Today is the last Sunday of September, the day with three days left of the 120 days of devotion from June 1 to September 30. During this period, rather than praying for the individual, we prayed, placing before us the Will centered on the present Republic of Korea. In other words, we prayed, centering on one certain purpose—that is, the accomplishment of a wish.
What Must Be Known at This Present Moment as the World Converges into One
The convergence point of the purpose for which we members of the Unification Church pray and the purpose for which ordinary Christian believers or ordinary religious people pray through their religions is, in the end, one. We know that, rather than a prayer centered on one’s own denomination, one is necessarily praying and wishing for the sake of a relative world.
In their direction of prayer, they may differ, but in their content, they broadly coincide. The more that direction coincides with the content, the more surely there arises a standard by which any being whatever can be joined.
Seen centering on one nation, when that people’s standard of living and level of culture, or that people’s wish, becomes one with another people or nation, it is an undeniable fact, inferable even through the historical course, that a path is opened by which, even though their cultural backgrounds or historical backgrounds differ from each other, they can transcend that and become one.
Seen this way, what is the final purpose of religion today?
It is to cross beyond the nation toward one worldwide sphere. Not only religion, but the countless nations formed throughout the world are likewise advancing toward one world. Seeing that the direction they are groping toward advances toward one world and at the same time has entered a sphere of the age in which the content too can converge into one content, we can know the fact that, whether seen from a worldly standpoint or a religious standpoint, the very last days have indeed come.
In this all groping toward one world, the only difference is whether each stands at the front or at the back; the standard aimed at is the same. We can vividly feel the fact that the hope longed for by that history, in which East and West existed opposing each other until now, is coming upon today’s reality.
When we come to feel that the time is approaching before our very eyes when the ground beheld and longed for in reality can surely be realized within my field of vision, we cannot but say that the present age, which can converge into one point all the content that countless nations and countless people have pursued until now, is the historical age of the end; and we cannot but consider that this is the time when a new standard, by which everything can be settled from a worldwide standpoint, must be determined.
Moreover, we can behold and feel, within our sphere of life, that this can become a departure into a new age and a new world.
This did not come from a vague, abstract notion. We have entered a sphere of the age in which we can directly feel, through our senses, centered on the actual, substantial stage of life. This did not come about by chance. We easily forget, if we are not careful, the fact that countless people have paid the price until now to connect this.
Of course it was achieved through the price paid by many and the crystallized toil of countless people, but seeing today’s resultant phenomenon, we cannot but say that now cannot but be the Last Days.
The Present Moment When the Central Value Must Be Determined
What are the Last Days?
It is the time when the fruit of a new history, a new center of reality, and a new origin that can be a boast in the future can be determined. We cannot deny that we can glimpse, through the situations occurring on all sides, east and west, or through the actualities unfolding in the religious world, the fact that we have entered such a grave and momentous point in time.
For us, placed in this reality of the Last Days, the question is raised whether we must go forward looking only ahead, or looking all around, or looking back at bygone days. We must not forget this.
Our struggle today can connect the past to the present, and our exalting and praising ourselves today can become a new origin in the future. That future continues eternally and must not be damaged. The value of that future is equal to eternal value. We are placed at the present moment when such a future standard must be determined. That is why we must know that we are placed at the present moment when we must determine a central value that can transcend the future, a central value that can transcend reality, and a central value that can govern history.
Yet however good the future may be, if we fail to secure our place and cross over at the present moment of the Last Days, that future too flows away. That future comes to be placed in a destiny of having to go on, leaving behind a course of struggle in pursuit of yet another future.
Until now we have pursued a purpose, but because we could not determine that purpose, we cannot but again equip a direction for the sake of an aspect by which it can be pursued in the future. We are placed in such a destiny. And even the fruit of history will come to be in a position of having to be matched again to the future direction.
Today, one who bears the mission of taking responsibility for the focal point of the future, rallying it, synthesizing it, and resolving it must appear. If there is such a person on a mission, one must know that he stands in a grave position of having to bear a threefold responsibility. In other words, he is in a position of having to weave the future anew, has a responsibility to connect reality again to the future, and cannot but stand in a position of having to re-indemnify, settling the fruits of history to pioneer the future . Seen from this viewpoint, we must know how important the present position in which we Unification Church members are placed is.
To Leave a Right Tradition for Our Descendants
Then, considering the question of from what position I must live, with my present self I cannot, in the present, lay the ground of the future. Nor will it do to live in the past. One must live in the reality that can realize the hope of the past. One must not become one who lives in the past.
That is to say, even though the nation and world in which all the starting points of the wish pursued by the prophets and departed patriots who came and went until now, overcoming countless hardships, were accomplished have not come about, there must be established in each person’s mind the standard that we can reach the nation and world that dwelt within those people—the mind those people longed for—if only we put it into practice.
Otherwise, we cannot deny the fact that we cannot realize upon this earth the ground of the Kingdom of Heaven that the prophets and departed patriots who came and went from of old awaited.
Because the three billion people of humankind scattered throughout the world today are the descendants of past ancestors, for us who know the Will to inherit in full the will of those ancestors, we must stand in a position of forming not a horizontal relationship centered on you and me, but a vertical relationship. Rather than standing in an equal position, like the relationship of you and me, of elder brother and younger brother, we cannot but form the tie of a master-servant relationship.
Then, when we consider the question of who will stand in the master position before all humankind, again it cannot but be we members of the Unification Church who stand in the master position. Seen this way, we must know how weighty our present responsibility is.
If we fail to determine today with victory and fail to accomplish all the purposes required within and without today, in the future we must again depart toward a new future. That is why, for the sake of the future, we must establish a right tradition in reality, and we must prepare the ground of a new future in reality. You must know that you have the grave and momentous mission of having to grope for a new path for that.
For you, whether to live for the future or to live for reality is a grave problem. At this time, you must face squarely the reality that all the conditions of these three ages—past, present, and future—are surging and tumbling centered on me alone, and, crossing beyond such a reality, must consider whether to live for the future or to live for reality.
You must not live for the future. You must live for reality. Centered on reality, you must lay the ground as the substance of the future. You must not merely gaze at the future but must make, in reverse, a historical phenomenon in which the future rushes in and can look back upon the past. Without doing so, there can be no departure into a new world, and a world of new ideology cannot appear upon the earth.
The Time When a Comprehensive Origin of the Three Ages Can Be Prepared
Then what must our descendants become?
Rather than gazing at the coming future, they must not fail to determine, in reality, the ground of the future that the ancestors left behind. Without passing through, in reality, a course in which the people of the future can look back upon the living history of bygone days and say, “This was the ground of our life, the ground of our wish, and our hill of hope,” today’s history will merely flow on toward the future. That is why history must come down not centered on the future, but with reality itself becoming the center of the future.
