Human beings, once born and grown, all marry. And they bear sons and daughters and live, and when those sons and daughters grow up, they send them off in marriage, and next they grow old and die. This is the universal road of destiny that human beings must go. But what becomes a problem here is whether one goes this road well or badly. This differs in ten thousand forms from person to person.
What Kind of Living Is Living Well?
The road of life is simple and plain. In the sense that one is born, grows up, forms a family, bears and raises sons and daughters, sends them off in marriage, grows old, and dies, it is simple. Yet centering on this simple content, matters of ten thousand forms unfold around this boundary line of whether one goes well or badly.
Anyone who is a person, having been born, will wish to live well. Then what is the boundary line of living well? What kind of living is living well? Speaking of the primitive age of long ago, perhaps building a thatched hut and living in it was living well. But in the present age, it is different. The standard of living well differs according to the age.
Looking only at our Korea, a person who lives well today has entered within a social system better than that of any king of some nation of the past, a thousand-odd years ago, or not even a thousand but a few hundred years ago. Though there is a difference according to the age, anyone who is a human being, man or woman alike, is the same in wanting to live a little better in the environment in which he stands.
Then what kind of standard is truly living well?
In going the road of life, what road is going well? A person who, as one woman, forms a family, raises children, lives, and departs can be called an ordinary, common woman. Living with one family as the stage in this way is the road that ordinary women generally go. But when we speak of going well, the matter is different. It differs from the ordinary.
What is below the ordinary, which no one desires, also differs from the ordinary; but in the standard of going the road of life well in a form apart from the ordinary and above the ordinary, various complicated contents are involved. To cross over the ordinary standard and go seeking a special sphere, a special standard, or special content must be involved.
If One Would Go a Special Road
When a woman seeks to go a road centering on a national standard, she must pass through a process of trial several times greater than a man’s. Many gates must be broken through. Many difficulties come colliding with her. Yet a person who tries to avoid such difficulties and go easily is bound to falter along the way.
When, whatever difficulties there may be, one does not try to avoid them and go easily but endures them and goes forward taking responsibility, those difficulties rather bring meaning to me and determine true value.
When someone seeks to go a special road, the material and the requisites that can determine that special content are not what ordinary people like. That road is a hard-to-go crisis road, with barriers lying across it that must be crossed, and it is such a road that many circumstances one does not desire block the way. But because the way is blocked, one must not try to go around that road. Why? Because if one could reach the intended place that way, anyone could go, and so if there were a thousand people, all thousand would go that road. Because anyone can go such a road, it is not a road that only a special person goes.
A special person must not go around but must break through that road. He must go straight and break through by the shortest distance. That is how the matter stands. For that, one must overcome trials several times greater. Facts that ordinary people cannot imagine are involved there.
So unless one becomes a self that can break through and overcome this, one cannot go that road.
It is the same with men. Generally, men carry out social activity centering on such things as the education of the children of their family or economic matters.
That is, most people ordinarily act with the family as the main thing. The road one goes as an ordinary man in this way is an easy road. But for a person who goes bearing in mind that he will go especially well, there are difficulties of ten thousand forms.
Seen thus, for one man in the Republic of Korea to go the supreme road, he must, from a position representing the fifteen million men who are half the population of thirty million, choose the only road that all fifteen million dislike. Otherwise, he cannot go a road that can represent the fifteen million. A man who says he will go representing the fifteen million must be able to take responsibility for and break through and cross over the road that all fifteen million retreat from, saying they cannot go. Only then does he at last take possession of a position where it can be said that he went well as a man.
The Standard of True Success
Many men today say they have succeeded through social activity, but what is the standard of that success?
However much one has succeeded, succeeding for the sake of one’s own family and sons and daughters is not content that can be national or represent the thirty million people. That is how it is.
For example, if the president of the Republic of Korea, in the position of the head of state responsible for the nation, goes down a road in which he moves centering on his family, he must be denounced by the thirty million citizens of this nation. It means that unless he transcends his family and works centering on a national base, and moves centering on a national base, and struggles centering on a national base, he will be denounced by the people.
But if he goes forward centering on the national foundation and on a standard that all thirty million of the people hope for, saying it would be good to go forward like this, he will remain long and forever in history as a leader of the nation whom the people can revere. It means that that foundation must not become the stage of a family centering on one’s own sons and daughters.
When one woman says she will go a special road, she too must not go centering on the universal family environment. Unless she transcends that and goes bearing overall content by which she can live centering on a national foundation, she cannot go a special road. In other words, one cannot go centering on two bases, the family and the nation. To become a special person, one must hold a national standard.
Next, when we widen the scope and speak of the world, what must one do?
Since it is a world in which three billion people live, one must go a special road representing all of them. On a road, one goes staking one’s whole life when one says one will become a figure who can remain in history as a representative summing up all the people who came and went in the historical course of thousands of years until the three billion of humankind of today emerged; then the road by which the people who came and went in history went will not do.
If it were a road anyone could think of and hope for and go, many people would already have gone it. Therefore, when one says that centering on a new problem, I must go truly, that I must go a true and special road, that I must go an exemplary road that no one has been able to go, the conclusion emerges that one must go from a position beyond what has existed in history until now, beyond what the three billion of humankind of today look upon.
Then what must you do to go that road?
In going, a strong fortress wall such as has not existed in history will bar the way, and difficulties that society has not resolved until now will bar the way. When it becomes so, what must one do? One must not retreat from that position. Then it is all useless.
However much you may have run without rest for ten years, when you fail to accomplish that purpose, you may be able to escape criticism, but you cannot leave a standard by which you can be praised. This is a serious problem.
Then, in going, from what base must one go?
If a citizen of the Republic of Korea says he goes for the world centering on the national thought of the Republic of Korea, that is a reckless word. When one says one goes for the world, one must go with the world as the stage. One must go with the world as the foundation. At the same time, one cannot say that one will go for the world, and go for the Republic of Korea, and go for one’s own family. There cannot be three foundations at the same time.
The Road We Must Inevitably Go
Within the great, the small is bound to be included. That is, the individual, the family, the people, and the nation are all included in the world. Seen thus, what is the center of the individual? The family. The center of the family is the nation, and the center of the nation is precisely the world. Yet though one cannot go centering on all of them at once, a human being wants to go with all at once.
If a person were made to eat only once and then die, he would want to eat and die where the people of the world see him rather than eat and die where an individual sees him. Likewise, life comes but once. Having gone once, I cannot come again saying I dislike it. Once one goes, that is the end.
