The Nation of the Original Homeland

Former Headquarters Church.

Matthew 17:10-13

I will speak for a short while under the title “The Nation of the Original Homeland.” The nation of the original homeland is, to say it again, the nation that must be restored.

This world in which we now live is not a happy world in which all the hopes of the human being have been achieved. Whether oneself or others, all see it so. That the individual lives in such a world, and the family is so, and the people, nation, and world are so, needs no further words.

But will the world that human beings hoped for and came forth seeking be a world like this? Or will it be a nation of hope, higher and more precious? And is there some ideal nation that our original mind desires?

We human beings acknowledge the fact that we cannot come into being by ourselves. Such human beings have until now formed history and are forming it even presently. Because we are human beings, by the ability of the human being itself, the nation of hope that the original mind desires cannot be achieved.

That is why we, rather than having a mind that says of that nation the original mind desires, “I will make it. Somehow I will achieve it; ” am wishing only that such a nation may come quickly. We all know that this is the mind of the people scattered throughout the whole world. To say it again, it is not that, from a subjective position, they resolve to make such a nation firmly, but that they are wishing only that such a nation may come quickly.

When we thus come to see that the human being stands not in a subjective position but in a relative position, we can know that for the nation of the original homeland—that is, the nation of the ideal—to be achieved upon this earth, there must be, besides the strength of human beings, some absolute power behind it.

This is because this world is the fallen world that Christianity speaks of. Because this world is a fallen world, it is a world of sorrow, a world of suffering, a world of lamentation. And so Christianity says that one must judge this world away and go to the original homeland that our original mind desires—that is, to a new ideal world.

Not only Christianity, but the many religions scattered upon this globe too are going forth, having set up a central thought that admires such a nation of the ideal.

Therefore, we must, without fail, seek the nation of the original homeland, the land of the original homeland, and must become people of the original homeland. You must know that this is the wish of all humankind.

Today, though many people live in this world, they are not people of the original homeland, and though there are many nations, likewise, they are not nations of the original homeland.

Even in the present age, which is going forth aiming at one ideal world, we can know that the present world is not the world of the original homeland.

The more we ourselves acknowledge the fact that today’s world stands in such a position, the more it becomes a question whether we must welcome this whole environment or reject it.

If the present nation and world are not a nation equipped with the conditions of the original homeland that can satisfy us and are not that world, what shall we do with this?

Shall we just leave it in reserve as it is, or welcome it, or reject it? There is no way to deny the fact that we are confronted with such a problem.

But the higher religions have denied compromising with the present world and have taught so. That is, they did not permit (容許) placing one’s purpose in the present world. To say it again, they completely denied everything of living, centered on my individual self, by one’s own will.

When we come to see such things, however splendid a world there may have been in history, that world too was likewise so; and however splendid and high a world may be achieved hereafter, we cannot deny that that world, for one who awaits the nation of the original homeland, is an environment, a society, a nation, a world that cannot be accepted.

Then how shall this be dealt with?

You will not be able to deny that it is we human beings living upon this earth who are placed in a plight where we can neither welcome nor pass judgment upon it.

That is why it is a fact that, no matter who, we stand within the sphere of the fall, and it is a fact that we stand in a place of sorrow and suffering and lamentation than which there can be no greater.

That sorrow and suffering continue and bring death and destruction, and in the end, one cannot but greet the terminal end. And so, passing through the ages, it foretold, through the mind of the human being without one’s knowing how, the last days when this world would be destroyed. And it is a certain fact that if there be some Absolute Being, that Absolute Being would wish for an individual, a family, a nation, and a world that could harmonize with the true intent of the Absolute Being. And so one must know that the Absolute Being, too, could not but foretell the fact that the last days would come upon this earth.

That is why self and others come to acknowledge and speak of the fact that the last days are coming to the world. Because the destiny of humankind is so, such words come forth.

The people living upon this earth today hold a mind that wishes to live a thousand years, ten thousand years. They always live wishing that their lives may become the source of happiness and that they may attain happiness.

However, one pursues happiness upon this earth because one was born in an unhappy place, and happiness cannot be found anywhere.

Overall, it is a life that must, passing through an unhappy environment, greet the terminal end of unhappiness. Because the human being is a human being who does not have a place where he can achieve the family of the original homeland, the society of the original homeland, the nation of the original homeland, and the world of the original homeland that the original mind awaits, you must surely know the fact that everything such human beings yearn for and hope for and crave absolutely cannot be reached on the foundation of the living environment in which one is presently placed.

That is why one must deal with this somehow. One must strike it away. If there were a method by which one could cleanly deal with it worldwide all at once, how good it would be! Somehow, one must resolve this. Whether a gifted person or an ungifted person, all the people upon this earth must, without fail, break this down and deal with it.

If there is a person who loves and worries about this world, he ought to study a plan by which this can be dealt with. And to deal with this, one must carry on some social activity or a worldwide activity.

However, human beings deal with this if they deal with it without knowing one absolute standard, which cannot become a complete deal.

To say it again, however well-presented human beings deal with it in their fashion, that cannot become a standard by which the foundation of character, the foundation of the family, or the foundation of the society that can cross over into the world of the original homeland can be achieved. By the human being alone, it cannot be done at all.

You cannot do with your mind as you please. Only when one becomes an “I” who can call oneself “I am my own” is there autonomy. And only by having that sovereignty of autonomy can one govern oneself and judge oneself. And yet, how is it that you yourselves cannot do with yourselves as you please?

Had I set out with myself as the motive, then I, having subjecthood, could automatically govern the result of it. But though I was born, it was not born with my mind as the motive.

Even among people placed in a destiny of dying at ten, or fifty, or even ninety years after birth, no one has the authority to govern his mind and, holding up the placard of victory, to command.

When we see this, we can know that our mind did not set out from that place at the very time of birth.

We must know that our original mind did not set out from that foundation where I take the lead and I govern, and I do as I please, but flowed down amid what has no connection with me. That is, it flowed down with something as its motive. I stand not in the position of the subject but in the position of the object.

We cannot deny the fact that, because there was some source of life that could sway me thus, my self could flow down from there.

Because we here are the very selves living amid an environment where I cannot do with myself as I please, we must know the fact that, even if by some method one devised one dealt with the world, if it was not dealt with in complete oneness with the standard of the original mind, that dealt-with problem again strikes against the bond of denial.

When we see such things, we know that, even if present human beings devised one method by which one could deny and pass judgment upon something of this world, that cannot become a footing that can form a standard able to be in oneness within our minds forever, or an absolute standard that guarantees a new world. That is why we must know that by the strength of the human being alone, a new ideal world is not achieved.

Where in this world is there a person who wishes to perish, and where is there a person who wishes to become unhappy?

Yet when we look at the mainstream of history until now, many people, unrelated to their intent, met misfortune and also perished. When we see this, we cannot deny the fact that something is arising from a destiny that the human being itself can do nothing about.

Amid such a road of destiny, which one can neither remove nor defend against, the human being is groaning. To say it again, though the human being gropes for a direction amid dire straits, that direction is vague, and one is placed in a position of groping in the dark. It is like breaking through the empty air amid fog.

