The Origin Point of Unity and Victory

You know that this world is demanding unity. It must become one. The question of from where oneness comes about is an exceedingly necessary question for us.

We come to find that in becoming one there are various complicated problems interposed. We come to find that in the relationship of father and son it is not easy for father and son to become one. And next, it is so between husband and wife too, and it is not easy for the family, the nation, the world to become one. Then, in becoming one, centering upon what does one become one? One does not become one just as one is. We come to find that one cannot become one naturally.

Then how must one do to become one?

One must make it so that one becomes one. We must know that what becomes the problem is what sort of thing it is to make it so and become one. However much one has become one in the relationship of father and son, what content that oneness centers upon is exceedingly important.

In this age today, look, this is the actual state of the world, in which you as individuals have not become one with one another, and family with family has not become one, and people with people have not become one; and yet we come to find that we are placed in a difficult age in which, one way or another, we cannot but become one. Even though a family has become one, how does one, with that family that has become one, become one with the world? This is a great problem.

To give an example, it is said that America is now one, that America is one nation. Yet how much difficulty will there be for this nation, which is said to be one nation, to unite with the nations of the whole world? America itself has become one and seeks to become one with the outside, but we come to find that within the nation there are any number of complicated inner problems that cannot become one.

Seen from such a perspective, even though America, holding much content that has not become one inwardly, sought to become one outwardly, if it did become one, that oneness would be destroyed again. Going further, it is so even though the democratic world has become one. Even setting the United Nations before us today, they made one worldwide political organ so that the United Nations might become one and accomplish a new political ideal; but we come to find that when the complicated problems within it that cannot become one come to be more than the outward becoming one, that very thing which seeks to become one outwardly collapses too. The communist world too asserts outwardly that let us all become one centering upon labourers and farmers, but inwardly it is likewise dividing.

Now, the world is so, but you yourselves too are so. Have you become one in yourselves? If the mind is different and the body is different and the environment is different, I become different, and everything becomes different. That I, who have not become one, say I will become one is impossible; but to make the outward one and fail to make the inward problem one—that too becomes content that cannot become one.

In yourselves you will think that you must make yourselves one. The conclusion is that one must, by whatever means, make oneself one. Yet how good it would be if one simply became one just as one is! Yet can that be? It cannot be. Absolutely not. Either I must make it one, or someone must make it one for me. There are only two methods. That I should make it one is difficult.

For that, it is impossible unless I hold some subjectivity by which I can become one. That two become one—because the two are different and therefore do not become one, one must hold an absolute subjectivity and make what has not become one become one before that subjectivity. One must make it so that it becomes one.

Seen from such a perspective, in this present place of fighting and standing opposed, it is difficult to become one. Then how must one do? One must explain the cause of why the present has come to be like this. By bringing to light the content of why such a thing came to be like this, resolution is possible either by returning to the fundamental point, the origin point (원점, 原点), or else by setting up some other purpose, something of a higher dimension. Why does one fight like this? The question of why one cannot become one….

Then what will become of what has not become one?

Is there in the world a law by which what has not become one fights and turns out well? (“There is not.”) It will without fail be destroyed, and will without fail perish.

If one draws such a conclusion, the conclusion comes out that I, whose body and mind fight, must perish. If there is a family that fights, that family too perishes; and if our nation too is within a sphere of fighting it perishes; and the world too, on the day it fights, perishes.

Let those who wish to become one raise their hands once. There is no one who does not wish to become one. Then why can one not become one? And why does one seek to become one? In order not to perish…. What ordinary people say is that if one becomes one, one prospers, and if one divides, one perishes. This is a vague human notion. You know that, do you not? (“Yes.”) You know that. Then what is our Unification Church? If the Unification Church comes into being, does religion perish or not perish? (“It does not perish.”)

Then as for the principle of victory…. To achieve unity, it cannot come about just as it is. What stands opposed cannot find the origin point of unity without passing through a process of victory. This emerges as the most important problem in reality in achieving unity. In order for two without fail to become one, how must one do? One cannot become one just as one is. One must make it one, and must make it so that it becomes one.

Then centering upon what does one make it become one? One must not become one centering upon me. Taking the body centering upon me, taking the mind centering upon me—that will not do.

It is so with you too. How is it with you? In becoming one, do you wish to become one with what is good, or wish to become one with what is bad? (“With what is good.”) And do you wish to become one with what is true, or wish to become one with what is false? (“With what is true.”) Then do you wish to become one with what is great, or wish to become one with what is small? (“With what is great.”) That is so.

