Human beings always think centering upon themselves. Moreover, at the same time as they think centering upon themselves, they think centering upon their family and their nation. You will have felt in your daily life that human beings thus always think centering upon themselves or their surroundings.
Yet when we consider the position in which we stand or the position of the nation in which we live, we can know that if it is asked whether one can be the center among individuals or among nations, one cannot.
Again, even considering the family, we know well that if that family is a good family and it is asked whether it can stand as a central family representing good families, it cannot.
The Position That One Who Walks the Road of the Will Must Take
From this perspective, when we consider the relationship of the Will and me, of the Will and ourselves, we can know that in walking the road of the Will we must not center upon ourselves. Because the Will is in a process of going through past, present, and future, centering upon one unchanging purpose, a thousand shapes and ten thousand forms unfold there. Just as within a year there are spring, summer, autumn, and winter, and the three hundred and sixty-five days are all different, so in the course by which the providential Will aims at one purpose, it sends the years and days, and it means that those years and days are not all the same. Because you think centering upon the position of “I,” standing amid such things, your thoughts change according to circumstances.
We commonly speak of a public position or a private position. The public position is a position opposite to one’s own position, and the private position is a position opposite to the public position. It is hard for a person to stand in a public position. It is easy to carry on the whole of a day’s living, beginning from the moment one opens one’s eyes, from a viewpoint centered upon oneself; and it is easy to carry on one’s whole lifetime in that way. That is the habit of living of the people living upon this earth.
Then what must one do to leave such a private position and form a relationship with a public position?
One must overcome all private conditions and transcend all private environments and gather anew once again the self in which one is presently placed. We know well through our daily life the fact that otherwise it is difficult to form a relationship with a public position.
When we consider the way of the loyal subject who is loyal to the nation, the loyal subject and I are at a far distance; and when we consider the way of filial piety, of being filial to one’s parents in the family, that filial piety and I are at a far distance. Just as with the way of filial piety in the family and the way of loyalty centering upon the nation, so when we consider the way of the saint centering upon the world, you are in a position at a far distance.
This is because the Will does not represent the individual or the family and does not represent the nation either, but represents the world. Therefore, we can infer the fact that if we would draw near to the Will, the conditions we must also overcome appear aggravated proportionally to that distance.
Therefore, if those who walk the road of the Will think that they will always walk a level and happy road and remain in a position in which people of the world will say it is good, that is a great delusion. Because the more one comes to stand in a public position, the less one can stand in a private position; it means that difficulties beyond imagining come to appear before the road one walks. It means that it is reflected and appears as a position that cannot be faced with the individual except by drawing a diagonal line. Such a fact you will come to know well if you would walk the road of the Will from an earnest position.
The Reason Conditions of Indemnity Are Necessary
For us who live upon this earth, before a good thing comes, a bad thing without fail comes. Moreover, after one has passed through a bad thing, a good thing without fail comes. It is the same as how one mountain also has a summit and a valley. The summit and the valley are absolute factors in forming a mountain.
If these are not far apart and there is no interval, a high mountain cannot be formed. To say it again, the summit and the valley have a relative relationship and, at the same time, have a homogeneous position in forming one mountain.
Then do people like the valley or like the summit?
Anyone likes the summit more than the valley. Yet one can climb to the summit only by, without fail, passing through the valley. The more keenly a person feels that the valley is deep, the more keenly he feels the value of devotion.
In the same way, upon the course of human life too, a person who would walk a high road must without fail grope through the deep valley and be equipped with a central qualification by which he can conquer that whole valley. We must know the fact that, otherwise, one cannot occupy the summit.
Then, when we consider the problems of the Will and ourselves, the Unification Church and the Will, the Unification Church and this nation, the Unification Church and Asia, the Unification Church and the world, the Unification Church and heaven and earth, it is easy to speak, but where indeed is the road the Unification Church must walk? When we consider such problems, the Unification Church has not now taken its place in the valley, if it be the valley, nor has it taken its place at the summit, if it be the summit. Because it is our reality that it has taken its place nowhere, we must certainly prepare the ground.
If such a ground is not prepared, it means that some one person must embrace this and take responsibility and go. That is a road harder than climbing to the summit and harder than going down into the valley. Therefore, one must establish at least a condition by which everything can remain. You must know that; otherwise, one cannot stand in a normal position. It means that a condition of indemnity in this sense is necessary.
What is a condition of indemnity?
Because no one, whatever, can bear that work itself, by being equipped with a total form as a condition, one comes to stand in a position of having borne it. To say it again, it means that a condition of indemnity is to make a model of a high mountain and, from the middle position between the high summit and the deep valley of that model, to carry out an intermediate responsibility of dragging along or embracing what one could not take responsibility for. You must know that such a conditional indemnity is necessary.
