Let Us Become One

There is no one who does not wish to become one. When two of us meet, we must always study how to become one. For that, one must synthesize the opinions of the two. Seen from this perspective, in the end, in order for two people to become one, it will not do for the person called A to assert A and the person called B to assert B. This is a natural conclusion.

From such a perspective, if one comes to stand in a position of thinking of oneself, the conclusion comes out that unity, becoming one, is absolutely impossible. Do you understand? (“Yes.”) That is why, in a place where one wishes to become one, the more one sets up one’s own self, the more it comes to ruin, and it makes the two even into enemies. We come to see many such cases.

Now then, how must one do? The secret of becoming one is to present a public problem. The conclusion comes out that there is no road but to set up a public problem and become one.

Then what is the public?

Going by a road by which each can be of benefit to the other is the public. From such a perspective, today the individual, if it be the individual; the family, if it be the family; society, if it be society; the nation, if it be the nation; or the world, if it be the world, cannot but set up a law for becoming one upon a public principle. One can also draw here the conclusion that law is always set up to leave what is public and to restrain (제재, 制裁) what is private.

Then to go to the public road, what is absolutely necessary?

If a road by which the two can be of benefit to each other is public, how must one do for them to be of benefit to each other? The two must like each other. When we think of such a thing, since it is impossible to become one if one asserts oneself and sets oneself up, one must sacrifice oneself and set up the other.

Yet if one sets up a law by which only the person called “A” sacrifices for his partner, it is a difficulty if the person called “B” is an evil person. Overall, if only the person called A stands in a position of sacrificing, it is a difficulty. Then the person called B does as he pleases. One does not know where he will drag him. He may drag him not forward but backward.

Now then, when A too is so and B too becomes so, what becomes of it? That is, if each would be for the other, it will without fail conclude one purpose. Then what becomes of it is that the conclusion unfolds that A can have B and B can have A. So each is bound together with doubled force. That is why in the end, in becoming one, one prospers. One develops. Now, the greater the giving and receiving between these two, the more quickly one can reach the destination.

Until now in the world, one has not been able to determine where one must go. Man has not been able to determine where and how he must go. If one becomes one among individuals and asks where one must go, of course it is through the family to society and as far as the nation…. Because today we are living in a nation, no citizen, whatever, will be able to deny that one must go as far as the nation. In the historical process until now, countless human beings have come forth, taking one’s own nation as the principal thing, saying, “Our nation must turn out well. We must make our nation turn out well.” That is why, hanging upon it the problem of nation fighting nation, hanging upon it the problem of dying and living centering upon one’s own nation, history has until now walked a road of suffering. We know this.

Centering upon one nation, such a law has been applied, but what becomes of it between nation and nation? That law is not applied. If it is a formula that one can develop and prosper through becoming one, if two nations become one, they will develop and will prosper. What that is, is that the world develops and the world prospers.

When one looks at the nations of the whole world today, each says in mind that it will become one and says in words that it will become one, but are they indeed becoming one in a true sense?

They are not becoming one. Setting the problem of diplomacy before us today, in the end, present diplomatic policy is all seeking to wind round and trample that nation by deceiving it in whatever way, rather than thinking of the partner nation. Can one become one by that? To do so violates the formula. That violates the formula and destroys the formula, so in the end it brings despair to humanity or brings ruin, destruction, and division.

Seen in this way, if there is a God, what is it that God has desired until now?

It is becoming one, unity. If over against God there is Satan, what is Satan’s wish? It is division. Then in what position is God? God’s position is not to assert Himself but to sacrifice Himself and seek to be for the whole. We can here certainly ascertain that such a thing is God’s side and that disregarding the whole and asserting oneself is Satan’s side.

Seen from such a perspective, what is the foremost enemy in becoming one?

Of course it is Satan. Until now, in making God’s nation, in completing God’s ideal of unity, the Satan who destroys it has been the greatest problem. One must know this. Do you understand this? (“Yes.”)

If there is a God, God cannot but carry on a movement that can cross beyond the nation. He cannot but carry on such a movement as can disregard Satan, destroy Satan, and make him repent.

Because He has come forth carrying on such a movement until now, present history has developed through the national age into the world age, and is staying within a sphere of thought that says one must regard the world as more important than the nation. In suppressing nationalism and crossing over to worldism, it divided into two branches. One is that which says there is a God, and one is that which says there is no God.

One side is a doctrine that dislikes invading others and says, “Let us make others turn out well,” and one side is a doctrine that says, “Let us invade and, whether others turn out well or not, to attain the purpose of one’s own communism, if it be communism, let us do anything whatever; let us not choose a means or method.” Such things are democracy and communism. Though they came forth, hanging upon it the hope of humanity’s becoming one, in the end they came to see the result of being completely divided into two worlds.

For you to be victorious centering upon the individual, one must sacrifice the individual for the family, which is more public than the individual, and must carry on a movement of disregarding the individual and forsaking the individual.

Again, the family must carry on a movement of forsaking the family centering upon the people, and the people too must likewise carry on a movement of forsaking the people under the one notion called the nation, and the nation must carry on a movement of forsaking the nation under the notion called the world. So in the end we have arrived, in the age of worldism, at the democratic world and the communist world. This thing called “worldism” has come forth, and now one must carry on a movement of forsaking the nation. One must carry on a movement of forsaking the nation now. Do you understand what that means? Is that not so? (“Yes.”)

Then, setting this worldism itself before us, can the world become one centering upon democracy and communism? It does not become one with the democratic world either and does not become one with the communist world either. If the democratic world bows its head, it is completely dragged off elsewhere. That is why one cannot but come to the conclusion that one must be able to resolve upon a common purpose so that communism too goes this way and the democratic world too must go this way. Would it not be so? (“Yes, it is so.”)

Then is that smaller than communism? Is it smaller than democracy? No. Must it be a smaller doctrine? (“No.”) That is why now is precisely the time when a new thought, a new higher-dimensional thought, must come forth. Seen from such a perspective, what will be a thought of a higher dimension than this worldism? It is the doctrine that says the world must become one. In the world’s becoming one, it is not becoming one with one weeping and one rejoicing; each must become one while liking it. A time has come when one cannot but find and set up such a something. Otherwise, there is no road to gather this world. To say it again, the conclusion comes out that if there comes forth a higher-dimensional thought, a doctrine that can make each cast away communism or democracy and run with joy and become one with each other, one can overcome this communism of today and can overcome democracy.

From this perspective, upon this world’s history, upon this world’s road, a company must come forth that hangs out such a title and carries on a movement saying, “Let us make one world upon the earth.” Then in making such a one world, what world is it that one says to make? It is to make one Kingdom of Heaven. The conclusion comes out that there must be a company that dreams of such a world and comes forth hanging out the title that the Kingdom of Heaven is a “Kingdom of Heaven on earth” accomplished upon the earth.