By bringing to light the content of what one wishes to become one with, that very thing which becomes according to that content is unmistakable. The conclusion comes out that if it is what is true, what is good, what is great, what is valuable, one can become one.

Then what is the true?

When the body says in its own way that I am true, and the mind says in its own way that I am true, this is the problem. When one sets before one the actual problem that the young people of the whole world, the humanity of the whole world, have collided with at present, what is the truth? What is the true?

What on earth is the true?

Seen centering upon an American, the American says the American is true; and seen centering upon a Japanese, the Japanese is true; and seen centering upon a Russian, the Russian is true—so which is true? (“God.”) God? Why is God true? Why is God true? One says, “I have taken hold of God,” but with that alone it will not do—why, why? (“Because He does not change.”) Ah, then does a lump of gold that does not change become God too? (Laughter.) You must know that.

We have not known until now what the origin of the true is, what the definition of the true is. Of course there is eternity and unchangingness and all of it, but one must know the definition of the true.

You must know that unless one is equipped with the content of being able to be unchangingly and eternally the central being, of being able to keep the central place, one cannot become true. Do you understand what that means? A person who can stand in the position of subject must hold central content. One must know that without becoming the center, it cannot become true, and cannot become subject.

Why can one not become subject without holding centrality?

It is because the central being can take responsibility for everything. He takes responsibility for the mind too, and takes responsibility for the body too. Temporarily? He takes responsibility eternally.

Now then, what sort of nation is a true nation in this world?

That nation can stand as the central being in this world. It can become the subject. When one compares by this principle, is America a central nation or not? (“It is not.”) “Even though the world perishes, it is enough if only America does not perish”—is that a nation that takes responsibility for the central place? Is America a true nation? (“It is not.”) Seen by this principle, America is not a true nation.

Then is communism a true nation? (“It is not.”) Cut off the necks of all the bourgeois class of the democratic world and kill them! In order for communism to become a true doctrine it must carry on a play by which it can make things better than America, and in order for America to become a true nation it must carry on a play by which it can make even the communists a better nation than America. If it is a nation that bears such responsibility, the conclusion comes out that that nation is unmistakably central, is unmistakably a true nation. Do you understand? (“Yes.”)

What is true is that, while centrality is equipped, there is subjectivity. Today a true doctrine, a true thought, a true human being, a true value…. They have attached the word true to everything as if it were good, but they have not known the real true. Do you like truth? (“Yes.”) And yet one is thinking that I will become the subject. Yet one thing is lacking, and it is, “I will not take responsibility! I do not take responsibility for you.” Such a subject and such a truth cannot be. Do you understand what that means? (“Yes.”)

They all seek to become the subject, but say they will not take responsibility. “I take responsibility for myself, but I do not take responsibility for you.” You will now clearly know that unless such a position is determined—that to become subject and become true, at the same time as taking responsibility for myself, I take responsibility for you too—the definition of the true is not established.

Now, is the Unification Church a true religion or a false religion?

You of the Unification Church say, “Oh, we are the subject,” do you not? You think so, do you not? Yet are you taking responsibility as the subject of the whole? “That I cannot do”—this is false, false. You must know that only when we say that from the position of subject we take responsibility for all religions can the Unification Church at last appear in the position of a true religion. Do you understand? (“Yes.”) You must clearly know this principle.

In that, if even people apart from the people of the Unification Church become completely one with the Unification Church, the whole foundation of the Unification Church becomes mine. That is why, the more one becomes one, the more blessing opens out there and joy opens out.

In seeking to become one, is there anyone who goes seeking something smaller than himself and becomes one with it? (“There is not.”) One must become greater. When becoming one, must one shed tears and say, “Oh dear! I am dying,” or must one say, “Oh dear! It is good. Oh, dear! Is it good”? Is it so with you? (“Yes.”)

Why is that? Why must it be so at a time when one can be glad?

It is good because there is something that becomes a profit to me. After all, there is something that grows greater and becomes better. After all, there is something that becomes better still. All of you, do the mother and father who are the masters of a family say that they take responsibility only for good things and do not take responsibility for sorrowful things? (“No.”) They take more responsibility for sorrowful news than for good news, and their nerves grow sharper, and they seek to become one.

If there is a sorrowful thing for the son, they forget all their sorrow and joy and seek to take responsibility more than the son is sorrowing, and is it not a fact that one calls that father a perfect father and wishes to be together with him eternally?