Seen From the Standpoint of the Will, It Is Always the Second That Is the Problem
When the Teacher considers the past he has walked until now, when I sought to determine something I liked, I never demanded it of God from a human position. It means that one must not demand such a thing. That is what I am always concerned about. I considered whether I had become one who offers devotion more than God and who is concerned about the road of the Will more than God. I knew that if it were not so and one were not completely made one with God, indemnity would without fail unfold there.
As the Teacher has walked the road of the Will until now, there have been friends too. Yet when I now quietly consider those friends, God has taken away all the friends who were close to the Teacher. When I considered why it became so, I came to know that it was because I easily forgot the position of having to attend to God because of them. This is the failing of man.
On earth it is difficult to escape from within a habitual sphere of life and difficult to escape from bonds of environment. This is the failing of man. Therefore, because of a concern lest, in emotional problems or problems of human obligation or problems of business, one settle them from a human position without relying upon God, or lest one regard such matters as more important than God, God has separated such an environment from me. One always comes to feel such things. Yet there is also the opposite side of it.
Indemnity is without fail done either in the highest place or in the lowest place. To indemnify in the highest place is a condition of indemnity from a public position centering upon God, but to indemnify in the lowest position is God’s striking and establishing that standard without fail to prepare a newer and better ground. You can feel such things well within your life. Last year too, we did thus and crossed over into the 1970s.
Seen from the standpoint of the Will, until now it has always been the second who has become the problem. Among sons too, it has always been the second son who has become the problem. In Adam’s family too, it was the second son Abel who became the problem, and in Noah’s family too, it was the second son Ham who became the problem; and in Abraham’s family too, it was the second son Isaac who became the problem.
Again, even considering six thousand years of history, it was Jesus, who came as the second Adam, who became the problem. In this way, it has always been the second person, or the second family, or the nation bearing the second responsibility, that became the problem.
Seen from the standpoint of the Will, in the six thousand years of history until now, the first Israel was the Jewish nation, and the second Israel was the Christian sphere, and the third Israel may be said to be Korea today. Yet if we look at it centering upon nations, the first Israel formed only a sphere of the state of England and, for two thousand years until now, has pursued that nation. What has appeared upon such a ground with a starting point at which earth and Heaven can be joined is the third Israel. Therefore, this nation becomes the second nation as a nation upon earth. That is why in this present age it has become a worldwide problem centering upon Korea.
The Responsibility of the Living
Now is a time of upheaval. In whatever year, from April to October has been a period of trouble for our Association. That is why the Teacher was concerned about President Yu. He was the person who took responsibility for Hee Jin. Therefore, for him, there was the problem of how he must live and how he must take responsibility before the standard God desires.
Seen from this perspective, President Yu’s family had a responsibility to establish a tradition of a life of attendance centering upon Hee Jin at that standard God desires; yet they could not do so, and Hee Jin died. All of us must repent utterly of this. That is why what the Teacher was concerned about upon entering the 1970s was that blood must be shed.
There was such a problem, and the Teacher also knew that his body’s being crippled was a bone-piercing han of his life. Being concerned about such inner and outer problems, the Teacher had him admitted to the hospital. Yet it was not because of the operation he received, but because a serious condition beyond that, which had not appeared in him, came to appear, that he came to die.
As you know, the disease called cancer has a latent period of a year and a half to more than two years. That cancer had settled in without his knowing it and was revealed during the period of the operation, and so it came to such a result. Not only that, his lungs too had become considerably worse. When I consider such things, I feel that President Yu, braving physical difficulty and overexerting himself, overcame everything spiritually.
Now what we must do before the one who has gone is to grieve, not because we have met with such a matter, but to grieve centering upon the road of the Will. How many such matters must there have been upon the road the Will has walked!
What becomes the problem here is not whether that person died young or died old, but the question of in what position he died. It means that the problem is not at what time he died, but in what position he died.
We know that there is a spirit world. Now the spirit world is placed in a considerably busy time. At such a time, if the conditions requiring our human beings in the spirit world become greater than the conditions requiring them upon earth, the road he goes rather becomes a road of glory. Knowing such content, even though your minds be sorrowful, while considering that God has walked such a course of indemnity centering upon the Will, we must offer a prayer entrusting the Son who is going to God, with a mind that can comfort God, who bears a historical sorrow.
People of the world, when they meet with such a matter, weep and wail, but for us that time has passed. We know to what place he will go, and he too went knowing the place he would go. We did not tell him himself that he had such a condition until three days before. Then, since it was certain that he would go, we informed him of all the facts. Because he too was a person who knew the Will, he prepared for two or three days beforehand for the road he would go and went.