What sort of company is that? (“It is here.”) (Laughter.) Where? Is it here? Here? (“Yes.”) Well, is it you? (“Yes!”) These ill-favored things? (“Yes.”) (Laughter.) Then what will you do if communism comes pressing in? If democracy comes pressing in, where will you go? (“We shall go to the world.”) Will you run away? Will you go to the hell on earth, or fly to the Kingdom of Heaven on earth? (“The Kingdom of Heaven on earth.”) Is it really so? (“Yes.”)

Then here, when one asks, “Do you have the notion of yourself as a Westerner?” if one says, “I have the notion of a Westerner,” it will not do. Then one fails. Then one is a failed candidate. And next, if one says, “Ah, I am an American, and Reverend Moon has a mistaken thought” (laughter), is one a passing candidate or a failed candidate? (“A failed candidate.”) It is such a thing. One must say, “I dislike being a Westerner and dislike being an American; I like being a person of the Kingdom of Heaven.” Anyone, whatever, will like that. Whether a swarthy fellow or a white fellow or a yellow fellow, whether communist or democratic world, it will all be the same.

How would the communists be?

They say so, do they not, that they are for the laborers and farmers? Since they are fighting to do away with the exploiting class, saying that the bourgeois class oppresses and exploits the laborers and farmers, if each is thus for the other, all become one. The communists too will like it. They will like it.

Then the problem is what will carry on such a play. In what place will one carry on such a play? Will Satan do it, or will God do it? (“God.”) What would become of it if Satan did it? It is a great matter. Religion is binding together centering upon God. That is why the saying that religion comes forth hanging out one title, that it will cross beyond the Last Days into a new world, that it will leap beyond the end of today’s human world into a new world, accords here. Religion disregards the present world. Religion disregards the present world and pursues the world of the future. Is that a fact? (“Yes.”) Whatever religion it may be, one that does not hold such content cannot be said to hold the qualification of a religion. Whatever world it be, they all hope for paradise or the Kingdom of Heaven of the future rather than the present. It is the same with the Unification Church, is it not? (“Yes.”)

Yet the religions until now have generally come forth believing, “God will make all such a nation and liberate me and make me live well.” Are they not all so? The religions until now are so. Such religions until now are conceptual religions, and with such a conceptual religion, one cannot accomplish God’s Will. Rather than believing so and hoping that He will do so, how would it be if one said, “I shall make it so”? Which would be better? (“Saying I shall make it.”) It cannot but be quicker.

If one sits believing like you and thinks God will do everything, when God cannot do it alone and says, “Hey, you do it like this,” would one like it or dislike it? If it becomes so, one could say, “What is this God? He is Satan, Satan!” One could say, “It would be enough if the all-knowing and all-powerful God taught us. Why does He say He will make use of us? He is Satan.”

On the other hand, if one says one will accomplish it and God helps, how thankful would it be? How quick would the development be? If God thinks quietly, what sort of person would He like? Between a person who says, “Help me alone,” and a person who says, “I shall make it,” which person would He like? (“The person who says he will make it.”) Why, why, why? For what reason does He like such a person?

If one made everything for people who have not become so, God could be the master, but those people cannot play the master. They do not qualify as masters. Do you understand? (“Yes.”) Now, one took an examination and got a hundred marks, but another person did it for one; one’s father did it for one. Then the father becomes the master, and that fellow is nothing. If one says, “Hey, hey, you came first,” because one has a mind, one rather receives the reproach of conscience, and one’s strength shrinks. Then does strength come out, or does it shrink? (“It shrinks.”) It is unmistakably so.

That is why the conclusion comes out that God does not accomplish a religious ideal that sits and dreams and fancies, and the conclusion is that He must not accomplish it. When I do it, I qualify as a master. Because I did it all…. There is no one who does not know what he has done. If one does it, one knows it all.

Then do you desire a person who, like the established churches, sits and says, “God will accomplish everything,” or do you desire a person who, like a tenacious fellow, says, “I shall do it all”? Which is it? (“A person who says he will do it all.”) Is it really so? (“Yes.”)

If it becomes such a world, the conclusion comes out that one can accomplish the Kingdom of Heaven even if there were no God. (Laughter.) So the conclusion comes out that however one thinks of this, whether one thinks of it at night or thinks of it in the daytime, whether one thinks of it while running or thinks of it while sleeping, it is a safe road. Do you understand what that means? (“Yes.”)

Our Unification Church not only advocates the Kingdom of Heaven on earth but also says it will make one not only of democracy and communism upon this earth today but also of heaven and earth. It is raising the dimension even to this. So that is tremendous. It says it will make the world one and go further. This body will strive to go as far as there. So if one tries to make heaven and earth one, rather than making an effort to make the world one, then even without thinking of making the world one, the world will automatically become one quickly. Such a conclusion comes out.

Now, again, it does not end there; it says it will make even God one. It says, “Let us liberate even God.” When one thinks in this way, if there is a thought, can there be a thought beyond this? This is the last. One has pursued it all to the very end. Is that so? (“Yes.”)

Until now philosophers have said this and that to conceive of humanity’s peace, but that is no problem. That is not even a problem. Who is it, one says, that must do it? (“We shall do it.”) Look in a mirror. Reflect your faces in a mirror. You? (Gesturing with his hand.) You? You? (Laughter.) Will you do it with those eyes? Then try asking your eyes, “Where are you looking?” Try asking your mind, “Where are you facing?” Unmistakably, it will not do unless I become one who can pierce right through that and go out. Are you so? (“Yes.”)

What are you sitting here at dawn for?

While others sleep, what is this scene at dawn for? (Laughter.) Others on a Sunday morning eat and go to worship in a good mood, and ah, what is this in the Unification Church at dawn? (Laughter.) You will say, “Everything about the Unification Church is good, but that bustling about at dawn is the worst. It would be good if only that were not there. (Laughter.) That is a mistaken thought. One must think, “Because one does such a thing, because one does it like this, since one is different from others, one goes a road others cannot go.”

If the established churches worship at five, what shall we do? Then we shall do it at three. Three o’clock, half past two. One must be better in whatever. Only if one is better in at least one thing, only if one is a little different, can God, when He looks, place hope in you even so. If one is worse than they, would God say one does well or does badly? He is not so arranged as to say one does well but to say one does badly.

When one quietly looks into the Unification Church, there is nothing. There is no factory…. One thinks that only if there is a factory does money come out, and one thinks that only if there is a shop or a department store does money come out, but the Unification Church has nothing, and yet money comes out, so it is strange. (Laughter.) My hands are the factory. My hands are the department store. (Laughter.) So how convenient is that? How comfortable is it? One carries the factory about and carries the department store about. How convenient is that? Think of it. That is why, when God looks, He will think, “If one gave these people a factory, there would be nothing to say about that.” If, even without having it, one can do more than that, God says, “Mm, hey, that is worth boasting of.”

Now, what is it one seeks to do by this? Is it to earn money so that when I marry I shall buy my bridegroom a good watch and buy a modern house that my bridegroom can like and attend to him, or so that I shall buy my bride a diamond ring and do this and that? (“No.”) Then what is it? (“To build the Kingdom of Heaven.”) To build the Kingdom of Heaven! Is that easy or difficult? (“It is not easy.”) How will you do that? (“We shall work.”) One must do so. Staking one’s life…. Have you been so? (“Yes!”)