Can that son attack his father, saying, “You wretched father, why do you take responsibility for me?” Can he attack him eternally? (“He cannot.”) He says, “Oh dear! How thankful.” You understood, did you not? That is why one must clearly and intellectually set it so that the definition of the truth lies in taking responsibility for everything from the position of subject.

All of you, until now, you have sought to become true people. Have you become so? (“We seek to become so.”) Let us apply this principled formula. Well then, when does one become a true person? (Laughter.) Now you will have understood. Have you understood or not understood what becoming a true person is like? (“We have understood.”)

Yet, the road of the true that you have known until now has been that one has thought, “Oh, I must get ahead”; and America too has thought, “Only I”; and communism too has thought, “Only I”; and religion too has thought, “Only I.” That is why it cannot become true. So the conclusion comes out that it cannot but perish. How is it with you? Same position, isn’t it? That doesn't seem right. What one must now know is that one must say one will take responsibility.

You must know that a person who takes responsibility, who says, “Even though I cannot become the subject, what is yours is my responsibility,” becomes the central being. Centering upon such a principle, even if one applies it to the principle of religion, it all fits. Even looking at the whole of history, it all fits exactly.

Whether the person called Teacher Moon of the Unification Church is a true leader or a false leader as a leader—one knows that at once. How is it? (“He is a true leader.”) What is a true leader? Well, do I seek to take responsibility for you? If Eastern people take responsibility for all the Americans, the Western people, does it feel good or bad?

Until now, we have been the main axis of America’s economy and of all its civilization and have taken responsibility, so what is Reverend Moon? (Laughter.) Have I a scrap of land? Have I a penny of money? Though I have nothing whatsoever, what are these young fellows gathering in for? Though they oppose, why do they come in? Because there is a thought of becoming an eternal subject and, at the same time, a thought of taking eternal responsibility for everything under one’s own subjectivity, and because the content of such a thought is an eternal truth, the conclusion comes out that you, who pursue the truth there, automatically contributed. Entrusting the difficult things to you, and I'm doing the easy things, and I'm doing the good things, and you're doing the bad things…. Is it so? If one did that, you would all stab me with a knife, with a knife. Whether the Unification Church is a true religion or not is all determined by this principle, too.

Is unity easy? How fearsome and astounding a thing it is, so can unity come about? Can unity come about? (“Yes.”) That “yes” must be unchanging, unchanging. It must be eternal. Even though my neck falls off, it must be eternal. Is it so with you? (“Yes.”) Let those who say it is unmistakably so raise their hands. Then it is settled.

If you are so, can you hold an unchanging subject thought and say, “I am the subject? Am I unmistakably the subject among all religions”? (“Yes.”) Up to there is good. Up to there anyone can do it. Yet can you take responsibility for the whole, take responsibility for the whole of religion and bear it? To say that alone one dislikes is false. It perishes. Away with it.

In exchange, will you take responsibility for all religions?

Can you say that you will take responsibility even at the cost of dying and disappearing? (“Yes.”) What is “yes”? How can I believe you? (Laughter.) One must test it. One must test whether it is so or not. Try taking responsibility once.

Will you save the world? (“Yes.”) If you save it, that is good. If it is such a thought, I like it too, and that is something anyone likes. Yet will you take responsibility? (“Yes.”) It is effortless to answer, but very difficult to act. Now, will you take the easy thing and go, or take the difficult thing and go? (“The difficult thing.”) Why? Because one does not perish.

In that sense, if you say, “Let me save America! Let us save the world! Taking ideological responsibility for America, holding a subject thought toward America….”—that is good; but if, when it is asked whether one can take responsibility for America, one says, “I dislike it,” then I must depart. Then what do you wish to take responsibility for concerning America? The good things I dislike. I will take responsibility for the hardest thing.

Again, seen from the standpoint of God’s Will, who knows whether Reverend Moon is a person sent by God or a person sent by Satan? According to whether he stands in a true position or stands in a position that is not true, one knows whether he is on Heaven’s side or Satan’s side. You have understood truth, have you not? You have understood what truth is, have you not? (“Yes.”) When one says, “At the same time as becoming the subject I take responsibility for the whole,” it is true; but “Subject or whatever, I do not know. I cannot take responsibility for the whole. Let us eat it up at once and run away”—that is false.

How is it? Can you know whether Teacher Moon of the Unification Church is a person standing within Heaven’s Will or a person standing on Satan’s side? (“Yes.”) How do you know? Well, America opposes, and the press world opposes, but do I take it ill? Do I go on more naturally? Do I say let us fight? (“You go on naturally.”) It is different. In that sense we can draw the theoretical conclusion that this cannot but be the central thought, and that he cannot but be a person who faces Heaven’s Will.