Therefore, though one offered up all the energy of one’s life, saying, “This is what I want,” that rather did the work of going the opposite road.

And so, though there were many people in history who bore a strong will and worried about the future of the world and humankind, until now, this history flows on without finding a fundamental point of resolution.

Jesus too lamented, saying,

“I am come to send fire on the earth; and what will I, if it be already kindled?” (Luke 12:49), and also, “I have yet many things to say unto you, but ye cannot bear them now.” (John 16:12-13)

When we see this, we can know the fact that behind it, more than the outward things that appear in actual living, there was something deep on the inner side.

You must think deeply in your mind about the fact that this became the motive and the origin by which social evil and the evil world could be judged. You must surely know this. Everyone, would it not be so?

The conditions of unhappiness one must clear away oneself. And you must know the fact that all the arduous environments are surrounding you. Unification believers, placed in such an environment, must have a mind that resolves to break through this.

Then what is required here?

However, the human being tries to achieve a nation of peace, with something of the human world; one cannot achieve a worldwide nation of peace. If it were possible, the many ascetics of old, more than now, would already have achieved that world by their devotion.

Today, people are floundering, saying that within a developed scientific civilization, they will explore that ideal based on existentialism and realism. But unlike such an age, the ascetics of the past entered deep mountains and secluded valleys and, with inner content, offered up all manner of devotion, asking, “What is the mind?

What is the desire of the mind, the original homeland of the mind?

What is it the mind seeks and sets up?” And so, seeking and setting up that standard of character, they sought to achieve the earthly kingdom of heaven of humankind—a world of good in which that character could rejoice. There were many people who devoted themselves and prayed to find this.

But when we see that they failed to seek and set up a standard by which they could set the land in order and resolve this world, can the Lord come and save the world?

Can you achieve the utopia our life hopes for—that is, the nation of the original homeland, the ideal world?

The problem is that your mind and body are not one but split. Therefore, if the outward body and the inner mind become one, there is no problem.

Accordingly, when one asks whether mind and body are unified, it is that this body is the enemy. The mind wishes to go straight, but the body wishes to go the opposite way.

When you say, “That person’s mind is crooked,” did you see the mind being crooked?

By what does one know that person’s mind?

One knows it by seeing the action. That the mind is straight, too, one knows by seeing the action. A person of straight mind does unified action. That is because the body moves as the mind bids.

For it to become a straight line, two points must be connected to each other. That is, mind and body must be joined. A straight line is bound without fail to pass from one point through another point. With only one, it does not work. That the mind is crooked means that one point has gone awry from that straight line.

Therefore, mind and body must without fail become one. To say it again, one must, uniting mind and body into one, become an ideal mind made one, centered on an ideal (理想) character, an ideal center, and that ideal conscience, which can uphold each other.

What is it that blooms in that place that made one?

In the place where mind and body have become one, the love in which God wishes to be present forever will bloom.

Jesus, too, had a mind that was centered on love and loved others to the point of casting away his self. Every religion has had a mind that, centered on love, would sacrifice itself. You, too, must be able to have such a mind not for one instant but forever.

Just as the solar system revolves endlessly according to some principle, our minds, too, must revolve, achieving oneness. Then, will there be a person who can achieve a oneness higher than being in accord with the power of this law of nature? There will be, somewhere.

When one looks at the structure of the human being, one falls, without oneself knowing, into a state of mystery.

However loudly modern science boasts that it has developed, it has until now not completely explained even one thing about the human eye. Here, there remains a field that must be researched over thousands and tens of thousands of years.

Accordingly, if there came into this world a person who, body and mind having become one, was harmonized as one mind, one body, unchanging forever, what do you think that person would do?

What would be the love dwelling within that person, and what would be the human ethics and morality that person thinks of? And what would be the view of the family, view of society, view of the nation, view of the world, and view of the universe formed by that love that explodes and flows forth from within that person’s mind? Everyone, think it over once.

Religion places its significance in exploring the essence within itself, rather than in achieving its purpose in some relative world. That is why it seeks to flee the world and find the original world—that is, the world of the mind.

Accordingly, religion is not for the sake of receiving welcome in this world but sets out from a place that absolutely denies this world.

A religion that, staking Heaven and earth at the boundary line of denial, has a sure, logical basis by which it can deny, can become a worldwide religion. Therefore, to become a religion that saves the Republic of Korea, it must either make the Republic of Korea flourish or make it perish. Is that not so?

If the human being sought the original homeland and there, body and mind becoming one, achieved character, that character is not a character governed within the sphere of character achieved in the actual world, but a standard of character that can, crossing beyond the actual world, govern all of it. Therefore, a person who has not set up such a standard cannot set up the family, tribe, and people of original nature.

One must feel ashamed and acknowledge that one is a life that can do nothing about oneself by oneself.

Therefore, whether a gifted person or an ungifted person, as long as mind and body do not harmonize, that household perishes and becomes wretched. That is, because individuals whose minds and bodies have not become one gathered and formed a family, it is difficult to harmonize.

Accordingly, however amusingly and calmly one lives, and however one says it is thus, and so, such a family perishes. That is why, centered on the original standard, body, and mind must completely become one.

Because a person has gone in and out of prison, does that mean the standard breaks each time?

However many dozens of times it was so, the heart standard does not break. It only fails to function; it does not break. But I have seen many people who writhe, unable to overcome the inner distress that grows heavier in proportion to the number of crimes.

More than any hardship of the world, more than any tribulation, and more than the damage of any war, the damage arising from the fight of my body and mind is greater. You must know that mountainous heaps of the sorrowful wreckage of defeat, caused by the defeat of the mind, are piled up.

Several times a day, the mind repeatedly loses in the fight with the body, but people do not know it. Yet the fact that one stumbled on a stone jutting from the road and fell is remembered well for a year—no, for a whole lifetime—one remembering, “Some dozens of years ago I fell here and broke my leg.” To say it again, many people forget and do not even think about the mind’s defeat caused by the fight between mind and body.

When one thinks of such things, however loudly you boast, that very self is a figure holding the placard of a defeated soldier. But originally, mind and body fight, and by the mind’s victory, the mind is set always to govern the body. But because it did not become so, mind and body have come to pursue each its own different direction.

When one calls someone a person of character, it is not a word said based on seeing that person’s outward appearance, academic background, career, or position. It is seeing how far one is living from a Principled position. Therefore, it is not that one emphasizes something outwardly splendid and diverse.

A person of character is a person unchanging in the mind’s serving of Heaven, a person who can, with such a mind, live matching the Will of God.

What the sages and worthies of old taught was centered on the mind, to love all people, together with a thought of reverence for Heaven that reveres Heaven. They were taught to love Heaven, love the earth, and love the human being.

Then does your mind have the one hundred percent element by which it can touch Heaven?

Does it have the one hundred percent element by which it can touch the world’s humankind? And does it have the one hundred percent element by which it can love the earth? Do you have it?

When one analyzes the original mind itself, there is an original mind that can love Heaven, love the earth, and love the human being. This original mind arises automatically; however, one strains to do away with it. Because there is such an original mind, one could historically come forth pursuing the ideal world—that is, the nation of the original homeland, the world of the original homeland. Therefore, the working of the original mind begins with me. When one says so-and-so, one sees only that person’s signboard. But to know that person surely, one must see that person’s mind.