Therefore, you have a road of life you must inevitably go. In going, how must one go? Most people go in and out, centering on their families and living, and then die; such people amount to no more than a life, the same as the beings who came in history until now and fell away like fallen leaves.
The Unification Church today seems to be going forward worldwide, centering on the family, but its center is not the family. If the Unification Church centered only on the family, it would have no relation whatever to God. It would be at odds with God’s direction. Would it not be so? The Unification Church is centered on the world. However fine one may be and however much one lives for the nation, when one fails to be in accord with the central standard of the world, even being for the nation falls away like a fallen leaf.
From of old, what kind of people are historical figures such as great men or sages or presidents? They are people who lived their whole lives in a position in accord with the center of the world, together with the fortune of Heaven. People who transcended their people and, holding content that descendants thousands of years later can revere, lived for all the people of the world with the world as their stage, came to hold the name of sage.
These are people who went the road they went even though the nation opposed, even though the people opposed, even though the family opposed. For them, such things could not be a problem. Even if, from the sovereign of the nation down, the whole citizenry opposes, they go. Then if they go in that way, who remains in the end? On what foundation was such a person centered, upon which such a person set out and such a person went in and out? It was centered on the world. They will pursue that. Therefore, even though family, clan, people, and nation all vanish according to the age, people who have pursued the ideal from such a viewpoint without fail come to move history.
Then having moved history, what will they do? They seek a road that can connect the world. That is why the base of departure is always the problem.
You are young people. Hereafter you will be married and bear sons and daughters and live. But centering on what must you do so? When it comes to whether you will make a new departure centering on the family as one member of a family among the thirty million people, or whether you will lead your family and make a new departure centering on this nation and this people, or whether you will depart with the base from which the world departs as your foundation, transcending the nation, which will you choose? This is the problem. Which do you want to choose? Answer. “The road that goes to the world.” Words are easy. The problem unfolds here.
Anyone who wants to become a great person and wants to become a fine person; no one does not. Then why can they not become so? Because the base of departure is wrong. Therefore, one must pave a right base. However loudly one boasts within the Republic of Korea that he will go for the world, can he go? It means one cannot.
That is why human beings need a new ism and thought, a new ideology. That ideology must be such that, when one hangs out a signboard saying it is such and such and asserts it, the people of the world who have a good conscience can see all that content and acknowledge it, saying, “That is so.”
Here, even if there is a nation that opposes, one must kick it aside and go forth. Even if they cut off one’s head, one must go. Even if there are environmental obstacles before the road, one must not submit before those obstacles. One must go with the conviction that one will tread upon them and cross over.
If one does so, though the body may be conquered, that conviction and thought will not be conquered. In the end, the one who conquered will conversely be conquered by the one who was conquered. God works history by such a method. In the end, what set out from a difficult position is bound to pass over.
So we who are young must go this inevitable road of destiny that we must one way or another go.
The Question Is from Where One Must Set Out
Then in going, the question is from where one must set out. It means, with a concept fixed upon what will one live?
Since one was born as the son or daughter of so-and-so Kim, will one live grieving or rejoicing, centering on the position of being so-and-so Kim’s son or daughter? Or, whether grieving or rejoicing, will one take hold of the nation and take hold of the citizens and grieve and rejoice together with them?
Further, will one, even in dying, die taking hold of the world, and even in living, live taking hold of the world? The problem lies here. According to this standard, ten thousand forms unfold.
A person who pursues such a supreme standard is a vertical figure. What is vertical is only one. What is vertical is connected to God. This is precisely the standard you yourselves must establish and go by. What is vertical rises to one place.
Even if a woman is married, there will be some who say that since I was born a woman, I go seeking one man, and there will be some who say that my going to be married is going to save the nation. But a woman being married is not to share joy with one man. It is not going to meet one man. It is not going for the sake of one family or for the happiness of one woman.
If she says she will go to be married for the sake of this nation, the Republic of Korea, representing all the women of the Republic of Korea, she is a great person. Do you understand what this means?
When we look at our nation, there was such a case in the past. There is Lady Masako (方子), who became the wife of the Crown Prince Yeong (영친왕); that woman came from Japan to Korea to be married. For what did she come? Did she come because she loved a Korean man? She came because of the nation. Such a person remains in history. After the Japan-Korea annexation, a political marriage was made to form some relationship behind the scenes. That woman will remain in the history of that nation as one offering representing all the women of Japan. Is it so, or is it not? Then, since being married is all the same, why does that alone remain in history? Because the value differs.
Then in all heaven and earth, who sought to be married from the greatest position? Jesus. From what position did Jesus come when he came as a bridegroom to receive a bride to be married? He came for the sake of the world. When we ask who is the representative figure who came to be married for the sake of the world, there is none but Jesus.
Until now, among women there have been women who married for the sake of the nation, but there has never been a man who married for the sake of the nation. Because when a man marries, he is completely taken away. Is that not so?
But there was in history a representative who said he would marry with nothing less than the world at stake; and who was he? Jesus, Jesus. Then when it comes to the content of marrying, if we ask whether that itself is different, it is the same as with other people. That one man takes one woman is the same, and that one marries and bears sons and daughters and lives is the same. There is nothing different at all; it is the same.
But that one would be married for the sake of the world; this is different. Going for the sake of the world is more than going for the sake of the nation. On the day one marries for the sake of the world and forms a worldwide family, that family stands in a position more than a national family, or stands in a position more than one representing a family of the people, and stands in the position of a family representing all families.
The Base of Living of True Parents
Then who is the one who comes hoping for the supremely victorious family among families and as the owner of the supremely victorious family? He is the Lord at the Second Advent spoken of in Christianity.
If one is to marry, one must marry splendidly. From that viewpoint, the Unification Church is good at discovering. Then if one were to give him a name, by what name would one call him? What would be the most fitting name by which he can be called? Teacher Moon of the Unification Church attached the name True Parents to it. How about it? Was it well attached? These words are easy and simple words, but when one knows the content, they are great words.
Then where is his base of living?
It is not a place centered on the family. The base from which he goes in and out is a place centered on heaven and earth. There is no place he goes that is not heaven and earth. There is nothing he does that is not a historic work. All his deeds, from one thing to ten million matters, remain eternally as a value more honorable than anything in history. Even a single scrap of paper he used remains as a historic legacy. In this way, everything cannot but be worldwide and cosmic. A great person did not become a great person because his seed was different. A great person is one who, even though it costs him his life, resolves to go this road to save the world in his generation and carries it out.