Considering that we must prepare such an origin, when we examine history and the present, history was a history pursued toward the future with han and sorrow. Because a condition called indemnity was bound up there, an environment negative to reality was required. We who stand in this age must prepare one origin that can be said to have represented the whole of the future together with the past. Here, for the first time, history is brought to fruition, the central core of this age is determined, and a new origin of the future departs.
At what time is the point when such a comprehensive origin of the three ages prepared?
The departed patriots who came and went in the past devoted sincerity for the sake of such a moment, and to greet such a moment, they fought the final decisive battle that could determine that time. We must know the fact that they, awaiting the fulfillment of that wish, offered up all their lives and toiled for the sake of the land, for the sake of the people, or for the sake of the world, and passed on shedding their blood.
What was it that they, valuing the path of death for the Will more than their lives and regarding that path of death as more valuable than their lives, sought to bear fruit and leave behind? It was a future day that could surely be determined with faith. We must know that for the sake of that, countless righteous people shed their blood along the historical course.
Then at what time would that time be?
What is that one moment longed for, centering on thousands of years of Christian history, from the day Abel shed his blood in Adam’s family through the ages of Noah, Abraham, Moses, and Jesus?
Just as the countless prophets and departed patriots who longed for this day each differed, their wishes too differed, but the purpose standard they aimed at was one. At what time is that decisive point that can pledge victory, awaited by so many people with one purpose?
Seen centering on that one moment, since, from the day the first ancestors of humankind wove a history of the fall, all people have opened their mouths and made sounds of lament in sorrow, the tie we cry out today, we who have heard such sounds of grievance, must be a tie not of such a vain history, but a tie of history that can become the path of our hope, the path of love, and the condition of happiness.
Thereby we must make them, standing upon that ground, long for the form of happy people and make them feel the necessity that the Kingdom of Heaven the ancestors longed for must be realized upon this earth. That must become a new historical motive by which they can reappraise history and rejoice in this time, and it must make even later generations stand in a position where they can pursue the historical wish of the past centered on reality, rather than living centered on the future.
When that comes about, however much history was shaken, it can be eternally in accord with this origin. It can be eternally in accord. But without this being determined, one nation can never be pursued eternally.
In the future, each field will develop into a world of new culture. Science too will steadily advance toward a three-dimensional worldview. Because of that advanced living environment and social system, our ties of life and our human heart and circumstances will change; and when we come to live, within that changed tie, holding onto the hope of tomorrow, all historical forms too will split into a thousand and ten thousand strands. When that happens, because our social systems and all national forms too will differ utterly and split apart, the formation of a unified nation is impossible. In the end, one world becomes nothing more than a mere dream.
Seeing that, however much that culture develops, and however much the living environment changes to form a transcendent-world phenomenon, that world cannot become a ground of happiness. Therefore, without preparing an origin by which the actual feeling that our happiness has surely been connected through the ground of hope planted at some time can be felt on the stage of life more strongly than any feeling of one’s own life, more strongly than any intuition entering through the senses, one cannot move the world.
The Origin of Truth That Must Be Prepared
Then at what time is the time when the wish is accomplished?
To greet that time, countless departed patriots shed their blood. To greet that day, countless departed patriots shed their blood. They did not shed their blood for the sake of such a future as when, dragged along sluggishly in darkness, restoration through indemnity was extended to the future and yet another future. They sought to prepare a decisive origin of history.
So that by it, even if the history of later generations is woven for a thousand or ten thousand years, that history would not go awry elsewhere but, with this as the standard, could become the signpost of all of life, the signpost of one’s own course through life, and the signpost of the world of heart. They sought to prepare such a ground.
Moreover, they sought to determine upon the earth, not some future standard that transcends reality, but, in reverse, that one moment when history can be praised more highly than their reality and can be praised more highly than any future standard.
Without determining that, it will not do. One origin—it is more precious than the people, more precious than the nation, more precious than the world, more precious than any future humanity that will remain upon the earth.
What is that? What is that thing so precious?
It is precisely this content of which the Unification Church speaks. Human beings must have true parents, must have true siblings, and must have a true family, a true clan, a true people, a true nation, a true world. And God too must stand in the original position in which He ought to stand.
Then has God until now been unable to stand in such a position?
That is so. Why? Because He could not govern with the authority of truth and so could not bear the fruit of truth; He could not stand in the original position in which He ought to stand.
True fruit must be obtained from a true tree. However much power God has and however true He is, because He could not bear true fruit—a true individual, a true family, a true nation, and a true world—God could not stand, however He tried, in His original position.
Human beings were originally to prepare an origin of truth, an eternally unchanging origin of truth, and there to cast anchor together with the God of truth, and, making it a ground where they could rest eternally, to have husband and wife and parents and children live long and long with that people.
Where lies the reason for pursuing such content?
Consider all of you. Setting God before us, God Himself too must have a mind and a body. Where is the place for that mind of God to be? If there is a body, where would be the base where that body can, from a horizontal position, give and receive, hold hand in hand, set face to face, and dwell together?
That is the reason you must know the Principle. When you part it and come through, saying, “Aha, so that was it,” a true world lies sleeping there; and when you part it and come through, a true nation lies sleeping there; and there is a true clan, a true family, a true individual. Not only is there a true individual, but there is also a true married couple, and there are true parents.
When we look around the world centered on such core content, there is no such place in reality. Even looking back on the past, there is none in the past either. So in the end, only this Principle can remain in the future world. That is why it becomes the historical motive, becomes the outcome of reality, and can become the framework of the future.
The world of unification that we Unification Church members assert, centered on historical circumstances, differs from the world of unification spoken of in the communist world or the democratic world.
Then why did we call it unification?
Our unification is a word spoken, longing for historical salvation, centered on this age, for the sake of the framework of the future; and this content is a word asserted, holding onto that one moment when the three ages can be in accord, which existed nowhere until now. It is also a word asserted, placing before us the departure of a resurrected true world.
The Starting Point of the Ideal World Is the Family
When you come to grasp such conviction deeply through experience (체휼) as an actual feeling, you will have a new life; and when you come to have the feeling of a new life, from there a oneness is achieved.
Then what is it that one would wish to leave lastingly in the hearts of countless humankind? What is it that one would wish to leave amid this han-laden human history, whether in the past, in the present, or in the future? If there is a true God, and true parents centered on that true God, there is nothing but that.
Then can that world be realized through the tie of true parents?
Centering on that true love, seek siblings; and on the foundation of the tie of those siblings, one clan, one people, and one nation are formed; and if one goes forward with only true love centered on the tie of that love, one will be welcomed anywhere in that nation—south or north, east or west—and there is nowhere it does not reach. Our path is a path gone from such a position. Such a tie is nowhere in the world. Think about where it could be. There is only this path.