The History of Indemnity That Cannot Be Avoided
Some who commune with the spirit world even said that the place the President was to go was already recorded in the spirit world, but that the messenger could not come and so he could not depart. You may not know it, but through this incident the Teacher came to know that people, apart from the members, too were very concerned. When I saw that, though I did not seek to hear it, those people reported and were comforted through telephone and various contacts lest the Teacher be grieved, I felt that the Teacher could not help but give thanks to God.
When we consider centering upon such a problem, it means that one cannot but help it as public work or as work of the Will. The road that Will goes on cannot keep step with an individual’s wish. That is a han. It means that the time when it can keep step with the standard that beloved sons and daughters desire has not yet come.
Therefore, there will be countless valleys upon the road ahead of us who go toward such a time. Then with what must those valleys be filled? We must know that the nearer the time of death comes, the more God seeks to fill those valleys with good things rather than with evil things. The valley and the summit must without fail be filled with good things.
Until now the place of the summit could be thought good and regarded as Heaven's, but now the valley too must be filled with good things and made Heaven’s. When we consider such a problem, it is thought that the things that unfolded last year and this year have great significance inwardly and outwardly.
Such a thing the Teacher was already concerned about. The Teacher received such a feeling spiritually when President Yu underwent operations for the first, second, and third times. Though I commanded you to pray for him, the Teacher had already offered a final prayer. That is why, during the period when you offered devotion for him, the Teacher offered devotion for this nation and this people. And a few days later he came to go.
President Yu went, by the lunar calendar, three days later than the date on which the child Hee Jin went (the twenty-first day of the sixth lunar month, 1970). Seen in this way, you must know that it is always the second that becomes the problem. Hee Jin, the second in the Teacher’s family, also went. (Passed away on the nineteenth day of the sixth lunar month, 1969.)
You must know that the history of indemnity thus cannot be avoided. Even judging by this, it means that the Principle of the Unification Church is not vague. You must know that upon the historical course of indemnity, one passes through such a process.
President Yu’s family, too, seen from the standpoint of the Will, is a second family. Because he was in such a position, the Teacher had laid the responsibility for the whole upon him. It is thought that it was because he had a crippled body that he sustained himself until now, and that had it not been so, would he not have become so already? From this perspective, as the Teacher has already said, it means that in the 1970s we enter an age in which the Unification Church can take its place. Therefore, the three years from this year are a significant period. Especially this year is critical.
Upon entering this year, there have been more than four such movements. So the thought comes whether many among our members have not gone. You may not know well, but last year too, several people went. I regard it that this year too several people will go.
Therefore, the more it is such a time, the more we must offer devotion. The more it is such a time, the less one must think of private problems. One must think of public problems.
However heart-piercing a sorrowful matter one may meet, one must transcend that pain; it means not to shed tears. It means even in shedding tears, shed them solely centering upon the Will, and even in feeling aggrieved, feel aggrieved, centering upon the Will.
What Is Bound Upon Earth Must Be Loosed Upon Earth
Upon the road the Teacher has walked until now, there have been many difficult crises that you cannot even imagine. Because the moment when difficulty draws near is a time of indemnity that can determine that person’s destiny, it is a grave time. Yet that must be serious, centering upon God; if one becomes serious, centering upon oneself, one comes to stand in a position opposite to God. That is similar to how, when pluses collide, they repel.
At such a time, silence and stillness are necessary. It means: from past midnight, during the quiet hours, during the period of crossing until three o’clock, if it be three, do not be agitated centering upon yourself. It means do not stand in a passive position but stand in a harmonizing position and be silent before God with a still mind. And so one must be able, in a state of complete nothingness, to stand in a relative position before God and be absorbed by keeping step with God’s Will. Such people are wise people.
Only after that is there a time of grace. Yet just because it is a time of grace, one must not rejoice carelessly. You must know how to discern such things well in daily life. However much it be a time of grace, if one errs even slightly, that grace rather strikes and departs. There are many times when you are shaken by such things in the course of the indemnity you must cross, but whether it be a good thing or a bad thing, the person who can digest it publicly is wise.
Last year, when you heard the news that Hee Jin had met with an unexpected accident, you would have thought that the Teacher could not restrain his grief, but the Teacher absolutely did not think so. Rather, he thought of the sorrow steeped in the course of history that has been woven until now, centering upon the Will. And while doing so, he groped for a way in which he could give thanks to God.
While thinking of Joseph’s family, I thought that our family is more blessed than Joseph’s family. Moreover, I thought that Hee Jin’s going too was a going from a place more blessed than Jesus’. One must make all one’s way of thinking so. Even supposing that were a mistaken thought, it means that if one thinks so, God sympathizes. Therefore, it means in any matter whatever, do not connect it centering upon yourself, but connect it centering upon a public standard.