Have you ever thought of seeing this neck drop off and roll away and saying, “It is well done,” and then falling over? (He laughed.) Have you thought such a thought? (“Yes.”) If one thinks such a thought, it will unmistakably be done. The most fearsome thing in the world is a person who does not fear dying. There is nothing more fearsome than that. If one dies so, a monument is erected there. A tower is erected there.

All of you, what is it that is excellent about this President Lincoln of America? He was born in a tent, he lived in a wretched way, he could not even attend school, and he did the presidency from a position without qualification. What is excellent? Still more, he raised a civil war. What on earth is excellent about Lincoln? That he offered his life—that is what is excellent.

Now then, seen by achievements (공적, 功績), is President Roosevelt greater or is Lincoln greater? (“Abraham Lincoln.”) Why? For what reason? Lincoln fought a civil war inside America, but President Roosevelt piled up considerable achievements in the Second World War. If President Roosevelt had died while fighting during that war, what would have become of it? If so, would he have been less than President Lincoln or better? (“Better.”) There is no need to speak of that. Again, President Kennedy did not serve long and died. And yet there is a scene about J. F. Kennedy for the airport and Cape Kennedy and all that. Why is that? Why? It is because he offered his life.

Likewise, what would become of it if one offered one’s life within God’s Will? Between a person who has offered his life and a person who has not offered it, which person would be better? What will you do? Will you live quietly, or will you try it once, offering your life? (“Offering everything.”) Offering everything? Can you do that? (“Yes.”) Eh? (Laughter.) That one knows only after trying. If I, saying to you, “You wretched fellow, you wretch,” simply without a word slap your cheek three times, when you are slapped once you go "Ha," when slapped twice “Huh,” when slapped three times…. (He made an expression.) (Laughter.) Are you so? (“Yes.”) Really so? If it is really so, that is a great matter. (“It is really so.”)

Then what is it one seeks to do by that?

Only so can one pierce through this world and go out. Only by being stronger than this world can one pierce through and go out. One must be stronger than this world; that is what I mean. When one fires a gun. Even if it be a strong steel plate, one must pierce through and go out, and if one cannot pierce it, it becomes flattened. The bullet must pierce through and go out. If one wants to pierce through, one must be strong.

Now then? If it becomes so, what becomes of it?

Thereby, the attainment of the purpose is possible. The faster a bullet is, the better. If one fires, it pierces through and goes out. And the harder it is, the better. One desires such a thing. Then one is not ruined. One is not ruined and does not fail and does not lose. One does not become a loser. In the end one becomes the victor. That is why we like what is fast and therefore are active from dawn. Because we like what is hard, however much we make effort, we do not grow exhausted. Are you so? (“Yes.” It is only two fellows. It seems you made a promise, seeing that only two fellows answered. It seems you made a joint promise and set them up, saying, “Since we have come in the morning and have no energy, no strength, let only you two people answer representatively,” seeing that only these two fellows answered “Yes.” (Laughter.) How is it? Is it all “yes”? (“Yes!”) Only then does it feel good. Only then does it wake the fellow who was dozing beside you. Why do you doze? (Laughter.)

Is this much enough to conclude that the Unification Church holds a thought in the ideological aspect that no one can match, or not enough? (“It is enough.”)

Hereafter, will this America and the communists envy it or not envy it? (“They will envy it.”) On the day I lay my hand on whatever it may be, I must come first. On the day I lay my hand on it, I must come first. Until now, I have come forth like that.

Even when wearing spectacles, is it number one? (“Yes!”) Well, you fellows, do you like wearing spectacles? (“Yes.”) (Laughter.) At that time, being number one is being able, from a position where one can wear spectacles, to throw the spectacles away and go about without wearing them. (Laughter.) You Western people, well, try wearing three. If you would wear four, try wearing them. If one can wear four or five and yet be as if one wore none, if one can do more than if one wore none, then wear them. So it is enough if one works better than if one wore none.

Then how is sleeping? “If others sleep eight hours, I shall add one hour to twenty-four hours and sleep twenty-five hours”—how splendid is that? What is there to sleep eight hours for? One adds one hour more to twenty-four hours and sleeps twenty-five hours. (“No.”) (He laughed.) Then what will you do? One must sleep minus twenty-five hours. (Laughter.) Then that becomes a different problem.

One must be better than the satanic world in at least one thing. Wherever village one goes to, one must assert that I am different from you. One is different in whatever. It is not that one is told to add only plus one here. Do that as you please. It is good even if one does a thousand…. The more, the better. Better, better. However much more, the better. You will say, “Reverend Moon has researched well how to make us suffer by whatever means.” (He laughed.) Though the face laughs, inwardly you hate it, do you not? (“No!”) Inwardly it is lovely, and outwardly the face hates it. With that much it is enough, is it not? (“Yes!”)

Then what will you become? Will you be ruined or rise? (“We shall rise.”) Even if one goes hunting, one wishes to catch the biggest deer in that mountain. Is that not so? If one goes to the sea, one will wish to catch the biggest thing. And catching it not dead but alive….

If it be a whale, one will think one wishes to ride the whale’s head and travel about. One will say one will catch it alive so that one can ride it, not kill it and catch it. If it is such a company, it will occupy the sea and occupy the mountains and occupy the world. If there is a God, He will desire such a person. All of you, will you become such people? (“Yes.”)

In the world there are famous basketball players, football players, and here players of what you call football; do those players simply become the champion of that nation like that? (“No.”) What that champion is, is a specialist. He is the highest specialist; that is what I mean. Well, does one become a specialist by sitting for a day and saying, “I shall become a specialist”? (“No.”) The same thing ten times, a hundred times, a thousand times, ten thousand times…. The greater that number, the more one becomes a specialist.

Then will you do it for about three years and give up? (“No.”) Let me ask one thing. Is it good or bad to live speaking Spanish every single day? Look at the Teacher; the Teacher has lived speaking all his life, words, words. Even in speaking, one does not wish to speak again on the same title. One wishes to do it on a new title. Is that an easy thing? (“No.”) Rather, it is easier to carry a bundle of newspapers and run at dawn delivering newspapers for an hour or two. I think so. For that, one needs only to move the body. Yet words….

So it will not do if you who have come here, people who have gathered from all four directions, say, “Ah, the Teacher’s words this morning were rather like that. It would have been good if I had not come….” If what one has spoken is gradually worse than last time, the marks do not go up. They fall.

Now, is that easy? Is that easy?

Speaking in terms of the mind, one must paste glue where this much of the mind was stuck and stick it more widely here. That is not an easy thing. Speaking to others, let alone a religious leader, is truly hard, I think. In that sense, you must sympathize with the Teacher a little, must you not? (“Yes.”) Well, because you sympathize, do you sit and say, “Since the Teacher toils much, God gives blessings”? (“No.”) There is nothing easy. The more truthful, the more so; the better, the more gradually difficult it becomes. It becomes gradually more difficult. One must smash that. Now you will have come to know about making one.

