As a Peace-Loving Global Citizen

The Autobiography






Following God's Path

with No Thought

for My Life


(Page 144)


As soon as I was released from Seodaemun Prison,

I went to the Gaba Buddhist temple

on Mount Gyeryoung in Choongcheong Province.

I needed to heal the wounds from my torture

in Seodaemun Prison.

Also, I needed a forest where I could pray

and think about the future of our church.

This was not long after the end

of the Korean War, and just finding enough food

to survive was often a difficult task.

Despite such short-term difficulties, however,

it was important that I make plans for the longer term.

We still did not have a church large enough to hold

all our members for service, but

I felt it was important to spend some time

looking out into the distant future.


Following the collapse of Japanese colonial rule

and the liberation of Korea in 1945, the two countries

had not established diplomatic relations.

Japan had not recognized the government in Seoul,

and Korea considered Japan an enemy country.

My belief was that, when the situation

of the world was considered, it was important

for the two countries to resume contacts. 

A number of attempts were made to send a missionary

to Japan, but these were nsuccessful.


(Page 145)


In the end, it was Bong Choon Choi who accomplished

this task.  In 1958, I called Bong Choon Choi

to meet me on the mountain behind the Gabsa temple.

"You need to go immediately to Japan."  I said.

"You will not be able to return to Korea  

until you have succeeded."  


"Yes!" he replied, without hesitation.


We then sang the Korean Christian hymn

whose words begin:


Called of God, we honor the call;

Lord, we'll go wherever You say.


We came down the mountain together in high spirits.

He never asked how he was supposed to

support himself in Japan or how

he was supposed to begin his activities there.

Bon Cheon Choi was that kind of audacious man.

Travel to Japan was not allowed for most Koreans.

His only option

was to try to enter Japan even without a visa.

He would need to endure many things.


Bong Choon Choi

did not even know if he could enter Japan,

but he was prepared, if necessary, to lay down his life.

Until I could hear that he had safely crossed

the strait to Japan, I put aside all other work

and sat praying in a small room in the church.

I didn't eat or sleep. We even had to take out

a loan of 1.5 million won to send him.

We had many members who had nothing to eat,

but evangelizing Japan was so important that

everything else had to be put aside.


Unfortunately, Bong Choon Choi was arrested as soon as

he arrived in Japan.  He was placed in prison,

first in Hiroshima and later in Yamaguchi,

until he could be deported back to Korea.

While in prison he decided he would rather die

than be sent back, and so he began to fast.

During his fast, he developed a fever.

The Japanese authorities decided to place him

in a hospital and delay his deportation

until his health could be restored.  While in the hospital

he managed to escape from custody.


(Page 146)


After such efforts made at the risk of his life

over a year and a half,

Bong Choon Choi established a church in Japan

in October, 1959.  Korea and Japan would not

establish diplomatic relations for another six years.

In fact Korea, because the painful memory

of suffering under Japanese colonial rule

was still quite fresh, was rebuffing

any suggestion that it open contacts with Japan.


I had our missionary smuggle himself

into this enemy country for the sake of Korea's future.

Instead of refusing all contact, Korea needed

to evangelize Japan so that it would be in a position

to be the senior partner in the bilateral relationship.

Korea was impoverished materially, so it needed

to open a channel to the Japanese leadership,

get Japan on its side, and then link itself

to the United States.  That was how Korea could survive.


As a result of the successful effort

to send a missionary to Japan, owing to 

Bong Choon Choi's sacrifice, an exceptional youth leader

named Osami Kuboki joined the church

together with a group of young people who followed him.

The Japanese church became securely established

as a result of their work.


We sent missionaries to America in the following year.

There was no visa trouble this time.

They were able to receive passports and visas

before leaving.  In securing the passports,

we were aided by some cabinet members of the Liberal Party

who had played a part in having me imprisoned

in the Seodaemun Prison.  Previously,

they had opposed us, but now they were helping us.


(Page  147)


The United States in those days seemed like

a very far-off country.  Some of our church members

opposed the idea of sending missionaries there,

saying it was more important to grow our foundation

in Korea first.  I convinced the members

of its importance, however, saying that

unless America's crisis could be resolved,

Korea would be destroyed, too.

In January 1959, we sent Young Oon Kim,

one of the professors who had been fired

by Ewha Womans University.  Then in September

of that year, we sent David S.C. Kim.

The work they began in America

was aimed at the entire world.




Money Earned Honorably,

Used Prayerfully


(Page 148)


Funds accumulated through business operations are sacred.

For business profits to be sacred, however,

it is important not to lie or to take excessive profit.

When conducting business we must always be honest,

and we should never take a profit of more than

thirty percent. Money earned in this honorable manner

must, of course, be spent prayerfully.

It must be spent with a clear purpose and intent.

This is the principle of business management

that I have promoted throughout my life.

I believe the purpose of business is not

simply to make money.  It is also to support

the missionary work, which is the work of God.


One reason I worked

to create funds for missionary work through business

was that I did not want to take money

from our members for this purpose.  No matter how lofty

the purpose might be, sending missionaries overseas

could not be accomplished just by wishing it.

It required funds.  These funds should be earned 

in the name of the church.  Funds for missionary work 

had to be earned in an honorable way.

Only then could we be proud of everything we did.


As I looked at various options for making money,

postage stamps caught my eye. 

In those days, I was suggesting to members that

they write to each other at least three times a month.


(Page 149)


Mailing a letter cost forty won, but I suggested

that they not simply place one forty-won stamp

on their letters.  Instead, I suggested they use

forty one-won stamps.  We took the cancelled

postage stamps from these letters, sold them,

and managed to make 1 million won in the first year.

Seeing that used postage stamps, which seemed

insignificant, could bring in big money from collectors,

the members continued this work for seven years.

We also sold black and white photographs

of famous places or popular entertainment personalities

that we had hand-colored with paint.

This business also contributed significantly

to the operation of our church activities.


As the church grew, postage stamps

and painted photographs were no longer enough

to generate the funds we needed for our missionary work. 

We needed to take our business to a higher level

if we were to send missionaries all over the world.


In 1962, before the Korean government re-denomated

the currency, a lathe that the Japanese had been

using but then abandoned in 1945 was purchased

for 720,000 won.  Following re-denomination,

it was worth 72,000 won.  Korean currency was pegged

to the U.S. dollar, then at 125 won per dollar, so the

official value of the investment was $576.

We placed this lathe in the coal briquette storage room

of the "enemy property" house we were using

as our church and called it Tongil Industries.


"To you, this lathe may seem insignificant," I explained.

"You may wonder what kind of business we are going to do

by installing one piece of old and used machinery.

This machine that you see here, however,

will be multiplied before long to become

seven thousand--- and even seventy thousand---lathes,

and the company will develop along with

Korea's defense and automobile industries.


(Page 150)


This machine that we installed today

will surely be a cornerstone for building

our country's automobile industry.  Have faith. 

Have the conviction that this will surely happen."


This was what I said to those then gathered in front of

the coal briquette storage room.  It was

a humble beginning, but our purpose was lofty and great. 

They responded to my call and worked with dedication.

As a result, in 1963 we were able to start

another business on a somewhat larger scale. 