To revive a nation that has met with difficulty, the religious body, if it be a religious body, that goes forth for the sake of that nation must offer an offering. You must know that. It means that a body that has offered devotion for that nation must offer an offering. Again, if there is an individual or body that offers devotion for the world, that individual or body must without fail offer an offering. An offering must without fail be something precious that is offered. From this perspective, our matter this time perhaps is a sorrowful matter seen in terms of human feeling, but in walking the road of the Will, it becomes a great dedication.
So what I pray about is how I may settle the accounts of the things President Yu did wrong while living upon this earth, some few of which I too know of. Rather than sympathizing with him, I pray upon the problem of how to settle the accounts of his wrongs. Even people of the world say that unless all the bitter resentment bound upon this earth is loosed before one dies, that bitter resentment remains bound eternally in that other world, do they not?
Therefore, it is the responsibility of the Association to know what it is that he could not lose upon the road of the Will and that remains bound and to loose it for him.
If each one has something bound with President Yu Hyo-won centering upon some matter, all must be loosed within this period. It means let those who have taken responsibility in official positions do so. It means, since one may have received an aggrieved feeling from a position different from his, whether in some matter of policy or in external activity, let go of all such things.
If one continues to hold that, then however much one prays and offers devotion for him, it means that one cannot form a relationship with God. Therefore, it means that what our Association must now do is to settle the accounts of past affairs in which we could not form a relationship with him.
That arose because the position from which you saw and the position from which the Will sees were different from one another. This is a han. Therefore, we must without fail make one the position from which we see and the position from which the Will sees. For that, because one must pass through a crisscrossing course of indemnity, we must be silent each time we meet with such a process. It means that one must be still. Then one does not perish.
Yet while not properly knowing the Will, you say this and that. How do you intend to take responsibility for that? It means do not speak carelessly before you clearly know how the inner and outer spiritual content is proceeding. When one faces an important problem, one must be solemn. It means that anyone who carelessly speaks words for which he cannot take responsibility comes to be caught up in the law of indemnity. It means that the formula is like that.
Let Us Overcome Trial to the Very Last
The problem lies with you yourselves rather than with the President. Heaven will take responsibility for the President. Therefore, knowing that the problem is the position that you yourselves must take, you must settle the accounts of what you have felt aggrieved about during this period, not humanly but heavenly.
Since President Yu was fifty-seven, if he had lived and about fifteen years had passed and he were over seventy, no one in the world could have treated him as an evangelist. Mightn't his having departed from a place where the future remained be a condition indemnified before the Will?
Moreover, when we look, centering upon a national crisis or an Asian crisis, that our church has walked such a road becomes a favorable condition before the nation and the world and the Will. Knowing this, each time we meet with such a matter, we must offer devotion all the more, and when there is a joyful matter, we must know how to grow through it.
That the Unification Church is now holding workshops is also done centering upon national problems. Now is an opportunity by which we can make ourselves known externally. Going out to witness is also going out from such a position. We have now passed the hardest valley in walking this road of the Will. Yet that we have climbed to this place is not that we climbed by ourselves; God toiled and drew us up. Therefore, we must consider how to return this place to God as His own.
Now we have entered a position from which it may be said that we have almost arrived. Yet if, saying that our time has come, we merely rejoice, we shall rather be swallowed up. To turn one full revolution, one must without fail go up and then come down again. It means that that is the order of turning. In turning the very first revolution, it will take some time, but in turning the second revolution, that time is shorter. And so, the more the number of turns increases and the faster the speed becomes, the more easily one can cross each moment. Doing so, the more one turns, crossing the several thousandth and several ten-thousandth turn, the more quickly the inside and the outside are exchanged. And so, in a place where there is neither inside nor outside, a place where the whole has become one, one comes to enter a normal orbit. Until then one must resolve to walk a road of trial.
That until today the Teacher, in giving his life for the Will, has been able to cross the course of trial without mishap is because he has walked a road that does not depart from this principle. If only one does not depart from this principle, one absolutely does not perish. However much one may be told to perish, one does not perish.
Then shall one thus remain before the Will?
One must be mad before Heaven with such a foundation of heart as asks how one is to digest it and make it level ground upon the road of the Will, whether in good times or in sorrowful times. From such a position, the good thing is being together with God, and the bad thing is being together with God; and my remaining too remains as God's, and if that remaining place becomes higher than that of ordinary people, it becomes one standard by which the whole can be gathered. You must know this.
The Way of the Loyal Subject
When we consider the position of the Will and ourselves, of the Will and me, we must know that public matters and private matters always form a relationship with us from opposite positions. These two have flowed down to here from a place where they do not harmonize with one another.
The Will, which set out as an individual, has gradually grown into the Will of the family. That has grown today into a worldwide Will and has come to the point of preparing seven hundred Blessed Families. All of you, you must know this.