Then how does one make this one?

Now, let us talk a little about that. Shall we stop now? About an hour is enough, is it not? (“No.”) Look beside you. Fellows are dozing. Now it is morning. It is not night. The sun has come to rise. Ah, open the window. Now, you have come to know about making one, about becoming one. It must be in common.

Originally, from where must man become one? From being born, one is so arranged as to become one. Man has a body and a mind. What is called “I” has a body and a mind. How did the problem become here? The mind is inner, and the body is outer. Originally, if there had been no Fall, because this is within God’s sphere, it would have become like this and become one. Yet through falling, what became of it is that it became like this.

Yet originally man’s mind was not made by Satan. The body too is so, but originally the inner mind is so arranged as to go toward Heaven. What this mind is so arranged as to go following is love. What does your mind wish to follow? Does it wish to follow money? Does it wish to follow power? Does it wish to follow love? (“Love.”) Do you like love? (“Yes.”) What is love? Well, it is difficult to speak of that. Yet one has come to know that the mind goes following love. That is unmistakable.

Originally, this thing called “love” came from God. It does not come from me. It comes from God. That is why one cannot but face God. That is why in the end one goes seeking love; that is what I mean. Where one has the mind of God’s love, it automatically becomes public. It is automatic.

If there is a good thing such as a feast, one wishes to boast of it to everyone, and if there is a good thing, one wishes to give it. That is why, when one goes to a good place before a person one loves, one wishes to take out and wear every hidden thing, every treasure among treasures, and wishes to take out and wear every good garment among garments. One seeks to take everything one has hidden and give it to that person one loves. My body too, my mind too, and my love too are so. Love is so. It is easy for love to be so. Do you know such a thing? (“Yes.”)

If man had become one centering upon this love, what would become of it? Having become one with God, would there be any power to separate this? (“There would not.”) That is why you must know that this love is our ideal. Yet in the end, what became of it? One ought to have become one with God, but one became one with Satan. Love centered upon God is love that comes inwardly, love that comes from the mind, and Satan’s love is love that comes outwardly.

Man fell, and in the end, seen centering upon that man, it is carrying on such an action as this. Two masters of love are pulling me. That is why, if the body does wrong, one receives the reproach of conscience. Now, think of it.

If the body does wrong, if one does a bad thing, one receives the reproach of conscience; but what is it when one does a thing the conscience likes? Does the body receive reproach? Does the body like it or rebuke it? (“It likes it.”) Do you understand what that means?

If one does as the mind would do, what the mind likes, the body stays quiet; but if one does as the body would do, the mind does not stay quiet. Rather, the body too does not feel good.

That is why our human beings have the possibility of returning to God. Do you understand what that means? (“Yes.”) That is why the conclusion is that the more one carries on the action of receiving the reproach of conscience with God, the more one can enter into restoration if, continuing such action, one comes to do work that does not receive the reproach of conscience. Here, in this existence called “I,” where does the problem lie? If one only firmly holds a public notion, restoration is quick. What do these words mean? It means that body and mind become one.

Since the body is Satan’s stage, what he most dislikes is becoming one. Because it hates this most, to oppose the road that goes to God, what it does is to say, “Centering upon yourself, do as the body would do. That is best.”

If there is something, it says, “What is another? I must eat.” It is exactly animalism. It says, “I must live only for myself. What has the public to do with it? That is why where is the most fearsome and most dreadful enemy? It is not in the world but within this body.

All of you, you say, “That person is conscientious,” do you not?

What that is, is that he is sensitive. It means, “That person does as the conscience would do and therefore is a person who dislikes doing as the body would do.” That is why the public and the private two worlds have divided. Two worlds have turned their backs on each other. So such a human being was planted. Such a human being was planted. Since such a human being was planted, such an individual is set up, and such a family unfolds.

It unfolds into two sides like this. Such a result unfolds. Since one planted such a seed, such a result comes out. So this world, because it is a world representing the mind, is the spiritualist world, and this world, because it is a world representing the body, is the materialist world. In this way, the spiritualist world and the materialist world came out.

All of you, when one speaks of the thirty-eighth parallel, that means a world boundary line has come into being. A line of defense (방위선, 防衛線) has come into being. From where did this come into being? Today you say the Soviet Union made it and such-and-such made it, but that is not so. I made it so; that is what I mean. However much two worlds are made, if I am not divided, it is a different problem. If I have become one, wherever one goes…. Yet what has already come forth divided is what has not become one. Communism—what sort of net is this? You know how to knit a net, do you not? You know a net, a net? In the end, people like you all connected and became a big net. A big net. That is why I myself am democracy and communism; that is what I mean. It is not that one should fight like this; if one had originally become one, such a world would not have come out. It would not have come out.

All of you, if God is an absolute One, a thing made by such a God cannot have two purposes. If a person is also a thinking person, he cannot be a person with two purposes. It cannot be that one goes that way while the mind would go as the mind would go while the mind says to go this way. Yet this happens because the human being is broken. When one sounds out this result, if God made it like this, then God does not exist. The conclusion comes out that even if there is a God, there is within God an enemy who fights. Because an absolute and unique being cannot be so, God is unity, unity. He is complete unity. If there has been some accident or breakdown there, the logic holds that it can be divided. So one must repair that.

Who repairs it? God must do it; that is what I mean. Through what? Through religion. What religion is, is a repair factory. Have you come into the Unification Church and been repaired, or not? (“We have been repaired.”) Have you been repaired much? (“Yes.”)

Then what is the problem here? It is the road by which Satan comes invading. What is the route by which Satan invades? It is the things one likes most in this world. One must know this. It is money. It is power. It is knowledge. And next it is unlawful love. These four. There is nothing but that. That is the highway by which Satan invades. What is the highway he likes most? Money, money. That is why in the Bible it says one cannot serve material things and God together. Did it say so or not? (“It said so.”)

Then will you run on this highway or not run? (“We shall not run.”) The highway of money? (“We shall not run.”) The highway of power? (“We shall not run.”) Ah, I must get ahead…. And next it is knowledge. Why? Because if I hold knowledge, I can rule the multitudes. Is that so or not? (“It is so.”) The fourth is unlawful love. These are Satan’s atomic cannon and rifle. They are weapons, weapons.

Among them, what is the most terrifying weapon? It is unlawful love. This is quite being caught by Satan’s atomic cannon. If one is caught by it once, an atomic disease arises. Think about whether you yourselves have fallen ill or not. Did you nearly fall ill, have you fallen ill, or are you falling ill? Which is it? You will be of one lot or another. One knows oneself.

Then, if one looks quietly, if one takes these four great conditions out of a human being, what sort of human being is that? Well, do you need money or not need it? (“We do not need it.”) Does that mean you will starve to death, you fellows? (“No.”) Then do you need to study or not need to? (“We need it.”) Then what is it? Well, do you need power? (“Yes.”) Do you need love? (“Yes.”) Then what is this? Are you not all on Satan’s side? What is different? What on earth is different? That is why a problem unfolds. Is it public love? Are they public material things? Is it public knowledge? Is it public domain? Such a question comes out.