This involved building a fishing boat.  The boat

was launched at a pier in the Manseok-Dong section

of Incheon and christened Cheon Seung Ho,

meaning "Victory of Heaven" boat.  Some two hundred people

attended the ceremony where this fishing boat

was sent out onto the ocean.


Water is the source of life.  We were all

born from our mothers' wombs.  Inside those wombs

is water, so we were born from water. 

I launched the boat with the belief that,

in a similar way to how we receive life from water,

we need to go out onto the ocean and pass through

a series of trials there in order to become

capable of surviving the trials we will face on land.


Cheon Seung Ho was an exceptional boat. 

It sailed through the Yellow Sea and caught many fish. 

The reaction of many, though,

was that we had enough to do on land and that

there was no need for us to be going out onto the ocean

and catching fish.  I sensed, however, that the world

was about to enter an oceanic era. 

The launching of Cheon Seung Ho was a small, but precious,

first step in opening that era.  I was already

picturing in my mind the vast ocean with boats

larger and faster than Cheon Seung Ho.




Power of Dance

Moves the World


(Page 151)


We were not a rich church.  We were a poor church

started by people who couldn't afford enough food

to keep themselves well fed.  We didn't have 

the fancy church buildings that other churches had,

but we ate barley when others ate rice

and saved our money a little at a time.  We then

shared that money with people who were poorer than we.

  Our missionaries slept in unheated rooms by laying

their sleeping quilts on the bare cement floors.

When mealtime came, it was common for them

to stave off their hunger

by eating a few cooked potatoes.  In every case,

we did our best not to spend money on ourselves.  


In 1963, we used the money we had saved this way

to select seventeen children and form

a children's dance troupe called the Little Angels.

Korea in those days had very little in the way of

cultural performances.  We had nothing that we ourselves

could watch and enjoy, let alone something

to show people in other countries.

Everyone was too busy trying to survive to remember

what Korean dance was like or even the fact that we had

a cultural heritage extending back five thousand years.


My plan was to have these seventeen children

learn how to dance

and then send them out into the world.


(Page 152)


Many foreigners knew about Korea only as a poor country

that had fought a terrible war.  I wanted to show them

the beautiful dances of Korea so that they would realize

that the Korean people are a people of culture.

We could insist all we wanted that we were

a people of culture with a five-thousand year tradition,

but no one would believe us if we had nothing

to show them.


Our dances---with dancers dressed in beautiful,

full-length hanboks, gently twirling around---

are a wonderful cultural heritage that can give

a new experience to Westerners who are accustomed

to watching dancers jump around with bare legs.

(Hanboks are beautiful, Korean traditional dresses

for women.)  Our dances are imbued with the

sorrowful history of the Korean people.

The movements of Korean dance---in which 

dancers keep their heads slightly bowed

and move carefully so as not to draw undue attention

to themselves--- were created by the Korean people,

whose five-thousand-year history has been

filled with grief.


As the dancer raises one foot wrapped in white beoseon,

the traditional Korean leggings, and puts it forward

to take a single step, she turns her head gently

and raises her hand.  As I watch, the gently subtlety

of her movements seem to melt away all the worries

and frustrations in my heart.  There is no attempt

to move the audience with a lot of words

spoken in a booming voice.  Instead, each dance move,

performed with great gentleness and subtley,

moves the heart of the audience.This is the power of art.

It allows people who

don't understand each other's language to communicate.

It lets people who don't know about each other's history

understand each other's heart.


In particular, the innocent facial expressions

and bright smiles of the children would be certain

to completely wipe away the dark image of a country

that had only recently been at war.

I created this dance troupe to introduce the dances

from our country's five-thousand-year history

to people of the United States, which was

the most advanced country in the world at that time.


(Page 153)


The society around us, however, heaped criticism on us. 

Before even seeing the Little Angels dance, they bagan

to criticize.  "The women of the Unification Church

dance day and night," went their outragious ciriticizm,

"and now it looks like

they've given birth to children who also dance."


No such rumors could shake my resolve, however. 

I was confident of showing the world

what Korean dance was like.  I wanted to let the people

who accused us of having danced naked see the beautiful,

gentle movements of dancers stepping lightly

in their beoseon leggings.  These were not wild dances

with twisting and turning without rhythm.

They were gentle dances by innocent dancers

clothed in the traditional dress of our country.




Angels Open a Path

through a Dark Forest


(Page 154)


There are two things

we must leave our descendants when we die. 

One is tradition, and the other is education.

A people without tradition will fail.

Tradition is the soul that allows a people to continue;

a people without a soul cannot survive.

The second thing of importance is education.

A people will also fail if it does not

educate its descendents.  Education gives us the power

to live with knowledge and objectives. 

Through education people acquire wisdom for living.

  Anyone who cannot read will be ignorant, but

once educated, a person will know  how to use

his wisdom in the world to manage his own life.


Education helps us understand the principles

by which the world operates.  To open up a new future,

we need, on the one hand, to pass on to our descendents

the tradition that has been handed down to us

over thousands of years and, on the other,

to also supply them with education concerning new things.

When tradition and new knowledge are appropriately

 integrated in our lives, they give birth to

an original culture.  Traditon and education are both

important, and it is impossible to say which

takes priority over the other.  The wisdom to integrate

 the two also comes to us through education.


(Page 155)


At the same time, that I founded the dance troup,

I also founded the Little Angels School of the Arts

(later renamed Sunhwa Arts School). 

The purpose in founding this school was to spread

our ideals to the world through the arts. 

The issue of whether we had the ability

to manage a school was of secondary importance.  I first

put my plan into action. If the purpose is clear

and good, then it should be put into action quickly.

I wanted to educate children to love heaven,

love their country, and love humanity.


I wrote my motto for the school as

a piece of calligraphy that said in Chinese characters,

"Love Heaven, Love Humanity, Love Country."

Someone asked me then, "Why do you put 'Love Country'

at the end, when you say your purpose is to show

Korea's unique culture to the world?"


I answered him saying, "If a person loves heaven

and loves humanity, he already loved his country.

Loving the country has already been accomplished

in the process."


If a Korean can cause the world to respect him,

then he has already accomplished the purpose

of letting the world know about Korea."

The Little Angels went to many countries and

demonstrated the excellence of Korean culture,

but they never made any nationalistic claims

about their country.  The image of Korea as a country

of great culture and tradition was planted deeply

in the minds of the people who saw their performances

and gave them their applause.  In that sense,

the Little Angels did more than anyone

to publicize Korea to the world and practice

love for their country. 

It gives me great satisfaction every time

I see the performances by Su Mi Jo and Young Ok Shin,

graduates of Sunhwa Arts School who have gone on

to become world-reknowned vocalists, and by

Julia Moon and Sue Jin Kang,

who are among the best ballerinas in the world.


(Page 156)


Since 1965, when they held their first overseas

performance in the United States,

the Little Angels have been introducing

Korea's beautiful tradition all over the world.

The were invited by British royal family

to perform in the presence of Queen Elizabeth II.