When we look, centering upon you as individuals, it means that you as individuals are fallen and your bodies and minds are divided. It is the same with the family. Then what is to be done about this? It is to draw them down, centering upon God, and make them one and thereby constitute a family on God’s side.
Then what sort of person can do that?
It means, what sort of person, holding public righteousness, sheds tears and offers devotion for the course that a human being must walk if he be a human being and for the public course that a family must walk if it be a family? Whether that family remains or does not remain is determined according to whether there is a person who sheds tears and sweat and teaches that road for the sake of the public course of a human being if he be one human being, or for the sake of the public course of a family if it be a family. It means that a family comes to remain centering upon such a person. You must know this.
Even looking centring upon the nation, the loyal subject takes responsibility for the nation. The loyal subject is a person who says he will take responsibility for both the foul and the fair matters of the nation. It means that the loyal subject is not a person who says he will take responsibility only for the good matters but a person who says he will take responsibility for the bad matters as well. If someone, just because it is a high and good place that humanity beholds, says that only that place is good, he perishes.
If the present sovereign of the Republic of Korea, just because he is the sovereign, thinks that he himself is the foremost under heaven, he perishes. One must always go down into the deep valley and know how to shed tears while thinking even of the problems of the very lowest. It means that even tears must not be shed for one’s own sake. A person who toils centering upon himself ends by perishing. Even in a high place, one must become a person in a low place, thinking of the most pitiful people at the very bottom among these thirty million. And so it means that the person who sheds tears upon the problem of how to distribute the benefit of his merit even to them and how to make that benefit reach them is a true loyal subject.
One is not a loyal subject merely because one unconditionally follows commands from a position of being for the monarch, centering upon the monarch. If there is a subject who is loyal to a monarch who disregards all the traditional affairs of state of the successive ages of that nation and commands taking only himself as his principal thing, that subject is a treacherous subject. A person who, when the monarch governs badly, remonstrates for the sake of the citizens while staking his life, is a loyal subject.
A loyal subject is a person who constantly strives to discern and carry on a normal life from a position of taking responsibility centering upon the many. That is the way of loyalty. Through such a loyal subject, that nation develops throughout history.
If in a family there is a person who lives in that way, the breasts of those parents will be moved; and if in a nation there is a person who lives in that way, all the people of that nation will bow their heads. Even supposing such a time does not come during his lifetime of seventy or eighty years, if one looks throughout history, such a time without fail comes. Because such a road is a public road and the heavenly order along which God goes, we Unification Church members too must likewise walk such a road. Therefore, it means let our Unification Church not work only for the Unification Church.
To Accomplish God’s Nation
Today there are countless religious bodies, but they are all doing as they please. If I guided only the Unification Church, I too would become a person centered upon the Unification Church alone. The Unification Church does not exist for the present. The Unification Church exists to accomplish God’s nation. Therefore, before that nation comes, the Unification Church cannot perish.
Then what must be done after that nation is accomplished?
One must go for the sake of the world. If one goes forth for the sake of the world, that nation does not perish. To accomplish such a work, who must bear the responsibility of sustaining the inside and the outside? Those who stand in a public position must bear it.
What is the reason we made the Council of Religions or the Victory Over Communism Association today? It is because the most urgent problem in the religious world is that the countless religious orders become one, and the most urgent problem for the nation is anti-communism. It means that our Unification Church is carrying out an anti-communist movement for the sake of this nation.
That our Unification Church is thus working inwardly and outwardly is a fact that not only the Republic of Korea but the whole world’s humanity too cannot but recognize.
We, too, will carry out a history of unification centering upon religion. Of course, various difficulties will follow upon that. There will be material loss and human loss. Yet we are resolved upon that. This is not for the Unification Church alone. It is for the nation, and it is for the world that must be accomplished hereafter by integrating the countless religions. It means that such is our position. When we have fulfilled this responsibility, it means that even if one ran away saying he would not become a loyal subject, he cannot help but become a loyal subject. You must know that history is gathered in this way.
At this time, when left and right cross one another worldwide, which nation will, from a public position, offer devotion and offer an offering for the world that is to come? Such a people and nation remain. That is neither America nor the Soviet Union. It means that Korea can be such. For that, the Unification Church must stand at the head and walk that road that no people of the world can walk. If you go forward holding the pride that you bear the responsibility of a priest who offers the sacrifice, it means that the world will without fail be joined, centering upon Korea. If it is asked on what ground I say this, it is because the flow of the world is already coming toward the East.
Within such a world situation, our Association is now crossing over difficulty. At such a time, the President has departed. It is the Teacher’s Will that this may rather become a good occasion for crossing the difficult crises ahead. And I regard that it will become so. Therefore, we must devote every sincerity for God’s sake and bear the Will and go on fighting. It means even if we come to die while doing so, let us not grieve. The road that one must walk for the sake of the Will must without fail be walked.
