The Unified World All People Desire

Former Headquarters Church.

Much time has passed, but for the sake of those who have newly come, I will speak the Word for a little while.

Among those in this place, there will be those who have newly entered the Unification Church, and there will also be those who do not know religion well. But in any case, you have now entered the Unification Church. That is why those who have newly entered ought to know what the course of the Unification Church’s history has been until now and how it will go forward from here on.

To become a member of the Unification Church, one must know the history the Unification Church has walked. And one must know clearly and plainly how the Unification Church is now moving and how it will move hereafter. Thereby, one must be able to dedicate oneself thoroughly to the goal the Unification Church aims at.

The title of which I will speak at this time is “The Unified World All People Desire.”

The unified world that all people desire means a world that anyone longs for—not only the people of the past, but the people of the present, and even the descendants of the future. There will not be even one person, down through all generations for a myriad of ages, who does not long for such a world. I will speak about such a world.

That the unified world, which all people down through all generations desire, must be achieved is a great problem. In the midst of this, since the Unification Church, which has come forth holding up the signboard of “unification,” has arisen here in Korea, this becomes a matter of importance. Unification was something everyone wished for in the past, too.

So the countless kings of the past were preoccupied with expanding their dominions, thinking to absorb weak peoples and make one unified kingdom.

They all set out from a plan to make one unified world. We know that what appeared in that way is the course of history until now.

Looking at such a history, we can know that everyone, whether of the past or of the present, without exception, desires unification. You will not be able to deny such a fact.

Whether one has come here for the first time or has attended the Unification Church since before, no one, without exception, is a person who does not desire unification.

Not only Unification Church members, but also Korean people, American people, and Black people of Africa also desire unification. The problem is how to bring about the unification that everyone thus desires.

Everyone, what would be the closest thing in the world?

Try answering once. What would be closest? Is the nation close? The nation, too, is close, but it is not the closest. When one asks what is closest, some people say that the relationship of husband and wife is closest, and some people say that the relationship of parent and child is closest.

Of course, the relationship of husband and wife is close, and the relationship of parent and child is close, but the thing closer than such relationships is precisely one’s own self.

Therefore, when one asks who is closest, without need for a second word, one must say that one’s own self is precisely the closest. For anyone, the being that is me is the closest.

People these days often say they are grieved because of their parents, grieved because of their brothers, or grieved because of their children. That word “grieved,” too, is in the end a word said centered on oneself. It is the same with saying something is good.

Of course, such a result comes out only through relative circumstances, but in the end that too is called good in one’s own conception.

Accordingly, the closest thing in the world, the most grievous thing, and the best thing are all, in the end, determined by one’s own self.

Even now, all the people of the world are wishing for unification. How have the people of the world thought about this problem of unification until now?

Because America today, as an advanced nation of democracy, is a nation standing at the very forefront of leading the world, people think that America must unify the world, beginning with the communist nations.

However much the world is unified, and however much the Cosmos is unified, if one does not feel the joy of one’s own self having been unified, and does not discover a unified self, that unification has nothing to do with oneself.

That is, even if the outer world is unified and a utopian world unfolds in which one can be immersed in a dreamland of happiness, that world has no relation whatsoever to oneself.

For example, even if a person thinks, “I must succeed. When I succeed, things will turn out like this!” succeeds; if that success is a success achieved centered only on himself, on his standard alone, that person can by no means be said to have succeeded.

Looking at world history from this viewpoint, we can know that until now, people have tried to unify the world while not being able to unify themselves. That absolutely cannot be done.

However much one has unified the world, as long as one’s own self is not unified, that unification will appear as an unhappy result and in the end will be shattered.

If God tried to unify centered only on this world, He could not be called God. Accordingly, even for God, whether He exists as a completely unified subject or not is the question.

Unless one has a firm and unmoving subject of unification, unconstrained by the changes of history and unaffected by the rise and fall of the age, one cannot say it is a completely achieved unified world. Seen from that viewpoint, since even God is so, the human being, created as His child, likewise cannot but be so.

Today, the Republic of Korea has its ruling party and opposition party fighting.

However much they fight and try to find a point of solution, unless these people establish a standard of unification for a new world, they cannot find that point of solution. And unless the constituted assembly itself is first equipped with a form of unification by which it can be gathered into one unified substance, however much they strive, it comes to nothing. As it is with one nation, so it is with this world too.

That is why, before wishing for the unification of the universe, one must complete the unification of the self, and before wishing for dominion over the universe, one must complete dominion over the self.

The problem lies there. In the end, the problem is with “I.”

Having entered the Unification Church, you should not think about whether the Unification Church itself is unified or not; rather, you must first think about whether you yourself can be unified or not. That is by no means a simple matter.

When one quietly observes a person, he is truly a strange being. One can see that once he begins to go bad, he goes bad without limit, and once he begins to go good, he goes good without limit. And the person is precisely a being that can connect from one extreme to the other and can turn itself over from one extreme to the other.

What sort of unification are you wishing for?

In unifying one’s own self, there are two directions: unifying in a bad direction and unifying in a good direction. To unify in a bad direction, no research is needed, no thought is needed, and no deliberation is needed. That unification can be done rapidly. But to unify in a good direction requires much research, thought, and deliberation, and moreover, it is very strenuous.