One who says that if he cannot go in his generation, he will go even through the second, the third, and the tenth generation is a great person. The fortune of Heaven cannot but move through people. It is the same principle as when a large and strong lump of iron is beside a magnet: even though the magnet stays still, it is drawn of itself.
Looking at your ancestors, what sort of ancestor is a good ancestor?
Is an ancestor who lived and departed knowing only his children, knowing only his wife, knowing only his husband, and knowing only his parents a good ancestor? No. A good ancestor means a person who, even sacrificing his family, was for that village, and centering on that village was for the township, and centering on that township was for the county, and centering on that county sacrificed for the people and the nation. Well, the young women are here, I answer. Is it so, or is it not?
But these days young women, having said they love and having promised the future, weep and wail and make all kinds of fuss, saying that he is abandoning me and going.
So you must become people such that if you die, the nation must perish. You must become families of which it can be said that if you die, the nation perishes, and if your family perishes, the families of the thirty million people perish.
So even if all thirty million of the people die, your family alone must remain. To achieve that, what must one do? One must undergo difficulties that the thirty million people have not undergone and hold achievements of victory. That is how it must be.
Jesus too, because he sought to pave a foundation by which he could go in and out, centering on a worldwide foundation, even when the destiny of the cross drew before his eyes, prayed through the night,
“Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt (Mark 14:36).”
My will is close to the flesh and blood, centering on me and close to the people of Israel, but seen centering on Thy high and broad Will, they are like Gentiles who must perish.
Just so, because he died with the mind of, “Though Thy mind, which would sacrifice me for the sake of people who have nothing to do with me, differs from my will, I will crush my will entirely and obey Thy Will and save a broader world,” the history of the world came to remain centered on God’s Providence, and through him Christianity could not but become a worldwide religion. That is how it became.
Then is there a road the Unification Church must go?
While there is a road each of you must go, if there is a road the Republic of Korea must go, is there a road the Unification Church must go, or is there not?
If there is, what kind of road is that road?
In going that road, will there be cases of men dying and falling over and women dying and falling over, or will there not? You must not think there will not be. Behind the living and the prospering of one nation, tragedies you cannot even imagine are swirling one after another in a chain. Even in our Republic of Korea alone, you must know that, unknown to you, people are dying in the land of the North, or at the front line, or overseas, to save these people.
Seen thus, the destiny of this nation is sustained not through just anyone but through such people. Because there is the merit of those who endure and overcome everything and seek to pave a heavenly foundation, the road the Republic of Korea is to go remains, and the foundation of happiness of this nation is paved, and the road of destiny is pioneered.
The Road the Unification Church Must Go
What kind of road is the road the Unification Church must go? All of you, which is the greater road, the road Jesus sought to go or the road the Unification Church seeks to go today?
All of you, speak once. Which is greater? “The Unification Church.” Is it really greater? “Yes.” What is greater? Is the head greater, is the body greater, does it eat more rice? It is all the same. Then what is greater? The thought is greater. The thought is greater, and the resolve is greater. To swallow the world, one must surpass the thought of the world. One must resolve more than the people of the world have resolved.
If one unites in that way, then comparing that united strength with the three billion of humankind of the world united, even though it be a small band, that united strength will not be dissolved though a thousand and ten thousand years pass. But the strength of the world will all be dissolved after a mere hundred years.
If one unites with a strength that, though small, is not dissolved though a thousand and ten thousand years pass, that strength is more than enough to swallow the world.
Then what ism is it that the Unification Church asserts? “Cosmos-ism.” Then what does ju (宙) in the word Cheonju mean? It means house. A person must go in and out with a house as his foundation. One must go in and out, centering on a foundation where there are fathers and mothers, and sons and daughters, and brothers, and relatives. This is the road of life one must normally go.
But the question is whether the foundation of this road is centered on oneself, centered on the people, centered on the nation, centered on the world, or centered on the Cosmos. Between World-ism (세계주의) and Cosmos-ism, which is greater? “Cosmos-ism.” The words are fine. The words are fine. Now you are in the midst of going through the formalities for entering Cosmos-ism. Is that so? “Yes.”
Then you will become a tribe that prospers. In prospering, how much will you prosper? Most maidens will want to say that when I came up to Seoul, I wore a one-panel skirt, but when I succeed and return, I will wear even a twelve-panel skirt. And when a maiden of the village says she is going to Seoul, if you ask what she will do in Seoul, she will say that if there is a good bridegroom, she will marry. But an ordinary person’s marrying is not particularly difficult, whereas it is very difficult to meet a husband who can go in and out for the sake of the world. If one has met such a husband, a twelve-panel skirt is not the issue; the skirt will spread wide enough to fan toward the world.
Every woman, having been born, will want to come up to Seoul once and do that. So they are always thinking outlandish thoughts. It means they are dreaming even while eating.
However much one now eats millet rice and barley rice and lives, will one eat only millet rice and barley rice forever? Then when will that wish be fulfilled? One must make a resolve in one’s own way. One must think, I will take such and such a man as my bridegroom. But it is not that such a person becomes my bridegroom because one makes such a plan and stands watching in the street.
Then what must one do?
One must catch that person’s eye. To catch his eye, one must be higher than his eye. But men too want to obtain a bride finer than themselves. Such is men’s greed. It will be the same even for a cripple. Is that not so? However many people you ask, a hundred percent will give the same answer. Any man wants to obtain a woman finer than himself.
It is the same with women. Women, do you want to obtain a man finer than yourself, or a man less fine than yourself? Speak honestly once. Women too do not answer, but inwardly they will say they want to obtain the finest man. Women, answer a bit. Well, do you want to obtain a good man or an inferior man? See how it is. This is what is wrong. Because of this, one cannot but say that men are a little better than women. Probably they have answered more than ten times in their minds, but they cannot bring themselves to let the sound of the answer out of their mouths.
But just wait and see. Hereafter, when a peerlessly handsome man of the first rank is set before you, and one asks, “Who will marry this man?”, the one who resolves firmly and raises her hand first, saying “I will go,” will marry him. A time like that may come. So it is good to answer as practice. Such a thing can happen.
All of you have times like this, do you not?