It is not good merely because a person lives long. I think so. What use is it to live until one has become senile and cannot even hold up one’s own body? It means that we Unification Church members should cross beyond the road of death for the sake of the Will. The Teacher does not have a terror of death. That is the point in which he differs from ordinary people.
This time, too, a certain lady came to the Teacher and spoke of being ill, and when I asked how she thought about it, she said, “When the time comes to go, one must go…” It means that she has no terror of death. Therefore, it means that Unification Church believers are great. The Teacher also asks God to let him go at a time when it is worthwhile before God. He is preparing for that.
Though I have overcome difficulties until now and fought while breaking through all the twists caused by the environment, I am alive; yet it means that other people die first.
The problem is how the countless prophets and martyrs or meritorious ones who lived and died for the Will will receive you when you go to that other world. You must receive the welcome of the countless meritorious ones who sacrificed for the nation or for this Will; and to do so, with what content must you go?
The Road of Inner Suffering That the Unification Church Must Walk
If our Will is a worldwide Will, we have a responsibility to fulfill toward our neighboring nation Japan and a responsibility to fulfill toward each of the various nations. That is why we must send missionaries to the world even while passing through a road of suffering. Even in fulfilling a worldwide responsibility, it is not done from having eaten and having some left over, or from having spent and having some left over, or from having such a margin. It is done amid difficulty.
It was so when we pioneered Japan too. Even while going in and out of prison, at that time I borrowed one million five hundred thousand won and sent him (Choi Bong-chun) to Japan. Why? Because I knew that we must establish the condition of having loved Japan, the enemy nation, more than anyone. That time was the era of the Liberal Party, but the Teacher did so because he knew that within ten years there would be a day when he could again stand before the homeland.
When I sent him off, I sent him saying, “Even though you perish, you must save Japan.” I sent him off under such a plan, and it seems like only yesterday that when he failed both the first and second times and came back and said he could not go, I drove him out, saying, “You wretch! Even if you die, cross the Genkai Strait and die there.”
Such a matter, no one, whatever, will understand well. It means that they cannot understand that, when the fire has fallen upon one’s insteps, and one can hardly carry on one’s own living, one borrows money and does such a thing. Who could take such a venture? In this way, the road that Will goes on is not done on level ground in good times. It means that it is done in difficult times.
Because I knew that that work would later be of help to the Republic of Korea, I did not mind the legal regulation of a nation under law. It means that keeping the law of that time is not the only loyalty. Because I was for the future world and, while being concerned about it, braved difficulty from a position of saying I would save the world, and from a position of being for the Republic of Korea and for the Will of the future, I did not suffer the reproach of conscience. It means that because it was so, has it not now become one great ground of hope for a nation in a difficult position? So now even the state has expectations.
That is why this year I cut off all the responsible individuals of the Association. It means going down to the provinces and suffering. Because they have a mission of having to be loyal to the nation and loyal to the Will, they must be put through hardship.
However much they are put through hardship, they are on my side and our side. It means that they are on the Teacher’s side. Therefore, it means that as long as a road remains to be walked, one must go even at the cost of sacrificing them. Because that is a command that is for the nation and the world; walking that road is the road the Will goes and a public road.
Therefore, it means: do not die, and do not become an enemy, and do not betray, but remain to the very end. It means to endure and remain. Then God will without fail repay that toil a thousandfold and ten thousandfold. Such a time will without fail come.
Therefore, it means, considering such things, do not feel aggrieved or anxious about the President’s departing. The problem is what becomes of you yourselves. It means that those people who today were concerned about the President may hereafter, upon going to that other world, become the President’s enemies. It means that such a person is the problem. The problem lies there. You must bear in mind that the road you walk is saying, “The road of the Will! The road of the Will!” is a road of becoming one centering upon Heaven.
At this age, when the whole world is in upheaval, who will become a historical example and move history? If there is a body that can be such, that body will become a worldwide body. It is what the Unification Church seeks to do. In the world, they dislike that work.
The other day, Shin Dong-A wrote a lot, saying that the Unification Church is a new religion.
It means that they, too, do know what is at issue there. It means that they wrote about the Unification Church as a new religion, saying this and that about the anti-communist activity, or the Collegiate Association for the Research of the Principle, or this time’s joint wedding of seven hundred couples. Since the Unification Church has become the center of the new religions, it may be so.
Yet we are doing work by which we can absorb not only the new religions but the established religions too, and any religion whatever, and spare. For that, one must know its origin. Yet if one examines the origin of the Unification Church, it means that it is a religion having the deepest history. It means that such a religion is the Unification Church, which they call a new religion. I think so.