“You, become one. Become one with me”—do I compel? (“No.”) One leaves it alone. Do it if you will do it, and leave off if you will leave off…. It is simple. Which is greater, which is better, which is weightier? All of you, would this world seek to go into a family and become one, or seek to become one in a greater place? How is it? (“In a greater place.”) It is the same. Then if Unification Church thought is smaller than the thought of the democratic world, smaller than the thought of the communist world, one cannot become one.

If it were greater than what God thinks, would God like it or dislike it? (“He would like it.”) How is it with our young ladies? Do you wish your bridegroom to be more excellent than God, or wish him to be less than you? And how is it with the men? Do you wish your wife to be greater than God, or wish her to be smaller than you? Which is it? (“We wish her to be greater.”)

Now, you Japanese young men here! Many bridegrooms have come from Japan, and when the bride has ability for activity and everything surpasses his own, to say, “In the Japanese way the woman must be less than the man”—that will not do. It does not get through. Is that true? That gets through only in Japan; in the world it does not get through. It does not get through even to God. (Laughter.) It must be able to get through anywhere. It must get through in the black world, and in the yellow world, and in the white world. Now you understand, do you not?

Then how high-dimensional a thought must we hold? “I must save even God. Not only must I save man, but let us save even God!” If it is this much, is there a thought beyond that? (“There is not.”) Are you a person who says, “God! Give me blessing,” or a person who says, “I will bring blessing before God”? Which is it? (“A person who says he will bring blessing.”) “Hey! Though one does not know how Reverend Moon thought, or whether Reverend Moon is genuine or false, that standard of thought alone is the finest”—it is so arranged as to become like that. (Applause.)

That is why the world is furious. America too is furious, and the communist world too is furious, because of Reverend Moon. Is that so or not? (“It is so.”) Do I say I will make America worse off than the America of old, or that I will make it better off? If it be the communists, do I say I will make the communists worse off or make them better off?

First, think of yourselves. Having met me, have you become better than the Americans of old, or worse? And you Japanese people too, have you become better than the Japanese of old, or worse? (“We have become better.”) How much greater has it become? It cannot be compared.

Here in America one finishes primary school and finishes middle and high school and finishes university and passes through a master’s course, and however much one has studied for twenty-odd years one did not know what was what; and within a few months of entering the Unification Church I have changed. Then, of my having changed within a few months and having changed through several decades of education, which is greater? (“Having changed within a few months.”) Well, how much greater is having changed in a few months than having changed through several decades of education?

That is why they say one has been brainwashed. It cannot but be so. Though they saw nothing like it for several decades, when one suddenly changes, they say one has been brainwashed. Seen from your side, that is all correct. Brainwashing is not a bad thing. Look.

If through brainwashing a fellow who drank liquor does not drink, and a fellow who smoked does not smoke, and they give up free sex too, and the fellows who became delinquents and became hippies throw it all away and become like God, that is enough!

Have you heard that anyone took the truth of Teacher Moon of the Unification Church and knifed someone, telling them to slit their belly? Have you heard that anyone killed a person? (“No.”) And have you heard that anyone robbed a bank? (“No.”) Have you heard that anyone goes to the underworld of New York and plays the gangster? (“No.”) Have you heard that drinking liquor and giving off a smell has become a problem? Have you not failed to hear it? Have you ever gone about like this (he acted it out) to the point of being out of your senses? (Laughter.)

Then the fight has already been decided. Seen through history, seen through reality, who will win? That you win is being borne witness to by yourselves. You young people of America yourselves bear witness. Even though all the American people oppose, you yourselves bear witness.

Those who oppose without having even heard the words of the Unification Church, without having come directly, without having met Reverend Moon—even if there are a thousand of them, ten thousand of them, they all lose to one person who has seen and found out. Is it true? (“Yes.”)

Now then, since God too is a true One…. I said just now that because God is the subject of truth and the substance of truth, everything is possible. What sort of One is God? It is the same.

If it be truth, this principle is the same. Because God is a subjective being and, at the same time, as subject, is in the position of taking responsibility for everything, of saying that whether it be His own concern or a relative thing, I take responsibility for everything, God has until now been the historical center, and will eternally remain as the central being.