What sort of world is this world in which we have until now lived?

It is not a world for the satisfaction of the mind, but a world for the satisfaction of the body. But with what the body likes, one cannot achieve the happiness of the mind. That is, centered on an outward world that makes the body foremost, there is no law by which one can make one’s own happiness. It absolutely cannot be. To say it again, with money or power, with anything, it cannot be.

But if the body, holding some outward thing, says, “Hey, mind, this much is enough, is it not? By whatever measure you look, you can like it, can you not?” Do you think that mind would say, “Yes. Is your word right?” Such a time is the most difficult. Therefore, when the body tries to rest at ease, the mind commands the body, saying, “If you do that, you perish. So you must do it this way.”

That is why, even if centered on outward things, one governs the world; in the end, one perishes. The mind commands, “If you have money, do not make that money your own, but make it the world’s, Heaven's, and earth’s. You must do good work.” This cannot be denied. You must know that.

What sort of world is this world in which we now live?

It has become a materialist world that does not even think whether the mind, which ought to be made central, exists or not. This can be known even by looking at the reality of education. It is all weighted toward education that makes material civilization foremost. This precious and splendid mind is neglected because of money that meets the eye. And now it has flowed even to the place of denying that the mind exists, and the place of denying that even God exists.

Then, where in life is the place of the mind, which has an absolute value and absolute authority that cannot be exchanged even for a fortune of billions and cannot be replaced by anything?

Where is the original place?

Has a standard been formed that can be set out centered on such a place?

Unless a family, tribe, people, nation, and world arise from such an individual sprout once again anew between this Heaven and earth, this world cannot be saved. You must know that.

So the conclusion is that what you yourselves are presently hoping for and striving for must be absolute. This world is, in any case, in a destiny of having, once, to be rejected and removed. To say it again, it must be torn apart and remade once. That can be known all the more surely when one considers your very selves, whose mind and body have not become one.

The fight of mind and body is waging a war more urgent than the Greater East Asia War and more terrible than nuclear war. That war has at least an armistice, but here there is neither an armistice nor an end to the war.

From the day our life began to subsist upon this earth until it ends, on the ground of our mind, a war continues without even an armistice. Because such people formed families and formed tribes, they came to fight more; because such peoples and peoples joined, they came to fight more; and nation and nation came to fight.

Human history until now has been a history connected by war. There was not one single day on which war ceased.

Where is the base of that fight?

It is body and mind. Because body and mind became the base of the fight, the individual, family, tribe, and nation became so. Accordingly, eventually, this outward world must be liquidated.

Then where is the absolute resting place that can be unified, centered on me alone? Jesus, too, came to this earth to find it, and God, too, is seeking it. Only by finding that point of origin can this world be saved.

Jesus and the Holy Spirit, and the many religious people too, agonized over how they must find it. You must know that it is the highest standard humankind must seek.

Therefore, one must acknowledge that one cannot unify by one’s own will and acknowledge that one cannot construct a world of peace by one’s own will.

Then, by what power can it be unified?

When one says “freedom,” it is America. If one could unify by using the subjective content of peace, happiness, and equality in the American Constitution, what religion would uphold this? One must be able to uphold it as more precious than the world, than the universe. But the world is not made so.

The present world has become a world where one can trust neither others nor oneself. Then whom can one trust? Here, religion vaguely teaches, “One must believe in God.” But before believing in God, there must first be an age of the religion of the mind, in which one trusts the mind.

Even looking at history until now, human ethics and morality began in the mind. A person who always, with an upright mind, does his work and does not receive the reproach of conscience fears nothing. However, he goes before the tyrant of the evil world; he is bold.

All the teachings that religion has claimed until now—human ethics and morality and so on—were to broaden the scope of the age of the religion of the mind. And so it is to beat down this body that is going to ruin, this stubborn body, and to expel all the elements of evil.

But because, centered on the mind, however one teaches, it does not work, here an emergency measure and emergency operation came to be unfolded upon this universe. Either the human being must become the motive that can devise that emergency measure, or else the existence of some eternal, unchanging power must become the motive.

What penetrated human history as such a motive is precisely religion. So is religion a grateful thing, or a bad thing? If the fact is so, then it is a grateful thing! Yet most people think of religion negatively.

That is why, even by an outside will, one must make an absolute and explosive crater. And so the people of the world must be able to rush in all at once, gladly, all together. Because this is absolutely necessary for the human world, unless a movement that gropes for and pioneers this road unfolds upon this globe, this fallen world perishes. But there is a road that gropes for the place where the desire of the Creator that it must not perish and the desire of the original nature of the human being come into oneness—and that road is precisely the road of religion. You will understand why religion is necessary.

Then what sort of power must religion have?

It must have a power that gradually denies the environment of this world. If possible, it must have a power that can liquidate it all at once in one instant.

If there were a person who lived, not dying, within a block of ice frozen for thousands of years, how much would that person like a warm spring day?

Think about it. Though many crises in history have passed until now, people do not know such a road of life. That is why upon this earth there must come forth something that can resolve such problems.

Rather than a road that can resolve it gradually, there must come forth a religion that can resolve it radically and explosively. Even though I ought to await this very eagerly, one says, “If it comes to that, so be it.” So one is failing in one’s own responsibility.

Let us think of the road ahead of a ship sailing without a compass. A ship goes when the engine turns and the screw works, but is it enough for the navigator steering that ship merely to hold the rudder and go?

Then what would happen?

It is the same in our living of life. Is it enough to live, like a screw turning, merely eating and rising and going back and forth between the company and the home, muddling along without even taking a direction? Then, arriving at the harbor that is the destination, what would happen?

How would one get off at that destination?

There is no crisis more grave than that. The Teacher once, going along a road, happened to converse with an aged grandfather. At that time, when he asked the grandfather, “Where are you going?” he said, “Where am I going? I am going to my son’s house.” “I see. And when you go, what will you do?” he asked again, and he said, “I eat the rice and side dishes they give, and now and then, when they kill a chicken, I eat the chicken well too.” And when he asked, “Then after eating, what do you do?” the answer was of this sort: “After eating, there is nothing special.” Think about it. Should we spend our lives this way?

Even when settling a shop’s ledger, one settles the accounts precisely—how much is income and how much is expenditure. Even in settling a ledger, one does the balance of accounts thoroughly; then how is it with your life?

Have you ever done a balance of accounts of what you have lived over a whole lifetime?

Is it a deficit or a surplus? If it is a deficit, one must beat the ground and wail. A person ought to be able to die singing joyfully in the place of death.

But to flounder trying to live in the face of death is proof of a deficient life. We must, centered on absoluteness, live a surplus life in the world of the heart. But because it is not yet so, there must come forth a religion to resolve this for us. That religion must be a religion that is not gradual but explosive, having a motive power that can, instantly, cut it clean off. Is this word understood?

If such a religion came forth, how good it would be!