They were invited to take part in the

bicentennial celebration in the United States,

where they performed at the John F. Kennedy Center

for the Performing Arts.  They gave

a special performance for U.S. President Richard Nixon,

and they took part in the cultural and performing arts

festival that was part of the Seoul Olympic Games.

The Little Angels are known around the world

as cultural ambassadors for peace.


The following is something that happened in 1990,

when I visited Moscow.  The Little Angels

gave a performance on the night before

I was to leave the Soviet Union, after having met

President Mikhail Gorbachev.  Korea's little girls

stood in the center of Moscow, the center of communism.

After performing Korean dances dressed in their hanbocks,

the Little Angels sang Russian folk songs

with their beautiful voices.  Shouts of "Encore!" 

from the audience made it impossible for them

to come offstage.  In the end,

they completely exhausted their repertoire of songs.


First Lady Raisa Gorbachev was seated in the audience.

South Korea and the Soviet Union had not yet

established diplomatic relations, and

it was very unusual for the first lady to attend

a cultural performance from such a country.  However,

Mrs. Gorbachev sat in the front row and applauded

enthusiastically throughout the program.

After the performance, she came backstage

and handed the troupe flowers.  She repeatedly praised

the greatness of Korean culture, saying,

"The Little Angels are truly angels of peace.

I did not know that South Korea

had such beautiful traditional culture.

During the entire performance, it was as if

I were dreaming a dreamabout my own childhood."

Mrs. Gorbachev embraced each member of the troupe

and kissed them on the cheek, saying,

"My Little Angels!"


(Page 157)


In 1998, the Little Angels visited Pyongyang

as the first purely private, nongovernmental

cultural exchange program and gave three performances

there.  They danced the cute "Little Groom Dance"

and the colorful "Fan Dance."  The eyes

of the North Koreans watching the performance

were filled with tears.  The image of a woman

sobbing uncontrollably was captured in the lens

of a newspaper photographer.  Yong Soon Kim, chairman

of North Korea's Asia-Pacific Peace Commission,

praised the Little Angels after their performance,

saying, "They have opened a narrow path

through the dark forest."


This was exactly what the Little Angels had done.

They demonstrated for the first time

that Koreans from North and South, who had

turned their backs on each other for such a long time,

were capable of coming together in one place

and watching each other's performances.

People often think that politics moves the world,

but that is not the case.

It is culture and art that move the world.

It is emotion, not reason, that strikes people

in the innermost part of their hearts.

When hearts change and are able to receive new things,

ideologoies and social regimes change as a result.

The Little Angels did more than just advertise

our traditional culture to the world.

They created narrow paths between worlds completely

different from each other.


Each time I meet the Little Angels, I tell them,

"You must have beautiful hearts to perform

beautiful dances.  You must have beautiful hearts

to have beautiful faces."  True beauty is a beauty

that wells up from within us.  The Little Angels

have been able to move the hearts of people

throughout the world, because the beauty

of Korea's tradition and spiritual culture

that are imbued in their dances are beautiful.

So the applause for the Little Angels

is actually applause for Korea's traditional culture.




World Tour


(Page 158)


From childhood, my mind has always yearned

for faraway places.  In my hometown, I would

climb a mountain and long for the sea.

When I arrived in Seoul, I wanted to go to Japan.

I have always dreamed

of going to places larger than where I was.  


In 1965, I embarked on my first trip around the world.

My suitcase was filled with soil and stones from Korea.

My plan was that, as I traveled around the world,

I would plant Korea's soil and stones in each country

to signify Korea's linkage to the world. 

For ten months, I toured forty countries, including

Japan, the United States, and the nations of Europe.

On the day I left Seoul, hundreds of our members

came in buses to see me off,

and they filled the departure lounge at Gimpo Airport.

In those days, going overseas was a significant event.

Our members thronged to the airport on that January day

with a cold strong wind blowing out of the northwest.

No one had told them to do this.  They did

as their hearts told them.  I received their hearts

with deep gratitude.


At that time, we were carrying out mission work

in ten countries, and it was my plan

to increase that to forty countries within two years.

It was to lay the foundation for this that I decided

to visit forty countries on my trip. 

My first stop was Japan.  I received

a tremendous welcome there, where Bong Choon Choi

had risked his life to start our mission.


(Page 159)


I put the following question to the Japanese members:

"Are you of Japan, or have you transcended the state

of being of Japan?"  I continued:  "God doesn't want

that which is of Japan.  He doesn't need that which is

 of Japan.  He needs people who transcend Japan.

You need to go beyond the limitations of Japan

to become Japanese people who love the world,

if you are to be people who can be used by God."

It may not have been easy for them to hear this,

but I made myself very clear.


My second destination was the United States.

I entered the country through the airport

in San Francisco, where I was met by our missionaries.

From there, we toured the entire country. 

During the time I was touring America, I felt strongly,

"This is the country that leads the whole world.

The new culture that will be created in the future 

must rise up with America as its foundation."

I set a plan then to purchase a facility for workshops

in the United States that would hold five hundred people.

Of course, this would not be only for Koreans.

It would be an international facility that would receive

people from over one hundred countries.


Fortunately, this hope was soon realized.

Many countries sent people to this workshop facility,

where they would study and debate about world peace

for several months at a time. 

Race, nationality, and religion made no difference.


I believe that the world will develop better societies

when people who have transcended race, nationality,

and religion and hold a wide variety of opinions

come together and candidly discuss world peace.


During my tour of the United States,

I visited every state except Alaska and Hawaii.

We rented a station wagon and drove day and night.

At times the driver would be so tired.  "Listen here,"

I would say, "We didn't come here for sightseeing.

We're here to do important work. 

We need to go carefully."


(Page 160)


We didn't waste time sitting down to eat. 

If we had two slices of bread, a piece of sausage,

and some pickles, then that was plenty of food for a meal.

We ate breakfast, lunch and dinner like this.

We also slept in the car.  The car was our lodging;

it was our bed and our restaurant.  We ate, slept

and prayed in that small car.  There was nothing

we couldn't do there.  I had a particular purpose

to accomplish, so it was easy for me to endure

minor inconveniences to the physical body.


After the United States and Canada, I went

to Central and South America, and then to Europe.

To my eyes, Europe

was in the cultural sphere of the Vatican. 

It seemed to me that we could not succeed in Europe

without understanding the Vatican.  Even the Alps,

which were supposed to be so difficult to climb,

seemed of little significance to the Vatican.  


I went to the Vatican, where European Catholics

gather to pray, and prayed with such fervor

that beads of sweat ran down my face.

I prayed that Christianity, which had become divided

among so many denominations and groups,

could be unified quickly.  God created one world,

but people have divided it in ways convenient

to themselves.  I became more convinced than ever

that these divisions must be erased

and the world unified as one.  From Europe,

I went to Egypt and the Middle East

and completed my tour after ten months.


When I returned to Seoul, my suitcase was full

of soil and stones from on hundred and twenty locations

in forty countries.  When I planted the soil and stones

I had taken from Korea, I took soil and stones

from each locaton and brought them back to Korea.

I connected Korea to these forty countries in this way

to prepare for the day in the future when

the world of peace would be realized centering on Korea.

I began preparations to send missionaries

to those forty countries.







