The Time and the Mission

Former Headquarters Church, Korea

Because what I am furnished with is lacking within our daily life, the whole of a day’s life is now joyful, presently sorrowful, according to the movement of the heart.

Human beings are born and are dying amid such a life. We often say things like, “Today I am in luck,” or, “I am out of luck.”

We must know that to feel such emotions within our lives is not a matter of chance, but an emotion felt as something connected to the whole purpose, in a person’s disposition or in the overall circumstances of aiming toward some purpose throughout one’s life.

The Individual’s Purpose Must Keep Step with the Purpose of the Whole

Not a single existing thing upon this earth is useless. This is to say that nothing exists without a purpose. Every existing thing sets some purpose and, until that purpose is fulfilled, passes through a processional, that is, a temporal distance.

That period advances over a day, or a year, three years, or throughout one’s whole life. For example, seen in the case of a nation, a nation runs toward its one purpose, the good, over a history of many centuries and many thousands of years. In this way, every existence runs toward the expectation of the purpose for which it exists.

Seen in the case of us human beings, there is the age of childhood, the age of youth, the age of the prime of life, and the age of old age. The age of childhood differs from the age of youth, the age of youth differs from the age of the prime of life, and the age of the prime of life differs from the age of old age.

Moreover, a responsibility and a mission are fitting for those living in each of those ages. Therefore, if one fails to fulfill the mission to be done in the age of childhood, one cannot meet the age of youth with vigor; if one fails to fulfill the mission of the age of youth, one cannot meet the age of the prime of life with vigor; and if one fails to fulfill the mission of the age of the prime of life, one cannot meet the age of old age with vigor.

In this way, even in a person’s lifetime, we can know that, according to whether one fulfills or fails to fulfill the mission given in each age, whether or not one fulfills one’s responsibility toward one’s later generation, that is, toward the achievement of the standard of purpose that draws near hereafter, is decided.

It is the same as seen in the case of the history of the Republic of Korea. The Republic of Korea is advancing toward one purpose. Since that purpose is not confined to the Republic of Korea alone but is an apportioned purpose for the sake of cooperating with all the nations of the whole world, and since it bears responsibility to that degree, it must, together with accomplishing the purpose of the Republic of Korea itself, keep step with the purpose of the world.

Seen from this point, the history of the Providence of Restoration is the same. Within the history of the Providence of Restoration too, there is the age of childhood, the age of youth, the age of the prime of life, and the age of old age. It is constituted of such ages. And seen in the case of a single day too, there is morning, there is daytime, there is evening, and there is night. Then morning must be furnished with the preparation proper to morning, and we cannot deny that daytime as daytime, evening as evening, and night as night each have an apportioned responsibility within their span of time.

It is likewise the same with restoring this fallen earth today. When we look at our Principle, in going forth to restore, one passes through the age of formation, the age of growth, and the age of completion. Just as, in this way, the whole field of the Providence of Restoration is divided into the age of formation, the age of growth, and the age of completion, we must know that there is such a principle in our course of life today as well. Therefore, in facing this Will and entering the Unification Church to lead a life of faith, you must clearly know whether you yourself are in a time of formation, growth, or completion. Without knowing this position, you cannot complete the subjective mission of preparing for your purpose and advancing toward that purpose.

Since the natural endowment of each one of you differs, the purpose of each one in living out a lifetime differs as well. This is to say that, according to the character each individual possesses, the standard of individual purpose each one looks toward differs. Thus, the individual has an individual purpose, but that individual purpose must be connected to the purpose of the whole.

Only when it is connected to the purpose of the whole can that person become one with the time and the fortune as he advances toward the purpose of the whole.

For this reason, in our living, the standard that education and morality have aimed at until now is to live for the sake of the purpose of the whole rather than to live centering upon and for the sake of one’s own individual purpose. Therefore, because one stands in a position where one must be for the sake of the whole rather than for the sake of the individual, a person must, without fail, live for what is public rather than for himself.

What is public represents the whole, not one. From the viewpoint of the whole, the public matter is established. The work an individual does is, after all, done for himself. Seen thus, the self cannot exist alone but must stand within the environment in which the whole lives. To do so, the individual must, centering upon the whole and keeping step, stand vertically and become a standard before the whole. Yet if this angle opens out to forty-five or sixty degrees, it does harm to what is public to the degree corresponding to that difference of angle.

When One Shares the Same Direction as Heaven’s Fortune, One Exists Eternally

People say, “One must live rightly” or “One must live uprightly.” Then what is it to live rightly? What is that standard by which one must live rightly? It is not something centering upon oneself. When we look at a tree on a mountain and say, “That tree is straight,” we are only saying it is straight from the position in which I see it. But the true meaning is that, when seen centering upon the ground and the environment, centering upon that base, if it grows at a ninety-degree angle, that tree can be said to be straight.

Just as with this, if we ask what becomes the standard by which we can judge right and wrong, it is not oneself. The public standard, the natural standard, centers upon reason or the principle of Heaven. Therefore, one must become right, centering upon such a public standard.

Although we did not know it clearly, it is by such a principle, however vaguely, that we come to say “right” or “wrong.” Seen from this point, we must advance for the sake of the purpose of the whole rather than for the sake of our purpose. Therefore, the individual’s purpose must always align its direction with the purpose of the whole.

For this reason, in walking out a lifetime, the person whose inborn purpose comes to run on a parallel line with the direction of heaven and earth can without fail return eternally together with Heaven’s fortune. But if this should collide on some day, the individual’s fortune is crushed beneath Heaven’s fortune.

For example, if one is a citizen of the Republic of Korea, one must keep step together with the fortune of the Republic of Korea. All the more, our Unification Church is in a position where it must keep step with Heaven’s fortune together with the fortune of the Republic of Korea.

Therefore, we are in an intermediate position, where we must draw a parallel line toward Heaven’s fortune, which is in the right position, or toward the Republic of Korea. This is what the members of the Unification Church are today. But the people of the world are not so. Because they do not know the purpose of God’s Providence of Restoration, if one is a citizen of this nation, one can live as a citizen of the Republic of Korea merely by leading a social life that accords with the phenomena and environment of the age.

Yet we who today bear the responsibility of the Providence of Restoration must keep step together with the Republic of Korea, centering upon Heaven’s fortune.

Moreover, the Republic of Korea too must walk a parallel line centering upon Heaven’s fortune. And we too, as citizens of this nation, must stand on the parallel line.