Then how does the human mind exist?

It absolutely cannot exist alone. The mind must, without fail, exist together with the body. In a place where there is no body, the mind cannot exist either.

Then where does the mind go when there is no body?

Unfortunately, it has no choice but to go to the spirit world. Accordingly, the mind wishes to become completely one with the body. That is because only then can the mind exist.

I do not know where the mind came from, but each of you has a mind; you yourselves know well.

Are the mind and body friends with each other, or a fighting pair?

If they cannot become friends but become a fighting pair, who becomes the protagonist of the fight?

You must clearly know such a thing. When the mind and body fight, it is always the body that picks the fight with the mind first. The mind stays still, but the body torments the mind. Whether it be a man’s body or a woman’s body, that body torments the mind.

That is why, in my individuality, I must achieve the unification of mind and body—and what is the secret by which one can achieve unification?

It is not that the mind and body become unified merely because you command, “Mind! Body! You unify!” Therefore, we must know the method by which unification can be done.

Why does God seek to save the human being?

It is not that He seeks to save to divide all people entirely and make this world a battlefield. God is envisioning a world in which all people are unified and like one another, in which all harmonize under one purpose and all need one another. To make such a world, God takes the salvation of all people as His purpose.

However much God awaits peace, to unify while leaving as it is this body, this troublemaker that always only stirs up trouble, is absolutely impossible. To achieve the ideal world, the unified world that all people wish and hope for, one must, without fail, first unify body and mind. With body and mind remaining separated as they are, unification cannot come about.

If a surgeon, faced with the leg of a patient who has taken sick and is rotting away, does not operate but instead leaves the rotting leg as it is, thinking, “How hard this leg must have labored to grow this much over several decades! Truly, it is pitiful.

If only for the sake of the years until now, I must not lay a hand on it,” then that patient will even lose his life. A good doctor is a doctor who can, saying, “If I leave the rotting leg as it is, even the trunk of the body will rot away,” mercilessly cut off the diseased leg, however much the patient suffers pain.

It is the same with the human body and mind. Of the two—the human body and mind—one is a fighting pair.

Everyone, do you like a fighting pair?

Anyone feels bad about a fighting pair. Everyone likes pacifism, which does not fight. But within the body, there is a fight-or-flight element. The cause of its coming to be present is that there was a fall. Even considering my individuality, there is within my body an element that aims at the two purposes of good and evil.

There is a mind that aims at good, and, contrary to it, there is a body that aims at evil. Unless this is resolved, the body, the monster of the enemy, will always remain in that state throughout a history of tens of thousands of years.

That is why, if it is a God who aims at the complete salvation of the human being, He must be able to take a dagger and cut away the rotten part of the human being. Only then is He a splendid God.

What sort of God do you wish for?

Do you wish for a God who pats you on the back, saying, “Body, how you have suffered to remain even this much in a world full of sin! Your merit has been great,” or do you wish for a God who mercilessly disposes of this body? What sort of God seems good to you?

It is God’s heart to wish to do away with this body at one stroke. The body is an antenna that can connect with the fallen world. And this body is the root of sin in the human world. Hearing such words, you will feel terrible. But the one who feels bad must atone. When a history of atonement breaks out upon the earth, unification is achieved automatically. Therefore, unification is not such a difficult thing. One needs only to strike the body.

If God had made a person with two purposes, then God would not be a logical God. Just as among the things existing upon this earth, there is nothing that exists without a purpose; one cannot live holding two purposes. One cannot exist while holding two purposes at the same time and come to ruin.

If your mind came to hold two purposes—to go to Myeong-dong and also to go to Jongno—then, because one body cannot go to two places at the same time, the two purposes must first fight each other. There is no choice but to fight: “Go this way, go that way.”

Why does the human being lament?

Why is the road of human life called a sea of suffering (苦海)?

It is because he has become a fated being who must stand at the crossroads of the two purpose worlds and decide upon one place to go. Because there remains a fight to break through such a source of anguish, the road of human life cannot but be a sea of suffering.

Of the two purposes, what the human being needs is to go to the place where he can be completed in one purpose.

Only that accords with the purpose for which the human being originally exists and accords with the creation purpose of God, who made the human being. But because the human being fell while living, dragged along by the two purposes, he became white-haired before he knew it. He becomes a human life that can have no peace and in which happiness cannot dwell, and that is why one feels human life to be not only a sea of suffering but also suffering and sorrow and misery and lament.

Because it has continued on in this way, God cannot but devise a method for dealing with the human being upon this earth.

What he set forth as that method for dealing with it is precisely religion. By any other method, it absolutely cannot be solved. It is not a thing that can be solved by money and power.

So God cannot but establish religion upon the earth as one method by which this can be solved.

Is religion a thing needed by all people, or a thing needed only by some special people?

Which is it? There is a person who, when he has grown old and is about to die, goes to the church and says it is enough just to believe in Jesus and go to heaven. Such a person absolutely cannot go to heaven. Because God has continued on for thousands of years as a unified God, a person who cannot accord with God’s element of good cannot go to the heavenly nation, which is a unified world.