Last Plane to America


(Page 161)


Near the end of 1971, I went to the United States again.

I had certain tasks that absolutely needed

 to be accomplished there, but getting there

was not so easy.  It was not my first time

to go to the United States, yet I had to wait

an unusually long time to receive my visa.

Some members suggested that I delay my departure,

but I could not do that.  It was difficult for me

to explain to the members, but it was important

that I leave Korea on the designated date.

So I decided to go first to Japan and apply

for a U.S. visa while in Japan.

I was in a hurry to leave Korea.


The day of my departure was quite cold,

but so many members came to see me off

that they could not all get into the terminal.

When it came time for me

to go through the passport control desk, however,

it was discovered that my passport

was missing the stamp of the section chief

of the Foreign Ministry passport section.

The stamp was required as proof

that the government had cleared me

to leave the country.  Because of this,

I missed the flight I had been scheduled to board.


The members who had prepared for my departure

apologized profusely and suggested that I return home

and wait while they tracked down the section chief

and got him to place his stamp in my passport.


(Page 162)


"No," I told them, "I will wait here at the airport. 

Go quickly and get the stamp."


My heart was filled with urgency.  It happened to be

a Sunday, so the section chief would not be at his desk.

But I could not afford to let myself be concerned

by such matters.  In the end, our members

went to the home of the section chief and had him

place his stamp on my passport.  So I was able to board

the final flight of the day out of Korea.

That night, the government declared a national

state of emergency and imposed heavy restrictions

on foreign travel by private citizens.

I had boarded the last flight that would

allow me to go to America.


I applied for a U.S. visa in Japan, but again

it was refused.  I discovered later what the problem was. 

The Korean government still had a record of

my being detained by Japanese colonial police just prior

 to liberation on charges of being a communist. 

The early 1970's was a time

when communism was spreading with ferocity. 

By 1975, we sent missionaries to 127 countries,

but those in four communist countries were expelled.

Evangelizing in communist countries in that era

could result in death.  I never gave up, however,

and continued to send missionaries

to the Soviet Union and other communist countries.

Our first missionary to Czechoslovakia arrived in 1968.


Around 1980, we began to refer to our mission work

in the communist countries of Easter Europe as

"Mission Butterfly."  A larva must go through

a long period of suffering before it can

grow wings and become a butterfly,

and we felt that this was similar to the

suffering of our underground missionaries

working in communist countries. 

It is a difficult process for a butterfly

to come out of its cocoon, but once it has wings,

the butterfly can fly anywhere it wants.

In the same way, we knew that once communism

came to its demise, our missionaries

would grow wings and begin to fly.


(Page 163)


Missionary, Young Oon Kim, who had

gone to the United States in early 1959,

toured the major universities in that country

to convey God's word.  In the process,

she met Peter Koch, a German student

at the University of California at Berkley,

and this young man decided to suspend his studies

and travel by ship to Rotterdam and then

start his missionary work in Germany.

Missionaries to the communist countries of Asia

were sent out from Japan.

These missionaries had to be sent to places

where their lives could be in danger

without so much as a special worship service

to mark their departure.


This pained me as much as having to push Bong Choon Choi

to try again to smuggle himself into Japan during our

final meeting in the pine forest behind the Gabsa temple.

A parent who has to watch a child being punished

would much rather be allowed to take the punishment

himself.  I would have preferred to go out 

as a missionary myself.  My heart was full of tears

as I sent those members to places where

they would be watched and possibly executed

for their religious activities.  Once the missionaries

had left, I spent most of my time in prayer.

Earnest prayers were the best thing 

that I could do to help protect their lives.

Missionary work in communist countries

was dangerous work.  A missionary never knew when 

the Communist Party might take him.


People who went as missionaries to communist countries

 could not even tell their parents where they were going.

The parents knew well the dangers of going

to such countries and would never give permission

for their children to go.


(Page 164)


Gunther Werzer was discoverd by the KGB and deported.

In Romania, where the dictatorship of Nicolae Ceausescu

was at its height of power, the secret police

were constantly following and

intercepting the telephone calls of our missionaries.


It was as if the missionaries had gone

into the lion's den.  The number of missionaries

going to communist countries, however, kept growing.


Then in 1973,

there was a terrible incident in Czechoslovakia

where thirty of our members were taken into custody. 

One member, Marie Zivna, lost her life while in prison

at the young age of twenty-four.  She was the first

martyr who died while conducting missionary work

in a communist country.  In the following year,

another person lost his life in prison.


Each time I heard that one of our members

had died in jail, my entire body froze. 

I could not speak or eat.  I couldn't even pray. 

I just sat motionless for a while, unable to do anything.

It was as if my body had turned to stone.

If those people had never met me, or never heard

what I taught, they never would have found themselves

in a cold and lonely jail cell, and they

never would have died the way they did.

When they died, they suffered in my place.

I asked myself, "Is my life worth so much

that it could be exchanged for theirs?

How am I going to take on the responsibility

for the evangelizaton of the communist bloc that

they were bearing in my place?"  I could not speak. 

I fell into a sorrow that seemed to have no end,

as if I had been thrown into deep water.


Then I saw Marie Zivna before me in the form

of a yellow butterfly.  The yellow butterfly

that had escaped Czechoslovakia's prison

fluttered its wings as if to tell me to be strong

and to stand up.  By carrying on

her missionary activities at the risk of her life,

Marie truly had been transformed from

being a caterpillar to being a beautiful butterfly.


Missionaries working in such extreme circumstances

often received revelations through dreams and visions.


(Page 165)


They were isolated and could not communicate freely

with others, so God gave them revelations

to let them know the path they must follow.

It would often happen that a missionary

who had lain down to sleep for a short while

would have a dream in which he was told,

"Get up quickly and go someplace else."

He did as he was told in the dream,

only to discover later that the secret police

had raided the place where he had been resting.

In another instance, a member had a dream

in which a person he had never seen before

came to him and told him how to carry out

his missionary work.  Later,

when he met me for the first time, he exclaimed,

"You're the person I saw in my dream."


The was how I had risked my life and the lives

of our members to overthrow communism

and build God's Kingdom.  Yet, the United States

would not give me a visa,

because it suspected me of being a communist.

Finally, in Canada, after submitting materials

illustrating my claim to be anticommunist,

I was able to receive a visa to the United States.


The reason I went to all this trouble to go

to America was to fight against the dark forces

that had caused America's moral degradation.

I left Korea to wage war on the forces of evil.

At the time, all the major problems of the world---

communism, drugs, moral decadence,

and immorality---were mixed together

as a hellish stew.  I declared, "I have come

to America as a fireman and a doctor."

If a house catches fire, a fireman needs to come,

and if someone is sick, a doctor pays a visit."

I was like a fireman who had gone to America

to extinguish the fires of immorality,

and like a doctor who had gone to cure America

of the illness that made it lose sight of God

and go to the brink of decadence.


America in the early 1970's was embroiled

in the Vietnam War, and activists were protesting. 

It was a country seriously divided.


(Page 166)


Young people searching for meaning experimented

with alcohol, drugs, and free sex and in the process

were neglecting their eternal souls.  

Mainstream religion, which shoud have provided guidance

to such young people, was not performing its role. 