Yet if the Republic of Korea, instead of keeping step with Heaven’s fortune, walks a path for the sake of one people alone, it will someday collide with Heaven’s fortune. When that happens, because what is mistaken is without fail broken, the Republic of Korea will come to ruin. It is the same with any nation. It fails to accomplish that nation’s purpose. Even supposing it accomplished that nation’s purpose, if it forms no relation whatever with this historic fortune, that people or nation cannot but retreat.

Then how can this nation come to move in parallel together with Heaven’s fortune? The law of the Republic of Korea must be brought into accord with the fortune of heaven and earth.

Seen from this point, the world situation is the same. Seen in the case of the world situation too, if any nation goes centering upon its country and toward its ideology alone, it absolutely does not get through.

If it is the United States, the United States cannot decide the fortune of the world with the policies that it has set up until now. And the Soviet Union too cannot decide the fortune of the world with its ideology. But if a people becomes one that draws a parallel line centering upon Heaven’s fortune, that people will without fail appear bearing worldwide authority.

If the direction that people go accords eternally with the fortune of this world, that people will never come to ruin.

Seen from this point, the fortune of the world, the fortune of the earth, or the fortune of Heaven itself is moving according to the law of the great cosmos. The earth too does not turn by itself alone. As one planet of the solar system, it revolves, balancing all forces. If it should stray from that orbit, it becomes a cause of the cosmos’s collapse.

For this reason, for the whole to turn, it exists eternally only by taking a position where its orbit can always maintain the balance of forces corresponding to this law of the cosmos’s motion, and by keeping step.

Furnish Well the Relationships of Front and Back, Left and Right, Above and Below

In this way, before Heaven’s fortune, if a nation, the nation itself, does not set up a standard by which it can keep step, it will without fail collide with Heaven’s fortune. If it collides here, it is reversed.

For this reason, the purpose that the path of the Way has aimed at until now is not to make the world one, centering upon one nation, one people. The people of Israel, who aimed at this, came to ruin. Their people too were in a position where they had to keep step, centering upon the fortune of the world. One must not forget that position.

Seen in the case of the present world situation, communism and democracy are advancing in confrontation. Yet here one must know that the time is drawing near when, to make the world one, they will collide. Before the purpose that the fortune of the cosmos aims at centering upon one standard, the Communist world centering upon the Soviet Union and the democratic world centering upon the United States must be made one; but the problem is, centering upon what is this oneness to be made? It cannot be made one centering upon democracy, nor can it be made one centering upon communism. Then, when we ask centering upon what it is to be made one, it is by making it one centering upon Cosmos-ism (천주주의).

Then, seen centering upon the time, there is the cosmic time, the worldwide time, and the national time. This is to say that the Republic of Korea too has the Republic of Korea’s own time. And there are the clan, the lineage, the family, and the individual. Therefore, there is the individual’s time, the family’s time, the clan’s time, the people’s time, the nation’s time, and the world’s time, each in turn.

Then to what must we fallen human beings bring ourselves into accord?

We must live in a position where, bringing this cosmic time into accord with our family, we can represent the clan’s time, can represent the people’s time, and can represent the nation’s time and the world’s time. A people that fails to lead such a life comes to ruin.

The whole twenty-four hours, from the morning when the sun rises normally and sets until the next morning when the sun rises again, must go forward normally and completely, keeping Heaven’s fortune, so that it has worth as twenty-four hours. Just as with this, in our lives too, which must follow Heaven’s fortune, we must become selves able to keep step together with the twenty-four hours. God desires such human beings.

Therefore, what becomes the foremost problem for us is time. You must know the time. When one opens one’s eyes in the morning, before the sun rises in the east, one does not know well whether it is morning or evening. Seeing only the glow of dawn, one does not know well whether it is the time of the morning sun rising or of the evening sun setting.

When one wakes from sleep and looks, there are times when one confuses morning and evening. In just that way, there are times when one feels things crossed relationally.

What that means is that, seen in the case of the fortune of this world today, one does not know, because whether the fortune is declining or developing looks the same. Because the world is placed in such a position, what the Unification Church says and what Buddhism says are the same in principle. In other words, it is a matter of inward and outward. The one sees from within, and the other sees from without.

Yet because Heaven’s fortune without fail carries out a unifying movement toward the purpose, there are times when it runs up against the relationship of front and back, the relationship of inner and outer. Then if we ask whether the inner and the outer are themselves the same, they are not the same. Their direction differs.

When hand faces hand, the shape of the hands is the same. But one hand is the right, and the other hand is the left. Seen thus, they seem the same but differ from each other. Therefore, we must clearly understand the problem of distinguishing right and left: which one is going ahead and which one is following.

You who come to the Unification Church today are within such a sphere of fortune.

You will without fail walk forth, centering upon the relationship of front and back. From your position as a believer in the Unification faith, when you go out into the world, centered on the truth of the Unification Church, and speak with other people, you will run up against a problem like this front-and-back relationship. That is, there will be times when it seems similar to the other party’s, and at such times confusion arises.

If, in that environment, one carelessly analyzes wrongly and judges the inner to be the outer and the outer to be the inner, one comes to ruin.

Therefore, one must, without fail, move, furnishing the relationships of inner and outer, front and back, left and right, above and below. When the people we deal with fail to analyze while furnishing the relationships of front and back, left and right, above and below, things go awry. To speak again by the example of the hands, if one sets the two hands facing each other, they look identical, but their direction is opposite. So things in such a position must again bring their direction into accord.

The central figures who bore responsibility for the Providence of Restoration until today existed in such a position. They ought to have formed with Heaven the relationship of front and back, the relationship of left and right, the relationship of above and below, and brought themselves into accord with it, but this went awry.

So, although this is a relationship of left and right, it comes to look like a relationship of front and back; or although it is a relationship of front and back, it comes to look like a relationship of left and right. Such things have happened again and again.

Only When One Accords with the Direction of Heaven’s Fortune Can One Reach the Desired Destination

When we take up the question of who among the countless people who came and went bearing the responsibility of the Way would not have wished to bring themselves into accord with that time and that fortune of the age, anyone would have wished to do so.

To do so, one must know that, however much one received a mission, when one came to be unable to judge this clearly at the point when one had to determine it, without fail bearing one’s own view of Heaven’s fortune, one was swept up by this fortune and came to stand in the opposite position.

Therefore, you too must know what sort of position you are presently placed in. If the time is the Joseon era, it does not end as the Joseon era. This is to say that, as the Joseon era, there is the responsibility of the relationship of front and back and the relationship of left and right.