It is heavenly law that one cannot approach that world by means and methods.

That is why what God set up as one expedient for settling the grief (傷悼) of the human world and saving the human being is religion.

Then by what sort of person is religion needed?

Some among today’s university professors, or people in the intellectual class, say that religion is a thing the weak believe in.

If one analyzes those people from the essential standpoint, they are not even human. They are, for the most part, villains who oppose the requisites of unification. As long as such people exist, there can be no world peace.

Religion is a thing needed not only by a special few but by all people. And it is a thing needed not only by the people of the present but also by the people of the past. They merely died without knowing such content. The people of the future, too, must know it, and it is needed by them as well.

Then what is the teaching of religion?

Among many people, if there is one bad person, is religion a thing for raising that bad person, or is religion a thing for raising the good person? What sort of person ought to be raised?

You must clearly know that the teaching of religion is to raise the conscience of the good person and to subjugate the bad element within the person—that is, the evil. The enemy is not elsewhere; it is precisely within us. That is the historical enemy.

Then what sort of thing is a higher-order religion?

A religion that compromises with the world is trivial. Such a religion comes to ruin in the end. The more a religion teaches the reason by which one can, without compromising with the world, liquidate every last one of the world’s difficult passes, the more it is a higher-order religion that comes into close contact with the good.

So Buddhism and Christianity teach one to strike and have dominion over the body as the mind wishes. One must deny my flesh, deny my living, and deny the world of evil, and then go forth.

You must clearly know that to deny the whole of the outer and then go forth is true religion.

That is why Christianity teaches to serve nothing whatsoever except the God who is in the Bible. It teaches one also to escape from a life that follows the fleshly passions of the world and to live a celibate life.

In this way, religion has come forth in the human world and is teaching one to strike and have dominion over the flesh. Seeing such things, the conclusion comes out that some owner who can establish absolute good must appear at the consummation of human history.

Accordingly, at the consummation of history, a good world must come. That is why all religions have the idea of the Second Advent and are set to border upon the ideal world that longs for the Kingdom of Heaven. This is because all religions pursue the same purpose.

If, by the mind’s completely having dominion over the flesh, one individual who can live from a good standpoint is established, and if such individuals gather to form a family, a clan, a people, a nation, and a world, then that world is precisely the earthly Kingdom of Heaven, the world God wishes for. That is why, as long as God exists, that world must without fail be achieved. All the wars in history appeared precisely as processual phenomena for achieving such a world.

If religion is needed in human history, what must be done by that religion?

One must conquer the flesh. Why? Because through the flesh history was ruined, through the flesh society was ruined, and through the flesh this human race was ruined.

Accordingly, one must feel keenly that this flesh is the womb of the enemy and the fundamental root of sin and evil.

Because striking the body has thus been the root of religion until now, Jesus struck his body wretchedly through a forty-day fast. The body wishes to be exalted and likes to step forward, but religion teaches the body to obey and submit, to die and become an offering. It teaches everything in reverse.

Why would that be?

It is not to strike the mind, but so that, by striking the flesh, one may ride out along the worldwide rope.

You know that the mind is a good thing, do you not?

That the mind aims at good, everyone will know. For example, there is a hundred won in one’s wallet, and a pitiful person passes by. Then the mind commands, “Hey, give that money to the pitiful person.” And thereafter, it says, “Since you at least have an undershirt on inside, take off that outer coat too and give it away.” And having done so, it does not end there for the mind.

Let us suppose some good-hearted person distributed twenty million won to each of thirty million compatriots.

Even so, would the mind be likely to say, “Hey, now that you have done that much, you have done all your duty, so rest now”? Does the mind do that? By no means! It says, “Hey, you rascal, if you have saved Korea, is there not Japan? Is there not Asia? Are there not three billion of humanity?” Furthermore, the mind commands one to do so even when going to the spirit world.

So human beings go so far as to say, “The mind is a dictator toward me.” Have you never once thought, “If I go on following this rascal of a mind, I will be ruined”?

Everyone, seeing that the mind is closest to me, it is good indeed, but does not the thought come that, following this rascal, one would collapse before even getting all the way there? Why is that so?

You must clearly know what the mind is. How big is the mind? Would the mind be bigger than God, or smaller? Would the mind be likely to say, “Since I have made the whole world mine, now rest comfortably”? Looking quietly, there is the solar system, which is bigger than the Earth; there is the universe, which is bigger than the solar system; and there is God, who made this universe.

So how would the mind be? It commands, “Occupy that God.”

In this way, the mind is so for all, regardless of man or woman, old or young. The Teacher’s mind and your mind are the same.

You must know what it is that this mind aims at. The mind too is a result, and without a motive by which the mind can act, such a thing could not arise.

Today, whether it be communism or democracy, scientists say that this universe, this nature, is made of matter.

Then what is matter made of?

Matter is made of force. But force cannot arise by itself alone. Force, too, unless it performs give-and-take action, does not come forth because no relative standard is formed. The force that acts and arises in your body, too, comes forth from give-and-take among the four limbs and the whole body. Force comes forth proportionally to give-and-take.