There will be times when you toss a coin to divine whether your luck will be good or bad. And if the front of the coin comes up, you go feeling good, and if the back comes up, you feel bad and turn back partway. Your mood is spoiled. So when you toss the coin, you will pray in your mind, “Let the front come up, let the front come up; please do not let the back come up, let the front come up.” Do you pray, or do you not? If the serious problem of your life or death hung upon this, would your eyes grow round, or would they not? Would your hands tremble, or would they not?
According to how the matter unfolds here, heaven and hell come and go. Because you are still in your twenties, you do not even think about marriage, but become an old maid past fifty. You will say you will marry even an old man. In any case, all certainly want to obtain a good man, do they not? “Yes.”
Then can you do that as you please?
Does it go as you please, or does it not?
It does not go as one pleases. Even if one adores the son of some grand lord and lives all day thinking of him, saying, “Beyond that high wall that son will wash his face in the morning, and at night he will sleep, and now he will be eating, and now he will be doing such and such,” can he become one’s bridegroom? Because one lives together with him in mind all day long, can he become one’s bridegroom? It does not work. To receive him as a bridegroom, one must first catch that person’s eye. To catch his eye, one must be able to become a companion on the road he goes, be able to give a stimulus and set him right when he goes wrong, and be able to lead him to a good road.
When it is such a woman, even if she stays quietly at home, he hears the report and comes seeking her.
If One Would Become the Bride of Jesus
Jesus could not live openly, showing himself. He lived in hiding. Even when he was born in Bethlehem, he was born desolately, without it being known whether he had a father or not, whether he was an illegitimate child or not. And even after being born, because they tried to catch and kill him, he even had to flee. In the midst of that, after passing some three years, he went about the shore of Galilee. Even while in Jerusalem, he could not go about showing his face.
But within him there was something. That became a rumor. How far did that rumor spread? It spread worldwide. Today, how far has the rumor spread that Jesus came as the Lord who is the bridegroom? It means it spread throughout the whole world through Christianity.
So Christians have all fought until now, saying they would make him their bridegroom. But did they make him their bridegroom, or could they not? “They could not.”
All of you, “How good it would be if I became his bride!” Have you thought about this once? How good would it be? Would it be as good as eating one’s fill of a bulgogi set meal when hungry? Would it be as good as people living in the countryside going to a Chinese restaurant and eating their fill? It cannot be compared with such things as bulgogi or Chinese food.
Then when Jesus came to this earth, who must go seeking?
Must the bridegroom come seeking, or must the bride go seeking? The bride must go seeking. Is it because the bridegroom is an inferior man? Is it because he is a fine man? It is because he is fine. Hearing the report that he is fine, countless people of the world are devoting sincerity night and day and at dawn, every one, to welcome Jesus the bridegroom and are appealing that they wish to meet him.
But because he is a great person, one cannot meet him being trivial. He is a prince of Heaven who asserts the tremendous ism called Cosmos-ism, which can leap over the world. Yet if you pray with the disposition of saying, “I am a woman of the Republic of Korea, so when he comes to the wedding hall he must wear Korean dress,” will that bridegroom appear? Because that bridegroom is a worldwide person, for you to become a bride who can welcome that bridegroom, you must hold a mind greater than that bridegroom’s. Yet if the woman who is to be the bride says to Jesus, “How much do you love me?
If you would love me, you should love me like this; why do you do it that way? Are you a bridegroom renowned in the world? And you should love God like this; what is that?” How would the bridegroom be? Would he feel good, or bad? Would the bridegroom want to receive such a person as his bride? Do not laugh too much. The Teacher speaks now, laughing like this, but this is a serious problem.
When the Teacher speaks until late at night, if you are dozing off, he feels bad and does not want to speak. It means he can speak only if you at least put a smile on your stiff faces.
When one looks quietly, Korean women are mostly expressionless and stiff as bamboo, with no charm. It means there is nothing to look at. A woman must laugh at least three hours a day. Before being married, she must be so. Only when one can laugh while even dancing with one’s hips does one become a person who is fully equipped. But do not practice using the Teacher as an excuse. If your parents see it, they will say you have gone mad.
In any case, if there is such a bride and she says to Jesus, “What are you? What is this road of the cross? How unmanly, saying if it be possible... not my will but thy will... How trivial, what is that?” Would the bridegroom, the so-called worldwide husband, feel good or bad? Think about it. Men, how would it be? “Bad.” But while feeling bad and angry, on the other hand, he would think, “My, that is really splendid!”
And he would say, “How good it would have been if you had become my disciple two thousand years ago.” Would he think so, or would he not? He would think, “Though you are a woman, how good it would have been if there had been a disciple like you in that day.” And if Jesus has a mind wishing that she would become his disciple, would he further think that it would be good if she became his bride, or would he not? “He would.” Then what is there to feel bad about? Why should he feel bad, I say.
If there be such a woman, could God look upon her and say that she must not complain before him who is the master of Christianity, who as a prince of Heaven built up merit for thousands of years? It means He could not. If a woman appears in this world who can protest, asking what he has done having been born a man, and rebuts Jesus, saying, “Are you a bridegroom?
Having been born a man, what were you doing that you could not even marry by the time you passed thirty?” How would Jesus be? Outwardly he might say he feels bad, but inwardly he would dance for joy. It seems to the Teacher that it would be so; what about you? Would you dance, or would you feel bad?
Outwardly you would feel bad, but inwardly you would overflow with hope. And do not think that the Teacher is forcing you to say so. It is a fact that it is so. Is it so? “Yes.” Still, men do have some prospects after all. Think about it.
Our Starting Point of Departure
You who have entered the Unification Church must not be less than Jesus. Since the Unification Church is a place of a high standard, you must live more splendidly than Jesus. That is why the Teacher even speaks familiarly to Jesus. “How trivial; why die at the hands of petty men?” If the Teacher speaks like this, would Jesus feel bad?
If one says there was a plan by which he need not have died, Jesus would say, “I did not know until now that there was such a method...” Then if the Teacher teaches him, saying, “If you had done it this way, you could have fulfilled the Will without dying...,” only then would he say, “Ah, so that is it,” and rather be grateful. Originally, Jesus was not meant to die.
If one teaches Jesus such things, would Jesus feel bad and, saying, “You rascal, you have taken away my position, you enemy,” draw a knife? It means it is not so.
Teacher Moon of the Unification Church does not die so easily. If the members of the established churches hear such words, they will feel bad. Would they merely feel bad? Their hearts would sink. Not merely sink; they would drop entirely. So one must know which words are more actual.