Look at a gentleman like Jesus. How petty a fellow he is! Seen generally, how petty a fellow he is! Facing the enemies who nailed him to the cross with a bang bang, he says to forgive the enemies? What a pitifully poor man! Would such words get through to young people today? Yet because Jesus is the substance of truth, he forgave from the position of saying that as the subject, whether I perish or prosper, I take responsibility. Everything is resolved by the logic that “You nation of Rome too—because I must take responsibility even though I die, I can invoke blessing upon you.”

Because he lived and went holding the sense of duty that, as a subject, he would fulfil responsibility, it is a theoretical conclusion that that thought and that doctrine must rule the world. You must know that it is a theoretical conclusion. Is that so? (“Yes.”) Only when it becomes so is everything resolved. It is the same with Reverend Moon. I knew this. If one becomes some subject, the subject must take responsibility for everything. One must take a hundred percent responsibility.

That is why, if I have laid my hand upon America, I take responsibility for America; and if I have laid my hand upon Japan, even though the nation of Japan opposes and the Japanese government opposes, I say that I will take responsibility for the future beyond that nation. One educates centering upon our young people in that way, and is working even now for such a purpose.

If it be Korea, how much did they oppose me in Korea?

Yet I did not even pretend to hear…. That is my responsibility. When the sun sets and it grows dark, one knows the light. That is why, the more complicated Korea is and the more complicated Japan is and the more complicated America is, the more such words come gradually to appear—that the Unification Church is necessary, that the Unification Church is necessary. (Applause.)

For that, one must pass through a process of victory. The Unification Church has come forth being victorious while being beaten, and being victorious while being driven, and has developed. You must know that development means victory. Is that so or not? (“It is so.”) They now oppose Reverend Moon in America, but do we develop or retreat? Which is it? (“We develop.”) Why? Because it is true. It is the same as that gold does not lose its colour even if it goes into a gutter.

You are in an astonishing position. Seen from such a perspective, you will have learned this morning the question of where the origin point of the Unification Church is, where the origin point of the ideal unity this world is seeking is. That origin point is simple. It is becoming the subject and becoming the responsible person for the whole.

Then if there is a true person who seeks to unify all this and find the origin point of victory in God and in this world, how must he do it? I will take responsibility for the thing that gives God the greatest headache; I will take responsibility for the thing that gives the world the greatest headache. I will take responsibility eternally, and will eternally take responsibility and resolve it.

If one can be so, one can draw the conclusion that that person is a person whom even God can trust, a person who can be called true, a person whom this humanity too can call true. Is that so? (“Yes.”)

Then is it good or bad for the Unification Church to receive opposition? (“It is good.”) One must know that. One must know that if one receives persecution from the true, there is no business like this among businesses. There is no one who has struck the true and has not submitted. That is why, since this year came in, the whole world opposes Reverend Moon and even the Soviet communists oppose Reverend Moon. That since this year came in, the whole world opposes Reverend Moon—is that a good symptom or a bad symptom? (“A good symptom.”)

Why is it a good symptom?

It means that an origin point has come into being by which they can submit all at once. Look. The Washington Post took a year to knock down Nixon, but they thought to knock down Reverend Moon within five months.

You must know that the truth is more fearsome than an atomic bomb, and is stronger than any scheme and than any persecution. That is why, in that sense, now the world…. Because the world has struck me, if I strike the world, would I be forgiven by God or not? How is it? If I were to strike the world.

If I mistakenly struck the world, whose side would God take?

Because we stand in an astonishing position where we can carry on a two-sided operation by which we can win this way and win that way; we are always victorious and always develop.

Now you will understand. Much time has gone too…. Then now, when one says, let those who will take responsibility for the hardest thing in this world raise their hands, who will raise their hands? Will you take responsibility? (“Yes.”) Aha! Then I am no longer needed. Then let us find out what the hardest problem among the problems of this world is and try to settle it once.

And next let us ask God. Since we have come to know that if there is a person who says he will take responsibility for the thing that gives God the greatest headache, one can unify heaven and unify earth, what is the thing that gives God the greatest headache? The problem that gives God the greatest headache, the problem that gives this world the greatest headache—if I digest it all and make Him glad, will God and we be unified, and will the world and we be unified, or not? (“We will.”) We become one without fail.

What the greatest headache of God and of the world is, is the problem of man and woman, the problem of love. Where is true love? How good the American young people today have it. Today one lives with this bride, and again tomorrow one lives with that husband—how good it is. Is there a true thing that says this way is all right too? Does the true say that this way is all right too? (“No.”) The false and the true are absolutely different. It is the same as night and day.