It could not help them end their aimless wandering

and return to proper ways of living.  The hedonistic,

materialistic culture dragged many young people down,

because they had no place to rest their hearts.


Soon after I arrived in the United States,

I toured the country, speaking on the topics,

"The Future of Christianity" and "God's Hope for America."

In front of large audiences,

I spoke out about the weaknesses of America

in a way that no one else would.


I proclaimed that America was founded

on the Puritan spirit and had grown to be

the strongest country in the world

in just two hundred years because it received

God's boundless love and blessing.  I reminded

the audiences that America's freedom came from God,

but that America had cast God aside.

"America has a great tradition,"  I said.

"All you have to do is revive it."  I went

to the United States to awaken America's spirit,

to save America from destruction, and to urge

the American people to repent and return to God.




Our Future Lies

 with the Ocean


(Page 167)


As I toured the world, no one knew that plans were

being made to develop economic foundations

on a worldwide scale.  As the church grew and the number

of missions increased, the amount of funds we needed

to support these activities increased dramatically.

We needed income.  As I toured

forty-eight states in the United States,

I gave much thought to the kinds of businesses

that could support the activities we had planned.


What came to my mind then

was that Americans eat meat every day.

I checked the price of a cow.  I saw that a cow

that costs a small amount in Texas could cost

several hundred dollars in New York.  But

when I checked the price of tuna, I discovered that

one blue fin tuna cost more than four thousand dollars.

Tuna lay more than a million eggs at a time, whereas

a cow will have only one calf at a time.  It was clear

that catching tuna would be a much better business

endeavor than raising cattle.


One problem was that Americans did not eat much fish.

The Japanese, however, were extremely fond of tuna.

There were many Japanese living

in the United States then, and expensive estaurants

operated by Japanese sold raw tuna at a high price. 

Gradually, some Americans were learning

to enjoy raw fish, and started to like eating tuna.


(Page 168)


The earth where we live

is covered by more ocean than land.  The United States

has two oceans and therefore plenty of fish. 

Also, beyond the three-hundred-twenty-two kilometer

(two-hundred mile) limit,

no country has territorial claims on the ocean. 

Anyone can go out to catch fish.

In order to start a farm or raise cattle,

we would need to buy land, but there is no need

for that in the ocean.  All we needed was one boat,

and we could go as far as necessary

in order to catch fish.

The ocean is filled with things to eat.

Also, on the ocean surface,

there is an active shipping industry.

Ships carry things made in countries

all over the world to be sold elsewhere.

The ocean is a treasure trove

that guarantees humankind a bright future.

That is why I teach that those who are concerned

with the future of humanity must be concerned

with the oceans.  When we can love and inherit

the oceans, we inherit the future.


We purchased several boats in the United States.

These were not the large ships that might be seen

in a travel broshure but working boats

about thirty-four feet to thirty-eight feet in length. 

They were fishing boats about the size of a yacht

that would not have major accidents.  These boats

were placed in Washington, San Francisco, Tampa, and

Alaska.  We also purchased a ship repair facility.


We did a lot of our own research.  We placed one boat

in each region and measured the water temperature.

We checked to see how many tuna were caught each day

and placed the data on a chart.  We didn't just

take data that experts had created previously;

our members went into the water themselves  

to gather the information.  The result of studies

done by university-based researchers in the area

were used as a reference.  In addition, I went to

those areas, lived there myself, and checked them out.

No data was more accurate than what we gathered.


(Page 169)


We went to a lot of trouble to conduct this research;

but we did not keep it to ourselves.  Instead,

we shared it with the fishing industry.

We also developed new fishing grounds.

If too many fish are caught in one area,

it depletes the fish population.

It is important to go to new areas.

Within a short time, we had made a major impact

on the U.S. fishing industry.


We entered the business of catching fish

on the open sea.  Our idea was that one ship

would go out to sea and catch fish for at least

six months without returning to port.

When the ship had all the fish it could carry,

a transport ship went out to it, took its fish,

and resupplied it with food and fuel.

The ship had refrigeration facilities

where it could store fish for a long time.

The name of our ship was New Hope, and

it was well-known for being able to catch many fish.


I took that boat out myself and caught tuna.

People were often afraid of getting on boats.  When I

 suggested to young people that they get on a boat,

their first reaction was often one of fear.

"I get seasick," I often heard them say. 

"All I have to do is get on a boat, and I start

getting whoozy and feel like I'm going to die." 

So I got on the boat first myself.


From that day, I went out on a boat almost every day

for seven years.  Even now, when I am ninety years old,

I like to go out on the ocean whenever I have the time.

Now, there are more and more young people

who say they want to go out on the boats.  More woman

also say they want to do this.  With any task, if

the leader does it first, the people follow.  As a result,

I have become well-known as a tuna fisherman.


It would have been of little use, however, if

we had only caught the tuna.  We also needed to be able

to sell it at the right price.  We created a tuna

processing facility and even sold the tuna ourselves.

We put the tuna in refrigerated trucks and went out

and sold them.  If selling was difficult,

we started our own seafood restaurants and

sold the tuna directly to consumers.  Once we had

our own restaurants, people could not ignore us.


(Page 170)


The United States has three

of the world's four largest fishing grounds.

Three-quarters of the world's fish population

live in waters near the United States.

Yet, the United States has relatively few

people to catch fish, and its fishing industry

is extremely underdeveloped.

The government has taken many measures

designed to support the fishing industry,

but they have not had a major effect.  The government

offered to sell boats at a big discount

on the condition that buyers use them for three years,

but few people took advantage of the opportunity.

How frustrating this is!


When we started to put money into the fishing industry,

it caused a stir in each port where we went.

This was not surprising, since communities prospered

wherever we invested.  Our work ultimately

was to pioneer new worlds.  We were not

simply catching fish.  We were taking paths not taken

by others.  How exciting it is to be a pioneer!


The ocean changes constantly.  They say

people's minds change morning and night, but

the ocean changes moment to moment.  That is why

the ocean is both mysterious and beautiful. 

The ocean embraces everything in heaven and earth.

Water vapor can come together at a particular spot

and form clouds or become rain and fall back down.


I am very fond of nature, because it never deceives.

If it is high, it becomes lower; if it is low,

it becomes higher.  In every instance,

it adjusts its height to become level.

If I am sitting holding a fishing pole, it seems

as though I have all the time in the world.

What is there on the ocean to stand in our way?

Who is there to make us hurry? 

We have a lot of time for ourselves. 

All we need to do is watch the ocean and talk with it. 

The longer a person spends on the ocean, the greater

the spiritual aspect of his life will become.


(Page 171)


The ocean, however, can become calm one minute but then

quickly change its face and send us strong waves.

Waves several times the height of a person will rise up

above the boat, as if to devour it.  A strong wind

will tear at the sail and make a fearful sound.


Think of this, though.  Even when the waves have risen

and a fearful wind is blowing, the fish in the water

have no trouble sleeping.  They give themselves over

to the waves and don't resist them.

This is what I learned from the fish.  I decided

not to be afraid, no matter how strong the waves were.

I let the waves carry me.  I made myself one

with the boat, and we rose with the waves.