You must know that history has been prolonged until now to seek this out. Where lies the cause by which history has been delayed until now, and the Providence of Restoration has come to collapse? It is because humankind has set up the relationship of front and back wrongly. The problem broke out from there.

Then what is the world of the Way?

Seen centering upon the Teacher, who stands in the position of leading the Unification Church today, only if the Unification Church without fail follows the front does that purpose come to be fulfilled. Yet here, if the relationship of front and back is not firmly established, it goes in the opposite direction. It brings a tremendously opposite result. When this happens, it is without fail removed.

Because Heaven cannot resolve the Providence of Restoration centering upon him, it cannot but make a new preparation again. Because such results appeared again and again in the course of history, once a single central figure is set up, he must without fail form the relationship of left and right and the relationship of front and back centering upon Heaven’s fortune. And so, furnishing the form of the Four Position Foundation, the Providence of Restoration has been carried out until now.

For this reason, seen even in the case of Korea, when the Teacher first set out on this path, spiritual groups appeared. Those were the throngs, appearing after liberation, such as the Elder Na faction and the Elder Park faction.

Moreover, before liberation there was an age of ministers centering upon the ministers of the established churches, and that led afterward into an age of elders and an age of deacons; and now it is the age of the saints. Even though it is the age of the saints, one must furnish that form of ministers, elders, deacons, and saints. And so one must gradually narrow the gaps among these and integrate them into one. The core body that must carry out this mission is the Unification Church.

For this reason, when you are placed in some environment, if you differ in east, west, south, and north, you come to go to a world you did not intend. In other words, through forming the relationship of front and back and the relationship of left and right wrongly, you may come to stand in a position where you must resolve your destiny centering upon a view of purpose different from your purpose.

Therefore, you must know the time. You must know what sort of time the present time is. Moreover, it will not do merely to know the time. You must become a self able to distinguish the relationship of front and back, centering upon that time.

For the Teacher there were many such crises. Each time one crosses a crisis into a new age, one runs up against a trial. Here it is not that there is some fixed starting point and one goes centering upon it. Until Adam and Eve had crossed over into the stage of completion, Adam had to go alone.

To do so, one must act together at a standard where God’s command and one’s own original mind are made one. Before God’s command and one’s own mind and action are made one and enter the line that accords with the direction of Heaven’s fortune, no one can reach the desired destination.

The Determination of the Central Standard, and Direction

Then what is the fall?

The time when there was no fall and the time when there was a fall came to have differing results. The relationship of left and right is switched around. Although centering upon the purpose, one’s mind and action ought to accord with God’s command, the content of the purpose came to differ, the direction of the mind came to differ, and the direction of action came to differ. For this reason, you must know that you yourselves are in a position of restoring this and crossing over.

This is a matter over which the Teacher prays even these days: as the Teacher said before, hereafter the Soviet Union and Communist China will without fail come to fight. Then who will strike first? Seen from the Principle, when Cain does not come to strike first, it turns out the opposite. Therefore, the crux of the problem is not the Soviet Union but Communist China. Such a problem will break out.

Only when this breaks out will the time come when the world can seek a new path, a new direction. Without this problem breaking out, communism will always dominate the world stage with authority. But on the day this collides, one cannot but seek a new political ideology. It is likewise the same with the democratic world.

The Communist Party, with the ambition to do as it pleases to dominate the world, has until now poured everything into that. They came together to accomplish this problem. They mobilized national strength and mobilized and poured in all things of the whole world. But when the conclusion comes out that they cannot accomplish what they conceived and what they aim at, a new -ism able to set the world in order hereafter must appear. This is to say that it will not do with such a relationship; that is, centering upon a material standard, nothing can be done however much one mobilizes.

Seen in the case of this current, the United States too, though its social system differs, has the same wind blowing in the same direction. Therefore, it is placed at a point that can bring confusion to the direction of the United States itself.

Seen from such a position, if the United States or the Soviet Union comes to be unfurnished with a standard by which it can set things in order by itself, then one must know that Heaven’s time has without fail drawn near. This is to say that Heaven’s time is drawing near. And the present is placed at just such a point.

Seen worldwide now, democracy and communism have failed to determine this center.

If we ask what it is that can determine that center, it is our Unification Church. That center is without fail the Unification Church. Seen in the case of all these four sides, from where is that center determined? It is not determined from the four sides themselves. Centering upon one center, the four sides are determined.

The Center of the Cosmos

Then what is the center of the cosmos?

It cannot be a person. The center of the cosmos must be God the Creator, that is, the absolute substantial being, as the center. A being possessing content that accords with the elements of that absolute center can stand near that center.

In other words, if, furnishing the elements that accord with that content, one is one hundred percent in accord, centering upon the question of accord of heart, accord of circumstances, or accord of hope, one stands in a place near that center. Concentrating this proportionally, one comes to be in accord with it.

Then now the problem is what the center of the world is. In discerning the center of the world too, there is a direction. This is to say that there is a direction of turning centering upon east, west, south, and north.

If this merely holds onto all four sides at once, it cannot turn. Because it is a moving world, there is without fail a direction it faces head-on. This must be discerned.

Seen in the case of this problem, the present time is an emergency even in the world of faith. This must be known. Seen even by the world situation, it is the utmost emergency age. The United States too is in the utmost emergency age; the Soviet Union too is in the utmost emergency age, and in the history of the providence too, it is the utmost emergency age.

Moreover, even in the religious world, it is the utmost emergency age. At this time, anyone can do the work of setting out into the world. Buddhism, Christianity, or any other religion is in such a position, and the democratic world and the Communist world too stand in such a position.

Then who is the one who can make the final claim?

Seen in the case of the human world today, there is no one who has not made a claim. There has been no world that has not made a claim. All have claimed. But with those, the problem could not be resolved. Because those were content unable to occupy the place of the center, they could not become the means of resolving it.

Then what is it that can determine the final center?

This is not a human being. Here the word Heaven comes to be felt keenly. The center able to resolve a situation such as the present is not the strength of a human being, nor is it any policy-based power for setting the world situation in order.

Such things have until now been out of step with Heaven’s fortune. Then who will become the subject of the whole? If there is a substantial being that moves the whole cosmos, that, without a doubt, is the subject.

Even when your conscience acts and aims at the purpose called goodness, there must be one center by which the whole action of this conscience can integrate, set the whole in order, and come to the conclusion “It has come together.” It will not do for an Eastern person to say “Yes” while a Western person says “No.” There must be a standard by which, whether East or West, it can be said the center has been formed. It will not do either for the person of the past to say “No” and only the person of the present to say “Yes.” Nor will it do for the person of the present to say “Yes” while the person of the future says “No.” It must be one such that, whatever person of all times and places, East or West, the voice “That is it” can come out from within their conscience. Only so does that become the focal point of cause and effect.