If this is to be moved to this side, if the tail of this is to go to this side, it must become like this. Satan goes like this, and God goes like this. It goes the opposite way. That is why this must be moved like this. This tail must go this way, and this head must go this way; that is what I mean. One must do such work. One must turn it upside down and drive it in. For that, one must pass through a hundred and eighty degrees or ninety degrees from here. So if one would go to Heaven, if one would go the public road, one must settle the accounts of everything once. Do you understand what that means? (“Yes.”)

That is why one must be able to cast away the money Satan likes. One must be able to cast away without reserve knowledge and power and unlawful love. These are private things (사적, 私的). In exchange, on the contrary, one must change into the public. Do you understand what that means? (“Yes.”)

If one were to turn from here to here, one must be reversed ninety degrees. It must become like this and be reversed; that is what I mean. When one passes here, is it a place where this exists or a place where it does not exist? It is zero, zero. Do you understand? From here one does like this, and this disappears, and if this turns, it comes into being from here, and next this again comes into being. Originally Satan ought to be beneath God, but this has been reversed. Below became above and above became below. It has been reversed. That is why this must go up just so. This point. This is zero, zero. Satan must come down like this, and God must go up.

If one dies, one disappears. Yet though one thought one would disappear, the saying holds that one is resurrected. Now, look. If one goes from here, will one disappear when one gets here or not disappear? One dies and disappears, does one not? This is a hundred and eighty degrees, and when all this was here, it was mine, but the further one goes in here, the more it all disappears. When one passes through this, it all disappears, does it not? Here, if one says one will have, one cannot cross over. Only by saying one will not have does one cross over. That is why a turning point is necessary. Do you understand what that means? (“Yes.”)

A point is necessary at which one can deny all at once all the economy of Satan’s side, money, or any power or knowledge or love. The problem is whether one has denied. If one cannot deny it, it will not do. One dies together. One cannot cross the boundary line here. So one is told to come into the Unification Church and stay for three years. In three years, let us find three points; that is what I mean. One must have nothing. There must be no change. If it becomes so, such a bend does not arise. It is only a straight line. This is public, and this is private. Such a curve must not unfold. It must be a straight line. One must always be public. Do you understand what that means? (“Yes.”)

A religion that can do such work must come forth. Do you understand what that means? (“Yes.”) If one comes into the Unification Church, one must become a hundred and eighty degrees different from everything in the world. Have you been changed? (“Yes.”) Money, too, is all unnecessary; that is what I mean. School, too, is unnecessary. My being the president of a company, holding power—that too is all unnecessary. What one has been related to by unlawful love is all unnecessary, too.

That is why in the Unification Church, saying, “We are each individuals, so even having come into the Unification Church, let us simply go on,” does not get through. Do you understand what this means? One must prove it all theoretically. Do you understand? (“Yes.”)

In the Unification Church, whether that person is public or private, one can know by trying, “You, give up school!” If one says, “Oh dear, I must graduate; I am in the fourth year, so somehow just one year…” it will not do. Then it is a difficulty. One must throw away the idea of going to school. One must throw away employment and everything in the world. One must throw away the world’s money and everything. One must throw away love too. Are you so? (“Yes.”) Do you think you simply brought it in with you into the Unification Church, or do you think you threw it all away and settled the accounts and came in? There are three kinds: have you settled the accounts, or are you seeking to settle them? Have you not settled them?

After one has settled those accounts, what will one do?

God says, “I shall bring that and give it to you again.” He gives it from Heaven’s side. If one were to receive this, one must be public. Thinking of myself is Satan; that is what I mean. One must love God. That is why the Unification Church has one way to earn money in America. Yet if, having earned money, one says, “I usually earn ten won a day, but today I earned thirty won, so I shall put twenty won in my pocket and take only ten won and give it,” it is a great matter. That is a failure. It is a failure. Then Satan grabs the tail and even that money, the money offered to God…. On the day that side comes to receive it, the church suffers loss; that is what I mean. Several times the loss…. That is why one does such training.

Money that thinks of oneself is Satan’s poison. My studying too is for the sake of the world. I did not study for my own sake. To save the world…. I studied holding such a thought. That is why the Teacher seeks to establish a university. Is that not so? It is the opposite. Mr. Moon, if he has something, always seeks to give. That is why I intend hereafter to educate you. I shall teach young people. I intend to send to university all the people who have sacrificed for the Will.

To a person who earns money not because of himself but for the world and who studies not because of himself but for the world, one gives power. Do you like power? (“We like God.”) One must think of God first. So when one grasps power, one knows that God is the Absolute One, and only then does one feel love. Thereby, since everything one holds is public, that right of possession can just so communicate with God, and therefore, as much as one held in the world, one comes to hold goods of inner value upon going to the spirit world. There one will receive several times more added, and one absolutely suffers no loss; that is what I mean. If that is private, one loses it all and goes in. The spirit world is so. It is so because the spirit world is a public world.

A person who holds the notion of his possession cannot enter the public world. That is why there is nowhere to go but hell. Which is better? The satanic world is what is ruined and is temporary. That is why one must not have one’s own. Yet since what is public is eternal, one must not fail to have it.

Now, in the spirit world, one’s own parents and husband and wife and brothers and sisters have all gone in, and does it seem that a person who has no parents, brothers, sisters, husband, or wife can go in alone and be included there? (“One cannot be included.”) How shameful is that? If a person who has finished high school goes to a place where only people who have graduated from university gather, can he carry on there? (“He cannot.”) Automatically, he goes seeking his high school class.

Now, will you become people of the Kingdom of Heaven?

Will you have a family in the Kingdom of Heaven? Will you have the authority of the Kingdom of Heaven, will you have the love of the Kingdom of Heaven, or will you have the satanic world? Which is it? (“Of the Kingdom of Heaven…”) What have you come here for? Even if you earn money upon this earth, it is God’s, and even if I learn…. People who live like this are all public. What is public becomes mine.

Now, you will have come to know it all. Let us conclude. What today’s title is, is “Let Us Become One.” Centering upon what? (“God.”) Yet how must I directly act to become one centering upon God? One must be public, public. The eyes too must be public, the eyes too. If the eyes look and there is a good garment and one says, “It would be good if I wore it,” it will not do. One must think of God. One must say, “I wish to take it and clothe God in it, and I wish to take it and clothe my parents in it.” Are you so? Even when drinking plain water, do you open your mouth saying, “Whew, it will taste delicious”? It will not do to say, “Oh dear, I first…”

However much one wishes to eat it oneself, one must think of the relationship of above and below and must think of the relationship of left and right. Whom must one think of? One must think of God, and think of the people who depend on one, and think of the brothers to the left and right, and think of the parents. One must think of left and right and think of before and behind.

Then would that not be the value of all eating that food together spiritually?