Before there is force, there must be give-and-take action. Then, to perform give-and-take action, how must it be? Alone, one absolutely cannot perform give-and-take action. There is no way to deny this.

Accordingly, what is necessary to perform give-and-take action is a partner. This is an absolute requisite of all modes of being. Without a partner, one cannot give and take.

That is why, in order for a person to exist, he first passes through a process of give-and-take from within his body. Men and women, too, can exist only by equipping the relative requisites and giving and taking with each other.

If the man said he did not need the woman, and the woman said she did not need the man, then in less than a hundred years the world would all come to ruin.

Because, for a person to exist—that is, to give and take—a partner is needed; men and women have loved each other and formed families until now.

Therefore, love refers to the force that gives rise to give-and-take action. It is the force of the give-and-take action of man and woman.

That is why, in order for the mother body of the force called love to come into being, there must be give-and-take action; and in order for there to be give-and-take action, man and woman are absolutely necessary. That is, a relative requisite is necessary.

How was the very first start of this universe brought about?

And what was the start of what has developed until now?

It did not derive from a struggle by contradiction, as the communists say, but began from the establishment of a relative relationship. That is, the universe began to arise from the pursuit of a relative relationship.

To speak by way of example, if some person is now about to go to Myeong-dong but goes without a relative purpose, then that walking comes to naught as a meaningless thing. The action of going and coming, too, breaks out without fail, centered on a relative requisite. Without a partner, action absolutely cannot break out. And if action does not break out, force cannot come forth either. That is why the root of the universe, likewise, is to be equipped with a relative requisite.

Then does the relative requisite act upon a matter of minus—that is, of suffering loss—or act upon a matter of profit?

If, in going somewhere, there were a person who went to suffer loss, that person would not be a normal person. The person who goes when there is some requisite of plus—that is, of profit—is the normal person. That is why, in performing give-and-take action with a partner, there is absolutely no one who suffers loss.

Observing even the action of the elements that are the constituent components of matter, one can know the fact that, for two elements to combine, there must be a requisite better than before combining before they harmonize with each other.

That is, there is no law of acting without discovering a value that can be of help to oneself.

Seen from this viewpoint, the dialectic that says things act upon each other in contradiction and opposition is fundamentally mistaken. The young men and women coming and going along the streets of Myeong-dong seem to come and go for no reason, but they come and go because there is, for themselves, a requisite that becomes a plus. They come and go, plus even a mere hundred won in a day; no one moves to suffer loss.

If the senses of the human being, the lord of creation, are like this, then all things too cannot escape from the formula of this law. God’s creation of Heaven and earth, too, was an unfolding of the content of joy and happiness to discover a requisite that could become a plus.

Just as there is not one person who exists to suffer loss, so also, in order for force to come forth, a relative requisite is needed; and that relative requisite acts without fail only where there can be a plus. This is an iron law.

If one quietly observes our mind, the mind keeps desiring—is that for the sake of a requisite of loss, or is it because there is a possibility of finding a requisite of profit?

It is because the possibility of profit absolutely exists that the mind moves with a mind more intense than anything else.

So the mind is not glad even after occupying God. That is why, if one looks at the Bible, it says, “It is not that we enter into God’s mind, but that God enters into our mind.”

The human mind, by the principle of Heaven and earth, moves only by the action of plus. That is an iron law.

If so, why does the conscience of a person act to cross beyond the nation, cross beyond the world, cross beyond Heaven and earth, and cross beyond even the Creator, and cross beyond again and again?

This is not to perish, but to prosper. To prosper, what must one do? One prospers when one occupies God and rejoices.

For God, too, the best thing is not the person himself, but the love hidden within that person. What a person likes most is precisely love—the love of parents, the love of husband and wife, the love of children, and such loves.

That is why the human mind is not satisfied even after occupying God. It seeks to occupy even the love hidden within God. Why? Because the ultimate resting place where the mind can climb to the highest and abide is precisely the love of God. Without knowing this, one cannot discover the happiness of human life.

To pursue happiness centered on such an enormous human mind, one must occupy the love of God. Without that, even occupying the world, one is not happy, and even occupying God, one is not happy. Only when one comes to occupy the love of God does the mind at last make that place its eternal resting place.

If one only occupies the love, it is the same as occupying everything of that person.

Even a girl with no learning and no possessions, if she holds the love of a man who can become the prime minister or president of a nation, can become the foremost woman in that nation.

Even a girl who has come out of no more than elementary school, if she becomes the president’s wife, then all people treat her not as an elementary-school graduate, but as the president’s wife. That is precisely because that girl has occupied the president’s love.

What was it that gave her the authority and the prerogative to stand with dignity in that place, holding a value on a par with the president?

It is precisely the power of love. In the same way, if there is a person who has monopolized the love of God, that person can, with dignity, take part in the providence of God.

In this way, the human mind is the essential ground on which one can occupy the love of God, the root of the universe. But though the history of thousands of years has flowed on until now, there has not been even one person who has occupied the love of God.

So religion teaches the method by which one can occupy the love of God.

That is possible only through the teaching of religion. The more thoroughly a religion teaches the content of the love between God and the human being, who are closest, the more it is a higher-order religion and a worldwide religion. Comparing religions from this viewpoint, Christianity holds the most content.