Seen through the individual, the path the mind of the individual goes is also this path; the path the mind of the nation goes is also this path; and the path the mind of the world goes is also this path. The mind of the world is nothing else. When the minds of the world’s humankind are gathered, that is the mind of the world.
When the minds of the 3.6 billion of humankind follow the mind of one person, that is the mind of the world. The mind of history is nothing else either. It is the mind in which all the wishes of humankind throughout history are in accord before this standard.
Then where lies the requirement of human happiness?
If we draw in and shrink the historical, worldwide, and national notions little by little, we can know where happiness lies. Happiness lies in such a family: where there is one protagonist whom Heaven and earth acknowledge and upon whom all things of the cosmos concentrate their gaze and long, centering on a substance—that is, the tie of love—and where there are sons and daughters of that protagonist.
In other words, it lies in the family of God. Then from that family of God, the clan of God is formed, and the people of God are formed. The nation of God too is formed, and the world of God too is formed; and if you bring hundreds of millions of minds and join them here, it becomes the ideal world.
Seen this way, what is it that can remain for a thousand and ten thousand years? It is not that you individuals remain. That is, it is not that one remains as an individual—as a man if a man, a woman if a woman. It must not remain as man alone, nor must it remain as woman alone.
If it is to remain, both must remain. Both must remain, without fail. When both remain, there, without fail, the heartistic standard and the relative standard of that individual are set up at the same time. Moreover, in order for these to continue to exist, there must be yet another relative being, so before those parents, there must, without fail, be children.
When there appears upon this earth a ground of hope where such a couple, the representative reality of such a family, can dwell, history comes alive. We thought the history until now was dead history, but that history comes alive again.
All the unresolved content of the sixty-six books of the Bible, woven as a wretched history, a forlorn history, remained as bygone history; but because of the ground of hope, the clan that beholds it comes alive, and the Republic of Korea, if the Republic of Korea, comes alive.
The Wish of the Departed Patriots Is the Appearance of a True Person
There was no nation that had no hope. And whoever it may be, if only he is connected to this content, he can receive the benefit of resurrection in the future, centered on that tie. Beholding this as the foundation, along the path where one person here goes normally, the nation too will be alive, the world too will be alive, the order of Heaven too will be established, and God too cannot but reign there.
Only such a standard will remain forever in history. Everything else apart from that ends once we have used it because we needed it; it is not the substance of the historical wish that can stand in for life. Even if it forms some organized society and forms a nation or world in which everything is orderly, that place is not the ideal Kingdom of Heaven where we can dwell.
That the external environment is properly equipped does not make it the ideal world. To the very end, the inner, hidden world must be determined, and unless that determined thing sets up a standard that can pull along the external environment, it does not become the ideal world.
Seen this way, this was the wish the departed patriots of bygone days longed for, and this is also what we who live in the present day long for. So this too will be what our descendants in the future long for. That is why, if there is a person who lives bearing the form of a life such that he can say, “I was born bearing the mission of practicing while sacrificing myself in life, holding the decisive value of the three ages,” then even if the place that person lives is hell, that person is not a person of hell but a person of the Kingdom of Heaven. That place, knowingly or unknowingly, becomes the Kingdom of Heaven of itself.
Because he is a builder who can bear history and build the future in the present age and a pioneer who can pioneer the future, wherever he goes becomes the Kingdom of Heaven. That person differs from an ordinary person. Only upon standing in such a place can one be acknowledged as a person of the heavenly nation.
Then if we lay wide open the minds of Unification Church members today, what is within them? Branches, stems, and leaves have the same value as the whole tree. Likewise, whoever a Unification Church member may be, the value each holds is the same. Their forms each differ, but when we look at the value they hold, all are the same.
That value is not a limited value but an infinite value. All Unification Church members hold an infinite value. That value is a value more precious than anything in history and more precious than anything in the future. When, centered on absolute content, you feel joy in each of your individual minds and step forth holding an infinite value in common, from here a new stimulation arises, and a new history departs. Knowing this, you must absolutely not retreat from there.
Moreover, the view of life these hold, if a view of life; the view of living, if a view of living; the view of the cosmos, if a view of the cosmos—all are the same. Even looking at the Unification Church’s Teacher and you, what is there that differs? What is learned and what is taught may differ, but after learning, they are the same.
For example, what differs between a schoolteacher and a learning student?
One is the one who teaches, and one is the one who learns. But after all the learning is done, both become the same. At that time, what is the wish of that teacher who teaches? It is to hope that his disciple will appear in the future as a teacher like himself. And when that is realized in reality, he rejoices.
That is why what has been taught historically until now is that all the historical facts to be realized in the future did not simply inherit the reality of the fallen world just as it was, but pursued a new, revolutionary reality; so restoration through indemnity and the revolutionary process too must pass through an unusual figure.
That figure must be better than I. The more time flows in fallen history, the better it must become—the present better than the past, the future better than the present. It definitely has to become better. For that, there must be a teacher to teach. Thus, history was a process of determining a standard that can teach.
The Unification Church Principle Is Equipped with Content That Can Be Taught
Seen from this viewpoint, how much of a path of suffering the path of our Unification Church must be! The Unification Church is indeed the Unification Church. Once you say Unification Church, the world is already entirely within the sphere of the Unification Church. However excellent a person may be as an individual, to unify, he must have a story that only he holds. That is, when we ask what sort of person so-and-so is, there must be a story that only that person holds.
Likewise, when you say Unification Church, there must be a story that only the Unification Church holds. There must be such content. Otherwise, unification cannot be done.
However excellent Christianity may be, however excellent this or that religion may be, that alone will not do. The question is whether, on the path they go, they set up a standard that can stand in for history and whether they hold some content by which they can lead the whole world.
Our Unification Church Principle teaches that one must realize the Four Position Foundation centered on God. It teaches what relationship God and the parents, whom you must attend and live with forever and ever within your minds, are in; what relationship the parents and I are in; and what relationship God and God are in. Weaving this relationship horizontally is the Kingdom of Heaven.
When this framework is well established—in other words, when the tail is properly attached, centering on the head—the direction of history comes into eternal accord. The path God goes, the path the parents go, and the path humankind goes are in accord. That becomes the origin of the Kingdom of Heaven. When that advances toward the normal and departs into the world without the orbit twisting or deviating, that becomes a nation and, further, becomes a world.
The Meaning of Our Saying That We Exist for God
However great a work you do, or whatever work you do, centered on such a standard, if it is a scale, you must become the weight and control everything. So when that work does not match this standard, it corresponds to evil, and when it is in accord, it corresponds to good.