Now, among the young people, our young ladies, if there are young ladies who say that even ten bridegrooms would be good, raise your hands. Is it not better the more money one has? More bridegrooms too would be better! And our men, how good would it be to have more brides? Ten or a hundred, how good would it be? (“No.”) Why no, why? (Laughter.) To raise that saying by one stage, it means saying that it would be good even to have ten mothers, good even to have ten fathers. Is there a son who says that would be good?

Now, is it better to have only one mother and father, or better to have ten? It is better to have ten, is it not? (“No.”) Then how many is good? (“One set of parents.”) Why?

Why do you like one set of parents?

Because true love does not change. It is consistent from beginning to end. What is true is consistent from beginning to end. That is why the departure is precious. Because it is the principle to set out together with an eternal master, together with an eternal subject; you must know such a thing.

If it were not so—in Western society they are good at duelling, and if one woman has two men they are bound without fail to duel. Why is that? It is not so arranged. Does your mind desire it?

In America now there is a wind blowing of free sex and whatever; is this a sign of perishing or a sign of prospering? (“A sign of perishing.”) It will without fail perish. This is clearly God’s headache and humanity’s headache. The problem of love. Is it not so with you too? Since you have come into the Unification Church, it is somewhat better; but if one had gone out into the world, when marrying a husband, one says, “Oh dear! It is nothing but good,” yet think once how much a conflicting mind would come and go, wondering when one will divorce. Even at the wedding ceremony, what is joyful? When one thinks of the future, it is dizzying. The most fearsome thing is marriage, the most fearsome thing. That is so.

Yet how is it with the Unification Church?

It is a little better, is it not? When you marry, do the two of you marry saying when you will part, or marry saying that you can never part eternally? (“Saying we can never part.”) That is why the place from which one sets out is a dream. The dream is great. It will be like this, and will be like this, and will be like this….

Seen in that sense, seen from this world, will the communists take responsibility for this, will America take responsibility, will some religious world take responsibility? They took responsibility and then, the experiment was completed (필, 畢); they toppled over and all fell. They all raised their hands. So, because there was no help for it, this ill-favoured Reverend Moon seeks to take responsibility. All of you, you are clapping and shouting, “Yes!” but can you really take responsibility? I should like to ask. (“Yes.”) Then it is good.

All of you, if one thrust all the women into the red-light district of New York and said, “Save them all,” would you be dyed by it, or would you dye them? (“We would dye them.”) What do you mean, dye them? “Others are delighted hanging on men and going back and forth every day; what are we? Oh dear! What is this, being a leftover?”—within a few days one comes to think, “Oh dear! It looks good. Oh dear! If only I could do that once too!” One cannot trust women, women. (Laughter.) Seeing you laugh, you have such a quality. (“No.”) You say no, but you know that you have much of such a quality, do you not? (Laughter.)

“Oh, dear! I, too, would wear pretty clothes and apply lipstick and apply nail polish too…. What is this, this? My clothes are like a beggar’s, and when I look at my face it is a mess; what is this?”—one says this. (He spoke while acting it out. Laughter.) After going on so all day, when one returns, one says, “Today too, rather than being praised by the responsible person, I shall be scolded. For not having done my responsibility….” Can one continue that not for one year but for ten years? (“Yes.”) Yes? (“Yes.”) Good. Let us try it.

How is it with the men? (“It is good.”) You wretched fellows, men are originally like thieves, so one cannot trust them. (“No.”) Since they are descendants of the archangel, are they not thieves, thieves? How can one trust that? (“We are different.”) Well, good. How much? For how many years will you be different?

Now one must without fail take hold of this with our hands and not let go…. On that day God will entrust the young people of the whole world. Only young people will come into that body. Because the conclusion comes out that if there is a God, He will send only young people into the Unification Church; in fact, young people have come into the Unification Church. It means that He sends them in because these young fellows are all falling into ruin over the problem of love. You all came in here having been caught on that hook. That is why you must not think that your having come in here was by your strength. God sent you all.

That is why, however much you say you will leave the Unification Church…. There is not one person who has not thought any number of times that it would be good to leave the Unification Church. They are people who have thought it several dozen times. If there is anyone who has not thought it, raise your hand, and I shall give you a commendation. Is there none? All of you thought you wished to leave, so why could you not leave? That was not because you could not leave by your strength. It was God who, saying “These wretched fellows,” kept you from leaving.

If one can leave, try leaving. How painful it is. Oh dear, there is nothing in the world like the Unification Church. Oh dear, one cannot come in again even if one would…. An appalling play unfolds. Do you know that?