If one thinks so, in the spirit world they say, “You eat it, you eat it. More than the parents and brothers, you eat it.” Such a result comes out. Overall it becomes mine, mine. If I act for the sake of what is public, it becomes mine. The conclusion unfolds that it is all right for me to take that. It is the same with hearing. It is the same with my hands. Publicly…. It is the same with going. It is the same with loving. Love must be done for humanity. One must love for God’s sake.

Now, a man of the Unification Church is a man representing humanity, and a woman is a woman representing humanity. He is a man representing Heaven and she is a woman representing earth. Do you understand what that means? (“Yes.”) It would be good to obtain such a husband. How is it? These days, when one looks at America, America has many swarms of mayflies.

Since, at the time of falling, one began with Satan’s love, you must know that, at the time of harvest, too, such a phenomenon of the end comes about in the universe and you must think of that well.

Now, you will have come to know about interpersonal relations. In interpersonal relations, one must now do so. If the two come to stand in a position of being for each other, and families of being for each other, and churches of being for each other, without fail…. If one says one will use the other, one is ruined; but if one seeks to be for the other, if Mr. Moon, who leads the Unification Church, and you seek to be for each other, one rises. Does it seem so? (“Yes.”) One must establish it theoretically. Certain recognition is possible through theory. Only if it fits a theory does it become recognized.

What the Teacher knew and set up as a motto is, “Before desiring to have dominion over the universe, complete dominion over yourself.” This is the motto of a lifetime. If I can control myself as I please, I can control the world. Even in the midst of laughing, one can completely stop. One must do such training. If one says, “Even in blinking these eyes I cannot be trained by anyone; I must control this,” one is trained. An ordinary person’s ears do not move, but if one says, “The ears too must move,” they all move. One can control everything. When I raise my hand like this, if someone tickles me here, because I have trained myself, I do not laugh and do not move. Only so can one have dominion even over unlawful love. In a place of love, in a place where there is some woman and one is drawn in without knowing it, only then can one put on the brake. Eating, being hungry, not sleeping…. That is necessary. One must always be public.

At some times I go to the department store with our children and Ye Jin and our eldest son. When other people say, “Let us go,“ they say they dislike it, but when one says, “Let us go out with Papa,” they go out. Going out like that and looking around, the children buy the most expensive, high-class thing. At such a time I think, “Are you buying such a thing for your sons and daughters for the first time? Before buying it for your sons and daughters, have you until now bought it for the members of the Unification Church whom you love? Like that. When you buy goods, does such a mind arise or not? And next, I think of whether, as a Korean, I have bought for the people of the world. I have bought it; that is what I mean. I have done any amount.

Since I have done so, I think it is all right to buy for my daughter. Only so; otherwise it catches on the conscience. One receives reproach. Again, it is so toward Mother too. It is the same. If Mother says she will buy a good thing first, I put on the brake.

The problem is this. It is a principle to be for others as for oneself, to love one’s neighbor as one’s own body. It means not to do so only for my wife but to do so for the neighbor too.

If one does so for them, it means it is all right to do so for my wife. It is the same reasoning. I have tried all of that. I have bought others' cars and bought them houses and done everything. Though I did not wear it and did not have it, though I was living in the church, I carried on such a play. Do you understand what that means? That is why now, even if I buy my house, I do not receive the reproach of conscience. This is the Teacher’s way of thinking.

Now, when summer comes, one thinks one must go on summer vacation too. How must one do? One must live according to such a formula. Because one has had many people carry on such a play…. Then the conscience is at ease; that is what I mean.

I say you too should be so. It will not do to say, “Oh dear, since the Teacher goes on vacation, I too must go. Since our Teacher goes on vacation, we too must go.” It will not do. Now a day will come when I shall travel about from nation to nation of the world with a walking stick, receiving the welcome of all people and sleeping in good hotels and living like this.

Now I am having Korean officers or someone travel round the world and having them carry on the play of being welcomed as officers of the Unification Church. Again, I take famous people and give them travel too. Since I have done so, I too can do it; that is what I mean. Do you understand what that means? (“Yes.”) That is why I say do not do an action that receives the reproach of conscience. One must not receive reproach.

Yesterday, as I was going to Lincoln Center by the highway, at the entrance going into New York City, a mobile team member was selling chocolate. Our fellows did not know it was the Teacher. I asked him to come and bought one chocolate. It was a man; he was perhaps here. In buying it, I did not know the price.

Even so, I paid the most and bought it. I bought one for twenty dollars, twenty dollars. Because I have people do such work, when, as I go along the road, a person doing fundraising or a campaign tells me to buy, I have absolutely never refused. I treated them very well. As far as possible, I paid a lot and bought. Again, at the Teacher’s house, because they say I have considerable money, much comes flying in, telling me to donate.

All of you, it is so. Here there is a security system, and old people are all so arranged as to be protected by the state. Young people? In such places as orphanages, does a subsidy come out from the state for each person? Does it come from the state? (“Yes.”) Originally, old people have their savings and can receive a considerable amount from the interest, but for children it is not arranged as it is for old people. Is it paid just the same? (“No.”) It is not, is it? (“Yes.”) That is why, since old people are all so arranged as to receive the state’s security, leaving them aside, when something comes from an orphanage telling me to donate, I unmistakably think I will help. So if one says it has come from an orphanage, I simply say to send much. I think in that way.

Because we carry on such a play, one must do so for them. It is because there is no money; if there were money, I would intend to send as large an amount as possible. Only so will God help all our Unification Church children too, will He not? Only so is the mind at ease. The conclusion comes out that a person who lives holding a public notion, whether people see it or do not see it, confers a public benefit on society wherever he goes. Thereby, he becomes a good person. Seen from this perspective, a person who can face the world’s humanity with such a public mind and be welcomed by them in material things or in the aspect of heart receives the blessing of the world. It is the same conclusion.

We are carrying on worldwide economic activity. If one goes to Japan, if it be Japan, and tries fundraising, and comes to America, if it be America, and tries fundraising, one can make an exact evaluation. Of course, one does not know whether they do it because they have money left over after spending, but when we do such work centering upon the labouring class, if it be the labouring class, seeing their appearance, if America comes to stand in a position of sincerely supporting us and helping fundraising in the economic aspect, those American people receive blessing.

Now, I think so. Our Unification Church members are spread throughout the world. Because the members of the Unification Church have all been trained while doing fundraising, they have had much experience; that is what I mean. So, because they have felt how valuable it is while earning a penny, hereafter, when outside people do fundraising, will the members of the Unification Church help them well? Will they buy well or not buy? (“They will buy well.”)

That is why I think that in the end one can cultivate by economic activity the foundation of a worldwide movement by which the world can become one. So if the money I carry in my wallet is given more in donations upon meeting people doing fundraising than used for one’s own house, the conclusion comes out that that person is not ruined.

If I were a white person, if among those doing economic activity there were a white person and a Black person, seen from a public position, which person must one go to and buy from? On the contrary, one must go to the Black person. One must first go to what is far from oneself.