The Unification Church, Which Has Greeted a New Turning Point
Hereafter, the Unification Church will come to greet a new turning point. Within a long and distant history, it cannot but be a road of inner suffering that the Unification Church must walk. Yet it does not set out with suffering and perish within suffering; it, without fail, treads upon suffering and succeeds. Because it set out with suffering, it seemed it would perish, but it means that it is victorious through suffering. It is now becoming so.
The Teacher, already from the 1960s, sought to carry out anti-communist activity as well. From that time, centering upon relations against communism, I schemed through the Ministry of Justice to indoctrinate the spies in the prisons and thereby expose all the communist agents throughout South Korea.
Even judging by that, one can know that the time without fail comes seeking. How greatly has the world situation changed and become different in the past ten years! And how greatly will it change hereafter from 1970 to 1980! The ten years from 1960 to 1970 until now were a road of suffering with many difficulties. Yet this means that hereafter this will change. Because it is a Unification Church that acts for the sake of the state, it means that the state creates an external environment in which the Unification Church can develop.
Look at the people who come out from receiving training at our Victory Over Communism workshops. It means, how can they change so? It means, how can they change so after receiving only four days of education? The other day too we gathered two hundred and seventy local men of standing and educated them; and at first they quarrelled among themselves and every sort of thing unfolded, but later they themselves wondered and marvelled, asking how they could have changed like this after receiving five days of education. It means that there is definitely something they cannot understand. It means that however much one asks, they too do not know why it is so. It means that, to look at it, it is nothing whatsoever, yet it is extraordinary.
During this training period, five or six intelligence section chiefs of police stations, who are responsible for ideological matters, came in to receive training. It means that there was a special order from the chief of the police bureau that they must receive it first. Hereafter I will have all of them, beginning with the police station chiefs, receive it.
Elders of the established churches who at first came and said, “The Unification Church is this and that; it is shameful,” and who carped, bow their heads by the time they are about to finish the training and return. At such a time, it means that we scold them. We scold them, asking, “Why do you regard us as enemies?” Did you curse us before our established church pastors, saying that we should be struck dead by lightning?
Did we ask them for food or ask them for clothes?
Did we go prying and demand that they hand over their inner rooms? It means, “What did we do?” And even so, are there many people we have drawn out from the established churches? A few did come to become new people, but it means that to regard us as enemies for several decades since the Liberation because of those few does not accord with reason. It means that they too do know that they will be absorbed into us.
If they know that, they ought at least to stay quiet. It means if it is so arranged, leave it to become so. Yet not knowing even such a thing, they criticize the church, saying this and that, but though Teacher Moon of the Unification Church still lives in the shade and does not appear, he is making all preparations.
It is so, even judging by the WACL rally for advancement held in Japan the other day. When one looks at what such people as Prime Minister Sato, the vice-president of the Liberal Democratic Party, and some secretary-general, or Fukuda, or former Prime Minister Kishi have said about this time’s WACL rally, publishing even photographs in the newspapers recently, it is astounding.
Why on earth do they do so? I see through that. It means that a Korean is now doing such work.
Therefore, it means do not consider the Unification Church to be a church with Teacher Moon at its head. I seek not to have the consciousness of being Teacher Moon of the Unification Church. I simply consider myself to be one among the Unification Church members. It means that otherwise no work whatever is accomplished. That is the Teacher’s philosophy of living.
Walk the Public Road
However tired I may be, when I am tired, I do exercise that relieves the tiredness. An ordinary person seeks simply to rest, but I cannot permit that to myself. One can relieve fatigue by exercising as much as one likes.
It means that public life is hard. It means, knowing that it is thus, to consider the relationship of the Will and ourselves, of the Will and me. Can a person who lives centering upon himself work for the sake of the world? It cannot be. Again, can a person who lives centering upon himself become the center of a nation, or become the center of a family, or work for his neighbors? It means that centering upon oneself alone, one cannot block what the body seeks to do. To seek to gather money and thereby be unable even to come to church on Sunday, and yet to say that I know human life, is not a road that the conscience desires. The road we must walk is not a private road but a public road.
If one is a person who would walk a public road, one must shed public tears, public blood, and public sweat. It means that with blood and sweat shed for the individual, one can do nothing. If one sheds blood and sweat for the individual, one perishes by that. It means that because the more one sheds such blood and sweat, the more it becomes a motive for perishing, one perishes quickly. It means that however much tears and blood and sweat one has shed for one’s own sake, they do not remain for later generations.
Yet public work is fundamentally work done for others. To be for others is ultimately to be for the nation. The nation is greater than one’s own house and wider in scope than one’s own relatives. Therefore, the road one must walk even at the cost of forsaking one’s own parents is the road of a loyal subject, and the road one must walk even at the cost of forsaking one’s beloved wife and children is the road of a loyal subject. A person who puts only his greed first and, centering only upon his blood relatives, says, “I cannot go,” cannot become a loyal subject.