If we ask what one center is, it is a being of cause, a being of effect, one concentrated standard that integrates the relationship of front and back, the relationship of left and right, the relationship of above and below. Because of that center, there is the relationship of front and back, there is the relationship of left and right, and there is the relationship of above and below. What can be such must be made the center.

A person cannot be such a being. A human being who is within the bounds of time cannot furnish the relationship of front and back and the relationship of left and right before the whole historic providence, before the whole fortune. That which can become the center of time can become the center of space, and can become the one central substantial being of all times and places, East and West, centering upon the world stage in the historic relationship of front and back and left and right, must not be something that receives the limitation of the bounds of time or the limitation of the bounds of space.

Moreover, it must become a subject in an active position able to move the past, present, and future at the present point, within the present sphere of life. The being that can be such is none but God. Only God can discern such a final decisive point. He can become the center of that one time and can become the center that moves the fortune of the age.

From this viewpoint, what the Unification Church claims today is a world centering upon God. This is to say that, with God as the center, one goes forth furnishing the direction. It is the Unification Church that presents that direction to humankind, and this is the greatness of the Unification Church. God is the parent of human beings.

Seen in the case of us as individuals, wherein lies the purpose for which a person lives? If one says it lies in one’s enterprise, or in becoming a world-renowned scholar, is that the true purpose that a human life must aim at? It is not. Then what is it? The heart is the problem.

However great an enterprise a person may build, however world-renowned a scholar he may become, however much he may become an object of high renown that the people of the world pursue, before he takes a rest of the heart with which his mind can be satisfied, he is unhappy.

Everyone, when a man and a woman meet each other and live as husband and wife, and then the husband dies, or the wife dies, why do they shed tears? What are good and bad, and why must anything be bad? Such things are not regulated by me and determined by me. I was not the one who became such a cause. I always stand in a position that undulates.

The Common Law of the Cosmos

Then why is a good thing good and a bad thing bad?

It is not that one says good or bad, centering upon oneself. One must clearly know that standard. Then what is the standard for saying good or bad? If it can be added as a plus to the purpose of goodness, it is good. If it becomes a minus to it, it is bad.

Therefore, if we human beings would seek the good path, we cannot go alone.

Forming a relative relationship centering upon a corresponding relationship, we must keep step with each other and go. Therefore, a man and a woman must, without fail, go together.

Even in advancing toward one purpose, one cannot go alone. Even when walking a road, if the two feet were to go in differing directions, how laborious it would be. Even when walking a road, the two feet must go toward one direction. The common law of the cosmos is so arranged.

Then, if a man and a woman go together but fight with each other morning and evening, will it do to keep step for only a few hours? It will not do.

Then from where must one keep step?

One must keep step from the very bottom of the valley all the way to the end. Where is that bottom of the valley? It is the laborious place. It is a place worse than that far end. For this reason, one must draw a straight line.

If between husband and wife one can draw a straight line and sustain that line, this is ideal. That is the common course that a human being, being originally born, must walk. So a tragedy or a comedy breaks out according to the greatness or smallness of the cross that can be added here. You must know this.

Then why is one sorrowful?

There are times when one is sorrowful to the point that the breast aches; the question is why that sorrow is sorrowful. What force acts upon me to make me sorrowful? One must know that it is because of the working of the common law of the cosmos, which can decide the vital force in the great fortune of this cosmos.

Therefore, if one fails to conform to this common law and opposes it, one comes to be removed. The force of the cosmos both pushes and pulls. The greater the force pushing outward in the opposite direction here, the more one cannot be joyful.

When husband and wife live together, and one dies first, one comes to weep. If we ask why that is, it is because, when one corresponds to a standard that has failed before this common law of the cosmos, the public force of this cosmos pushes that person out, and because, when that happens, the intensity of sorrow rises.

Then how does joy arise?

If one becomes something itself in accord with such a common law of the cosmos, the force of the cosmos tries to embrace him. The greater that force, the more strongly it embraces him, and the more strongly it embraces him, the more he enters into that inner center, and so joy comes. Then where do sorrow and joy break out? They do not break out in you yourselves. These break out centering upon the principle of force, that is, the common law of the cosmos.

Then what is that common law of the cosmos?

It is the path on which a man and a woman go completely in accord from the very beginning to the end, and this path too is the path Heaven’s fortune goes. It is a path gone not alone, but with man and woman in accord, that is, with husband and wife of one heart. Have you until now heard such words?

Therefore, those who fight with each other, weeping and wailing and making a great fuss saying they will die, are removed quickly. Within the sphere of the public law, they are regarded not as a passing product but as a failing one. And so where do they go? They go to the rubbish bin. Because the mind knows this, it feels an immediate sorrow about it.

Moreover, if one has no sons and daughters, one feels unhappiness. One may think, “Even without sons and daughters, it is enough for husband and wife to get along well together,” but it is not so. Because the law of the principle of Heaven is arranged by the principle of the Four Position Foundation, when a man and a woman meet and become one, they must without fail bear sons and daughters and form the Four Position Foundation. This is the common law of the cosmos.

If one fails to form the Four Position Foundation, one does not pass. Moreover, it will not do to have only sons. If one has only sons, one knows the taste of love for sons but does not know the taste of love for daughters.

Everyone, can one know what the taste of honey is like by someone explaining it? That is not something that can be done by explanation alone. Before explaining, one must directly open the mouth, feed it, and then teach that this is the taste of honey.

Then the point is why one says that, without a son, one feels disappointed and unhappy. The person who has only daughters, when he sees a person who has a son, says there is nothing in the world he could wish for more than that. Western people are a little dull in that respect. Because they have emphasized the ideology of individualism, they have lost all such feelings. Because they have lost them, they must seek them again. And so now, to seek that again, they come to return to Eastern thought.

So it must become a family in which there is a husband, there is a wife, and there are sons and daughters. And thus, if these become completely one and keep step with Heaven’s fortune from the beginning all the way to the destination, this family lives eternally. This is a theoretical principle. Only such a family lives eternally; one cannot live eternally alone. Even supposing one lives eternally, one comes to carry about a bundle of hardship in the eternal world. One cannot receive the requisite called happiness. Seen from this viewpoint, Jesus did not enter the world of eternal life. That is to say, he did not enter the Kingdom of God, the world of the ideal.