The history of Christianity until now has been about two thousand years, and the history of Buddhism is over two thousand years. But there is no human being who has lived two thousand years. Because there is none, one comes forth, setting up historical religions gradually. That is why what we wish for is to make the nation of the original homeland, and to make a bridge by which one can enter that nation.

If you go to Inje in Gangwon Province, many roads look near, as if not even a five-minute distance to the eye, but when one actually walks them, they turn out to be more than twenty li.

Walking, saying, “Why did I say I would walk a road one cannot even cross by car?” one’s legs hurt to the point of death. For you too, as you go, such a day will come.

Then at that time, will you wish for the road that goes around or wish for the road that goes straight through?

Here, a helicopter is needed, and something like a rocket is needed. Something must be different. One must have a mind that can take an emergency measure. Seen from this viewpoint, such a religion must come forth upon this globe.

Then, from where must it be torn apart and remade?

It must not be remade from the mind. That is because within the bundle of the mind, there is not only my mind but the minds of my father and grandfather, all packed in.

When one considers the problem of the fundamental restoration of the human being, from where does the fundamental start of life unfold?

It unfolds from love. To restore, from that motive of love, the standard of original love, is the content that many people of the historical age hoped for.

From where will many people set right what has gone wrong?

However, one has set right what went wrong while living a whole lifetime; if one marries and bears children without being centered on original love, one bears again such children. Therefore, only by forming a husband and wife according to the standard of original love and bearing children can one restore everything.

To govern all the orbits that run in the world of law, the world of order, in which the great way of the heavenly bond of Heaven can be unfolded, is the value the human being, lord of creation, possesses.

Standing upon such an original value standard of the human being, one must have a mind that, greeting the spring day when the flower of happiness blooms—which God likes and the ancestor of humankind too likes—will embrace that Heaven and earth of rapture all at once. And so the original sons and daughters newly born, with such original love as origin and center, move the body as the mind of that original nature desires. This is the content steeped in Heaven. It does not come about by some system. It becomes unified from the original love.

God taught ignorant human beings only vaguely, “God is love.” That is because there are many passes the human being must cross. So he could not help but use a method of setting up some theme, drawing them together toward that direction.

One cannot teach human beings on this earth concretely. It is the same as that one must not apply, to a person at a level lower than a kindergartner, the teaching method used in graduate school.

Then what is it that life must seek first?

It is to seek the original homeland of love. For this purpose, religion came into this world.

What are Buddhism’s “compassion” (慈悲) and Confucianism’s “benevolence” (仁)?

One must surely know that these are no more than expedients taught to seek one’s way back again into this footing of the original homeland of love.

When, centered on original love, the minds of husband and wife become one, here the eternal love of God begins and spreads evenly out unto eternity. That is so because they are within the sphere of the groping of a power that cannot be left out and cannot be separated.

If there were sons and daughters born through a husband and wife who thus, subject and object becoming one, could be in oneness, and become one centered on that love, which is the source of the motive power that can govern the Cosmos, what would those children have become?

Have you thought about that?

Jesus said, “I am the bridegroom, and you are the bride.” God is the Father, and Jesus is the Son. Going further, in the essential family centered on the love of God, Jesus is the elder brother, and we are the younger siblings, thus brothers. Thus, one must go forth, setting up the standard of the individual and the standard of the family. Had it become so, this is a cosmic blessing.

Why did Christianity become a worldwide religion today?

Our life cannot but pass through the gate of the original homeland that the original mind pursues. That is why Christianity, which came forth holding content that tells the road, automatically becomes a worldwide religion. This is an inevitable fact that cannot be denied.

If Christianity is to lead this world today, it must lead with something of a higher dimension than the thought of the democratic world. Then, what does it do so? Not with individual authority or power, and not with a standard set up by the human beings of this earth. It must lead with original love.

Today’s human world does not possess the bundle of original love. Had the ancestors of humankind turned out well according to the Will of God, what problem would there have been in the relationship between God and us?

We would hold, centered on the love of God, an inseparable relationship.

This fallen world of today is a world of dying and perishing and not living. Even looking at the love of man and woman, when the parents oppose it, saying, “I will die,” in the end, the affair of pairing up and living arises.

Then what would have happened if the very starting point at which God and the human being can become one had set out upon this earth?

That is the point of the question in religion. Here, only Christianity explains the relationship of father and son, the relationship of husband and wife, and the relationship of brothers. Buddhism speaks of things concerning the world of the mind, and Confucianism speaks of things concerning human ethics and morality, but with only that, it does not work.

Where lies the origin of the human being’s happiness and unhappiness?

It does not lie in money. When the human being goes forth keeping step with the law of the universe, God is present there.

What is the most precious thing in the human world?

It is love. Whether one looks at songs these days or at films, they contain much content about love. But though they are equipped with the form that expresses love, it is different from the content of original love. Therefore, one must know that the original love that can achieve the nation of the original homeland has not been set out.

If there were a person who set out with original love, however much one would try to buy the love in that person with a fortune of billions, one cannot buy it. That is, even if one gave several thousand of something like the Empire State Building in America, one would not exchange it for that love.

In the Bible, there is the word,

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16)

Only by knowing and seeing love is this word understood.

If there came to this earth that one person who could become the designer, the engineer, who could lay down for our human world the representative bridge by which one can go to the original homeland, all the human beings of the ten-thousand universe would hold on to that person. Were it to become so, even if one told them not to be unified, they would be unified.

Then, with what is the world unified?

With love. That love is not the love of the fallen world that must be liquidated. That is a love that fallen people enjoy and share throughout a lifetime, but which has no relation whatever to the eternal world.

However, you form a husband and wife and dream and sing of living well, attending your parents, for a thousand years, ten thousand years; when you die, you all part a thousand li, ten thousand li.

How did the human being become like this?

When a man and woman meet and form one family, though the principle is that they ought, according to the heavenly way, within the sphere of love God permitted, centered on the purpose of love, to become a husband and wife standing in a Principled place and to be embraced in the bosom of God, why must they part? Because the human being who ought to seek the original homeland parted from God, there can be no happiness.

However, the human being holds on to happiness and tries to live a thousand years, ten thousand years. After a few days pass, one becomes, “Aigo, why am I like this?” It is today’s world that has developed this state of unhappiness horizontally and made it worldwide. Such a world must perish. One must cut away all the things of the world.

Do not have such worries as, “Aigo, what shall I do if it becomes a Heaven and earth of darkness?”—you must look to God alone and follow.

That is why Christianity shed more blood than any religion and walked the road of martyrdom more than any religion.

The Teacher has seen the nation of the original homeland. This, even to think of, makes the mind flutter. In that world where, even standing upside down, it is as though one stood upright, it is fine even to collide—so quickly must such an environment be achieved in this world.

Because the Teacher knows such things, however, the Republic of Korea opposes and persecutes him; he walks this road. Among the people who came here, is there anyone who welcomed me?

These days, everyone reviles and speaks ill, saying Teacher Moon is thus and so, but from the very beginning, fundamentally, the Unification Church is set to receive opposition. That is because it must walk the representative road of indemnity.

Now the fight of good and evil must be brought to a close. When the Teacher was tortured in prison, he overcame it, saying, “Not one of those clubs must break.

