime I have also forgotten, and now in old age the branches grow yet more complex, so the remainder of the road must again be walked by way of forgetting.
Now only one path remains, and the question is — how shall I take hold of that path and cross over the hill of final parting? — is the homework that lies before me. Finding the answer to that homework is hard.
That answer still calls to me as a matter of prayer that must be resolved, and it keeps watch over me.
How shall I open the gate of the heaven and earth that must be joined with the Heaven of Liberation?
That is the cross that remains as my long-cherished hope (sukmang, 宿望). The path of Jesus' death was hard, but I often reflect that the single path of death that the multitude speaks of is simple — simple indeed.
Reflect upon these things. We have now welcomed the year 2010, and three days have passed, and the number thirteen hangs over us.
How will we cross over?
I had intended to depart tomorrow, but they said the plane cannot leave until after the seventh has passed. And so the path I had appointed for myself must also be extended. And another three days hence comes a branching road — a road of twists and turns — what threshold will come upon me? You must know that there remains homework that must be solved.
Now it is truly not far off. Only one or two hills remain. Not even three. The era is coming when one can cry out into the dark world and let one's own form shine in every direction.
If that should not be possible, then how must I go on? I must build a circle around myself and conceal my form by way of clothing. If I cannot reveal the whole and act outright, how shall I cover myself and go?
Such a road remains, and how shall it be walked?
The hills you crossed in the old days — let us pass them without worry. Because I stand at the head and know what the road is like, that road cannot but be opened as an easy road. In that respect, there is no worry for the members of the Unification Church.
Because I think that with this autobiography prepared, I become one who does not need to worry, today ought to be a joyful Hoon Dok Hae — and since the last thirty pages remain, let us hear them once. There will be aspects in it from which I can recall, without forgetting, what I did; let us listen once.
You must listen with the dream that “in a new era in which a new sentiment can be found, the road of the second generation, which can set right the world of youth, is surely waiting.”
Let us advance toward a new world
When the Hoon Dok reader falls ill and must cough, when in the midst of reading, he wishes to rest but must keep on reading, and one sees the pitiful situation of wanting to flee — I wish to leap forth myself; but among you, how many can leap forth? That too is a worry.
On the path of Restoration, many circumstances will end in worry. Since you go on as you do, what will become of my worries when I go to the spirit world, am resurrected and born again as a new infant, and am held in the bosom of God?
Until I reach that world in which God, having created Adam and Eve, was raising them, I must not meet a beginning in which I can rejoice.
We have lost the God who, when known as Father and when one was held in His bosom, could sing a lullaby; but when I meet that God of old and with my little child's hand touch the Father who sings the lullaby to me, there is nothing higher, and that becomes the unforgettable cornerstone of a new opening of heaven and earth. It would be good if that day were not far off and came quickly.
This is a time when such a collection of sermons can be read aloud, and thinking of me, who has crossed many a critical road, it can become a curriculum and textbook by which you, in days to come, in complex circumstances like mine, may yet cross over.
Where you are told to leap, you must leap; where you are told to come down, you must come down. A road has been prepared by which you may leap over, and that you should prepare yourselves and walk that road — this cannot but be my wish for my children and my wish for your descendants. Of that, there is no doubt.
Now, let us begin. [“From the Selected Speeches of Reverend Sun Myung Moon, Volume 2: Let Us Find the Original Nature of Goodness and Escape the Retribution of Sin.
This message was given on Sunday, July 21, 1957. At that time, even Mother was not yet here. I am speaking of July 1957. I welcomed Mother after I had passed forty. And so at that time, I was alone. In those days, everyone said I was handsome, and they flew about, struck deep through with grace. These days I have grown unsightly, but in those days I was indeed handsome.
Listen to the words and prayers of that era — you can recall them, and the very fact that you are listening to and looking upon one such title cannot but be the result of how greatly things have changed and developed. I cannot but forewarn that, until you grasp that the road which I, now past ninety, can yet walk is a great leap, a soaring leap, a time has come in which it is easy to lose the road still to be walked.
(Hoon Dok reading of the messages titled “Let Us Find the Original Nature of Goodness and Escape the Retribution of Sin” and “Let Us Cross Over the Hill of the Fall and Enter the Original Garden,” from Selected Speeches of Reverend Sun Myung Moon, Volume 2.)
Now, when shall we meet again?
There yet remains the responsibility of harvesting the final fruit entrusted to Japan. Devoting our utmost sincerity, we must — call it the juice of the fruit, or the country of the fruit, or the world of the fruit, all of which Heaven knows in full — pass over the world of the fruit and build a new home, a new nation.
Please keep in mind that this is our calling and our responsibility. The new beginning, the dimension, is not a single digit of the first stage. I would ask you to resolve anew that we must press forward toward the goal of the field in which a still newer world must be founded, up to two digits, even three.