Our Goal Is the Founding of the Kingdom of Heaven

One must not regard a fortune that has come to one’s family as a fortune that came for the sake of one’s own family, one’s own clan, alone. For example, let us speak once of our country in the era of Japanese rule. At that time, there were many people who studied centering upon Japanese law to pass the higher civil service examination (高文).

In those days, if one passed the administrative or judicial track of Japan, a road of success was opened up such that one need not envy any position of the state. But when Japan came to ruin, all such things came to nothing. After the Constitution of the Republic of Korea was enacted, one could not but stand in a new position able to pass this Constitution. To do so, one must tear down everything up to now and make it over again.

Seen thus, even between nation and nation, because nations differ from each other, things do not apply. What one has pursued until now and claimed to be good does not pass current even between nation and nation.

Since this is the position, it is all the harder for such a thing to accord with Heaven’s fortune. Nevertheless, from of old, God loves human beings.

Then what is it that we human beings must hope for?

It is to build the Kingdom of God. It is to set up the goal called the founding of the Kingdom of Heaven. Your country is not in the world but in Heaven. As for living too, you must live not for the sake of the world but for the sake of the Kingdom of Heaven. Moreover, you are not the master of this worldly nation but the master of the Kingdom of Heaven.

Then how must you live?

You must live according to the Holy Scriptures. Then what are the Holy Scriptures? They are not for bringing oneself into accord with the fortune of a nation, but for bringing oneself into accord with Heaven’s fortune. Heaven’s fortune is not something vague but a concrete Heaven’s fortune. Therefore, some concrete content, such as a worldwide religious movement able to conform to this concrete Heaven’s fortune, must be presented. And so it is communism that came forth, centering upon concrete content, economically and culturally, setting up the purpose of world domination with an interest in the material. And it is religion that came forth from an inner, spiritual position, centering, however vaguely, upon ideological content.

The Responsibility of the Unification Church

Then which is the more concrete?

Because the communist form centering upon matter seems more concrete, the intellectuals of today are absorbed into it. On the other hand, because, in the spiritual field, the democratic world itself, which has religious thought grounded upon Christian thought as its background, is not concrete, a concrete form is needed.

It is from such a position that the Unification Church has raised a religious movement today. Therefore, you must know this mission and cross over while accomplishing this mission; but in crossing over, how must one cross over? To say, “I do not need to attend church; I can go directly.

Even though I do not attend church, is it not all right to go like this?

Even without attending church, whatever anyone says, I am a believer. Has my heart changed at all? What is the difference between you, who attend the Unification Church, and me, who do not? You who attend the Unification Church weave sorrowful tales as you deal with this affair and that in a complicated environment, but I, without going through such storms, can go alone into the mountains, cultivate the Way, and just keep step—to do so will not do. That is a mistaken thought.

The Unification Church’s Heaven’s fortune is without fail turning. This is to say that it is turning, reflecting the time of my whole life. It turns one round for the individual, one round for the family. It is in the midst of turning in this way.

In the Providence of Restoration, there comes an age of simultaneity. But that age of simultaneity is not identical. There is a difference in its size. But its form is the same. Whether individual, family, clan, people, national, worldwide, or cosmic, that form is the same. At a glance, the crystallized form is in the same position, and its shape is similar, but the content differs. Whether individual, national, or worldwide, that content differs.

Then what must the Unification Church itself do?

What the Teacher hopes is that the Unification Church go forth bearing responsibility for the fortune of the Republic of Korea. That it go forth bearing responsibility for the worldwide fortune. And so the Teacher holds considerable interest in the world situation.

This world ought to become as the Principle presents according to the principle of the Providence of Restoration, and when it does not, our Unification Church must set up a plan concerning it. You bear such a responsibility.

Moreover, such a person of responsibility must know what sort of time the present time is. Next, he must know the mission of what we must do and how at this time. In carrying out your responsibility, you do not do it blindly. Your consciousness of purpose must be thoroughgoing.

Moreover, however thoroughgoing your consciousness of purpose, when the Teacher says to go this way, you must not oppose it.

You must do more than ten times as diligently as the Teacher. However strong your consciousness of purpose, it will not do without passing through the standard of having been made one with the subject. It is the same for the Teacher himself.

The members of the Unification Church today say that the Teacher does as he pleases. But he does not do as he pleases. To do as one pleases according to the Principle and its principles is not a sin. Is there anything in what the Teacher does that goes against the Principle and its principles?

The Principle and its principles are not a matter of doing as one pleases. One must clearly know that it is centered not on oneself but on the four directions. For this reason, you must go forth examining well the relationship of front and back, the relationship of above and below, and the relationship of left and right.

The Teacher has until now, in pioneering this path, done work that melts the very marrow of the bones. It must be done so. Yet when one fails to know this, one comes to go, paying that much price of sacrifice, down a path opposite to God’s Will. When that happens, because the workings of Heaven’s fortune govern the mental stimulus that can decide my joy and sorrow, one comes to know something. When I retreat and then return and advance again, I come to know fully the relationship of front and back, left and right, above and below.

At such a time, how must I act?

Although I went down to the position of a servant, I must again rise to the position of a child. Do you understand what this means? In departing from one’s position and falling to the opposite position, one does not go down having forgotten one’s own standard.

Although I have fallen and come down, in rising I rise with the mind to rise all at once, as fast as possible, to the maximum. And thus, when one discerns front and back and left and right entirely and sets them straight, the Way of Heaven comes to move there. You must know this well.

Please let Us know the Time and Keep Step with the Time

There are enough people upon this earth. And the economy we need, every stage of life, is always there. The time too is always there. Among times, there is the individual time, the national time, the worldwide time, and the cosmic time. In this way, time is always there, but one must keep step with one’s own time.

Having passed through the individual’s time, one must pass through the family’s time; having passed through the family’s time, one must pass through the clan’s time; and having passed through the clan’s time, one must pass through the people’s time.

Because Adam, through his fall, fell from the position where he could take dominion over the world; as a result, he lost the world, lost the nation, lost the people, lost the clan, lost the family, and lost his own individual self. To restore this, we must break through the opposite course. Therefore, in the individual’s time, I must pass completely.

Moreover, centering upon my individual time, I must indemnify everything in one generation. And thus, rather than centering upon the individual, one must set up, from a family centering upon Heaven’s fortune, a clan, a people, a nation, and a world centering upon Heaven’s fortune.

For this reason, what is it that our Unification Church has pursued?