Christianity teaches that God is the Father. And it teaches that Jesus is the bridegroom and that we are the bride.

If one becomes a bridegroom and bride, one becomes a son or daughter of God. In this way, there is no religion but Christianity that has tried to establish a family centered on the love of God. That is why the conclusion comes out that Christianity is, in name and in reality, a worldwide religion established by God.

Ought one to believe in such a Christianity, or ought one not to?

Those who have no confidence that they can pull out the evil mind need not believe. Because the human being has flung away the love of parents, unless he finds that love again, he does not qualify as a person.

Religion reveals that God exists and teaches the method for cultivating the love of God. That is why the Teacher is now doing this work, having established the Unification Church. On the day the love of God is occupied, the map of the world comes to change. There are people these days who discuss the ideal and happiness while omitting the love of God; such people are all a lot who will perish.

That is why the Communist Party is a lot that will perish.

If they do not perish, we must make them perish. Because the communists disregard human love, they fundamentally deny all the historical emotional (情的) relationships that have come down until now. But because there are facts that cannot be denied, however much they deny them, those words are of no use.

That is why the conclusion comes forth naturally that only a person who holds the love of God—the source of all blessings of the whole world, the comprehensive central mother-body of all force, and the substance of absolute unification—can take part in the unified world and can become a laborer of the unified world.

How splendid it would be if the human mind reached that far.

Then why does the mind deny reality?

It is because there is no way not to deny it. To find something better, it strikes reality like a tyrant. It is because there is something better than what human beings have known until now. That is why the Unification Church commands one to deny reality and to strike the body. It is because it knows the road.

The unification of the world is possible only by those who have occupied the love of God, who abides as the standard of the peak of hope that many people wish for in their minds. Apart from them, unification is impossible. That is why what came forth, holding a plan by which one can testify to and occupy the foundation of the love of God, is the Unification Church.

There are only two methods for unifying a person’s mind and body. The first is the method of smashing this body to pieces and occupying it, and the second is the method of unifying without striking the body.

When children have diarrhea, if one roasts a frog’s hind legs and feeds them, it heals well. But when one catches and kills a frog and looks, one does not feel good. In the same way, the method of forcibly having dominion over the body is not a good one.

Then what must one do?

Until now, the mind, like a windbag, has never once fought the body on equal terms and has lost every single time. That is because the force of the mind is weak.

But what do you suppose would happen if we gave this mind an injection and increased its force by about two or three times?

Then dragging the body along would be no problem. One could vigorously seize and pull it along and go.

Just as when one blows air strongly into a car’s tube, it swells up greatly, what would happen if one put force strongly into the mind too?

The force would become strong, would it not?

Then, thereafter, if this mind and body fought, who would win? In this way, there are two methods: the method of mercilessly beating the body and occupying it, and the method of adding force to the mind.

And the source of the mind’s force is love. So if one only connects to God, the explosive force that arises from the mind’s give-and-take, then it can unify several times over, several hundred times over, several thousand times over; it can fulfill the hope that all the people of the world have longed for; it can, while living together eternally, at the same time make the Kingdom of Heaven mine.

That secret is precisely love. Love is the elevator that ascends toward unification and the absolute secret by which unification can be achieved.

Mother and father cannot become one without love.

Why do you like love?

It is because things are so made that one cannot help but like them. The stronger the force by which mother and father love each other is than the force of serving the individual, the more ideal it is. That which binds mother and father completely into one is the rope of love. A rope made of iron rusts and snaps with the passing of time, but the rope of love is eternal. And parent and child cannot be bound together by rice or by money. They can be bound only by the love of the father-son relationship.

Becoming one of the brothers, too, is possible only by love. That is why, among brothers, it is love; in uniting relatives centered on one family, it is love; in making a clan and a people one, it is love; in making one nation, or the world, one, it is love; and in making God and the human being one, likewise, it is only love.

That the human being likes love most is also because love is the subject that can unify the whole and make it mine. People have no way to know completely how good a thing love is. That is why the Teacher has come forth holding up love.

Did God create the created beings to grieve or to rejoice?

He created two pluses. When one pluses, joy arises. Then love flows out to the object of joy. The love of God becomes the source of unification. When one comes forth holding up this love, a force arises that can digest all nations; a force arises such that, though one embraces all nations and pulls them along eternally, one wishes to pull them all the more.

Love, in this way, like a parent loving a child, is a thing whose joy swells the more one does it. Love is becoming one.

If there were a love that had become one with the love of God, that love could be separated by no one whatsoever. So how splendid a love it is!

To have lost such love is the fall. That is why, by the truth the Unification Church teaches, one must first know the love of God and next make the love of God one’s own. Furthermore, one must know the God who, through that love, looks upon me and rejoices.

If one does not know this, there is love, but it is a love not needed by me.

If one does not know whether, in looking upon me, God likes me or dislikes me, that love breaks away.

Especially for women, the husband’s love is most important. Even after hearing the words “I love you” countless times, one wishes to hear them yet again. Why is that so? It is because the human ancestors sowed the seed of love at an untimely time.