So what ism is it that came forth?
Cosmos-ism. The Cosmos is God’s house. Since it is God’s house, will God enter, or will He not? “He will enter.” If God enters, will this world enter, or will it not? “It will enter.” Then will Jesus enter, or will he not? A hundred could enter, and there would still be room. You must know that.
Ju (宙) is house. What is centered on such Cosmos-ism is our starting point of departure. Therefore, even in eating a spoonful of rice and going out, one goes out for the sake of the world, and in seeing too, one sees for the sake of that world. But whatever runs contrary to that is all negation. It is only because my hand has not yet met spring; on the day it meets spring, such things will not be left alone. Yet that does not mean cutting off their heads.
You must have a view different from theirs. The eyes that see must be different, the ears that hear must be different, the smelling must be different, and the speaking must be different. Though we live in the same world, we must be different.
What kind of warriors are we? Soldiers of unification. Is unification a good thing or a bad thing? “Good.” Is it perfect? Does one not get sick of it just from hearing the word unification? The Teacher gets sick of it just from hearing the word. Because of that name, unification, more wrinkles have appeared. Do the people of the Republic of Korea like unification? They like the unification of North and South, but who would like the unification of the Unification Church? Only you who have come here like it. Whether you really like it here, we shall have to wait and see. One knows only after sifting through a sieve.
If one sifts, all the dregs come out. Everything has dregs. There are dregs even in diamonds and dregs even in gold. It means that among the thirty million people of the Republic of Korea, too, there are many dregs.
Then are there dregs in our Unification Church, or are there not? It is the same in the Unification Church. Or perhaps the person who answered that there are may himself be a dreg. It means such a thing can be. On the contrary, one who stays quiet without answering at least reaches the middle.
The Question of Choosing the Destination
As I said a moment ago, you must go the road you must go. In going, where will you make your base? Will you become a great person or a petty man? This you must choose. The question is from where you will set out with your life as the origin, and where you will make the terminal point of that life. Whether you take possession of heaven or take possession of hell hangs upon this. Whichever one you take possession of, both are brave ones. One who takes possession of hell is also brave in the satanic world. And one who takes possession of heaven is a brave one of the heavenly world. But whereas anyone can become a brave one of the satanic world, not just anyone can become a brave one of the heavenly world. To become a brave one of the heavenly world, as I said a moment ago, one must overcome trials proportionate to it. There remains a course of overcoming.
Before you, there will be winding roads and smooth roads and level roads. Then will you go the winding road, or will you go the level road? A winding road too can become a level road. Is that not so?
To put it another way, there is a good road and a straight road; which road do you prefer? “The straight road.” To go the straight road, if there is a mountain ahead, one must bore through that mountain and go, whereas the good road is a road that goes comfortably around the mountain. To go the straight road, one must bore through the mountain; then can that road of itself make itself bored through? It cannot. A person must pay the price of the labor of boring that road. Only then does it become a straight road.
In the road that the Republic of Korea goes down as well, there will be various roads. There will be a level road, and there will be a good road, and there will be a straight road. It is the same in the Unification Church. The road the Unification Church is to go is neither a level road nor a good road. It is a straight road. A straight road.
Then where is that road?
The problem is finding that road. That road must be a road on which all thirty million can be liberated, and the wish of the thirty million populace is all fulfilled. That is, it is the road of unifying North and South. This is the first road. Economic revival and all such things are all secondary roads. The straightest road is to unify North and South, so if there is a road that makes such an assertion, it will be the straightest road that the people of the Republic of Korea desire.
For the Republic of Korea to unify North and South, one must cross the 38th Parallel, must one not? It is not good to ask them to come over. What would happen if they came over? Even now people are worried lest they come over, are they not? So we must cross over. In crossing over, can we go blowing trumpets and raising flags, saying that we are coming, so come out and welcome us? The very first pathfinders must go forth resolved unto death. If ten people go a hundred li and even one of them returns, it will not do. If at first only they cross over, those behind will cross even a ten-li road just like that.
Then in going, will one bore through and go even a ten-li road, or go around by a hundred-li road? Would you, when you could go by a ten-li road, go around by a hundred-li road?
If going through by the ten-li road takes only half the time of going around by the hundred-li road, everyone will go by that ten-li road even if told not to. Even if one is told that to go by the ten-li road one must go sidestepping, or that one must go walking backward, all will go that road. Or if one is told one can go only by paying money, they will say they will go that road even paying money.
You must go by such a road. Even a blind man, in going a road, will go that road. He will choose that road even by feeling with a cane. If it is an easy road that even a blind man can go, anyone who is a person will want to go by that road.
Then, in going that road, if one is told to write one’s name in a register and go, will you go, or will you not? “We will go.” That is precisely unification. People of old too sought to go that road. And people of today too seek to go that road, and descendants of tens of millions of generations later will seek to go that road. When this road is a little inconvenient but is a shortcut, then of course old men, and of course vigorous young people, and little children and mothers of children must go. Overall, men and women, old and young, all go that road, and so centering on that road, all people are unified. It is such a road that we would make.
Go the Direct Road
Then how long has it taken until now to come to fulfill the original wish our human beings desired? It has taken no less than six thousand years. But if there were a road by which this could be achieved in some six years, would you go that road, or would you not? “We will go.” If it took six hundred years, would you go? Your mood sinks a bit, does it not? How would it be if it took six thousand years? Saying that God could not do it even taking six thousand years, so how could a human being do it? Everyone would give up.
Then if it took six hundred years to go that road, there might be some who would make up their minds and say they would try going once. How many such people would there be? It would take more than ten generations; would you go if told to go even if it took six hundred years? Those who say they will go, raise your hands. You fellows are nodding away; you only say so; neither you nor I will go.
Then if it took sixty years, would you go?
If it took sixty years, one could not even get married; do these goblin-like men look as if they would go? Do they look as if they would go quietly? Put your hand on your breast and think honestly. Is it so or not? Think about whether your hand of cards is a bad one or a good one. Well, Park Gong-seo! Answer once. How would it be? You have no confidence, do you? “I suppose one ought to go.” Of course one ought to go. But when asked whether you will go, what is this “I suppose one ought to go”? If you say you will not go, one must drag you along. But if one drags you by force, it is no use going. “It is difficult.” It is because it is difficult that I ask. If it were easy, what would there be to ask?
All of you, is there anyone here who resembles God?