Then what would be the wish of the departed patriots who have gone to the spirit world? It is that a ground be prepared upon the earth where God can manifest. For that, there must be True Parents, and there must be true children. Isn’t that so?
In the future historical course of later generations, a person must appear who can say, “I can tread over and pass beyond this course.” However much history develops and however leaping a world comes, because one must tread over and pass beyond this course, one solution must be sought here. This is precisely the solution of unification. All the causes of whatever result history has pursued lie here. Furthermore, all the results of the world that has developed had this as their motive.
Considering this, for whom must you live?
When it is asked, “For whom does the being called I exist?” if one says, “It exists for God,” that means it exists to stand in for God. It means it exists to add everything to God. Someone’s saying that they exist for me means that they are forming a relative relationship centered on me.
So to exist for God means that God is the subject and I am the object, and it means that I, the object, must stand in a position where I can be added to God, the subject. It means being tied into such a position. It means standing in a position where one must add to God.
Then what is God’s position?
When we are added to God, He adds yet more there and raises us into the position of an object one stage higher. That is the law. It is simple. The content of the give-and-take action of subject and object of which our Unification Church speaks, or the three-stage principle of completion, or God’s purpose of creation, comes out here.
Well, if you add a lot, what good is it?
Why is it good for me, or why is it good for God? Because as much as one is added before the subject, that much is gathered and becomes the center before me; so the more one adds, the wider and larger the range in which I can become one with Him. Your learning and mastering something is not to lose it, but to keep adding to yourself.
When you learn something, what good is it?
As much as one has learned, that much one’s stage of activity or one’s sphere of capacity widens. When the sphere of capacity widens, one’s actual power over all one’s desires grows, and the ground of one’s happiness too widens more and more. When the ground of my happiness thus widens, in the end the world comes to keep step with me.
Any human has within his mind the desire to occupy the whole world entirely. Why is that? Because God’s desire is such. Because that is originally God’s Will, the concern of all humankind is drawn to this world. It must be so.
Unification Church Members Who Must Start a True History
We, members of the Unification Church, must have more concern for the affairs of the world than for our affairs. When some people have more concern for the affairs of the world than for their people, and when those people have more such people than another people, those people will in the end come to govern the world.
However much America governs the world today, when its people all become indifferent to the world, it will surely retreat and, three years later, come seeking Asia. It may hold and shake the world at present, but wait and see hereafter. If it becomes a people with no concern for the world, it cannot govern the world. Isn’t that so?
Can you form a relationship with a matter you have no concern for and do not think about?
Can a tie be formed with a matter you do not even think about?
If there is a person who lives, crossing beyond his life and all the environment of his actual society, feeling and being anxious, inwardly and outwardly, over the affairs of the world and the affairs of humankind more than anyone, God will need that person more than anyone. Seen from this viewpoint, Unification Church members are the masters of the world. When some event unfolds worldwide, Unification Church members have more concern for that event than any people in the world.
You must know this. The path God must go is the path of casting anchor upon this earth. For that, all things upon the earth must be equipped with their original posture; and to be equipped with that original posture, there must be the True Parents that our Unification Church asserts.
Until these True Parents manifest, humankind has a wretched history. But when True Parents come and set right this whole wretched history and prepare one framework, and so establish all the conditions that must be established in the history of True Parents, from here the history of True Parents and the history of True Children continue directly.
But before the True Parents cross beyond the historical conditions, the history of True Parents cannot depart; and if the history of True Parents cannot depart, the history of True Children cannot depart either; and together with that, the history of the True World cannot depart either. This is because, when the history of True Parents and the history of True Children continue normally, that becomes the history of a true nation and becomes the history of a true world. Isn’t that so?
That is why you Unification Church members today must behold from a focal point that compresses past, present, and future. Bringing the past, which can be the core of that focal point, to the present moment, and bringing the future too to the present moment, you must bear fruit. What that fruit is, is God, True Parents, and children, of which I spoke a moment ago.
There, this world is an indirect being. It is composed as an indirect being. Then what is the direct being? It is God, True Parents, and me. Yet when we look at the world, they cut off God and speak only of parents and children. This is because the process of bearing fruit is not normal. The conditions of unhappiness spread out from there.
If we dig into the content of youth problems and all social problems today, their cause all originates from there. That does not mean those people have no parents. They do have parents, but the parents’ mind is not deep within the mind of their sons and daughters. In other words, the parents’ affection is not deeply set into the marrow of the children. So from there a gap opens between parent and child.
To tear this out and correct it and set it in the right place, the right orbit, one must make a new departure centered on God, excluding the parents’ concerns and the social and historical notions until now. Thereby one must stand in a position where, rather than wishing the wish to be accomplished at some future starting point that history pursues, one can pursue the historical wish that history itself has longed for from the past as something more valuable than anything actual. When that comes about, you must know that this world forms one unified world that does not split apart.
Let Us Go One Path Centered on the Will of God and True Parents
Then, however much you fight, when it comes to “the Will of God, the Will of True Parents,” there you must become one. And however much one is a sovereign who moves the world, when one lays out and speaks of “Is not the Will of God thus, and the Will of the parents thus?” in a true sense in an orderly manner, in a natural framework, and in logical form rather than by force, one cannot but be left with nothing to say before it. Apart from such a standard, one can find no value whatever that can match that content. And we must clearly know that, as long as a standard by which such value cannot be found continues, an eternal origin of peace and an origin of unification centered on True Parents cannot be realized in the human world.
Until now our departed patriots have wished, centering on such parents. So if you today come to stand in a position where you can be said to have wished and practiced centering on True Parents, you are better than Abraham. Isn’t that so?
When you come to stand in such a position, you will feel, “Abel shed his blood because of me,” and you will come to feel, “Jesus too was placed in such a situation, and the coming and going of people like King Solomon and King David in the historical course was because of me. Jesus’ resurrection too was in the end because of me.”
But you must stand in a position where you can say, “The authority of victory today is held by us, not by those who came and went in the past. The motive of the future too is held not by them but by us, and the motive of the inner world too is held by us.” Thereby, you must make the history that flows toward the future be for the Unification Church, the history that has flowed from the past be for the Unification Church, and the world’s writhing to develop amid its complexity all be for the Unification Church.
When the Teacher says such things, there may be someone among you who tries to find another path, but there is no other path. There is no other path. Decades ago, before the Teacher departed on this path, I had already thought it all through. I thought it all through in advance and departed on this path.
Even when centering on the content by which you pursue the value of your life, you, with content that the Teacher has already examined in full by presenting critical conditions against it, say, “Having come into this Unification Church, what of this and what of that…” Can you do that with such content? When I think that the fellows who used to strut about with their horns up in former days do such a thing, it is laughable.