Once I started doing that, my heart was never shaken

no matter what kind of waves I came up against.

The ocean has been such a wonderful teacher for me

in my life that I created the Ocean Challenge program to give

young people the leadership training the ocean provides.




My Hope for a New

American Revolution


(Page 172)


The initial warm hospitality shown to me by Americans

began to grow cold, even hostile. 

They questioned how a religious leaderfrom Korea,

an insignificant country that had barely

survived hunger and war, could dare call on Americans

to repent.  It was not just Americans who opposed me.

The reaction from the Japanese Red Army,

a communist group in league with international communists,

was particularly strong.  They were even

caught by the FBI trying to sneak into the workshop center

in Boston where I often stayed.  There were so many

attempts to harm me that my children could not

attend school without the presence of bodyguards.

Because of the continued threats on my life,

I spoke from behind bulletproof glass for a period.


Despite such opposition, the lecture series

by the small-eyed man from the Orient

gathered more and more interest.

People began to listen to the teachings,

which were completely different

from what they had heard until then.

The content of the lectures dealing with

the fundamental principles of the universe

and seeking to reawaken

the founding spirit of America

was a breath of fresh air for Americans who

had fallen into hell of immorality and sloth.


(Page 173)


Americans experienced

a revolution of consciousness

through my lectures.

Young people began to follow me,

calling me, "Father Moon" or "Reverend Moon"

and cutting their shoulder-length hair

and scruffy beards.

When appearances change, minds also change.  So

God began to enter into the minds of young people

who had been immersed in alcohol and drugs.


The lectures were attended by a variety

of young people, transcending denominations.

When I would interrupt my sermons to ask,

"Are there any Presbyterians here?"

many young people would wave their hands.

saying, "Here."

If I asked, "Are there any Catholics?"

hands would go up again.

When I asked "How about Southern Baptists?"

many people would again answer, "Me."


"Why do you come to hear me instead of going

to hear a sermon in your own religious group?

I asked.  "Go home and go to your own church

to hear God's Word."


When I said this, the audience responded,

"We want to hear Reverend Moon!"


More and more people began gathering,

and even some ministers

of Presbyterian and Baptist churches came,

bringing with them

the young people of their churches.

As time went on, Reverend Moon became an icon

representing a revolution of consciousness

in American society.


I taught American young people

how to endure difficulty.

I thoroughly taught them the principle

that a person must be able to rule himself

before he can rule the universe.

My teachings provided a new inspiration

to American young people

living in an age of confusion.

They shouted in agreement with my message

of sexual purity and true families.

The reception was so enthusiastic

that it made me sweat with excitement as well.


(Page 174)


"Do you want to bear the cross of pain?"

I asked them. 

"No one wants to go the way of the cross.

Your heart may want to go that way, but

your body says 'No!' 

Just because something is pleasing to the eye

doesn't mean it is good for the heart.

There are many things that look good,

but an examination of their inner aspect

shows them to be evil.


"If you catch yourself seeking after only things

pleasing to the eye and try following that path,

you must immediately stop yourself and say,

'You rascal!'  Also, if you feel the desire to eat

only things pleasing to the mouth,

you must scold your body, saying, 'You rascal,'

and block yourself. 

You young people

are attracted to the opposite sex, aren't you?

In this case, too, you must make a strong stand

against such urges. 

If a person cannot control himself,

he cannot do anything in this world.

Consider that if you break down,

the universe will break down."


I was teaching them the motto

that I had followed as a young man, which was

"Before seeking to rule the universe,

first perfect your ability to rule yourself."

America had great wealth and had become

obsessed with material goods.

I stood in the midst of this materialistic culture

and talked about matters of the mind and heart.

The mind cannot be seen with the eye

or held in the hand.  Yet,

we clearly are ruled by our minds.

Without our minds, we are nothing.

Then I talked about true love, God-centered love,

which should guide the mind.

I said that true freedom can be enjoyed

only when we have a clear understanding

of ourselves

based on a foundation of true love

and are able to exercise self-control.


I taught them the value of hard work.

Hard work is not suffering but creation.

The reason a person can work all his life

and be happy

is that labor is connected to God's world.

The labor that people perform is nothing more

than taking things that God created

and shaping them in different ways.

If you think that you are making something

to give to God as a memento, then labor is not

something to think of in a negative way.


(Page 175)


Many American young people

were so steeped in the affluent life

provided to them by their materialistic culture

that they didn't know the joy of working.

So I taught them to work with joy.


I also awoke in them the joy of loving nature.

The young people were caught up

in the immoral culture of the cities

and enslaved in selfish lives,

so I talked to them about the preciousness

of nature.  Nature is given to us by God.

God speaks to us through nature.

It is a sin to destroy nature

for the sake of a moment of enjoyment

or an insignificant amount of money.

The nature that we destroy

will eventually make its way back to us

in the form of pollutants

and make life difficult for our descendants.

We need to go back to nature

and listen to what nature tells us.

I told the young people of America

that when we open our hearts and listen

to what nature is saying,

we can hear the Word of God.


In September 1975,

we founded the Unification Theological Seminary

in Barrytown, New York,

which is located north of New York City.

The faculty was hired on an interreligious basis,

and we had professors representing

Judaism, Protestantism, Catholicism,

Eastern Orthodoxy, and Oriental Philosophy.

When they lectured about their own religions,

our students asked them very difficult questions.

The classes always became forums

for intense debate.


When all the religions were put together

and debated, they began

to break through the incorrect concepts

that they had about each other

and to better understand each other.

Gifted young people finished

their master's level education at our seminary

and entered the doctoral programs at Harvard,

Yale, and other leading U.S. universities.

Today they have become capable

of leading the religious world on a global scale.




Washington Monument,



(Page 176)


In 1974 and 1975,

I was invited to speak on Capitol Hill, I spoke

in front of members of the House of Representatives

on the topic "One Nation Under God."


I addressed the congressmen in the same manner

as I had the young people on the street, saying,

"America was born through God's blessing.

This blessing, however, was not for Americans alone.

This was God's blessing for the world,

given through America.

America must understand the principle

of this blessing and sacrifice itself

in order to save the world.

To do this, there needs to be a reawakening

that let's America return to its founding spirit.

Christianity, which has been divided

into dozens of denominations, must be united,

absorb all religion, and open a new future

for world civilizaton."


I was the first foreign religious leader to be

invited to speak by members of the U.S. Congress.

After I was invited for a second time,

many more people became interested in finding out

about this Reverend Moon from Korea.


The next year, on June 1, 1976, we held a celebration

at Yankee Stadium in New York City to commemorate

the bicentennial of the nation's independence.


(Page 177)


At the time, the United States

could not celebrate its anniversary peacefully.

It was feeling the threat of communism,

and its young people were living lives

far distant from the desire of God,

engaging in such things as drugs and free sex.

I felt that America was seriously ill.

I went to the celebration feeling as though

I were like a surgeon cutting open the heart

of a New York that lay sick.


On the day of the celebration,

torrential rains came down, and a strong wind

blew the decorations all around the field,

but no one tried to get out of the rain.

The band started playing

"You Are My Shunshine,"

and everyone in the stadium

began to sing together.