Spiritually, you are only cousins, are you not? Then when will you actually become God’s cousins? What will become of it if you cannot pave that road for resembling Him even after a thousand or ten thousand years? One must resolve to finish it before dying and be prepared to collapse and die on the spot if it is not done. “One must bite and hang on.” Yes, yes, that is a really splendid answer. It is as if one skipped elementary school and jumped straight to middle school. But if it took six months to go that road, are you confident? Think about it; are you confident about six months? How many pennies would a person be worth who says he can go in those six months? I mean, how many pennies would he be worth if reckoned in price?
When we take as the standard the tremendous worth of the Unification Church centering on the Will, it is a serious problem. Probably even six months would not do. Could you go for six months with a pure and steel-like mind, unchanging, with morale soaring, confident that though the sun might not be seen in the sky, there will be no day when a cloud covers my mind? It means many people could not go with confidence even six days, let alone six months.
Is God, who must trust such people as you, pitiful, or is He not? When we think that God is in a subject position of having to trust such people as you and do a tremendous work, is He pitiful or not? “He is pitiful.” He is wretchedly pitiful. It means that because He faces wretched people, He is wretchedly pitiful.
Seen in that sense, what the Unification Church today calls Cosmos-ism is easy to say, but on the road to achieving it, there will be tens of thousands and hundreds of millions of times events that gather all the historical events at once and try to ram into us. When you collide with such problems, you must decide for yourselves how you will break through those problems and go straight ahead and remain in this position. You must know that the history of Restoration is such a mortifying business.
To form a relationship for ten thousand generations centering on your sons and daughters, you must break through all those problems. Whether rain comes or snow comes, whether the years change, unceasingly, even though my youth is all gone and my black hair turns white and becomes gray, on the road I go with my single-hearted devotion toward my beloved; that mind alone can never change; with such a resolve, one must go straight ahead. Even if one goes with such a mind, it is not known whether one will go to the end.
The time is empty now, is it not? I hear it was said that the Teacher would speak from six until eight. And that too was said forcibly, without any prior greeting and without any word, that he would speak in the evening... So the Teacher has today become, willy-nilly, a tinker Teacher. All of you know a tinker, do you not? A person who lightly patches only the hole in a holed object so that it may be used temporarily. And after using it once, one throws it away... It means the Teacher has now become such a tinker Teacher. Is there such a way of doing things in the world? It means there is no such rule in the world. Even if you feel bad about the Teacher saying such things, it cannot be helped.
In any case, you must go this road. In going, will you go straight, or will you go around? “We will go straight.” Anyone can go the road that goes around. Such a road can be gone even while sleeping, and no one interferes with it. But the road that goes straight is a crisis road. The road that goes straight has no time to wait. Because others are following the road behind, one must go even if someone ahead falls over and dies. One must go even after pushing him aside to the roadside. It is a road on which one must not delay. Then by what ism will one go in going that road? Cosmos-ism. The word Cosmos-ism is easy to say, but when one thinks about it, it is a word in which tremendous content dwells.
The Departure of Creation Was from Joy
Now I present to you a standard centering on the historical heart (심정) of God.
From where did the source of humankind set out? It set out from the joyful mind of God. The departure of creation set out from joy. It means that the original place of origin is joy. Then from where does joy arise? It arises from the accomplishment of a purpose or the fulfillment of a wish. Without that, joy cannot arise.
Therefore, that joy must not be temporary but eternal. It must be such that through it God can be stimulated throughout eternity, and through it can shine eternally, and can embrace and rejoice in it eternally. Then what would that be? It is neither material things nor people, but love. Because it is a world created centering on love, the result whose purpose was joy is bound to be concluded in love. In other words, the source of existence and creation lies in fulfilling and unfolding the purpose of love.
The ground of the original mind that can love, centering on such an infinite purpose of God’s love, is precisely the heart (심정). Its value does not change. If one would discuss the value of God’s existence, one must discuss it taking hold of this love. Value is determined within the fulfillment of reciprocal requisites.
Therefore, joy sets out from God’s heart (심정). And where is that purpose fulfilled? It is fulfilled in the human being. The invisible heart (심정) of God is manifested in the visible heart (심정) of the human being. And thus, when a human being who holds such a heart extends horizontally and forms one family, that family extends worldwide and becomes the center of the world. It was to form such a family that God blessed Adam and Eve to be fruitful and multiply. Cosmos-ism is established upon the ground of multiplying and having dominion over all things. So hereafter you must live centering on that content.
The “I” That Must Be Grafted to Cosmos-ism
Born in such a position, one must sleep and eat and speak and see and hear and laugh and feel, and after growing up be married and bear sons and daughters and educate those sons and daughters and send them off in marriage again and live in the midst of that and die in the midst of that. That death is different. The position of being born, the position of departure, and the position of death are different. Do you understand? If the position of birth and the position of death are the same as those of fallen human beings, one goes to hell and cannot go to heaven.
Originally, in the Garden of Eden, Adam and Eve were born in a position that had nothing to do with hell. Therefore, one cannot go to heaven holding conditions that have something to do with hell. Because human beings set out from God’s heart (심정), they must arrive at the position of God’s heart. Therefore, one must not leave a condition for Satan’s accusation.
Since one was born in God’s heart, one must live in that heart and die; otherwise, one can become neither a son or daughter of God nor a citizen of the heavenly kingdom.
All of you, strip off all your shells and untie the bundle of your mind and look one by one at all the thousand and ten thousand things inside it. I mean, lay them out on display and look. Your mind, which seemed holy, is outrageous. It is all mottled. Mottled would still be all right; it is all garish. It is filled with the very things God most dislikes. Living with such mean minds, and yet saying you love our papa and mama and brothers and sisters... You are good at prattling. Do you understand what this means? “Yes.”
Then upon what foundation must one live? God’s heart (심정). It means one must live with a family centered on God’s heart as one’s foundation. One must be born there and live there, and in rejoicing rejoice there, and even in weeping weep there, and even in dying die there. Thus, what the Unification Church calls heart (심정) is spoken of centering on fundamental content.
If there be such a house centered on the heart (심정), however great God may be, He cannot but come to that house. All humankind must enter that house and dwell there. That house, called the Cosmos, is a house that embraces the whole universe. That is Cosmos-ism. That house into which God and His sons and daughters and the whole world can all enter, in the end it is one house.