Two, three, four—they must keep on breaking.” The righteous forebears of history, too, came forth at the head, holding up the placard of victory on such a road of hardship. Here, the origin of a start that can run the right orbit of rebirth unfolds.

Those who have followed and set out this far must know that they are people of a hard lot, and must hereafter do their utmost.

Then what sort of bundle is this bundle of love?

When one goes to the nation of the original homeland and unties that bundle, an ideal husband springs out, and an ideal wife springs out. It is also a lucky bag from which an ideal family springs. What comes out of here is first-rank restoration.

And so the individual too is first-rank, the family too first-rank, the tribe too first-rank, the people too first-rank, the nation too first-rank, the world too first-rank.

If all are first-rank, there is no high and low among one another. So brothers, too, and families, too, come to be restored. It is to say that, to form such a unified footing, the bundle that is a treasure-jar is needed.

Once one knows this taste, the family is no problem. An opposing husband is no problem, and an opposing wife, relatives, and teacher come to be no problem. The problem with school is nothing whatsoever. A ball of fire simply springs up automatically from my mind.

If there arose the work of making such a volcanic zone of heart and emitting living, throbbing life, what would come out from there?

The people of the world do not know that God, too, once set aflame with this love, raises an explosive impulse.

Such a new history must be able to unfold upon this globe. One must have such love applied to the doctrine of religion and, standing upon such a conception, have a new view of the world, thereby singing of a new world and making a new tribe, new people, new nation the stage of one’s living. And so one must become a man and woman who carry about a blueprint that, centered on my individual self, will form a new family and set the world without fail before the Will.

If there is such a person, that person is happy. The believers of the Unification Church must all become so.

When one asks what can make this possible, religion is needed. You must know this. However absolutely necessary religion is, it is no more than a bridge that connects to the “nation of the original homeland.”

That is why you will wish to live in the nation of the original homeland rather than to live in the Unification Church. I, though I am the Teacher of the Unification Church, do not wish to live here.

The “nation of the original homeland”—that nation is not a nation limited to some place. A nation where husband and wife, even apart from each other, can love, and where even an insignificant person can be welcomed wherever he goes—such a nation is the nation of the original homeland.

Our Unification Church has many constraints. In the process of beating down Satan, the load must not be too big.

When crossing a single-log bridge, a person who carries a bundle of cotton longer than his height is not a wise person. He is a foolish idiot. At such a time, one must, in one’s underwear, bundle up the cotton and cross. (Laughter) Others who saw him would call him a mad fellow.

Leaving aside the airplane and car in which one could go comfortably, what sort of act is that?

The parents would raise an uproar, saying he brings disgrace on the household. The affair of husbands beating the ground would arise. At such a time, one must cross.

The Teacher, though he is the person in charge of the Unification Church, does not wish to live only within the Unification Church. He wishes to live in a nation with no borders.

When the Teacher went to Singapore a while ago and entered a first-class hotel there, from the hotel owner down to the employees, they gave tremendous service, saying a precious guest had come. Among the fruits there, the most delicious and interesting is the banana.

In Korea, they call it “banana,” but there they call it “the me thrown away after being sucked.” (Laughter) There are many kinds, too. Depending on the region and the temperature, each differs, and some had thick skins but minimal flesh. Hearing the talk of bananas, you will wish you could eat your fill at once. They are close cousins next door to me…. The teacher, too, understands that feeling.

If it became a world where one could eat breakfast going to Washington, eat lunch going to London, eat supper in Singapore, and return to Korea and sleep, would it be bad or good? I think it's good—how about you? (Laughter)

Well then, it is good for me and good for you—so how would it be for God? God is one who, however a thousand times, ten thousand times one asks Him, answers, “It is good.”

Then how shall the complicated problems of this earth be dealt with?

Each nation boasts of its people’s subjecthood and national culture, but that has no value at all compared to the nation of the original homeland. There must come such a world in which, centered on that one time when the peoples who have lived with their borders closed raise both hands and welcome the nation of the original homeland, one can make power act upon the nation.

Because many foreigners come and go in some nations, will those nations perish?

Absolutely not so. Today, too many Japanese people have come here. Mr. Kuboki, where are you? Mr. Kuboki! Say whether your feelings about Korea are good or bad. (It is good.) What sort of person Mr. Kuboki is—he is a person who every day goes about only seeking out the back alleys of Seoul and looking at them.

What precious thing there is, I do not know, but he does that work every day. Japan’s streets are clean, but Seoul’s back alleys are dirty. There is nothing whatsoever to sightsee. Seeing that, will these people go to their country and spread malicious propaganda? Rather, these are people who can side with Korea and be for Korea.

Though the Teacher has lived taking abuse, he has done no bad thing before my people. Those people here are people who, if the Teacher gives but one word of command to die, can die.

Korean people, in hand-to-hand combat, can beat Japanese people any number of times. But by armed force, one cannot unify. To unify these people, one must do it with the power of love.

When one knows and lives for the conditions of happiness centered on the root of love, one must know that all people become happy.

Therefore, it is not the Unification Church that is the problem, but the nation of the original homeland that is the problem. Then a question arises whether the believers of the Unification Church will make faith-life foremost, or make life for the sake of the nation of the original homeland foremost.

What sort of life must one live?

Have you, until now, lived a life for the sake of the nation of the original homeland?

When you go home, your husband treats you with a fierce face because you attend the Unification Church. It is an outrageous thing. He will raise an uproar, saying you go about doing wicked things.

Though it is not a face seen for the first time, that old man who was so agreeable turns into the face of a devil and, changed to a degree that not even a tyrant can compare, persecutes you—can one ask that old man to love one?

Can one love him?

Saying, “It is an uglier face than anything. Just to think of it is loathsome. What is there I cannot do?” You came out destroying your family because you attended the Unification Church, did you not?

So, did the Teacher preach going about, “You, destroy your family”? They themselves did that. The people of the world are driving the Teacher of the Unification Church as a family-destroyer, but that is not the Teacher’s responsibility—it is your responsibility.

When some things oppose, because they are two mutually opposed figures, they are separate existences.

Amid such opposing conditions, how can one draw in the relative condition?

Where in the world is there a principle by which plus and, which repel each other, join?

That something becomes a contradiction means that there are two mutually clashing concepts.

How is this to be gathered into one unified concept?

If there were something joined by one side taking a loss through mutual struggle, their dialectic might be applied. But there is no such thing.

The solar system, too, is not formed by the sun alone. The sun in the subjective position and the planets in the relative position, within the vast sphere of the universe, form the solar system centered on the sun.

Within the sphere of the divine law, there is no principle of joining with each other while taking a loss. You too, if this were a place where loss arose, would not come.

You have come here to see the dual gain by which body and mind become one.

Likewise, one must not destroy the family. It is that one must not sacrifice even one.

Everything exists relatively. When the object partner is fixed, the view of purpose comes out automatically. That purpose has a value greater than the sum of the two joined. That is why the joining of the two is not a joining in mutual contradiction and opposition, but a joining with each other for the achievement of a common purpose.

This forms the foundation of the Unification Church idea. Therefore, with such a basis, if one only turns the dialectic upside down, the materialist view of history and the economic theory of communism—all of Marx’s theories—are all set to be turned upside down.