They were singing a song about sunshine,

even as they were being soaked by rain.

Ther mouths were singing about sunshine,

but their eyes were crying.

It was a moment when rain and tears

were mixed together.

Then, incredibly,

as I went to the stage to speak,

the sunshine broke through the rain clouds.

It was as if God had heard their singing.


I did some boxing when I was in school.

You can hit a good boxer with many jabs

and still find that he is not affected.

If you can land a solid upper cut, however,

even the strongest boxer will be shaken up.

I was counting on

landing a solid upper cut on America.

I felt that there needed to be

a much larger rally than what had been held

up to that point so that the name

"Sun Myung Moon"

would be indelibly carved into America's mind.


Washington Monument

 stands on the National Mall in the very center

of the capitol of the United States.

The monument,

which looks like a tall sharp pencil,

stands over a hundred eighty-three meters

(five hundred and fifty feet) high.

A large grassy field extends

from the monument to the reflecting pond

in front of the Lincoln Memorial.

I set a plan to hold a large rally in this place,

the symbolic heart of America.


(Page 178)


To even hold a rally there, however, we needed

permission from both the U.S. government

and the U.S. National Park Police.

By this time,

many U.S. officials did not like me very much.

I had previously put ads in newspapers

calling on the people of America to fogive

former Presdient Richard Nixon,

who had been pushed into a crisis

because of the Watergate incident.

This position was very unpopular.

So now the U.S. government

kept turning us down, and it was not until

forty days prior to the event

that we were finally able to receive permission.


Our members, too, suggested to me

that this was too ambitious a plan

and that we should not go forward.

The National Mall

surrounding the Washington Monument was

an open park in the middle of an urban area.

There were not many trees---

just a wide expanse of grass.

If the crowd were small,

it would be obvious for everyone to see.

To fill such a large area, there would have to be

hundreds of thousands of people.

Our members 

wanted to know how this could be possible.

Prior to this, only two people

had held large events on the National Mall.

Dr. Martin Luther King, Jr.

had held a rally for civil rights on the steps

of the Lincoln Memorial,

and Rev. Billy Graham

had held a large gathering there.

So it was a place with a lot of symbolism.

This was the place that I was challenging.


I prayed without ceasing for this rally.

Four times

I wrote the speech that I was to deliver.

A week before the event, I still had mixed feelings

about what I should say in my speech.

Finally, three days before the event,

I completed the text. 

Generally, I don't speak from prepared texts.

I made an exception in this case,

because of my concern that the event go well.

I knew this was going to be

a particularly important event,

though, I wasn't quite certain in what way.


(Page 179)


I will never forget what happened on that day,

September 18, 1976.

People started coming

to the Washington Monument

from early in the morning.

Some three hundred thousand people gathered.

It was impossible to tell

where all these people had come from.

They had all different colors of hair and skin.

All the races that God sent to earth

gathered on that day.

It was a rally on a global scale

that does not require any additional description.


I stood in front of the gathering and declared,

"God prepared America for two hundred years.

This is the time for awakening.

America must accept her global responsibility.

Armed with Godism

she must free the communist world and

at last build the Kingdom of God here on earth."

The speech was interrupted many times

by shouts and applause.


Newsweek, in a year-end pictorial review

of the major events of 1976, carried my photo

and referrred to me

as part of the revivalism of the 1970's.

On the other hand,

an increasing number of people were

beginning to look at me with caution and fear.

To them, I was nothing more than a

strange magician who had come from the East.

I was not a white man

they could place their faith in and follow.

The fact that I was saying things that were

somewhat different from what they had heard

in their churches made them feel very insecure.

In particular, they could not allow a situation

in which young white people were

showing respect to and following an Asian

with slender eyes shaped like a fish.


They began spreading rumors that I had been

brainwashing innocent young white people.

This group that opposed me

gathered in the background, behind those

who were shouting their support.

I knew that

another crisis was about to befall me.

I was not afraid, however,

because I was clearly doing what was right.


(Page 180)


The United States is widely known as a country

of freedom and equality, where people of

all races come to realize the American dream.

In fact, however, there is

a great deal of struggle stemming from

racial and religious discrimination.

These are chronic illnesses that are embedded

deep within America's history, and they are

therefore much more difficult to cure than

the social diseases of immorality and materialism

that arose out of the affluence of the 1970's.


About this time,

I was visiting African-American churches

in an effort to foster ecumenical harmony.

Among black leaders there were some who,

in the footsteps of Dr. Martin Luther King, Jr.,

were working to do away with

racial discrimination

and bring about God's world of peace.


Some of these ministers had images

hanging in their basements of the slave markets

that had existed for hundreds of years

prior to being outlawed.

One frequent image was of a black man

being burned alive while hanging from a tree.

Another was of black men and women

stripped of their clothes 

being looked over like merchandise

by potential slave buyers.

And yet another was of a black baby crying

as it was being taken away from its mother.

One could hardly believe that human beings

were capable of the barbaric acts 

depicted so clearly in those images.


"Wait and see," I told a gathering in Chicago

on October 24, 1975,

"Within the next thirty years, there will be

a president of the United States who was

born into an interracial black and white family."


The prophecy I made that day

has now come true in America with

the inauguration of President Barack Obama,

who spent much of his adult life in Chicago.

This prophecy did not come true on its own.

Many people shed their blood and sweat

to do away with the struggles between the races,

and those efforts have now finally blossomed.


(Page 181)


Surprisingly, a number of ministers

of established churches in America came

and brought their congregations

to the Washington Monument rally.

They decided that my message

transcended denominations

and that I was inspiring young people.

I called on people to transcend

differences of denomination and religion,

and those words were realized at this rally.

The Washington Monument Rally was a mracle.

The hundreds of thousands of people

who attended made this among the largest

gatherings ever held on the National Mall.




"Shed Tears for the World,

Not for Me"


(Page 182)


Good is often followed by the bad. 

Some people drew mustaches on posters

and advertisements carrying my picture,

trying to associate me with Hitler.

They called me "anti-Semetic"

and claimed that I taught against Jews.

Trouble also happened with Christians.

As the number of young people following me

and the number of ministers 

who wanted to learn the Principle increased,

American established churches

also began to persecute me.

Lastly, leftists in America reacted against

my position that it was America's responsiblity

to stop the spread of communism in the world.

They, too,

began to look for ways to stop my activities.


As our popularity grew,

all kinds of misgivings and doubts

began to be raised about me.

Young people, inspired to spread my teachings,

had left college or quit their jobs

to travel around the country and teach

and raise funds for our work.

Their parents understandably became

concerned about their well-being.


When the United States

became embroiled in the Watergate crisis,

I met with President Richard Nixon to urge him

to seek God's will in leading the nation.

I issued an appeal to the American people to

"forgive, love, and unite"

around the position of the president.  This sparked

opposition from the leftist news media.


(Page 183)


Things that previously had not been an issue suddenly

came pressing down upon me. At the same time,

conservatives said I was too liberal and that

my teachings would break down traditional values.


Many Christians were also unhappy about the new

understanding of the cross that I was teaching:

Jesus came as the Messiah, and it was not

God's predestined will that he be crucified.