Why must that be so? There is God, and there is the son, and there is the archangel. God too wishes to love the son. If it be a white person, He wishes to love the white person.

Yet one fell, the Fall. Because one fell, one must find this again, and how must one find it? One must find it through the history of re-creation. Then from where must one find it?

According to the Principle of Creation, He first made the angel and then made the son. The angel is first. Is that so? (“Yes.”) That is why, only by completing the angel is the son who has no fall restored. Only then, though the angel made Adam fall, does an archangel come forth who can become completely one with Adam.

Now, this is one’s own side, and this is another’s side.

They are different. Because He created the angel first and, receiving the angel’s cooperation, created Adam, one must save and restore the angel and have him cooperate in creating Adam. Because there is a principle that it must be so, the conclusion comes out that one must first seek a person of the angel’s side. Without the archangel’s cooperation, Adam cannot come forth; that is what I mean. Such an archangel….

If Bo Hi did it for my son, I do it for Bo Hi, and one seeks to do more like that. Thereby one’s own son returns to Heaven. One can re-create; that is what I mean. This is passing through the process of re-creation.

That is why God, in loving people, strives to love the people of the satanic world more than His own son, and that is the providence of salvation until now and what is called "God's love." Well, is our Unification Church close to the Teacher? Is it the Teacher’s side? Which side is it? (“The Teacher’s side.”) So, since one would apply this principle, one drives you out, telling you to love the people of the satanic world.

Because Adam fell and, failing in responsibility, lost the archangel, if one were to become Adam, I say, create the archangel once again and bring him. Because the Fall came about by Adam’s doing wrong, one must restore in Adam’s stead. Only after coming, having found the archangel, the three archangels…. Seen in our Unification Church, that is the mission of Abel; that is what I mean.

If you make light of the question of Cain and Abel, it is a great matter. Before making Adam and Eve, did He not make the three archangels Gabriel, Michael, and Lucifer? Because I lost that, I must create it again; that is what I mean.

So one must make that angel cooperate in creating me. Is that so?

Because it is the history of re-creation, because it is re-creation. When the angels, the three angels, gladly, when Cain gladly submits, only then does the history of Abel begin. Abel sets out. Now, in this way, one becomes one here. It is the position of God and Adam and Eve becoming one and returning to the Garden of Eden. Becoming so…. The saying that we liberate God holds here. We must liberate God.

Today the people of the Unification Church say, “Since I came in first, I am Abel,” but that is not Abel. If one came in first, one is Cain, Cain. If one was born first, one is Cain.

If one would become Abel, one must make a Cain in God’s stead. Only after making this principle does one become Abel. Without that, it will not do. Without Cain, one cannot become Abel. That is why Jesus too took three disciples among the twelve and went about. That was to fit this principle of heavenly reason. Jesus too had to create the archangel in Adam’s stead and next had to become Adam. Only when these three became one could one at last do the work of the heavenly kingdom.

In this way, at last, through becoming one, one seeks to graft the archangel too and become one in the position of an adopted son. If one is not a son, one cannot enter. Do you understand what that means? (“Yes.”) The word “public” is, in the end, being able to embrace the whole of others. Here, while following the advancing God, there is the secret method of unity of completing re-creation, the creation of the archangel and the creation of Adam, and grafting it and returning to Heaven. That is why you witness. Do you understand?

What is witnessing?

What is one doing by that? (“Seeking the archangel.”) And so, just as the angel and God cooperated and made Adam, God and that angel cooperate and create me. Adam comes into being; that is what I mean. Without that, there is no restoration. One cannot restore. Cain is absolutely necessary. Without Cain there is no restoration; that is what I mean.

When two people meet, who becomes Cain and who becomes Abel?

If the standard of goodness is a little higher, that is Heaven’s side, Adam’s side, and if it is a little lower, it is the archangel’s side. Then what must one do? A person who is a little higher must raise the lower person. So one must treat him well and make him able to help me; only then does one re-create me. Since the angel helped when Adam was created, if one would make him able to help me, one must be for him and become indebted to him. Only then is he for me. Do you understand? (“Yes.”)

All of you, Cain and Abel, are divided worldwide; that is what I mean. If one looks at body and mind, this too is Cain and Abel. The mind is always for the body. Who is for the body? Who is anxious for it? (“The mind.”) If the body does wrong, the mind says, “Hey, hey, it will not do. Let us go.” Does the body seek to be for the mind? Does the body tell the mind to do this and that? One must know that the law of creation and re-creation applies in the world of mind.

In this way, if such a body turns out well, next it can cooperate with the mind. If one goes to a good place, the mind too develops. Again, this principle applies to husbands and wives too. If I am higher spiritually, I must lead my partner. One must rear. One must be for them. Do you understand? (“Yes.”) That is why in the Unification Church, centering upon that principle, one teaches, “Seen centering upon America, if we are in Abel’s position, offer everything for America.” Yet the American people understand it the opposite way. And so they are saying, “Ah, they say Reverend Moon will rule the world.” That is done through the Principle; it is not beating it out by rule of thumb without principle.

Now, if one has passed through this formula, the world becomes one; that is what I mean. Through the formula…. So I say give sincerely. If I alone give truly for ten million people, ten million people give truly for me. If it becomes so, I develop. It becomes like this. If I alone sincerely am for ten million people, ten million people are sincerely for me, so because it is repaid ten millionfold, one develops; that is what I mean. Is that so? (“Yes.”)

Such a person absolutely is not ruined. That is why the more the Unification Church receives opposition, the more it develops. The more one receives opposition, the better it goes. This is the Unification Church, and this is the American citizenry; looking quietly by such a principle, ah, the whole world strikes in at the Unification Church. If many people oppose, saying that the Unification Church, I know, is not like that, one becomes completely one.

If the whole becomes one and fights in one’s stead because they do my work, one is restored. All the American people oppose the Unification Church and oppose Reverend Moon, if it be Reverend Moon, and even when the newly arrived members quietly look and see that it is not so, since they lie and say it is so, one becomes completely one. Are you so? (“Yes.”)

That is why opposition is not a bad thing. Let us unite inwardly and defend outwardly. Here, in uniting inwardly and defending outwardly, it is not that one is told to charge in. It is not “take revenge, stab, and kill.” If there is such a place, I say slip over it. One is told to ride over it. What those words mean is, do not treat them as an enemy but love them; that is what I mean. Then, the more one does so, the more, among those who opposed, people arise whose thoughts change, saying, “If it were me, I would oppose, but seeing that they do not oppose, they are different.” Then, centering upon their leader, they come to criticize the leader, saying, “Did not the fellow who guides teach us wrongly?” (Laughter.) As a result, it becomes so. That is why the length of time is the problem. Time is the problem.

Now, look. All the American citizenry oppose it; can we fight and win? (“We cannot.”) Then little by little they all run away. They all disappear; that is what I mean. On the day one fights, they disappear. They are all broken off. So the more one quietly takes a beating and goes on, the more the days pass; from one side, even without exhorting them, that side sympathizes and keeps coming back. They come back in. When this goes like this and like this and makes one revolution, it is all finished; that is what I mean.