The road of a saint is a road of going for the sake of the world while disregarding the nation. Therefore, just because one is a citizen of the Republic of Korea, one must not go only for the Republic of Korea; if it is for the sake of saving the world, one must go for the world even though this nation perishes. That road is the road of a saint. Unification Church members today must seek to walk the road that the saints have not yet walked. That is the road we must walk. Therefore, you must know how to go forth for the sake of what is more public.
From this perspective, it means do not feel aggrieved about President Yu’s matter this time either. The problem lies in how far you can become one with the Will, taking this matter as the occasion. Taking this matter as the occasion, you must be able to say that, setting before you the great task of national restoration that he could not do upon this earth and left behind, you will accomplish that work.
Moreover, each must unite inwardly to fulfill an aggravated responsibility with the original mind that we Unification Church members, who must go praying for the world, must have. This is the more important problem. I hope that you will spend this period solemnly, thinking of such things. Do you understand? (“Yes.”)
It means: wipe away now the tears you have shed until presently, and do not shed tears within the Unification Church. The ordinary people who have said much about the Unification Church, saying this and that, will all have made a clamor, saying that since the president of the Unification Church has died, the Unification Church will perish. However much they do so, it means that we absolutely do not perish. It means if they would propagate, let them. It means that the more they do so, the more they are swallowed up. We have confidence that we will not perish. I mean that we have confidence. If one has confidence, it is so arranged as to become so.
The Teacher has undergone every sort of thing until now, but God has protected him. When spring comes, a snake sheds its skin, does it not? To shed the skin, something contrary is necessary, that is, a crevice between rocks. It means that it is the same. I am thinking so. Therefore, the more it is such a time, the more you must consider how you can bear the burden together with God.
For those who oppose the Unification Church, those who have stood on the opposing side, it will be difficult to be restored hereafter. God will keep taking away world-famous people or politicians as He needs them.
The Teacher has toiled until now for the Republic of Korea, shedding blood and sweat. It means that he has fulfilled the way of loyalty for this nation and this people. Yet by this nation and this people he was turned away from and reviled and laughed at. In such a place, excuses would be of no use, but the Teacher did not make excuses either. “It is silence”; one had only to receive public recognition. That is why we were able to lay a worldwide foundation.
Even in Forgiveness the Heavenly Order Follows
Now, even if one were told not to be revealed to the world, it is so arranged as to be revealed by itself. Therefore, a day will come hereafter when the Unification Church leads the Republic of Korea.
If it were not so, it would mean that the God whom the Teacher has attended to until now is wrong. Yet even so, it does not come about by greed alone. It is the result of the Teacher’s sleeping less than others, eating less, playing less, and pouring out tears of blood. Such a road is by no means a road of seeking to perish. You must know that. That I was seized and taken to prison and came forth until now struggling in a low posture was also to greet that one day.
You may think as you will, but in doing God’s work there is a time. Even in forgiving and being forgiven, the heavenly order follows. Now, even if anyone asks to meet the Teacher, he can meet him without any hindrance. Whatever church, whatever denomination, when the Teacher rises to the summit, they cannot but meet him from a position of bowing their heads. It means that, greeting the 1970s, such a time is coming.
The Teacher, even in cursing, can do it second to none; and even in analyzing human psychology, can do it to a degree no one can follow. Therefore, it means do not think uneasily even a little. Though the President has gone, do not think anxiously about earthly matters. Knowing the Teacher’s Will in thus comforting you; it means letting each of you bear the President’s responsibility in his stead and go forward. Do you understand? (“Yes.”) And so, saying that you will accomplish even what he has left behind, you must pray for the repose of his soul until the twenty-eighth. It means that one must be able to say that one will take responsibility even for what he could not do.
How much hardship did President Yu undergo in past days?
The things by which, with a crippled body, he helped the Teacher in the Sodaemun prison affair and in various difficult matters pierce the Teacher’s marrow. One cannot know how many such incidents there were. Each time, he directly or indirectly helped the Teacher and handled every matter. When I consider such various matters, it means that in the history of the Unification Church, the President and the Teacher have become such that they cannot be parted even if one would part them.
When we know that the President walked a course of toil centering upon such a relationship, what responsibility will our Association fulfill hereafter toward his sons or his family? How will we treat them? There remains the important problem that such an inner matter must be decided.
The problem is how much of a condition by which we can be bound with him we leave behind through the work he left upon earth and how much our Unification Church establishes such a condition; President Yu himself, who has gone to the spirit world, is not a problem. I ask that, knowing this, you become sons and daughters of unification without lack in walking the public road. You understand, do you not? (“Yes.”)