With the crucifixion of Jesus, God's plan for

the kingdom of peace went awry.  If Israel

had received Jesus as the Messiah, He could have

brought about a world of peace, uniting

cultures and religions of the East and West.

Jesus, however, died on the cross, and God's work

of complete salvation was delayed until

the Second Coming.


This understanding of the cross brought

a great deal of opposition.  As a result,

established churches and the Jewish community both

came to regard me as their enemy.  They tried

any number of ways to have me removed from America,

each for their own different reasons.


Ultimately, I was imprisoned once again.  All my work

had one purpose:  to reestablish the morality

of America and restore it to be a country in line with

God's Will, but I was accused of not paying my taxes. 

I was well passed my sixtieth birthday by this time.


During the first three years I was in America, donations

received from around the world were placed in

a bank account in New York in my name, held in trust

for the church, a practice common in some denominations.

The money in this account produced interest income,

and I was indicted on the central allegation

of failing to report that interest as income

on my personal tax returns fo the years 1973 to 1975.

The estimated tax on that income was about $7,500.

Normally, a fine would have been charged, but

I was put on trial and convicted in 1982, and

finally imprisoned in the federal

correctional institution in Danbury Connecticut,

on July 20, 1984.


(Page 184)


On the day before reporting to the Danbury prison,

I met with members gathered at the Belvedere training

center in Tarrytown, New York. 

It was an emotional gathering.  Thousands of people who

had followed me gathered at Belvedere that day,

shed tears as they prayed for me.  I raised my voice

and told them not to lose heart.


"I am innocent," I said.  "I have done nothing wrong."

"I can see the bright light of hope rising

from beyond Danbury."  I told them.

"Don't cry for me, but cry for America.

Love America, and pray for America."

I stood before these young people immersed in sadness

and held up my hands as a sign of hope.


The statement I made prior to entering the prison

caused a great stir among religious people.

A "Common Suffering Fellowship" was intiated,

and there was a wave of prayers to support me.

The Common Suffering Fellowhip was a groundswell

of support of clergy from all denominations and

from other religions concerned about

the attack on religious freedom in America.


On the day that I went to prison, I knew

I had nothing to fear.  I know life in jail.

This was not the case with the people around me,

 however.  They were concerned that some people

strongly opposed to me would do something to end my life.

I headed to prison with my head held high.




"Why Does My Father

Have to Go to Jail?"


(Page 185)


Even in Danbury prison, I followed my principle

of living for the sake of others.  I would wake up early

in the morning and clean places that were dirty.

In the cafeteria, others would lean over their food

and either take a nap or chat among themselves, but

I kept my back straight and sat with dignity.

When I was given work to do,

I worked harder at it than others did, and

kept an eye out to see how others were doing.


In my spare time, I read the Bible.  One prisoner,

seeing how I read the Bible day and night said to me,

"Is that your Bible?  Here's my Bible.  Take a look!"

He threw a magazine to me.  It was the pornographic

magazine Hustler.  In prison, I was known

as a person who worked without talking.  I read books

and meditated.  After going three months this way,

oI became friends with a person who was on drugs and

with the prisoner who had said the pornographic magazine

was his Bible.  After a month or two, the prisoners

began to share with me the items they received from

outside.  Once we could share our hearts, it was as if

spring had come to the inside of the prison.


(Page 186)


Actually, the United States government did not

really want to send me to prison.  They chose

to indict me while I was out of the country

on a trip to Germany, and they probably would have

been satisfied if I had chosen not to return.

They weren't trying to put me in jail.  

They were trying to remove me from the country. 

I was becoming well known in America, and the number

of people following me was increasing.

So they wanted to put a roadblock in my way.

Just as in Korea, I was a thorn in the side

of the established churches. 

Because I knew this was their purpose, 

I chose to return to America and go to jail.

I still had things that needed to be done in America.


I think that going to jail

is not a completely bad thing.  If I am to get people

who are in the valley of tears to repent,

then I must first shed tears.  Unless I first 

experience such a wretched heart, I cannot get others

to submit themselves to God.

Heaven really works in mysterious ways.  After

I was imprisoned, seven thousand ministers and

other religious leaders accused the U.S. government

of violating religious freedom and began

an effort to save me.


Among them were the conservative Rev. Jerry Falwell

of the Southern Baptist Convention and the liberal

Dr. Joseph E. Lowery, who gave the benediction

during the inauguration of President Obama.

They stood at the forefront of the effort to save me.

Also, my daughter I n  J i n,

a young girl still in her teens, marched with them.

She stood before several thousand religious leaders

and read in tears a letter that she had written

in appeal to the judge who had handed down my sentence.


"My father's life has been dotted with tears

and suffering as he sought to carry out God's will.

He is now 64 years old.  His only crime

was that he loved America.  Yet, at this moment,

he is either washing dishes in the prison cafeteria

or mopping its floors.


(Page 187)


"Last week, I visited my father and saw him

for the first time in his prison uniform. 

I cried and cried. 

My father told me not to cry for him

but to pray for America.  He told me to take up

my anger and sorrow and transform these

into a powerful force that will make this

a truly free country.


"He said that while he was in prison he would endure

any hardship, bear any injustice, and carry any cross.

Freedom of religion is the basis of all freedoms.

I am truly grateful to everyone who has stood up

to support religious freedom."


My sentence was reduced by six months

for good behaviour, and I was released after serving

thirteen months.  The day I left prison, a banquet

to celebrate my release was held in Washinton D.C. 

Seventeen hundred Christian ministers and Jewish rabbis

were gathered and waiting for me.  In my remarks

to the gathering, I repeated my position in favor of

transcending religions and denominations.  I spoke

in a loud voice to the world at large, feeling no need

for concern for the reaction from those opposed to me.


"God is not a denominationalist.  He is not bound

by secondary arguments over doctrine.  There are no

distinctions over nationality or race in God's great

parental heart.  Neither are there any walls between

nations and cultures there.  Even today, God continues

to do everything He can to embrace

all the world's people as His children.

America today suffers from racial issues, issues

resulting from the confusion of values and

moral degradation, issues of spiritual drought

and the decline of Christian faith, and issues

of aetheistic communism.  These are the reasons

I answered the call of Godand came to this country.

Christianity today must have a great awakening

and come together as one.  Clergy too, must reexamine

the roles that you have been playing until now and repent.

The situation that played out two thousand years ago

when Jesus came and called on people to repent,

is being repeated today.


(Page 188)


We must fulfill the important mission

that God has given in America.

The situation cannot continue as it is now.

There needs to be a new reformation."


Once I had been released from prison,

there was nothing to hold me back.

I spoke with an even louder voice than before

to give a message of warning to a fallen America.

I repeatedly spoke in strong words

that returning to God's love and morality

is the only way to revitalize America.


I was imprisoned

without my having done anything wrong,

but God's will was there as well.

After my release,

the people who worked for my release took turns

coming to Korea to learn more about my work.

They came to find out

what it was about Reverend Moon's spirit

that had attracted so many young people in America.

On their return to the United States,

one hundred twenty of these ministers organized

the American Clergy Leadership Conference.



(end of Chapter Four)  

Table of Contents