Finally, when it is asked what I live for, one must say, “I live for God, and I live to inherit the tradition of the true parents. Therefore, to realize that tradition is my wish.”
Then what is that tradition of True Parents? It is the family law (가법). It is the family law that a mother and father leave as their testament when they die. It is the wish of the mother and father—that is, the wish of the True Parents. That wish of the True Parents is not to live for one’s own household. Because the household—that is, the family—exists for the sake of the people, the people exist for the sake of the nation, and the nation exists for the sake of the world, it is to live for the sake of that highest purpose-standard.
When that comes about, everything is accomplished. What more is there to do beyond that? However excellent you may be, would you become anything more than the son of someone’s father?
However well you may do in society, would you become anything more than the president of some company? Even if you do better than that, in the Republic of Korea, would you become anything more than the president of the Republic of Korea? Then you would become the standard-bearer of the Republic of Korea, but that is not the issue.
One can be said to have done well only upon reaching the level of grasping Heaven with the right hand and the earth with the left hand and embracing humankind in one’s bosom as one goes. Only this level is doing well. When this comes about, because the place where I dwell is the way of righteousness (義道), there is nowhere my mind does not reach. That is, because I hold an origin by which my mind can go anywhere, to the end of Heaven, to the end of the world, as long as a resultant world such as today’s exists forming a relationship with this origin, this existing world can be determined as mine. This is no delusion.
The Path of Unification That Must Be Gone with Conviction
When, from such a place, you pray and, holding onto the present age, step forth vigorously, history will be mobilized there. That is why even the spirit world is mobilized. From here the mind of the world will move, centering on one origin.
So entrust the thirty million people of the Republic of Korea to the Unification Church’s Teacher Moon. We do not move to fight with them. Making them come follow us is simple.
When the human body is cold, if there is a warm place, it says, “Ah, how nice,” and seeks it out. Even if it is told not to go there, it goes. Isn’t that so? Even if a brick wall blocks it, it breaks through and goes—that is what I mean.
Seeing that you waver over whether to go even when told there is such a path in this world, it means you still do not know it. It means you have no conviction as to how this principled content stands, with the ideology as its ground. One who holds conviction does not retreat because the Republic of Korea threatens him, nor retreat because this world would cut off his neck.
This path must be gone whether one dies or lives. Because this path is an eternal path that, if I cannot go it alive, I must go even in death, transcending actual value to establish it as a higher value is no problem.
Considering that such a motive of infinite content is embedded before the path we go, when I quietly look at you, you are all peddlers of cheap wares. Peddlers of cheap wares, cheap wares. When one of you has money, and the Teacher says, “Just put a few thousand won over here,” you may think, “The Teacher does so for the sake of his children,” but that is not it. The Teacher is doing this work that others do not know.
So would a few coins of money be an issue?
In doing that work, the very globe of the earth is not an issue. When asked, one must be able to give. Do you understand? America spent close to 25 billion dollars just to send the Apollo spacecraft into the sky; well, is this Unification Church’s Teacher Moon worth less than even one such Apollo spacecraft? Consider it. Would you trade the Teacher for an Apollo spacecraft, or would you not? The Teacher’s standing now is entirely different from long ago. Even if you were given not ten but a hundred such spacecraft, you could not trade them for the Teacher.
The content the Teacher knows is such. Myself, the being called a certain Moon, is simple. But the content it holds is complex. Even if a thousand or ten thousand spacecraft were brought as an offering, I would receive them if I wished to and decline them if I wished not to.
If they heard such words, they might say the Unification Church is now roaring only within its room like a tiger cub with a broken back, but that is fine. Wait and see. On the day that tiger, greeting spring, has its back healed and comes prowling out to fill its starving belly, the whole world is in trouble. We, too, can fully do that.
So whether it is Japan or wherever it goes, the Unification Church raises an issue. Even with a broken back, you must become princes who raise events that will become issues for the world.
We must become such splendid people, but when the Teacher quietly looks at you, it does not seem you would follow the Teacher if left alone. How about it—is that right? When I see the forms of trifling people who have come in from somewhere and are sitting like this, it is truly forlorn. Truly forlorn! Even you yourselves, considering it, feel yourselves forlorn, don’t you? With such forms, you feign, saying, “If we do not live following the True Parents, it is an act of hypocrisy, so what can we do?” Before that, perhaps even God would say there is nothing to be done.
Seeing this, the highest official cap among official caps is True Parents. You must know this. In pressing through this path until now, the Teacher went in and out of prison many times, was beaten many times, and suffered many forlorn things.
Moreover, the Teacher is a patriot greater than any patriot of the Republic of Korea. If it is a matter of shedding tears, he is one who shed tens of times more than they.
The Standard of Truth
Patriotism done from a place of shedding tears is patriotism that Heaven acknowledges. The Teacher has come forth with a patriotic spirit such that even a patriot like General Yi Sun-sin, who was in the history of this nation, could not but shed tears and praise if he met the Teacher.
Still, the Republic of Korea today is being blessed this way because there were good ancestors. Such a path is the path patriots go, the path of truth. The Teacher thinks so.
Among true loyal subjects, there has been none who was not driven out as a traitor. One who, on the path of trying to become a loyal subject, has not been driven out as a traitor is one who has not become a true loyal subject.
A filial child too is bound to be opposed from the standpoint that he is not a filial child. But when he naturally subdues that opposition and steps forth holding the authority that can silence that opposing environment, that person is a true filial child. That is why only when one holds the authority by which, from a place where all deny, saying it is not so, all can acknowledge, saying it is so, is one a loyal subject among loyal subjects.
The Unification Church today, too, departed from a place of denial where others say, “It is not so, it is not so.” The Unification Church’s Teacher Moon was branded as the chief of Satan, branded as the vanguard of national treason, and heard every sort of talk, such as being a spy of the international communist party. Yet I go forward thinking, “Your measuring stick is wrong.” The time when it is revealed that their measuring stick is wrong is drawing ever nearer. To measure with that measuring stick, the Unification Church’s Teacher is too large—that is what I mean.
Then which is truth?
There is only one true measuring stick. There cannot be two. Centering on the world, is the American genuine, is the Englishman genuine, is the Soviet genuine? None of them is genuine. Then who is genuine? It is the group of unification. They like it when I say the unification group is genuine; then are you genuine?
If it is said this unification group is not trustworthy, and among that group Teacher Moon, that Teacher Moon too cannot be trusted, then who among them is the genuine one that can be trusted? It is precisely God. God alone is genuine—that is what I mean. Who is it that is like the weight of the scale and the marks of the scale that point to the genuine? God is all that; that is what I mean.
Then where in God is that?