Then all of you, think once. When will you become so? About when is there a possibility of that? I mean, when is the possibility? By yourselves, it is eternally impossible. That is why an owner is needed who can graft such people as you. Do you understand? Because by yourselves it is eternally impossible, an owner who grafts is needed. In other words, the wild olive tree must be cut off and the shoot of the true olive tree grafted there.
To graft something new in this way, what must be done? The present appearance of you must be cut off entirely. Must it be so, or must it not? “It must be so.” It means that being cut is good. If one is not cut, one perishes. So if one says one will not be cut, what must be done? “One must want to be cut.” Therefore, one must chase after the person who is to cut one, even for a thousand li, and be cut. Can you chase after him?
That is why the Teacher is absolutely necessary to you. Even if the Teacher forgets you all, you must come and cling to his coattails. If he drives you out at night, you must come and cling in the morning, and if he drives you out in the morning, you must come and cling in the evening. Even if the Teacher torments you, you must do so. But has the Teacher tormented you until now? It means he has treated you well until now. Why? Because grafting is better when one has grown a little more. When one has grown a little more, and it seems sufficient for grafting, he will cut. Then where must one cut? Must one cut the bottom, or must one cut the top? If one cuts the top, one would have to cut the neck. Even so, it is all right. If the neck is cut, one need only graft a new neck in its place.
Having been grafted, all the senses of the five organs must be assimilated. Why must it be so? Originally the human being was created as the object of joy out of the heart (심정) by which God would rejoice. Being born with the heart as the ground and growing up within the heart, when one forms a family of the heart, that unfolds horizontally. Thus originally a human being must live in heart (심정) and die in heart. So to sing of God’s heart in the fallen human world today is a great thing. It is a great discovery.
The Terminal Point of the Road We Must Go
Therefore, human beings today must be born again, centering on God’s heart (심정). It means a history of resurrection must unfold. Only by being born again does one know that one has a papa and mama whom one thought did not exist until now. And so one wails aloud. It means the Principle is such. When newly born, one knows nothing and wets oneself and soils oneself and is a wretched thing, but when one grows a little, it becomes different. Our children too, about a year after being born, say, “Papa, am I not pretty?” and ask for a kiss. And when eating too, they say, “I do not want it; I do not want it when someone else feeds me; Mama or Papa must feed me.” It is the same with you.
I do not really know whether the people of the Unification Church like Teacher Moon, but I say this because it seems they would. How about it? Even when you are scolded, do you feel good? “Yes.” Even if one’s own father and mother are hunchbacked or are lame, they are good.
Even in the world, a person who has parents for whom he can say it is good to die is happy. Have you ever had a father and mother in the world whom you could like with your life at stake? “In the world, we have not had them.” Then, having entered the Unification Church, have you had them? “Yes.” A person who has parents whom he can like to the death is happy.
The reason is that a person must be born in God’s heart (심정) and live and die within God’s heart. People who can do so can go to heaven. Centering on this, the Unification Church must expand.
If one does not make this the foundation but goes forward centering on oneself, one perishes. It means one becomes a leaf falling in the autumn wind.
A person born centering on God’s heart (심정) comes to think first of father and mother. First he thinks of father and mother, next he thinks of brothers and sisters, who are in the position of branches, and next he thinks of relatives. Speaking in terms of a tree, one can never forget the root. That is why no one can forget his father and mother.
The foundation of humankind is the parents. Therefore, on the emotional side, you must establish the point of origin of all life and death, centering on that heart (심정) of God. That is a necessary and absolute requisite for a human being.
If there is a person who prepares such requisites and thinks of the world and lives out his whole life, that person is a person belonging to Cosmos-ism. Even though such a person lives in the Republic of Korea, he is a person belonging to Cosmos-ism.
When the sovereignty of Cosmos-ism is established, and all the people of the world come to belong to the Cosmos-ism world, those people who were persecuted until that sovereignty was established will receive a reward amid the welcome of heaven and earth. Those who receive that reward will live in a new heaven upon the earth and then enter the eternal heaven, and their descendants will become heavenly citizens who remain eternally upon the earth. That is at last the terminal point we must go to. Therefore, you must go seeking that standard.
Tomorrow you will go to school. Having gone to school, what will you do? Studying too is studying to make this road shine. Going to work is the same. It is going to make it possible for the whole citizenry to live comfortably and well in the age of the heaven of hope that is to come. It means one must go holding such a thought. Holding such a thought, when one looks at the sun in the morning, its light feels different from yesterday’s, and even when one welcomes a spring day, it feels different from the spring day one welcomed last year. A man who gazes upon that spring light as spring sunlight that can gladly welcome the road I go, and who can rejoice, and who goes gazing upon it as sunlight that can welcome me as I go such a road, does not perish. Why? Because one dies centering on God, one does not perish.
What road will you choose?
Choosing is your freedom. However good judges and prosecutors are said to be, if one does badly as a prosecutor, one will go to the spiritual world and be hung upside down and forever be unable to walk and have to crawl.
If one is caught in the corrupt wind of the Republic of Korea, one is in great trouble. Seen by the standard of heavenly law, there are many unrighteous trials today and many unrighteous prosecutors.
Well, that person there who is a judge, will you try going the road of the Unification Church once? “Yes.” The person seems pure enough, but he seems to lack tenacity. A person must have something such that he does not so much as blink even when dragged to the execution ground.
The road the Unification Church goes is hard; will you still try going? “Yes.” Will you try going even if the Teacher gives you a hard drilling? “Yes.” Teacher Moon of the Unification Church looks naive, but he is good at such things.
So you never know when you may be tripped up and taken over. As you go, you get caught in the Teacher’s strategy. Will you go even so? “Yes.” Since the Teacher has come to know that it is surely a good road, those who say they will not go must be thrashed with a club and dragged along even by a noose around the neck. Even by exercising dictatorship, one must take them along. Even so, do not feel bad. It is because it is a road one must go one way or another.
The Teacher and You, Who Must Fight the Communists
If the Teacher takes hold of a person who says he will not marry even though he is well past the age of marriage and says, “You must marry,” and drags him by force and has him wed, then at that point he says, “I thought celibacy was better, but aigo, thank you.” It means that, having been coaxed when he said he would not go, he says thank you for making him marry. Then will you go, or will you not? It is the supreme gift, and for that person, it is the fastest direct road. There is no road faster than one on which hope goes ahead. It means that if you believe me, you go straight. So, all of you, will you try believing me? “Yes.”