The Unification Church is a place that introduces the love of God and shows the road by which one can own that love and advance to a place where one can rejoice before that love.

If the Unification Church, without even holding such content, had hung up the signboard “Unification Church,” then the person called Teacher Moon of the Unification Church would be a swindler. “Unification” is not being dragged about, but dragging along and unifying by means of me.

Where there is a lovable person, all flock from every direction. Where there is a peerless beauty, all the men under Heaven take an interest and flock to her. That is why, once you enter the Unification Church, you come to cling to it.

Through the fall, the human being lost the love of God. Because the fall was the forming of a relationship in a state without the love of God, the bonds of love that we form in the world today are loves that the human being of original nature could not long for. That love is all a love that will melt away and vanish upon the earth.

That is why, when one goes to the spirit world, even a couple who were the most harmonious on earth become strangers to each other. Without fail, they split apart. But a couple who, without ever falling, set out from the beginning, gathered by the love of God, can never split apart eternally.

The Kingdom of Heaven is a place that a couple completely made one, centered on the love of God, enters, and a place that one enters, leading in the children born of that united couple—that is, leading in the family, clan, and people all made one centered on God. That is why Jesus, who did not have a family upon the earth, has until now not been able to enter the Kingdom of Heaven and is staying in Paradise.

Except for a couple joined centered on the love of God, one cannot enter the Kingdom of Heaven. The Kingdom of Heaven is a world of relative ideology. So the family must all enter, and one’s own clan and nation must all enter. Only then is the Kingdom of Heaven built.

Until now, not one person has been able to enter the Kingdom of Heaven. They are all waiting in the waiting room to go to the Kingdom of Heaven. Because the gate of God’s love has not yet been opened, the gate of the Kingdom of Heaven cannot be opened.

That is why Jesus came to open this gate of the Kingdom of Heaven, but he did not meet the requisite substance for it upon the earth. That is, a relative subject that could become a plus to Jesus’ love did not appear. That is why Jesus, walking a course of toil for two thousand years until now, is awaiting the day when the gate of the Kingdom of Heaven will open.

On the day of the Second Advent, he seeks to choose one bride from among all people and, opening the gate of God’s love, to enter.

And the Christians who do not know this are the real heretics. Someday, a time will come when they will be caught. If that time does not come, the Teacher will make it come.

Hearing this talk, they will feel bad, but in any case, they are set to be caught. Even among those who have come here for the first time, those who were Christians will have had the experience of opposing the Unification Church.

That lady over there also opposed the Unification Church, then repented and went out witnessing and came back. Because the Unification Church is warm-hearted and big-hearted, it forgives even that.

Right now it is hot, and since the lunch hour has passed, you will be hungry too. But the Teacher did not even eat breakfast. When the stomach is not well, fasting is best. Whether for a day or two, try keeping your mouth shut. No medicine is needed.

What force must Unification believers have?

They must cultivate the force to pump the mind strongly and drag the body along. The problem is to cultivate such a force and unify the people who have already been born.

Only a love centered on God can achieve unification. That is why the truth of the Unification Church lets all the people of the world know the love of God and makes them possess that love. And it teaches content by which one can know in what place one stands within the love of God. Black, white, or yellow, whoever a person is has the same mind. That is why the conclusion comes out that all the nations of the world must be unified.

What if this place were only about one-fifth of its present size?

Then everyone would have to stand and offer worship for five or six hours. At such a time, a true Unification believer would offer worship even while standing. If it comes to that, people will flock to this place in tremendous numbers.

But the strange thing is that once one comes out to the Unification Church, one’s own house comes to feel like a neighbor’s house, and this sweat-smelling church comes to feel like one’s own home.

Then would you live at the neighbor’s house or live at your house?

Since everyone says they will come and live at the Unification Church, which is everyone’s neighbor’s house, the Teacher takes much abuse. But when the Teacher only prays for a Unification believer, a fierce force is set in motion.

What has come forth teaching, while commanding one to smash to pieces all that one has lived by until now, is precisely the road of the Unification Church. And so now a world of the dimension of the heart, such as one could not imagine even in a dream, has begun to unfold.

People suppose that “Teacher Moon of the Unification Church” sits in a high seat and just gives commands. But people who have come to the Unification Church say that the atmosphere is so free that at times up seems like down and down seems like up, and it is disconcerting. A person who has come for the first time does not know well who the Teacher is and usually takes the president of the Association for the Teacher.

Today, since the Teacher has come out like this, they recognize him, but if he had been sitting in that corner, those who have newly come would not have known that I am the Teacher of the Unification Church.

In this way, the atmosphere of our Unification Church is a truly free atmosphere. It is, indeed, a place where han is resolved. That is why it is a liberation from the family and a liberation in the nation as well.

The clever people born in the Republic of Korea, a weak and small nation—how they lamented having been born as this people! But that han will all vanish.

To the Teacher, even a great general who unified all under Heaven looks only like a pebble rolling about at the tip of his foot.

Do you suppose that God sent the Teacher to this earth merely to crown him with an official’s hat and have him dance?

Measuring against the will of God, the world the Teacher has fought to pioneer and build until now, it is an undeniable fact that the Teacher is doing true work.