It is not God’s body, nor God’s finger. It is God’s house of mind—the house of mind. The God living in that house of mind, the fundamental mind of that God, is what I mean. The words are a bit strange, aren’t they? What is the fundamental of the God living in the house of the mind? It is the root of the heart—that is what I mean. The root of the heart—where does that root of the heart appear? It appears in the marrow. Through the marrow, it is connected to the whole body and, riding the lineage, appears in the children. That is the children’s love, the couple’s love, and the parents’ love of which the Unification Church speaks. A time will come hereafter when people in the world will say, “How annoying—the Unification Church’s Teacher Moon has already said in advance all the best things.”
That is why this can be a boast to the world. Finally, when all is shaken out, only this remains eternally and becomes the standard of your life and the standard of life and death. Is there any other way? When a person is dying, whom will he seek? Consider whom he will seek. Whom will he seek? When dying, everyone seeks God. And on the path of death, whom would one wish to follow? Whom would one wish for as a guide? Would an uncle living in the neighboring village be good? Would mother and father be good? When going the path of death alone, whom would one wish to appear at that time? One will wish for mother and father to appear. Isn’t that so? When one is wandering on the brink of death, who is the person one most wishes to see? Is it one’s own wife? Is it? Not the wife—one will most wish to see mother and father.
That is why the three bonds and five moral disciplines became the axis that could govern Eastern thought, and history too departed from there but got twisted and in the end came around; and this can be corrected by turning it right. The Unification Church holds the key that turns this right. The Unification Church holds it, and it is held by Teacher Moon, whom Koreans most dislike, of all people. Yet, to snatch this away, fellows good at thieving are now sitting here with their heads up, and those people are none other than you. Isn’t that so?
If you say it is so, even one who has come here for the first time thinks it all right to be scolded by the Teacher.
To Become a Filial Child of God
However difficult the path we go, there is something that will remain. What that is is the heart of God. So let us attend to God. In attending, let us attend to the God of history. Because He is a God with a historical heart, let us attend to Him with a historical heart. Thereby, become a filial child who returns joy before God, who has a sorrowful historical heart. The place that teaches this is the Unification Church.
Furthermore, seen centering on the heart of God, God is a God of the present age. He is a God who advances centered on the present age. That is why we must know the heart of God, who beholds the present age, and fully carry out the way of a filial child.
Moreover, because God is a God of the present age and, at the same time, a God of the future, He must have a heart concerning the future, and one must become a filial child who knows how to fathom that heart. Where would be the place that can determine such a filial child? That place is a place where, knowing such a heart of God, one sheds tears and can comfort God, saying, “Father, have You lived this way!”
Suppose there is a son who inherits the property parents came to have through their past bloody struggle and much toil; in order for that son, among many sons, to become the son among sons who can become one with the parents, he must first know how to comfort the father’s heart. That son must be able to shed tears for the parents, saying, “Father, to prepare this much property and this legacy for the children, You have overcome a sorrowful and wretched history until today, not eating properly what You should eat, not wearing properly what You should wear, not sleeping properly what You should sleep. Was not all of that to prepare for us today the origin of happiness?” Because those tears occupy the parents’ heart, which was sorrowful long ago, the son, through those tears, can comfort the parents’ heart that was difficult in bygone days.
The day when one can thus resurrect at the present moment and comfort that parents’ tearful heart that received no comfort in the past must be commemorated as a day of victory. In that place, for the first time, the parent who was sorrowful in bygone days appears as a parent who can be praised in victory today. When that comes about, the property currently being inherited between that son and father is not the issue. Property worth tens of millions, millions, or several billion won is not the issue.
But when it is not so, though such property should properly be given to that son in the present state, after giving it that way, worry arises before joy of mind. So one must prevent content that is not a heart befitting the parents’ heart. Only then do the parents say to that son, “I met you, whom I sought in bygone days, and today I met you, whom I sought; so I give you everything, both the things of the past and the things of the present.”
Such a son, because he has already become a son who can receive the parents’ heart of the past and a son who can receive the parents’ heart of the present before the parents pass down the offering, lacks nothing in holding all the property in actuality.
Then what is the teaching of the Unification Church?
As above, it is to teach the heart of God, centered on God. What is the heart of God? The wretched heart of the past, woven with sorrow—that is the heart of God. Knowing such a heart, become sons and daughters who show filial piety before that God. Then, through that heart, one becomes a child who lacks nothing in inheriting all ownership in actuality.
But even after receiving it that way, you must not become a son who presents conditions of sorrow in actuality. You must become one who knows the heart of the present parents and the heart of God, who works His providence facing the world, and who can be in accord before that heart.
If, holding the heart that says, “I have come to know what the Father wishes, and I have come to know why the Father inherited this to me, so I will become a son who lacks nothing before the Father’s heart,” you become a son who can be acknowledged by God, then where would there be any reason for God not to rejoice even in giving you this world?
The Cosmic Heir
Yet, though everything of the present has been inherited, it absolutely will not do to turn to another path in the future. That self must, in the future too, surely go to a position where he can establish a tradition with a direction and purpose in accord with the world of hope.
When judged by his conduct, by his content, and by his teaching, he can be said to be in accord there, because the parents come to know that all the valuable achievements of the past and present will shine in the future on his account; they inherit everything from a happy position. That is why the parents do not grieve over passing it down, but rather, will they not rejoice infinitely at having accomplished the long wish of seeking such a me?
A household that fails to have such a son perishes. The joy of greeting such a son... In that place of passing it down, property is not the issue. Because that son’s value is equal to the value of Heaven, it is a place where, praising it and thinking of it together, sharing joy together, and boasting of the accomplishment of one’s own wish, one passes it down before the son. Is that not how the principle of the world is?
Likewise, considering that God too has a past, present, and future in which the Will has been woven, if some sons and daughters step forth resolving to fully carry out the way of filial piety at the present moment, centered on the heart of God who has passed through those three ages, God gives them the whole of all under Heaven. He gives the whole of Heaven and earth—that is what I mean. A person in such a position can be called a cosmic heir. Do you understand? A cosmic heir! “Heaven too is mine, the earth too is mine, everything is mine,” one can say. Why? Because father and son are of one body.
Then if they are of one body, by what are they of one body?
All external things are side branches. But there is an invisible root. By that heart, like the invisible inner root, one is of one body. That is why the Unification Church gropes toward the world of unification centered on the heart and therefore discusses the heart of God. You must know this.
The Place of Heart That Becomes an Eternal Resting Place
To rest in such a place of heart is also the wish of the departed patriots. God too awaits the day when He can rest in that place of heart, feeling peace, boasting of His happiness to all the world, and saying to His son, “Well done.” So such a son must appear. Is it not God’s greatest wish to greet such a son and to greet that one day when all the world can belong to him?