A person has a purpose for the body and a purpose for the mind. Then which is the greater purpose, and which must be achieved sooner? One must achieve the purpose of the mind first.

When there is an individual’s small purpose and great purpose, if one casts away the small and pursues the greater purpose, a plus factor arises, so that it becomes a gain even to the small purpose, and one can also achieve the greater purpose.

Communists, too, acknowledge a purposeful world. But they say that in that process of changing from a non-purposeful world to a purposeful world, a destructive history of struggle without fail unfolds. That is why the theory of communism will someday be turned upside down.

We human beings have, from the time of birth, a purpose we must go toward. A person is set up as an existence of dual purpose—a purpose for the whole and a purpose for one’s own individual self.

If the purpose of some nation is imperialistic—that is, to conquer all the nations of the whole world, plunder them economically, and enslave them—that nation cannot but perish within the sphere of the world’s fortune.

If the great powers of the world, like America or Britain, forsake this principle, the wealth and strength they built up over hundreds of years of every hardship will vanish overnight like a bubble.

Seen from the viewpoint that a world of dual purpose must be achieved, because it is the principle that, to set up the original heavenly way and achieve the purpose of the world, the purpose of the nation is sacrificed, that a nation or an individual perishes to achieve the purpose of the universe is no problem.

If the Republic of Korea is to remain on the historical course hereafter, it must not deviate from this principle.

Today, America boasts a brilliant culture in the democratic world.

If it is to carry that on continuously even beyond the thirtieth century, it must, sacrificing the nation for the sake of the world—that is, crossing beyond its nation’s sovereignty—do a politics that can save the world. Otherwise, America will decline.

However good an individual’s fortune, if it is in the fortune of a family bound to perish, it is dragged in before that family’s fortune; and however good a family’s fortune, if the whole tribe comes to be driven and chased, that family’s fortune too is swept into it. And however good a tribe’s fortune, if the nation’s fortune shakes, the tribe’s fortune too breaks apart; and however good a nation’s fortune, if the world’s fortune comes rushing, the nation’s fortune too is swept into it.

Therefore, the communists too, who resolve to do as they please with the world, once the fortune of Heaven and earth is set up, will all be sucked into the fortune of Heaven and earth.

Then what is it that remains at the last?

At that time, when the family’s fortune too passes and the fortune of the tribe and people too passes, one must restore, all at once, from the individual to the people.

Seeking the individual, one seeks the family; seeking the family, one seeks the tribe; seeking the tribe, one must seek the people. Because the human being is placed in a destiny of having to climb again from the beginning, one must go together to that destination.

However splendid the people, when the individual has no view of the world and view of the universe, one becomes blocked. When a person passes through the worldwide course, he must restore these eight stages: individual, family, tribe, people….

In the end, one must dig even into the love of God. And so, unless one weaves the world’s belt of harmonious blending (和沖帶) and, in a state where the two can become one—where without you I cannot be, and without me you cannot be—comes forth holding up the authority of a prince of cosmic victory, that person cannot judge the historical age upon this earth.

If one cannot judge the historical age, one cannot go before God. One must know such a tremendous fact.

The individual’s fortune must be sacrificed for the sake of the family’s fortune, and the family’s fortune for the sake of the tribe’s fortune. To say it again, the individual is absorbed before the family, the family before the tribe, the tribe before the people, the people before the nation.

If that nation stands before the world individually, it cannot subsist forever, but if it becomes a nation and people for the sake of the world, it can subsist forever. But when the world’s fortune ends, their value of existence vanishes. In that place where the world’s fortune ends, one must resolve the han of the Cosmos.

The purpose of individual restoration is not for my individual self to turn out well.

People who believe in Christianity go about crying, “Believe in Jesus, be saved, and let us go to heaven.” But heaven is not gone to by doing so. Life is set up in a hidden place.

Seen from God’s view, one must become a person who can move the inner heart of the people and penetrate the inner heart (內情) of the Cosmos.

That filial son or filial daughter who has an affection able to commune with God must, even in a place where deep ill-fortune hangs, resolve the mind of the one who has become the protagonist of that ill-fortune—if a king, then the king; if a parent, then the parent—and alone block and resolve the whole behind it.

A person who has such a bond of loyalty and filial piety goes to heaven. A person who resolves to believe in Jesus and go to heaven alone can go neither to heaven nor even to earth-hell.

Though it is infuriating and mortifying to have been abused and persecuted until now by such people, one must not take revenge with sword and gun.

Because the providential history of God was delayed, the Unification Church came forth today. The Teacher must win victory over the people who oppose and, centered on the world stage, restore everything.

Though the Teacher set out from an insignificant place with the mind of the greatest sinner among sinners, he does not always stay only in such a place. Wait and see.

When the pitch-black night passes and morning comes, the bright sun shines upon the whole world. Equipped with that bright light, one must seek the original homeland.

One must possess the motive power of life that can overcome death. When the spring light comes, one must have the autonomy of life, the absorbing power of life, that can absorb that spring light by every means. Then one will become the prince of spring who can make the flower bloom earlier than any spring. This is also the wish of God.

When fortune has come to a nation, one must not, holding that fortune, be only for one’s own nation. That is, it must become not an Asia for the Republic of Korea, but a Republic of Korea for Asia. To say it again, it is to construct a Republic of Korea that can receive welcome from the nations of Asia. But if it stands in the position of imperialism, exploiting Asia, the Republic of Korea will perish. Japan, too, perished for that reason.

North of the thirty-eighth parallel, there were once many rich people who lived well. Though they lived saving pennies by pennies to enjoy glory for their sons and daughters and for their descendants for all generations, when the nation is challenged, what use is that? It is the same because the nation’s fortune was disordered; they had to come south and live a refugee’s life.

Today, the United Nations has been founded and is striving, centered on a common goal for the sake of the world, to achieve a great purpose and make a happy world environment. This is to, through a foundation by which the human being’s inner longing for the original homeland can, together with Heaven, harmonize with circumstances one does not know how to name, put many people in contact, and unify them. That is, it is no more than an expedient for setting one age in order. Thus the world passes away.

Today, the Unification Church must not boast before the people that it does faith-life best.

Where is the place Unification believers must go?

It is not the floorboards of the church. You must, equipping your character in the Unification Church, enter the family. My belief in the Unification Church is to save my family.

When this family is set up, the family must be able to be sacrificed to save the tribe, the tribe to save the people, the people to save the nation, the nation to save the world.

For the sake of the greater purpose, the smaller purpose must be absorbed. Thus, one must know that needing the tribe is to seek the people, needing the people is to seek the nation, and needing the nation is to seek the world.

We must restore the Republic of Korea. And so, from this year, we are going forth, setting forth the slogan “Let Us Make a Total Advance,” to seek the nation. This is not to seek the Republic of Korea, but in the intent of seeking the world and, going further, restoring all of Heaven and earth. And so we must achieve a Heaven and earth of freedom, a Kingdom-of-Heaven world of freedom, in which God and the people upon the earth, no matter who, can give and receive with one another.

We must climb even to the garden of God’s love, where the minds of one another can commune.