You must know the fact that it has pursued a family centering upon Heaven’s fortune. Moreover, the Lord at the Second Advent who is to come hereafter too must, in the common law of the cosmos, stand in a position of forming a family centering upon Heaven’s fortune and going toward the world. Moreover, all people must form such a family.

That family is not a family for the sake of one’s own clan. Because it moves not centering upon the relationship of front and back with one’s own kin but following Heaven’s fortune, its direction of going differs from theirs. And so an uproar arises here. Because its direction of going differs from the nation’s, strife breaks out. This is to say that one receives the censure of the nation, the censure of kin, and the censure of the teachers who taught one. But it does not therefore come to ruin at once. This is because there, without fail, remains a directionality that can accord with Heaven’s fortune. You must know this.

Seen thus, the conclusion regarding our life of faith comes out. The life of faith must be led gravely and earnestly. Therefore, the conclusion comes out that, after much cultivation, one must walk the steps of a life course able to handle this matter carefully. In other words, even if one knows the time, it will not do without offering devotion to bring oneself into accord with it.

Therefore the existence called “I” must always, watching the testimony of the people related to me on all four sides and their movements and their results, furnish for himself the standard of Heaven’s fortune, centering upon a standard of comparison such as, “That person went forth that way and came to such a result.”

We must furnish this centering upon our Unification thought. And so heaven and earth must accord here.

The fall is the losing of direction. For this reason, one must without fail set right the relationship of front and back, the relationship of left and right, and the relationship of above and below. The family too must become so, and the nation too must without fail become so. When it does, it without fail comes to be parallel. This world is a substantial world that moves, centering upon a relative ideology, and because, living in such a world and then going to the spiritual world, one gives and receives centering upon this relationship, one can live eternally.

On the day one goes wrong in this, because subject and object come to stand in the identical position, they come to clash. For this reason, one must set up the relationship of master and servant.

The Greatness of the Unification Church

If we ask which are the most important times in a person’s lifetime, they are the time of birth, the time of marriage, and the time of death. Then how must one be born? One must be born well. Speaking in terms of our Unification Church, one must be born centering upon the tie of the heart. Next is the time of marriage.

Marriage is done to live. That is, it is done to form the Four Position Foundation. Only when such a common law of the cosmos is set up upon the earth is the Will of God fulfilled and the will of humankind fulfilled. It is the family that furnishes the content this law of the cosmos aims at and furnishes its form.

The family is a small nation grounded upon a small society. It is a small nation, a small world, a small cosmos. Therefore, apart from the family, one can do nothing. Because it teaches such a family, the Unification Church is great.

The words of the sixty-six books of the Holy Scriptures are not scattered. By what are they established? They are established by the word Blessing. If one unravels and examines all sixty-six books of the Holy Scriptures, everything is made coherent before a victorious, Blessed husband and wife.

Jesus’ wish was to form a family. Yet he did not accomplish it. It was not that Jesus failed to accomplish it because he was inadequate. The family Jesus wished for was to furnish a Four Position Foundation able to stand before a cosmic standard centering upon Heaven’s fortune.

That is different from the Four Position Foundation constituted in this society today. In this way, because the human world has become the foundation of families, furnishing a Four Position Foundation that must, centering upon Satan, in any case be removed, this foundation is arranged so that it will someday without fail collide before the Lord. And so, because it must not be so, Jesus tried to bring the differently directed Four Position Foundation into accord with the direction centering upon God and to make a new family, society, nation, and world able to stand in the position of a parallel line there. But however much one knows the time, that time must fit. This is the formula for becoming a citizen of the Kingdom of Heaven.

Yet, careless for a moment, one comes to fall into a wretched phenomenon one did not at all foresee. When it comes to that, one can resent no one. In the end, such a problem breaks out. At that time, front and back, left and right, all oppose one. So the Teacher, staying here, has been fighting with that problem for about a year and a half.

Seen by the Principle, it ought to be done this way, but people are receiving it the opposite way. That is, the Principle is thus, but they receive it relatively. For example, what is the right side when I see it is the left side when the other party sees it? When the other party claims it, the left is the right. Is it not so? That is because they have not approached the world of the Way, and from such a position, how could they discern it?

Centering upon such a problem, by what principle must things be left behind?

Thus, our Unification Church bears an important responsibility before the world in the age of crossing over, centering upon our ideology.

Now Is the Emergency Age

Now the whole world is in the emergency age. The utmost philosophy and religion of this century are also placed in the emergency age. The democratic world too is in the emergency age, and the Communist world too is in the emergency age. Then what must one do here? Centering upon God, one must determine the right plan of resolution. Only so does one enter the new worldwide sphere of fortune.

For this reason, an emergency age comes to the Unification Church as well. From this viewpoint, the problem called the time and the mission arises. Knowing the time is not to have accomplished the mission. One must be able actually to carry out the mission. For this reason I say, do not harbor greed. Even if it seems it will do to bring things into accord with one’s own level and do as one pleases, it will not do. One ought to make everything fitting before God, so will it do to make it as one pleases and say, “O God! Now, is it done?” For this reason, one must always go denying oneself. You are a pitiable throng who must go bearing such responsibility.

Then from what place, from which side, will the plan of resolution for such problems truly come out? Through a person, or through a hint or revelation, or through a direct command, one must have the whole world testify to it and thereby resolve that problem. Yet when one welcomes this wrongly, a phenomenon arises in which this seems like that, and that seems like this. Hereafter, even in the Unification Church, a complicated problem may break out, in which two denominations become two, two become four, and four become eight.

Therefore, everyone knows such things and also knows the time and the mission. The time comes. Now the time comes to be a worldwide time. Then how must one carry out the worldwide mission? One must know the relationship of front and back, left and right, above and below.

Then what is the relationship of front and back for a Blessed Family?

Even in loving one’s children, one must love them with the relationship of front and back. Loving in the family must not end in the family, but must be a love for the sake of the nation, for the sake of the world. Loving one’s children must be a love for the sake of making the nation prosper and helping the world. And so one connects the opposite path to the Unification Church and, from the opposite position where the position is switched, keeps their position on their behalf and goes forth, setting up a standard by which our position can become a model to them.

To Make Things One

The time and the mission are always connected as they go forth. They are always decided at one point. If one brings this into accord and makes it one, there is no problem. Therefore, you must, without fail, keep step with the path along which the Teacher moves.

Not long after the Teacher returned home from finishing his world tour, Eastern people, American people, and European people asked when the Teacher would come again. Seen in the case of such things, when one loves, they do so. That one loves them; people all come to know. A person never becomes one in a position where he suffers loss. That is an iron rule.