The one whom God sends to this earth, giving him the mission of determining this day, is precisely the Messiah. The day this day is determined is the day the Messiah comes and fully carries out the responsibility he must carry out. There is nothing besides this. There is nothing else to do.
Then where would happiness lie?
“Happiness or whatever—eating rice when I am hungry is the greatest happiness,” some say; is that so? Is it? Is there anyone who would say, “Ah, when I think of being hungry, it would be the greatest happiness to eat my fill until my belly bursts, and I die”? If so, having eaten that way, what would one do? One does not live to eat—that is what I mean.
If one can die even at the moment of death, gripping the heart of the people, and further gripping the heart of the nation, the world, the Cosmos, that is happiness. When you come to die together with the person you love, is it to say, Let us die while eating rice? Centered on such love, the heart is not connected.
Even in dying, let us die not merely with the relationship of you and me, of the two, but let us die amid all the people of Heaven and earth dancing, holding onto God’s waistband, in step with the tune of God’s love. Then would that not be the greatest happiness in life? That place is a place where even the world can come and go. On the day I become a victorious son who can dig out all these things and possess them as my own, Heaven and earth are mine. That is the place of wish and the resting place that the departed patriots have longed for until now.
What is a resting place? Is a good bed on which one can lie when tired a resting place? Is such a place a resting place? You must know this. This place must be an eternal place. On the day this place is determined, there is no further, other future. Even the future standard of wish will return here. Even if time flows on forever and ever, we wish for that day.
The Unification Principle That Can Determine the One Time of Humankind’s Wish
From now on, the world will change. Because the world until now is a fallen world, in our seeking the world of the future, if we are opposed, we must go forward even by striking them down. Because that is to prepare this one moment; once only that standard is determined, the motive of the past itself can become the wish of the future. In the end, that wish is Alpha and Omega. Alpha and Omega. The first and the last, the beginning and the end—all are a place seeking to attend God. There God exists.
Then where would such a place be?
It is the place where, centered on such a standard, the history of the individual, and from there the family, clan, people, nation, and world, unfolds. In the end, this reappears and unfolds centered on one’s own family, and when this congeals in your mind and you come to stand in a position of awareness such that no one of the past can tear it away, no one of the present world can tear it away, and not even descendants of the future can tear it away, you become a person of the Kingdom of Heaven.
When that comes about, even if someone piles up hundreds of layers of brick wall to keep you from going to the Kingdom of Heaven, you can pass straight through without problem. Because the Teacher knows this, before the anguished heart centered on this age, he asks that you become such people.
Those who find that are the substance of the resurrected Jesus. That is why the Teacher can say even to prophets like Abraham of bygone days, “You rascal.” You understand what I mean, don’t you? When the Teacher asks them, “You rascal, what did you do? What were you struggling for until now, seeking?” They will say they struggled to find it. When asked, “So did you find it, or not?” they will say they did not find it.
Now they will say they found it; and when asked, “So on whose account did you find it?”, they will answer, “I found it on the Teacher’s account.” Since they found it on the Teacher’s account, they must become the Teacher’s disciples—is there any other way?
So the conclusion comes out that the prophets who have gone to the spirit world are all disciples of the Unification Church’s Teacher Moon. Are you pleased? You may not be pleased, but I am pleased. That is how it becomes.
That is why people who believed in established churches, when they came into our Unification Church, fell over startled. Unification Church members, facing Jesus, call him Jesus oppa (older brother)—that is what I mean. Well, Jesus is an older brother; if not an older brother, what is he? But that older brother, because he died without accomplishing the Will, is an older brother who came to receive sympathy.
Older brother too is an honorific way of addressing him. He is not an older brother one leans upon with expectation—that is what I mean. Still, an older brother is an older brother.
Seen in this sense, we today are the fruit of six thousand years of history. That is, we are the historical fruit that bears the infinite value of the spirit world and the physical world. But before such a fact, have you become historical beings? So, are you historical beings?
You are the center of the age. You are the center of the present age, representing three billion people. But as the center of the age, what have you done? What you have set up is what I mean. All of you must repent, even while peddling wares from a bundle. Doing so, you must strike out and conquer the world. Are the Teacher’s words right? Wrong? What the Unification Church is now fighting for is to do this work centered on this age.
The Unification Church doctrine is a great thing. Because it is a Principle that can govern all the people of all nations, this is an all-curing cosmic elixir (천지조화탕) that can heal fallen humanity. The cosmic elixir! It really is so, is what I mean.
All of you—when you first came into the Unification Church, did you come in with your mouths spread wide with joy?
Did you come in weeping with sorrow? Somehow you did come in, but your chest flutters and flutters, and, as though a bellows were placed where the wind blows, you come to laugh for no reason even while walking along the road. So it is strange. Looking at this quietly, there is something excellent, is what I mean. As for the church building, a mere plank shack is fine, even some cave is fine. If only the Teacher is there, everyone is bound to come—that is what I mean.
One Must Be Able to Say, “I Am a Historical Fruit”
Now, feeling the fact that we are the center of the age, we must pray for the world. We are the ancestors of all humankind and the origin of history. We are also the ancestors of future humankind. Though the Unification Church today, seen from the outside, seems like a cripple stuck fast in that place, it is not so.
The Teacher, setting forward lacking people like one-eyed cousins and doing the work, teaches, “Become a tribal messiah (종족적 메시아).” So those who do not know are perfectly suited to ask, “Hasn’t your Teacher Moon gone mad?” Seeing your sorry state, they find it outrageous.
So though now you sit wrapped in rags like a beggar prince who has sinned and come into exile, someday, greeting spring and taking on vigor and spreading your wings, you can embrace all under Heaven in your bosom. That you can do. Though they say a person’s fate is a matter of hours, it is not a matter of hours but a matter of seconds—that is what I mean.
Seeing this, facing God, you must be able to say, “I am a historical fruit.” Is that not so? That is what I mean. The historical fruit is not to be God, but must be I. I have become one with God. So I am the center of the age and the origin of the future. Isn’t that so? Would it be so, or not? It is so. If the fact is so, then now the matter has begun.
Look, all of you. This much of the Teacher exceeds the two-thirds-and-above level even as a man, is what I mean. Even in appearance he is not to be taken lightly. Is my face uglier than anyone’s? To boast this way now and then is a pleasant thing, is what I mean. When I speak, however great a beauty she is, she is bound to follow hearing my words, is what I mean.