To seek that love of God, one must cross over the eight-stage course. One must go even at the cost of sacrificing the individual, family, tribe, people, nation, and world. There must come a time when the people who trampled on the love of God and all broke apart deny this again and set up and make the love of God into original love.

You must surely know that if that time does not come, this world cannot set out on the course of seeking the Kingdom of Heaven.

Hereafter, the Unification thought will become the matter. What the world cannot do, the Unification Church must do.

We have until now done that work. Even in a place of being driven and chased, even in a place of vomiting blood, we did not pray before God, “Save us.” Even in a place of begging for rice, we lived serving others.

We are not people who live following the individual’s fortune, not people who live following the family’s fortune, not people who live following the tribe’s fortune, and not people who live following the nation’s fortune. We are people who live together with the fortune of the heavenly bond.

However, a first-rank citizen of an advanced nation, when one goes against the fortune of the heavenly bond, perishes.

The Teacher had heard that foreigners do not weep easily. But when he went to America and saw, they wept all the more easily. Though they did not even know at what hour the Teacher would arrive, on hearing only the news that he would come that day, they came out to the airfield and waited the whole day. Perhaps because their bodies had grown feverish, worn out with waiting, when the Teacher arrived and appeared slowly at the airfield, among the people who had come out, people were weeping, people were laughing—all sorts. Their culture is different, and their history is different, but, having become the same Unification believers, both their laughing was all the same, and their weeping was all the same.

When they laughed, the teeth showed, and when they wept, the tears flowed, the same as with you. There was no great difference from you. Laughing and weeping are cousins. Extremes meet.

In this world, there is the action of correspondence and the action of mutual clashing. For the action of correspondence to occur, the two must be in accord with each other.

You must know that in this world, to live for the object partner is the principle of creation. To dislike that is evil. Only by achieving this does the origin of being able to subsist eternally arise. Because the origin of subsistence by the universe’s principle of recompense arises, one must, as a human being before the whole universe, pass the standard of the Principle and come forth applying it to living. And so one must be able to say, “You too, become as I am.” This is precisely good. Only by making sure of this and deciding the object partner do spirit and flesh join.

A tree, too, can grow well only when its relative environment is equipped. Seen thus, it is not a struggle of contradiction. All the struggles unfolding in the human world today are processes of seeking the world of living for the object partner. One must know this.

The Unification Church is to follow the fortune of God’s love. Some will say that because the Unification Church, following the fortune of God’s love, speaks of the world of the heart—that is, the ideal world of creation—it is good to the point of being breathtaking.

What is the ancestor of that word “good”?

Because there is a mother, “good”; because there is no mother, “bad”; because there is a lover, “good”; because there is no lover, “bad”; because there is a son, “good”; because there is a daughter, “good”; if there is only one of son and daughter, one says, “A little disappointing, but good.” (Laughter)

What is the root of that “good,” that even a thing loathsome to see and loathsome to touch, one calls “good”? It is “love.” Mothers of babies clean up the baby’s dung, whose smell is terrible, without even knowing it is dirty. What is here that makes it so? There is something powerful. That is precisely love.

If one does this love wrongly, it may become the sarang of the character to die (死) and the character for husband (郎). (Laughter)

From where does unhappiness set out?

It begins from the time when the nest of love vanishes. A happy family is a family that lives with the parents who become the foundation of that house. That family is a family that, above, attends the parents who represent Heaven, and, horizontally, binds as husband and wife the love of that bond of strangers gathered representing the family, and these husbands and wives, upholding the law of the heavenly bond, live carrying on the succession of generations.

The sons and daughters born are centered on the parents' part and go out. Where do they go? They take a wife and go to a husband’s house.

If, becoming husband and wife, they part forever, there is nothing more unhappy than this. To go to a husband’s house or take a wife and then part is an unhappy thing. To part again and again is unhappiness.

Have you seen a mother dance for joy when the father goes to a distant place?

No child is glad either. Since he may return dead, can one be glad? The day of taking a wife, the day of going to a husband’s house—is it bad, or good? An affair of parting arises—is it good?

If one would form the bond of the human world, man and woman must go forth for the peace of the world. Peace does not come by one person alone doing well. The strength of man and woman must join and revolve.

In revolving, one must rush toward the center. The power that rushes toward the center is the power of love. When the object partner appears, the mind that would love arises.

Among all things that move, there is a power that can connect to the center. That is, there is a planar matrix there. To lead a world that has no power connected to the center only raises automatic destruction. The faster it revolves, the more perilous it is.

But once the center is fixed, the faster it revolves, the more the harmony of Heaven and Earth unfolds there.

How fast does the Earth revolve?

In a single day, it easily turns one whole revolution—no small thing. With your legs, you cannot keep up. When it sets up that standard, which can determine the source of the universe and revolves, the more it revolves, the more the harmony of spring, summer, autumn, and winter unfolds.

When a woman goes to a husband’s house, she parts, and when a man takes a wife, he parts—in the end, what is that for?

It is to determine the position of Heaven and Earth.

However broad and wide the space, what is it that settles down centered on a center?

It is the human being that does it. It is men and women who do it. If husband and wife do well, they become a filial son and a filial daughter.

When they become a filial son and a filial daughter, their mother and father always wish to be together with them.

Korean civil law forbids the marriage of the same surname and same clan-origin and encourages marriage between different clans; this is because it is a people that longs for unification.

Jesus came upon this earth and said, “I am the bridegroom, and you are the bride.” It is that one must find the bride. Why did he do so?

Love comes down to the two, man and woman. Is that so, or not?

The representative of man and the representative of woman in cosmic history must, with swelling hearts, be equipped with that original bond by which they can draw in the love of God.

Only by achieving that upon the Cosmos can the footing of happiness unfold from that world; that is why Jesus, who came as the bridegroom upon this earth, must find the bride.

That is the determination of the position of the independent view of salvation of the bridegroom and the bride. To say it again, it was Jesus’ thought to draw in even God, draw in human ethics, and draw in the hope of past, present, and future into the four-directional original nature, and here, centered on the idea of husband and wife, to set up the standard of unification. The angle of this standard must become 90 degrees on the straight line.

When this 90 degrees becomes 360 degrees, it becomes the equality and peace that are roundly equipped.

Why does the Unification Church hold the collective wedding ceremony?

If one told the whole story about this, the grandmothers’ bones would melt. “If I could regain my youth again, I would do the Unification Church’s collective wedding ceremony….” Whether others revile or not, they shed tears. When a person is glad, he likes it and laughs. But when he is too glad, tears come out. That is not a bad thing.

Only when one becomes a multitude that, transcending everything, can, at the head within the sphere of unification, gather all humankind, and there becomes a world that can appear in human history, is the world of happiness achieved between this Heaven and earth.

From there, a family formed of an individual and husband and wife of hope forms a tribe, and from the tribe a people, from the people a nation, from the nation a world comes to be formed. That is, the nation that can turn this globe upside down comes into being.

Those who wish to go to this world, raise your hands. To go to this world, one must follow the fortune of the Unification Church. Though there are people who oppose the Unification Church, the Teacher just quietly leaves them be.