So the lawyers of our side or the people of bodies related to us who cooperated with our side all respond and seek to fight themselves, saying, “I shall fight without receiving money.” However much one counts it on an abacus, because fighting is disadvantageous, the Teacher is doing so.

Still more, I am a yellow man, and if one did so in America, where white people live, if one came to fight amid America’s opposition, would they come to the Teacher’s side? Will they be on the Teacher’s side or the white people’s side? Try asking. That is plain. Then the American people would all beat you, saying, “You wretched fellow, are you not an American? Are you not a white person? You wretched fellow!” Saying, “Why do you become one with a yellow man?”

The other day when I was going to the provinces, I took a Western driver called Allen, and some fellow said, “Why do you, as a Westerner, drive a yellow man’s car?” I saw such a thing. Is there such a climate or not? Speak frankly at a time like this. (“There is.”) (Laughter.) How is it? White people, speak. Is it so or not? (“It is so.”) It is so; that is what I mean. If one left it like this, one would not know but that, because of me, the white people would become one lot, and the Black race and the yellow race would become one lot, and a world fight would break out in America because of me.

If the FBI shuts us up and does as it pleases, at that time, if they come to know that we have no fault, the colored men would completely become one and fight. Then a world war would break out; that is what I mean. One can think of such a problem too.

When one thinks of such a problem, it is better simply to stay still. And then, if, while I do not fight, they say, “What is this?” all…. If one stays still like that, however much people revile seeing one suffering in another’s country, they come to talk among themselves, saying, “The American people did wrong.” They say, “The white people’s disposition is bad.” My side and your side, among themselves, divide into two lots. They say, “What is bad? What is bad about Reverend Moon? What is bad when he does this for our young people? If I stay still, such a thing unfolds. Yet if one fights, both disappear.

The formula is so, but because such a result unfolds in fact too, we cannot but one way or another go forth like that. On the day there comes forth an individual with such thought, a body with such thought, and a nation with such thought, there is hope for the world.

Since fallen man lost the Kingdom of Heaven, one must become Adam and, leading the archangel, enter the heavenly kingdom with Adam’s authority amid the archangel’s exalting one. The man must go the road of creating the woman, and the woman the road of creating the man. If a man would make a woman, he must become a complete person like the complete God. Otherwise, one cannot find the woman; that is what I mean. If a woman would find a man, she must become a complete person whose body and mind have become one like the complete God. Otherwise, one cannot make a man.

What do those words mean?

Why is that? Because Adam and Eve were made not under Satan’s dominion but under God’s dominion, in a position not of Satan’s right of accusation but of God’s sphere of dominion, where the angel serves.

Creation is investment, investment. It is a reinvestment. As much as one has invested is found. Do you understand? That is why, as much as I have invested for a person, for the archangel, I return to restoration. It is the same reasoning.

Because there is such a formula: when the Teacher appears in a public seat, he says to you, “Invest. Sacrifice and invest.” Is that right education or bad education? (“Right education.”) The Unification Church must carry on a movement to restore the archangel’s sphere in the world and restore the world. This must continue until it is restored. God is the master of creation; when God created, did He do it because someone told Him to do it? He did it automatically. So must one do it because someone tells one to do it, or must one do it because I desire it? (“One must do it because I desire it.”) It is the same.

Well, what is it to be told to go out and witness? It is to be told to complete it and come back quickly. It is to be told to return quickly to the heavenly kingdom. Yet saying one will not go, saying one dislikes it, means that one will be ruined in this place. So one must drive them out lest they be ruined. This is theoretical. That is why, once you know this, you cannot but go. The Germans too must go, and the Americans too must go, and the Black people too must go, and the white people too must all go. It is not so arranged that one can say, “I do not need that. Even if one tries that, it is this and that. All such things hang upon it. (Laughter.)

That is why, if you know that our Unification Church teaches upright and dignified and authoritative content and go with gratitude, a day of unity in which one world unfolds will unmistakably come. Only then does a unified world at last unfold. A world that has become so is at last a world of peace. Think about whether such a world would be a world of fighting or a world of peace.

However much one thinks, there is no road but this. Therefore, it is an astonishing discovery that the Teacher has thankfully brought to light what the reason for heaven and earth is and how God’s Will is thus and thus and has brought to light theoretically and factually that man must go like this. It is an astonishing property.

This fits anywhere. Setting history before one, it fits too. It is a saying that fits in the past and in the present. Setting the past before one or setting the present before one, it is the same. One must do the past well. Only if one does the past well does the present come alive; that is what I mean. Only if the past is good does the present come alive. Is that not so? Is it so? (“Yes.”) That is why, seen centering upon God, God’s past is always good. God is the past, is He not? Centering upon God, the past is always good; that is what I mean.

That is why the present centered upon God is always victorious. A person who says he will fight for God in the present is always victorious and develops. It is the same. Such a person’s tomorrow becomes better. It is the same. It is the same with the American citizenry too. Do you understand? History too becomes so. In society too, it is so. If you go forth with such thought, true friends arise. It is hard for a person to have true friends.

That is why, even in doing work, when one takes hold of work, I say, “Think that from the archangel’s position I create this work.” Think, “I make Adam.” To say it again, I must first, from the archangel’s place, work like Adam and invest my strength and intervene and say, “I will improve something.

Now, if such a person goes somewhere and works, will that person become an evil person? Because one cuts off the whole purpose of one’s plan for the future, one is ruined. Mother and Father, since they came forth first, must think from the archangel’s position that they created the son, created Adam. Again, if the son grows, he says, “Ah, only if Mother and Father cooperate do I complete my ideal. Mother and father are absolutely necessary.” It is the same.

If one would become one, one must cooperate. Only by receiving cooperation is Adam complete. Only then is everything resolved. It is so between teacher and disciple too, and so between husband and wife too. Think whether it is so or not.

Now, you will have come to know that the secret of being able to move the universe and complete the public road is simple. Have you come to know or not? (“We have come to know.”) What this formula is is what makes one victorious. So I say do not worry about victory. Seeing this, does God cause unity, or do I do it? (“I do it.”) By this logic, since I at last became the master of re-creation, the conclusion comes out that through me the archangel is created and through me Adam is created, and one becomes one for the peace of the world and enters in. Is that not so?

To repair fallen man again, one cannot but apply that principle, just as one fits the proper measure of the original husband and wife. This is theoretical. It fits all theories; that is what I mean.

That the Bible says, “Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy nature,” also means that God Himself made all things with all His mind and will and devotion.

Because that is the principle of creation, the conclusion comes out that on the day I too give all my mind and all my will and all my nature for the sake of a person, I can find a partner of love. I can find a partner of love. Just as God finds a partner of love through man, if I too do so, I can find a partner of love; that is what I mean.

Then the world will become one centering upon love. Now, will you become such a person? (“Yes.”) Well, let those who say they will become such an “I,” those who say they will unmistakably become so, raise their hands.