However, anyone may call it a lie because the living historical evidence is like a great mountain; it cannot be denied.

Even if you take abuse for believing in the Unification Church, do not be afraid.

Since abuse comes in and turns back out, there is no worry. Abuse is like a tree shaken by the wind.

Only after taking a bit of abuse does one feel good; if one steps forth being praised, that becomes a problem. To do what others say cannot be done and then to talk big suits a man’s temperament; to obey submissively from the start does not suit a man’s temperament and is not interesting either. Seen from this standpoint, the road of the Unification Church fits Teacher Moon’s temperament exactly.

The communists make a material heaven their highest goal. But a person who believes in love, which the world regards as most precious—that is, a person who is within the love of God—knows that a material heaven is not the highest goal.

Therefore, with the coming forth of the Unification Church, the theory of communism will be shattered.

For the sake of the love of God, in the Unification Church, the husband is no issue, and the family too is no issue. Because there are times when all under Heaven weeps before the ideal (理想) of seeking the nation of God and its righteousness (義), it is Unification believers who come forth, for the sake of that time, as ones who can, in their very selves, uphold the fidelity of loyalty and filial piety for a thousand ages and ten thousand ages. That is why you must know that the value of a Unification believer cannot be compared with worldly success, hope, and happiness.

Unification must be done beginning from my body and mind. The place that teaches this is the Unification Church.

Accordingly, when one comes out to the Unification Church, even a person one had kept at a distance like a stranger comes to be closer than a brother. And it holds a higher-order love by which attending parents who are not one’s physical parents, different brothers, different nations, and different peoples can be joined more strongly.

So one cannot but call such a place “The Unified World All People Desire.” On entering the Unification Church, one can be equipped with such elements of hope.

The Unification Church teaches not only the ideal love of God but also the sorrowful heart of God that appeared in the course of history.

One who does not know history cannot know the present reality, and one who does not know the present reality cannot know the future. It is the same in knowing God. Without knowing the God of the past, one cannot know the God of today.

The figure of a warrior of unification must be a figure who finds the joy, anger, sorrow, and pleasure hidden within the love of God and expresses them in reality and who says he will run to humankind bearing the love of God. You must clearly know that this alone is the absolute requisite of unification.

That is why, in walking this road, at one time the persecution of worldly people breaks out, and it comes about that we must overcome it.

Until now, the people who attend the Unification Church have been objects of criticism and ridicule. But now, if we go just a little further, all the wrongful facts will be proclaimed through the media.

If the Teacher cannot buy the Seoul Central Broadcasting Station, he will build a new station bigger than that. Such a time will surely come. At that time, just entrust the Teacher with the microphone for three days.

You must become Heaven’s warriors and Heaven’s heralds to create such an enormous world and go forward, aiming only at victory. You must go and stay in the nation where victory dwells and meet the Father in the world where victory dwells.

That is why the warriors of unification must know that, however long the road of the fight and however tedious the march, they must not fall into despair on that road.

The Teacher is going ahead to resolve the long-cherished wish of the unified world that all people desire. This conviction of the Teacher is that he will take you to that world even by standing you out in front and thrashing the wits out of you.

If you do not go, he will drag you by the neck. Even so, do you have the confidence to follow?

Now you do not know well what sort of road this is, but on coming to know it, it is in fact a road of much worry. There is no day to sleep in peace and no time to sit and eat a meal in peace. It is because one must sacrifice for the sake of the whole.

One must not leave force in reserve. If there remains even a little energy that can be poured out, one must keep advancing.

Is there anyone among you who is bored with hearing the Teacher’s words?

There may be someone who says it is tedious, but if there are even ten people who say it is not, then for the sake of those ten people, the Teacher must speak the Word. This road is not a simple revolution of consciousness.

The Unification Church seeks to move, like a whirlwind, the content of the heart received from the fallen ancestors into a high-dimensional world of love. That is why, on the road we walk, there is no interval to rest.

The role of Teacher of the Unification Church is one that no one can do in his stead, even if told to do it. Even the most famous doctor in the world cannot do it.

No one but the Teacher can do it. It is because he is such a Teacher that he can say he will use you as workers.

When the Teacher returned from abroad and landed at Gimpo Airport and looked at Korea, his chest ached, and he wept inwardly. In his student days, there were many times when the Teacher wept looking at Korea.

If, at that time, the plan to establish this Will before these people and the world had come about just as it was, what would this nation be like now?

Thinking of such things, now that he is nearing fifty, his chest cannot help but ache once again. Had it come about as planned in his student days, this nation would probably not have become so devastated.

Since these people do not recognize the Unification Church, it cannot be done but by the Teacher’s power.

If there had been no Unification Church in Korea, Korea’s future could not be guaranteed for even a single day. And had the Unification Church not come forth in the East, then, however hard Japan tried, it could not solve the problem of communism.

When one thinks in this way, upon you, who now belong to the Unification Church, lies the mission of saving these people. Therefore, you must hold the heart of a parent and hold fast to the mission of a pioneer. And I ask that, arranging each day, you pledge to run for the victory of tomorrow.