For what was I inferior to anyone that, from the days of Japanese colonial rule, I went in and out of the prison gate in chains, humming a tune? All of you, consider it quietly. That place was a ridge of lament where my ancestors shed their blood and passed on, but for me it is a safe passage. With the nerve to say, “Beat me all you like if you would beat me,” I was much whipped by the scoundrels who struck down at me, and I suffered much torture. Strike me if you would strike—that is what I mean. Even if my forehead swelled, I did not flinch…. So in the end, they came never to torture me. Why did I carry out such a game, is what I mean?
When even that would not do, rather than giving them some teaching, I simply indemnified all the methods of those scoundrels just as they were. I did so for the sake of the clan, and for the sake of the relatives. That is, I have kept the law of opposition. Those who struck individually must know the fact that, to indemnify that later, a tremendous calamity follows.
This is the Teacher’s boldness—that is what I mean. What is it that I hold? Once I stake a contest, there is no one who can take me on. This is not bluff or intimidation. Because today is the last Sunday of the prayer period, I say such things. If you cannot believe it, try praying. Whether the Teacher bluffed and intimidated or committed fraud….
He Does Not Speak Without Practicing
You still do not clearly know the Teacher. You know only that the Teacher’s eyes are shaped so, his ears are shaped so, his nose is shaped so. Anyone, when they come to church, knows the Teacher only as a person seen in an ordinary environment, whom one can see every day and converse with together—one does not truly know the Teacher well, is what I mean.
Until now, in leading you along, the Teacher has kept speaking new words. Isn’t that so? Even when it seems all is done, new words keep coming out. That is not spoken with wisdom. It is spoken after practicing. Without practicing it myself in person, I do not speak. Because this path is a path a human being must absolutely go, after I first practice it, I drive you onto this path even while thrashing you with a club.
So even if the Teacher scolds you and slaps your cheek, he feels no pang of conscience. Because that is pulling you onto the right path, even if he thrashes you, you are unable to accuse the Teacher.
At least that is a fact all Unification Church members know. Perhaps people who have come for the first time will misunderstand. That the person called the Unification Church’s Teacher Moon, without batting an eye even at old people, pours out such scolding…. They may think so. When the Teacher scolds, “You rascals! You lowborn louts! People who have come for the first time are perfectly poised to judge the Teacher. When the Teacher says a word, seeing someone strutting, his eyes turn over, and he says, “Huh! What kind of person is that?” So if his eyes would turn over, let them turn over, is what I mean. Let him take one blow and go sprawling out, is what I mean. The Teacher is excellent at that game now and then.
The association presidents and district leaders here are probably burning their hearts now. “After ages I witnessed one person and brought them for the first time today, and if the Teacher says such things and they go sprawling out, what shall I do? Oh, God have mercy,” they will say. The Teacher knows that heart well. In the old days I was like that. When the association president misspoke a word, I told him kindly, “Look here, association president, one does not speak that way to someone who is like a younger sibling. All sorts of people have come.”
Then why does the Teacher, who used to teach that way, speak this way today? You must know this. Why is it so today? Because our Unification Church has grown bolder than in the old days, and because that period too has passed. Now it has changed to a period in which you need the Teacher more than the Teacher needs you.
I attend to and revere even a small child. Following the timely way of attending God, I have changed into white garments and worshipped and devoted all sincerity. In attending, I have bowed to and attended even a baby in the womb.
Then how much do you suppose I have attended to the old women here?
Though they are old women over eighty, because these too are surely daughters God loves, I sat up through the night keeping them company, becoming the highest spokesman of Heaven who can give them joy, and dealt with them.
Once, when I went on a tour to the provinces, several dozen old women sat around on the wooden floor listening to the Teacher’s words, and they were all gazing intently at the Teacher, wondering, “Just who is that person?” Keeping company with such old women, who might just as well have gone sprawling out, and whispering to them all night long, I fell ill. I did such a game quite well. In attending people, the Teacher has attended even a hostess in a drinking house.
So now God cannot but command you to attend the Teacher. Try praying about whether you ought to attend the Teacher well or what you ought to do. I do not say to attend by force, by command—that is what I mean. I say to attend of your own knowing accord.
There are times the Teacher finds it bothersome. When the Teacher is in the midst of being busy, someone follows about, saying, “Teacher, I have come. I have come, I have come.” When I say, “What is this?”, they say, “Oh, this dawn God told me to go before the Teacher and greet him gladly, so I cannot help it.” At such times I answer, “Ah, is that so?” but what is so glad that they wag their tails every day and keep blocking the Teacher’s way to greet him…. When did the Teacher say he would receive greetings?
After greeting, your minds are at ease. But try not to greet. Somehow your minds feel strange. It is strange, is what I mean. That is how it is set up.
This Is Not a Path Gone by Command
So hereafter you must govern and occupy the world of the mind, and where will you find such content?
Because a person is a spiritual being, the human mind can stand in for the heavenly mind.
In your minds, content by which the heavenly heart (천정) can flow is set up to be connected. Because the mind holds an eternal element, it is in a position of knowing its path to go and guiding. So this is not something done by command.
We Unification Church members today must clearly realize the tremendous fact that we ourselves are a historical fruit, the center of the age, and the origin of the future. This is an eternally unchanging way, the way of human ethics (인륜), and the way of heavenly ethics (천륜). The one joy that can match this is only this. This alone can become the wellspring, the content, and the holder of absolute authority that can press down and harmonize all the evil things of this world. Because this becomes the mother body of the leaven, on its account all nations will burst forth.
Knowing that this is the ground of which the ancestors longed for, we must appear before their vigorous standard of hope bearing the achievement of that hope. Even suffering hunger, we must become those who can hum a tune and praise, saying we have greeted a day on which we can accompany the path the departed patriots went. Thereby, when we come to be in a situation of comforting the sorrowful circumstances of those departed patriots and praying for them before Heaven, we can become their historical friends.
That is why, even if we receive suffering, suffer sorrow, and go the path of death, it will remain together with history, and it will demolish everything that is split apart in the present age and adorn the great way of peace. When we come to stand in such a position, what lament would there be before the path we go, and what despair? Isn’t that so?
When our Unification Church members go out to witness in the provinces and about three years pass, they all become cross-eyed. Isn’t that so? Seeing you laugh, it seems you all feel it vividly. At first the eyes were straight, but after a while they go cross-eyed.
I truly do love seeing all sorts of strange things. How did I become a man who does this game…. But this is not because I like it. It is because there is no other way.
Why is there no other way?
Because I have entrusted my whole life to the Will of God, I cannot but do this work. If I do not do this work, even eating rice does not digest, and even sleeping, I am tired. But if I do this work, even without eating rice, my belly is full, and even without sleeping, I am not tired.
So which path would I choose? Because going this path makes my mind and body most at ease, I cannot but go this path.
If you would go this path, go it; and if you would not, do not. But I will surely go this path.