Can you pull the Unification Church thought out of your bodies?

Having followed until now, knowing it as true truth, can you pull it out? One cannot pull it out even if one cuts off one's neck.

Then, having come into the Unification Church, have you treated the Teacher shabbily or treated him well? Look. One thing passes and “That is good”; another thing passes and “Ha ha”; a new thing passes and “Oh dear”—one goes on like this, now. At one time it was said let us hold the Madison Square Garden rally, and when one won it, next it was that one must hold the Yankee Stadium rally; and when one wins that one thought it would be good, but then hold the Washington Monument rally! After Washington, what is it? Let us go to Moscow! What is this? Is there a day of ease? Simply pack your bundle and run away quickly. Frankly speaking, pack your bundle and run away. Go, and come back in about ten years. (“No.”) Go. Throw away Yankee Stadium and everything and go. Is that not most comfortable? Go, you wretched fellows. (“No.”)

Mother and father despise one at home and ask one to get out, and now even the Teacher despises one and tells one to get out, so one must die. (Laughter.) Even so, will you go? (“Yes.”) Let those who say that even if the Teacher kicks them out I will go to Yankee Stadium raise their hands. Thank you very much. If that is really so, the problem is great. I am a person who knows your circumstances well.

The Teacher too has given his whole youth, of which there is only one. He is giving his life, of which there is only one. It is not that I do so because my head is foolish. There is no road to run away by; even if I would run away, no road. So, because there is no help for it and no road to go but this road, I cannot but go.

If you have thought seriously, think how seriously the Teacher, who thinks more than you, must have thought. How seriously he must have thought, staking his life. Having suffered persecution all his life, when is there a day of ease? He suffered all his life and has grown this old. And yet one must go with dignity. Why is that? Because it is more precious than my life, than anything of mine. Even if God forsakes me, I go.

It is the same. For you, it is enough if, even though the Teacher forsakes you, you say, “I go.” Whether they oppose or whatever they do, one must fix one’s mind that I go like this. One must say: I am different from the people of this world; our family is different from your families; our sons and daughters too are different, and all the methods and all the ideals we teach are different from yours.

Today, even though there be a great statesman, a great saint, one must know that with such a doctrine and thought as says it cannot take responsibility for this problem of youth upon the globe, one cannot make the world one and cannot make a world of peace. That is God’s headache problem and humanity’s headache problem.

And next, what is it?

Religion has now all fallen to the ground. Religion has all died. That is because religion, which ought to have become the spiritual foundation (정신적 기조, 精神的基調) of America, did not fulfil its responsibility. That the spiritual foundation of the world has all collapsed has become so because religion has perished.

Because the communist world has no religion, in the problem of love they carry on all sorts of plays with aunts and elder sisters. Their ideal is an ideal with love left out. Since there is no road to the ideal of love, it cannot be called an ideal world. That is no match at all. Because they oppose religion, they are no match at all.

In this world, religion must be reborn. God’s distress is that the central religion of the world is collapsing. Who takes responsibility for this? The Unification Church must bear that responsibility. Can you take responsibility for that? (“Yes.”) Can you take responsibility eternally? (“Yes.”) Not only must there be the possibility of being able to do so, but one must hold the content by which one can do so. That is God’s headache problem and the world’s headache problem.

And next, what is the third? It is communism. Though there is a God, they say there is none. That is the same as saying that though one has one’s own mother and father, there are none. Who will do away with the communism of such a world? Who takes responsibility for doing away with it? There is nothing but the Unification Church.

Even if one can do only one of these three, there is the possibility of making the world one. Do you see that one can do so? (“Yes.”) What if one can do all three of these things? Heaven and earth become one. Can the Unification Church do such a thing? Can you do it? (“Yes.”)

That is why, look. It is fascinating. Those who are now demonstrating upon the road Reverend Moon goes are prostitutes demonstrating, and next Christians demonstrating, and communists demonstrating. How exactly so…? In the world, they are said to be the best, but these are the most sorrowful objects, and since we have taken responsibility…. What God dislikes most is the opposite of that. Utterly the opposite. Is that a fact? (“Yes.”)

Why is that? Because of Reverend Moon, their livelihood is all cut off. Is it not so? One fights that fight. So in the world there are many enemies. Yet do we have enemies? It is not that we say we will kill all the communists; we say we will save the communists. We say we will save Christianity. We say we will save the prostitutes. It is not that we say we will smash them, but that we say we will save them.