With the Word you have heard until now, you must establish before God a world of love and a world of good in which God can dwell.

For that, I ask you to fulfill the responsibility of Heaven’s warriors who overcome the difficulties and the evil of the world.

Prayer

When we return once more to the land of Korea and stand treading our nation, our soil, and look upon the tearful family members, Thou, O Father, knowest well that there is no helping the single stream of sorrowful circumstance that gathers in our breast.

If our heart is thus, how much more is the heart of the Father? Take pity upon us, who are ashamed, appealing this day’s sorrow of ours before the Father, and grant, we earnestly beseech, that we may once again be able to yearn for the Father of mercy and compassion.

Father, we come to reflect that the name of the Father, which many people have called upon, is today being attested through the Unification Church, and that the figure of the Father has come to be revealed. We cannot but fear lest we leave a shock of sorrow upon the Father, who, in the midst of the twists and turns of the han of a thousand ages, holds a heart of hope toward us.

Our road of several decades of life has been a road of the fight and a road of writhing in the midst of the twists and turns of the sorrowful cross; yet we know that the Father walked a thornbush road of hardship more than a thousand, ten thousand times greater than our road.

Recalling once again this day the sorrowful facts, we discover our insufficient selves; look, O Father, upon these hearts of ours with fondness, we beseech Thee.

At this hour today, many children have prostrated themselves before the Father. Whom does the heart of these yearn for? For whom have they become bodies prostrated?

And for whom do their lives become lives?

Because all of it is by reason of the Father, it is an undeniable fact that it is to return to the Father. These people are inwardly disposed people in whose circumstances upon circumstance is entangled, a people that can long for the Father and harmonize with the Father’s love. And we have come to know that the focus of the problem for us is to become the figure of a filial child who can, equipped with a relative achievement, comfort the Father.

We have come to know that when the day this is achieved arrives, the Father will be together with us, and the Father’s things will become our things.

We have come to know that, before lamenting toward the world, we must place ourselves before us and lament. We must make of ourselves selves that cannot help ourselves before that force by which the Father’s heart and love come surging up and come exploding forth.

Let these come to know that this is the time when there must be a force that can go around this planet Earth, and still more, crossing over peoples and crossing over the seas.

O Father! When we see that the Father’s children are in a place where they cannot love the Father though they would, we feel that there the Father’s whip is needed, and that there must be the Father’s sorrowful yet strong exhortation and guidance.

But since we come to see that there is no one who can carry that out in Thy stead, grant, we earnestly beseech and desire, that each of us may be able to carry out that work in Thy stead.

Father, remember the thirty million people. Grant that the traces of the tears of blood that the Father’s young children have shed, maltreated in every nook and cranny of the three thousand ri, may not be occupied by Satan as a foundation of cursing.

Upon that holy foundation raise posterity whom the Father can call by name, and grant, we earnestly beseech and desire, that they may greet a day of glory and, equipping a holy inner sanctum, attend the Father and be able to praise the victory of happiness.

Because this is our wish, it must be offered up today for its sake, and tomorrow for its sake, and the whole of the remainder of our life for its sake. Therefore, even in dying, we must die in the very place where we have been offered up.

But since we know that the matter of dying and living is not a thing for oneself to worry over, grant, O Father, we earnestly beseech and desire that only the worry for the sake of the Will that remains may become our all.

If among the children who have attended here today there are children who look upon the teacher for the first time, grant that they may, with that childlike heart, discover a new figure that can long for a whole world and return. Grant, O Father, we earnestly beseech and desire that they may become children of the Father who, of themselves, ponder how tremendous and astonishing the content of that value is and who discover the value of human life in this place and return.

Since today is a holy day, bless it. Watch over the lonely multitude who, in every corner of the three-thousand-ri peninsula, together with lonely tears, take hold of the Father’s heart and come forth declaring war against the pitiful satanic world.

Occupy forever, O Father, the traces of the sweat, the traces of the tears, and the traces of the blood that they shed, and be enthroned there.

Grant that they may set up the signpost of victory, and grant, O Father, we earnestly beseech and desire, that there may remain, if only the heart that wishes, descendants of a good people who can inherit it forever in the midst of it.

Remember, O Father, the many children we left behind in Japan and returned. Even though they are in a place where the wind blows and the tempest rages, grant, we earnestly beseech and desire, that the Father may become the owner completely in the midst of it, and, embracing them with the Father’s hand and Will, cause them to escape places where they would be wounded.

Comfort directly, O Father, the children who, longing for the teacher of the original homeland, shed tears, and become their own. We know that we must not put national feeling to the fore but must, centered on content that is of heavenly heart (天情的), unite for the sake of the world of hope.

Because this is a figure that is for the sake of the Father, be enthroned there in person and become the owner of this day, become the owner of this year, and become the owner of our whole lives. Have dominion in person and protect us, we beseech Thee. Remember, we earnestly beseech the many brothers spread throughout the world.

Wishing all the more earnestly that the whole of all that comes to be from this day onward may fulfill the Will the Father administers, and, ringing out a song of victory, prepare a foundation that can be presented before a world of the equality of all people, we have offered up all these words, upholding the holy name of the True Parents. Amen