Although, having entered the Unification Church, far from receiving love, you suffer outwardly and are reviled and driven, because you have inwardly come to know something of worth beyond that, you remain and follow in obedience; but if you thought you were suffering loss both outwardly and inwardly, however much one performed rites praying that you not fall away, you would fall away.

That you remain here is because there is, after all, some benefit. For this reason, even if told to go begging, you follow. You entered the Unification Church because, though you do not know what it is, there is something that can become a benefit.

Therefore, the method to make all human beings one is nothing but that. Therefore, our Unification Church must furnish the inner aspect and the outer aspect simultaneously. And so hereafter the Unification Church must become the number-one richest in the world. It will become so hereafter.

The many nations of the world must not go forth for the sake of their sovereignty alone hereafter. Centering upon the relationship of subject and object, they must give and receive with each other. To do so, there without fail follows a responsibility they must fulfill. Seen in the case of such a problem, one must know how to make a clear judgment always according to reason, centering upon the view of the Principle.

For an individual to cross over from the age of individual restoration to the age of family restoration, one must without fail make a judgment. One must make a judgment, staking whether one dies or lives. In the age of family restoration and the age of clan restoration too, one must without fail decide this, staking a national and worldwide problem. Today the Unification Church goes forth in that way.

In the age of national restoration centering upon the clan, to restore the people, one must save this people even at the cost of sacrificing the whole clan. Here a price must without fail be paid. That is only natural. When the direction in which Heaven’s fortune goes and the goal the Republic of Korea aims at differ, I must enter that place where the Republic of Korea and Heaven’s fortune will collide and hold it off. One must bear the responsibility of the age with the heart that, even sacrificing myself in their stead, I must save the Republic of Korea.

For this reason, the present government follows the Unification Church’s form much in administration. When the main officials of our church give lectures on victory over communism in the provinces, the nation prospers.

The Path the Unification Church Must Go

Then where is our Unification Church going?

It is going forth toward the worldwide time. And so, on the day our church comes to be able to handle communism completely, it will without fail be divided. There is no other path but that.

So the time has now come for you to carry out the mission. And thus, when the relations between Communist China and the Soviet Union become complicated, Kim Il-sung of North Korea too comes to be challenged.

The various Communist nations are each trying to take the United States as an ally. Communist China too, having tried and failed to take the United States as an ally, is trying as a matter of policy to take India as an ally. It is now raising India as a communist nation in Asia. Yet if, at this point, India and the Soviet Union come to join hands, a communism of the colored races will unfold. And thus a communism of the white race and a communism of the colored races will come forth as one.

When that happens, the situation in India will change suddenly and develop a peculiar and distinctive people. As the Soviet Union too thus comes to take an interest centering upon India, India says that, since it is going to join hands anyway, Communist China is better than the Soviet Union.

When the United States retreats from Asia, the Soviet Union uses that chance to approach Asia. The problem breaks out in complicated fashion here, but it is all God’s work. If one collides with Communist China, it is more difficult. Yet God knows all and leads it.

If there is a collision here, three nations will come to fight. If we fail to bring Communist China to submission before such a fight breaks out, we cannot bear responsibility centering upon the United States. Now we are in such a position.

The Soviet Union is fighting to protect the Soviet type of communism in Asia. And so the Teacher has, in the end, come forth having determined the direction of this Asia.

Moreover, because the Soviet Union is unfolding a policy able to join hands with the United States and grow close, it is now withdrawing weapons factories from the Communist Chinese region. Because, careless for a moment, the Soviet Union would be challenged on the day the United States and Communist China joined hands, the Soviet Union, to hinder that, cut off the supply of weapons to Communist China.

And thus the Soviet Union helps the United States. That has its reason. Then what will the United States do? The United States too is not the United States of old. It goes in and out of communist nations as well, and so is changing into a different form.

Then how does one handle this without error?

Hereafter, the Unification Church helps the United States. The more one stands in such a position, the more favorable the situation in Korea. The closer the United States and the Soviet Union grow, the graver the crisis the North Korean puppet regime meets. Therefore, the North Korean puppet regime, unless it stands in a position that runs parallel to the Soviet Union’s policy, will completely collapse.

In other words, at a juncture when the United States and the Soviet Union are trying to join hands, if the North Korean puppet regime demands the withdrawal of the U.S. forces stationed in Korea, this becomes a result that wrecks the Soviet policy, and so North Korea comes to be in crisis. Therefore, things come to enter the course the Teacher hoped for.

Let Us Meet the Time Well and Fulfill the Mission

Now the time has drawn near. Centering upon such a time, one must cultivate a worldwide foundation. Therefore, a worldwide missionary work is needed.

Seen in the case of such a problem, how will Heaven’s fortune of the age of the Providence of Restoration break out before the world situation? Heaven’s fortune must not be dragged along before the world situation. Heaven’s fortune must, without fail, take the lead and set up a direction able to set the world right. Moreover, one must reorganize the direction set up in Asia and lead the anti-communism problem.

For Asia to develop, one must, centering upon the Way of Heaven, form a common society on the military side. And thus each nation must fight not for the sake of its nation alone, but with a heart that truly loves Asia, for the sake of Asia. All the more, the governments of Japan, Korea, and Taiwan must fight not for the sake of their nations alone but for the sake of Asia. Seen from that point, all thought must be unified. This is why the Unification Church is needed.

Unification members must not become a throng that comes and goes following friends, as the established-church members have done until now. Because we are doing work to bring ourselves into accord with the fortune of the world, we differ from them essentially. From this viewpoint, you must go forth indemnifying, and you must have conviction concerning your own past, present, and future.

The history of the cosmos is a history for integrating the past, present, and future. That is the content of the mission that God’s providence, that is, the fortune of the Providence of Restoration, has hoped for us until now.

The purpose of the Unification Church was to make an inner determination able to prove anywhere by bringing past, present, and future into accord and setting up a standard of the three victories in which past, present, and future have all won.

By the Unification Church’s winning what no one in the course of history until now had won, that victory can prepare a framework that is the victory of the past, the victory of the present, and the victory of the future.

From such a position, what do you become?

Because you stand in a position that, centering upon the present, stands in place of the present and in place of the descendants of the future, the term Tribal Messiah, centering upon the clan, comes to arise. A Tribal Messiah cannot be so alone. For this reason even Jesus, who came as the bridegroom, had to seek and set up a bride and, centering upon husband and wife, become a Tribal Messiah.