If it were not so and one killed them all, it would mean killing them all and leaving only you. God’s love is not like that. It is God’s Will to seek to save this world even at the cost of killing both Reverend Moon and you. Do you understand what that means? The Teacher is a person of considerably hasty temper. He is a person who cannot bear being struck once.

If struck once, his feelings are not settled unless he strikes ten times. Look at the Teacher’s eyes. He is a frank person. Once I take hold, it is die or live. What does one call that? He is a person who has lived through the world like a typhoon. So because he knows it all, knowing that “The world is all like that,” he goes “Hmph” and goes on. He has been through all such things.

Now in Korea the people who opposed most have all become members of the Unification Church. Those people, when they see me, simply find it good, but they cannot lift their faces. That is an eternal victory among victories, and a complete victory.

You must clearly know that if there is a company that centers upon such truth as this, and centers upon all such subject thought of the world, and strives and sorrows and receives suffering to become men who take responsibility, this world and America will before long know that it is Teacher Moon of the Unification Church and the members of the Unification Church. From the individual to the family, tribe, people, nation, and now even to America, which is the stage of the world—but how is it, passing beyond March of this year? Does it tilt downward, or how? Does it go down or go up? (“It goes up.”)

Filled with hope, we silently—if there are efforts that complain, we silently make more effort. If they do not sleep and struggle desperately, we, not sleeping for twenty-four hours, with a smile…. Because they are anxious, they are consumed, but because we go without hesitation, think that even at the same age, the person who lived in anxiety dies first. I die later; therefore victory is mine.

One must hold such a thought and go with composure to spare. Only then does one live long. Then victory is ours. Accordingly, one must go holding the conviction that unity comes about through us.

You have understood the truth from what was said before, and next what is it?

Truth must be worldwide, and must be good, and must be precious, and must have value. So is there anything greater than us? Is there anyone happier than us? All of you, are you happy? (“Yes.”) When at once one goes out into the streets of New York getting rained on, and others go about with umbrellas while one cannot even use an umbrella, and one must work without even having eaten breakfast—what is happy about that? Because victory is unmistakably guaranteed, because one goes the road of victory…. Is that so? (“Yes.”)

Then is Reverend Moon happy or unhappy? (“Happy.”) Why? Why? Because a great victory is guaranteed…. Are you happy or unhappy? (“Happy.”) We are happy. Through victory we have boarded the one and only—what shall one call it?—the express train that a prince rides, going to the world of unity.

Is victory accomplished within the house, or is it accomplished on the front line? (“The front line.”) It is accomplished on the front line. That is so. Do you like the front line? (“Yes.”) The Teacher, too, has never once in his whole life failed to stand on the front line. Even now he is standing on the front line.

Where does unity come about? Does it come about inside the church, or come about on the front line? (“On the front line.”) Only when unity comes about on the front line does our church too at last become unified. Since eating rice is done because of victory and unity, I must hold the thought that even while eating rice I am on the front line.

One must think that even while sleeping one is on the front line, and think that even while speaking one is on the front line, and think that even while seeing one is on the front line, and in every field one feels one must become a victor of front-line feeling and a warrior of unity of front-line feeling.

On the front line, one must be exceedingly careful. If one is not careful, one’s life runs away. One must be brave. Only if one has courage and quick wit does one live. Doing so…. One must have a mettle (기백, 氣魄) such that the sparkling movement of the eyes is like a bullet, and one is always brave, and one can always win a hundred battles out of a hundred. Is it so with you? (“Yes.”) On the day we advance, does the fierce battle gradually draw nearer? Does it gradually retreat? (“It draws nearer.”)

So one must blow Yankee Stadium away with a whoosh. I will fill it with many people by my hand. I will fill it by my hand—one must hold such a thought. And then, before the Teacher appears on the platform of Yankee Stadium, I shall go to Washington…. Since it has come to be won…. (Laughter.) Is it so with you? On that day this body will conquer the world. God too will have no help for it and will raise His hands and say, “I have lost to you.”

Now, let us conclude. What is the origin point of unity and victory? One who takes responsibility for all difficulties becomes the subject, and only one who does not retreat on the front line and is victorious will become a person who takes possession of every origin point.

So the first is cause, and this becomes result. On that day, one will, without fail, not be lacking in becoming a son of God who can stand with dignity before God as a warrior of victory and unity, sons and daughters who can stand with dignity before God as world-historical victors.

If it becomes so, one will inherit the world and will inherit entirely God’s love, of which there is only one. The final victory is becoming sons and daughters of God. Let those who say they will become so raise their hands. Thank you.