If the Teacher tells you to go to North Korea as a spy, what will you do? “We will go.” The Teacher too is a person who has been to North Korea and come back. When the Teacher crossed the 38th Parallel, he thought this: “To accomplish all that I plan in the Republic of Korea, I will cross over again in the not distant future.
Now I cross over like this, but whatever road of suffering there may be, I will not die and will without fail cross over again. At that time Kim Il Sung will perish at my hand.” That is what he thought. That is why the Teacher is now making that preparation.
You young women of our Unification Church, if I give an order to finish off the communists, are you confident of going to the satanic world and finishing them off? What will you do? Does it seem it will be no problem if you go out saying, “Here I come”? This is not a mad business. The Teacher is already doing such work. Do you understand what this means? It means your lives are already all bound in iron chains. The Teacher is now doing such work.
At present the communists have swallowed about a third of the world, and it is a situation in which most of the executives of the CIA and FBI of America, the nation that leads the democratic world, are also caught up in the Soviet intelligence network.
Yet with a few Unification Church members, like good-for-nothing idlers, like the body of a naked woman, we are saying we will hold off the communists; is this well done or badly done? Doing such work with people like you, who, even if stabbed by a communist’s blade, would leave scarcely a bloodstain to be found, and who go about with eyes open but are like cross-eyed people who cannot see straight, is it well done? “Yes.” The Teacher has already set such work in motion.
The Teacher is known throughout the whole communist world. That is because the Japanese newspaper Akahata (赤旗), the Red Flag, wrote about the Teacher in bold headlines every day so that even the communists all know Teacher Moon of the Unification Church. The organ paper in which such articles about the Teacher appeared was distributed all at once to the communist parties of every country in the world.
Since it all went in within a week, would it not be so?
In the democratic world, they do not know the Teacher well, but in the communist world, they all know him. Such is the situation. So it means the situation is grim. It is a grim age such as has not existed in world history. Therefore, when we consider the question of how to gather this up, it means the Teacher is busy.
Then how will you take hold of the road of gathering this up?
Centering on you who are called young people, what shall be done? The Teacher has his expertise in that field. But since there is no one but you in the Unification Church, whom must he call first? If the Teacher calls you and tells you to go to resolve such problems, will you go? “Yes.” It must be so.
To Mr. Abe of the Japanese Association, the Teacher gives orders to go somewhere and do such and such. Young people probably do not know such things well. When the Teacher gives some order, the Teacher takes responsibility for it. That is why he gives the order even by telephone. People who follow orders still have hope. Because they do it trusting the Teacher. Then whom must the Teacher trust and do it? Shall I trust you? Whom must I trust and do it? “God.”
Can God, who is not even visible, fire a gun and take up a sword and fight?
There is such a thing as the portion of responsibility, the portion of responsibility. So whom must I trust and live by? “You live trusting us.” So the human being is more honorable than God. It is no laughing matter. You must know that an age has come in which you cannot sleep comfortably under a quilt. It means that even a cold, unheated room is more than one deserves.
One must undergo suffering greater than when the 38th Parallel was divided, and must train and prepare to be able to lead the thirty million people at the very front line and step forth treading at the cutting edge. And you must know that even so, it is uncertain whether one will go to the end on this road. So it means we are busy. A crisis has come in which such an order must be given. It means an emergency period has come.
The people to whom the Teacher can give orders are the people closest to the Teacher. Even now he is issuing instructions you do not know of, centering on those who are close.
In the old days, in the Liberal Party era, while I was going in and out of prison, I put missionaries on smuggling boats and sent them to Japan and also sent them to America. Taking as a condition the fact that in the Liberal Party era they sought to kill the Teacher, he pioneered the road of foreign missions. Even when the Teacher was in prison, he called people and gave them a mission of witnessing and sent them out.
Everything was pioneered in this way. So how will you go? Will you go splendidly, or will you go driven? “We will go splendidly.”
For women, having been born, to be married into the Cosmos world would be the greatest wish. But women, are you confident? And the men? As for men, well, they are goblin-like fellows...
If there were a person who could become the next president of America, I would push that person. And so we would let him know the ideology of the Unification Church.
For God, Go Both the Road of Life and the Road of Death
You must, while doing all such work, go both the road of life and the road of death for God. A person born for God is a great person. A moment ago I said Jesus is excellent because he became Heaven’s bridegroom, did I not? It is the same. A person who is married for God is an excellent person.
When the Teacher goes to the spiritual world, countless spirits are bound to bow before the Teacher. Do you know this? So if he does wrong, countless peoples accuse the Teacher, asking why he does not love our people. Though the Teacher lives in the Republic of Korea, he is a Teacher centering on the world, not a Teacher of the Republic of Korea alone. It means he is not made to be a Teacher for the Republic of Korea alone.
Seen thus, the Teacher is a person in a position representing countless peoples. That is why the Teacher sends Korean men and young women to be married in every country of the world. Because this road is the best road for loving the world. That the bloodline of God’s chosen people be connected to their people is the supreme hope of the ancestors of those peoples in the spiritual world.
Therefore, unless the Teacher accomplishes, while he is upon this earth, more than what they desire, he cannot lift his face when he goes to that world. Do you understand what this means?
Originally the twelve tribes spread out and became all the people of the world, so by the principle of Restoration through Indemnity, unless the twelve tribes are connected by ties of heart (심정), the resolution of han and its accomplishment in Restoration do not come about. Because a standard of the resolution of han representing the peoples is not established upon this earth, a standard of the resolution of han is not established in the spiritual world either. That is why there must also be young people who are sent abroad to be married. Do you understand?
So hereafter there will be a great many such candidates. The Teacher will not speak concretely about that now, but you must go holding such a mind. Do you understand what this means? When the Teacher goes to that country, he will go seeking the families who received the international Blessing. If Korean people of the East marry Western people, Korea too rises.
Then why do I connect you to the question of marriage?
It is because among the roads you must go, the supreme road is precisely this road centered on God. This is a road that anyone young must go. In going, centering on what must one go? One must decide it with this road as the motive. And thus, think about where you will bear your sons and daughters. A person who regards the value of this as more precious than anything is wise.
Now, knowing such things, you must not set out centering on a foundation of environment that will fall like a fallen leaf, but must set out centering on the foundation of God’s heart (심정). A person who goes with such a mind, saying he will be born there and die there, is a great person. Only then does one become a son or daughter of God. Do you understand? “Yes.” I hope you will become such people, and I hope that when today’s workshop ends, you will devote every sincerity and try to go this road of your volition.