You are in such a position. Of course it differs from the Teacher’s position, but because you must follow the order in principle according to your fortune, in other words, because, although you differ from the Teacher’s position along the way, you must in any case stand in a worldwide position, you must go forth fighting.

Seen in the case of the mission and the time, one can meet the time, but to complete that mission is extremely difficult. Only by knowing this can one become a leader. Moreover, one knows how precious a position a leader is. To know all such problems, the path the leaders have walked must be connected with the Teacher.

If there is a person who knows the inner circumstances of Heaven, who carries out the providence weaving true tales, and who goes forth resolving such problems, that person fulfills the mission. This is to say that in one year one can resolve several thousand years of providential history.

For this reason, the mission is that difficult. But you must complete the mission fully and weave a worthwhile new history. Do you understand? “Yes.”

Prayer
Father, whatever price of sacrifice must be paid before the path to the altar of unification goes, that price must not end as a price for oneself alone. We must be able to make these people and the world stand by the tie of that price in a place where their hearts can be released. Grant that we know that we are not people of this earth but people of the Kingdom of Heaven, and not the sons and daughters of anyone upon this earth but the sons and daughters of the Father.

Father, we give thanks that until today the Unification Church has remained without coming to ruin. We know the fact of how much the Father has, in the meanwhile, labored inwardly, with an anxious heart, to protect this.

We have no wish to boast of the Unification Church of the present itself. It is because we have come to know how the Unification Church of tomorrow must be. Nor do we have a wish to comfort the Unification Church of the past. It is because we have come to know that the past too had to be so. Holding onto the destiny of a Unification Church that cannot be boasted of, there yet remains a path we must go, pioneering this path.

Father, we have until now received the censure of the nation, received the censure of the people and the clan, and received the censure of kin and brethren. We have received the censure of the teachers of the world as well. Because we stood in a position opposite to theirs, we have lost everything. But since we know that the joy of treading upon the sorrow of what was lost and rising is fuller and greater than the sorrow after the loss, grant that, although that stimulus became a condition for shedding tears of sorrow, we furnish a posture of life able to change it into tears of joy, so that it may remain forever in history as a property no one else possesses.

When we think of the fact that, amid the many persecutions and curses of the world, the Father, carrying out the providence together with tears, has bound us into this tie, we give thanks once more before all these heavenly gifts, which can be repaid by nothing.

We earnestly ask and desire that Thou grant us to become sons and daughters that Heaven longs for and hopes for, able to meet tomorrow with a breast full of the hope of life awakening, rather than with a mind anxious over the ending of life.

To do so, we must know how great our mission is at the starting point of the time. Grant us to realize that, even supposing I have become one who can more than bear the time and the mission in that family that embraces and loves its children, and have stood in a place where I can appear to all around bearing God’s heart, there is a time in that place, and there is a mission.

When we come to know that Heaven’s fortune desires to hope to go until the joy of the individual is proclaimed, beyond the people, as the joy of the world, grant that we keep firmly in mind that these must have a posture able to transcend time and space; we earnestly ask and desire this.

This morning, remember all Thy children. Since the time is always there but the mission is always difficult to bear, we know the fact that the six-thousand-year history has been prolonged, bearing the mission of one time. Grant that we, clearly knowing such a sorrowful tie of the past, be able to bear responsibility for and complete the mission bestowed upon us ourselves today; we earnestly ask and desire this.

We, who must complete the individual mission, complete the family mission, and further accord with the direction of the clan, the people, and the nation and accomplish an immense mission, must be graver than anyone.

We must be graver than one who bears responsibility for a nation. We must stand in a place graver than any figure who, within the flow of history, sought to bear responsibility for the world.

We must, with a strength Thou canst trust, earnestly and clearly judge the road ahead of truth. In furnishing the direction of truth, there has always been judgment; in furnishing character, there has always been judgment; and in furnishing the heart, there has always been judgment.

We know that before the path the Unification Church goes, there is such judgment of truth, judgment of character, judgment of the heart. Grant us to know clearly that, without possessing the deciding power of victory in this inner self-judgment, we cannot possess the outer content; and grant us to know clearly, Father, that when we ourselves, furnishing truth and character and heart, win victory at the standard of judgment by which we must tread upon and cross over the world of our selves and appear bearing the outer standard of judgment, the Unification Church can determine a victory of cosmic-historic scale; we earnestly ask and desire this.

We know that history has flowed forth with such a tremendous relationship of the time and the mission.

Moreover, we have come to know that the Father’s han is a han of six thousand years. It was not a han of one time. Grant us to know that it is the han of the tale in which, though the time came again and again, on each occasion the mission was not completed. Together with this, we earnestly ask and desire that Thou grant us to know how precious is the mission for which we bear responsibility today.

We earnestly ask and desire that Thou grant us to become Thy children who, furnishing the direction we must advance and completing the mission in a place in accord with Thee, can bring Thee joy and can receive the gift of Thy blessing.

Since the remaining history is calling us, we earnestly ask and desire that Thou lead us to furnish a solemn posture and make our own perfect preparation, able to set in order the future and complete the future mission.

We earnestly ask and desire that Thou grant that we accord with Thy providence and draw a parallel line with the direction in which Thou carriest out the providence.

Father, guard the path the Republic of Korea must go, and guard the path the world must go. Moreover, just as the Father guards, we too must go forth guarding. We must not stand in a position of avoiding this and standing by, but must go forth bearing responsibility. We earnestly ask and desire that Thou grant us to be able to burn with the resolve that, even if it should mean collapsing exhausted as we run this path, we will without fail accomplish this mission.

We know that the Father has come seeking such a person and that it is the Father’s desire, for the sake of heavenly kinship, to leave such a person in the course of history. Grant us to know that it is our mission and the Father’s hope to become such selves ourselves and to make an individual, family, clan, people, nation, and world able to remain; we earnestly ask and desire this. Grant that this morning be one in which we can clearly know the fact that, without ourselves thus fulfilling the mission and becoming a figure able to return glory before Thee, we cannot win victory; earnestly beseeching Thee, and asking that Thou Thyself be together with us in the remaining time as well.

In every place that commemorates this day and bows in worship before Thee, be together with them by the gift of Thy increase, and we earnestly beseech Thee to grant that we not stand in a place indebted to the devotion of Thy children who, scattered throughout every place of the world, long for this place.

We beseech Thee to accompany us forever on the road ahead and, filling our lack, to lead us so that we can stand at the standard of loyalty and filial piety before the presence of Thy glory; and we have prayed all these words, bearing the holy name of the True Parents. Amen.