The Teacher is not less gifted than they, and even in a contest of strength he can win, and in theory too he by no means falls behind. That is, seen from any aspect, the Teacher absolutely does not fall behind the present leaders of the churches.

When the Teacher, knowing beforehand where a woman going along the road is going, says, “Ma’am, where are you going?” she, startled, says that it is so. The Teacher has something.

If there is one figure to be counted among those who communicate with the spirit world in the latter part of the twentieth century, it is Teacher Moon of the Unification Church.

If you think it a lie, pray earnestly to find out whether it is true or not. Then you can know. The affair is arising in which the many ascetics and the many spirit-communicators too all hang about their necks a placard saying they are disciples of Teacher Moon of the Unification Church, and testify to that fact.

Just try saying only the birthdate and name: “Do you know our Teacher? What sort of person is our Teacher?” An interesting thing will happen.

Have you tried that?

The Teacher, having equipped all such things, is setting up that standard by which he can sway the world and sway all under Heaven. Centered on that standard, for speaking loudly in the Republic of Korea, he has taken much abuse. But he does not do this work to perish. Because it is the Unification Principle to, looking toward heavenly heart (天情), seek upon earth the law of intellect, emotion, and will (知情意), and, setting up faith and practice founded on heavenly heart, set in order the way of character, when one teaches this, no matter who, one cannot but become so.

Then, centered on this tremendous fact, what must one do?

One must achieve the nation of the original homeland. You, too, will wish for the nation of the original homeland. To achieve the nation of the original homeland that humankind desires, an individual from the original homeland is needed.

Together with such an individual, the family is made one, and the logic is set up that the tribe must be thus, the nation must be thus, the world must be thus, Heaven and earth must be thus, and the law of the love of Heaven must be thus.

Upon that logic, even the most ignorant people, holding a formulaic method by which they can become so, come to bear fruit in every nation of the world today. It is that a revolution unfolds.

In the end, one must become a person who, holding the conviction that one can split this globe apart, can set the people in order. When the individuals, families, tribes, peoples, and nations in which such people are gathered increase, the world of the original homeland is founded, which is a certain fact.

If you wish to go to such a world, you must truly take care of yourself and, maintaining your present self and your present position, seek and equip a new method of setting things in order. It is that I have already found that out.

We must go. We must go to the nation of the original homeland. Whether grandmother or youth, whether man or woman, young or old, all people under Heaven must go to the nation of hope that all people desire.

We must go to the Kingdom of Heaven of freedom. Though one thought that what belongs to one’s own self is precious, it is not so.

When spring comes, the farmer must know how to sow the seed. He must sow the precious rice seed. A person who thinks it a waste to sow is a farmer who does not know the future. And a person who does not know how to sow the seed in its season has no qualification to be a farmer.

We must, in sowing the seed, hold an overflowing hope and be able to bless the fruit of the future. And so we must, greeting summer, the season of fresh green, leaping beyond all the traditions of reality, safeguard the sowing of seed in the new farmland.

We must, making the preparation by which the destiny of the nation and the destiny of the world can be set forth toward that high place, become elite soldiers of unification who, heedless of tears of blood, fight on holding the heart of a parent—sowing tears for the sake of humankind, sweat for the sake of the earth, and blood for the sake of Heaven.

Since we set out under a difficult situation, we must, without fail, go to the place where the intended result can be achieved.

That is, we must seek our way even into the world of the heart that God aims at and humankind hopes for. We must go to the land of the original homeland grounded in the love of God.

You must become valiant ones who will found this nation of the original homeland. Asking that you become a crack corps that can advance valiantly before the Will with a new resolve, I will end the Message.

Prayer

Father! On the sorrowful and rueful pass-road of han-filled history, gathering the unworthy figures, Thou didst carry on the providence and take counsel by the heavenly bond and Thy dispensation—that earnest circumstance of the Father, that bygone past which cannot be faced without tears, we think of once again.

There is no way to respond before the Father, who, worrying lest we despair on the difficult pass-road, was anxious in mind. Before that voice of the Father, who commanded us not to be disheartened, however difficult it be, we, having set out, have sent seven years of the twenty-one-year course, and have greeted the holy day of March 10, 1968.

On the occasion of this day, grant that the laborers of unification may become valiant ones of Heaven who can follow the fortune of Heaven and earth, and make us realize once again and repent that we did not know the fact that the place in which we are today was too wretched a place, too abject a place.

Grant that we may realize, feeling that this universe cries out and Heaven is indignant, that it is this one body of ours, less than six feet, that must, crossing and gathering and becoming one with one another, resolve the han of the wish of the Father who longs for the unified land of the original homeland; and grant that we may discover that it is our selves who must, raising both hands, return the lost hometown to the bosom of the parents.

Though the fortune of the universe called and awoke me, we lost it and sent many days of han. We must become Thy children who know how to truly repent of the bygone past in which, though we had ears, we did not hear; though we had eyes, we did not see; and though we had a mind, we did not feel.

Father, look with mercy upon Thy children gathered here today. These children must all seek the nation of their original homeland.

Who would have known that this road of seeking the nation of the original homeland would be such a difficult road? Father, grant us to bear a bomb of a new mind that can, upon the world of han-filled lamentation, tread this footing of grievance, kick it off, and fly like a guided missile toward a new state.

Grant us the explosive power and propelling power of the heart. Because we know that for that we cannot but have the love of the Father, grant, O Father—we earnestly beseech and desire—that we may become such people.

Whoever may block and oppose this road, we know that that is no problem. Because the footsteps we must take are time-sensitive and pressing, so that we cannot rest though we would rest, we know that we are children of unification placed in a destiny of having to go whipping ourselves; so please make level the road ahead of these and make us resolve upon the fight of every pass on the road we go. Grant, O Father—we earnestly beseech and desire—that we may become ones who, having climbed, do not, all of us, fall.

Remember those who have endured, holding down a breast of sorrow amid the many historical processes, and grant that the light of anxiety and despair and defeat may not dwell on their faces. Father, grant that, though they bore such a past, overflowing with hope and overflowing with joy, they may go forth bearing a full breast amid the hope of tomorrow.

Centered on 1968, under the slogan “Let Us Make a Total Advance,” we would offer up our whole lives and our actual living to the Father; so, Father, grant it in person and perceive it.

Father, grant that, with a heart that can report from a position not derailed from the ideal world, we may become victors in the living of a day. Grant that we may become victors in the living of a year.

Making us victors in the course of our whole lives, grant, we earnestly beseech and desire, that we may become valiant ones of nation-founding who can found the nation of the original homeland, the footing of happiness Thou wouldst grant us. Grant, O Father—we earnestly beseech and desire—that, founding that kingdom of peace and attending the Father, we may become Thy sons and daughters who can live a thousand years, ten thousand years.

Grant that there be peace upon the day that remains, and grant that the protection of the Father be upon the course of happiness of the children. We earnestly entreat and desire that, as they go forth resolved upon every loyalty and sacrifice, the heart of the Father’s sympathy may always overflow amid the living of these.

Father! Call holy the minds of those who have vowed to take responsibility for the world’s humankind, and always accompany them, Father.

Upholding the holy name of the True Parents, we have earnestly offered up all these words. Amen.