International Section IOWC Office
4F. World-Building, 12-9 Udagawacho
Shibuyaku, Tokyo, Japan

Until now we have studied the providence of restoration from the historical standpoint, or from the viewpoint of the Principle, but we still do not know just what it is we must indemnify, just what position we are in ...or how to develop concretely our external position or our internal position of heart. In view of this, I'd like to talk about how to apply the Principle in our lives, from a different viewpoint than to that which has been discussed before.

Of course we must grasp the Principle as it is, as it is written in the book, but we must clarify the principles of life and learn how to apply them in our own situation.

You must be well prepared before you hear the Word of God. Of course, the Word needs life as its base, so we cannot just listen with our ears, but we must receive the Word with our heart, with our feelings as our subject. You may already have been preparing yourself before you gathered here, but during these talks you must listen with a well prepared attitude.

Just recently, a group of more than 100 blessed women heard these talk. There was much spiritual pressure, and about five of them had strong headaches, or painful choking sensations. Some even had to lie in bed for three or four days unable even to get up. This is because there is great spiritual pressure behind each Word of God. Perhaps some of you will begin to feel uncomfortable. Maybe some of you have had difficulties in preparing your own attitude. So you should realize that this time is a time of battle. You must think of it as a war, and overcome it. You must listen with full responsibility.

In the Introduction to the Principle of Restoration, we came across the words Providence of Restoration through Indemnity, but to advance the providence of restoration through indemnity, we must know that indemnity means, in fact, to fight. I am a self that has two masters. Man should only be dominated by the absolute God Himself. We have declared war when we learn that we are bound to evil, and decide to separate from the unprincipled, anti-master, ... tear away from him completely to return to be re-connected to our original Creator. With this purpose we have started our life of faith. We have declared a war. The battles that follow that declaration are indemnity. Once we have changed the direction of our life with the purpose of returning to and recovering our original self, then everything exists in the course of indemnity, within the period of indemnity. This is our position.

Many say that indemnity is paid for something that has happened. When some accident occurs, when something goes wrong, some people think it is indemnity that we are paying. But that is not so. Even now, at this very moment, we are in one period in the course of indemnity, and everything is indemnity. If we had not fallen, the Growth Period would be the time for our portions of responsibility, when we are to establish the vertical relationship with our subject. But since we fell, we now go through the course of indemnity instead of the course of responsibility. Before the fall, indemnity meant responsibility.

Make no mistakes about it, we are now in the midst of a period when we must completely solve the problem of our relationship with the unprincipled master, and that we are in a course where a give and take relationship with the Absolute Being must be re-established as in the original course of the principle.

Then, what is the 'condition' in the period of indemnity, the indemnity condition? This can be said to be the accomplishment which has been built up internally by following your own direction. For example, let's say for a period of three days your motivation to start the spiritual life for those three days, and your accomplishment in the end is connected, then it can be said that the indemnity condition has been established.

The best example of this is when Abraham went to offer Isaac. His action was connected, it did not contradict itself, from the moment he started to go for this sacrificial offering to the moment when he held the dagger high and was about to kill his son for God. He did not have second thoughts about it from his own standpoint. He did not doubt. But because he was thorough, straight toward the purpose without looking back, his motivation and his accomplishment were one. That is how he gained victory. The 120 years it took Noah to make the ark and many other offerings were all done in this way. There is a certain time period connected with it. From the moment of determination until the moment of fulfillment, let's say for a period of three days, the accumulated accomplishments in this time period become the condition for one to receive the blessing from God.

The life of indemnity throughout the providence of restoration can be seen in this way. You must set an indemnity condition of equal amount if you have failed to fulfill your responsibility, especially when you knew what that responsibility was and when you were in a position to fulfill it. If you are indemnifying the failure of your ancestors, the position of the ancestor that you have inherited, you can do this with a smaller amount of indemnity. The reason for this is that because there has been a history of paying indemnity throughout your family line, the indemnity is lessened by the sufferings of that time period. It means that because of accomplishments of sincere effort by one's ancestors during this time, you, the descendants, can be accepted to stand in the position before the fall with an indemnity condition of lesser amount. This has such a historical nature.

Next in the time of Abraham, the reason why Abraham's failure not to cut open the dove at the time of offering became extended into a long period of 400 years is because he was in a position where, if he was sincere, he could have easily fulfilled his responsibility. This happens when one is in a position representing history, but one is not aware of his own significance. When one is in the position when freedom can be gained through himself, when he must be responsible for even the smallest condition, and fails, then this demands a condition of greater indemnity.

Especially in the times of historical transformation, when that moment has been awaited for 6,000 years. If one gives sincere effort at the right historical moment, one can inherit the foundation of faith of the providence of restoration of 6,000 years. If you see yourself with such historical significance, you can inherit history. So it is very dangerous to come to the blessing after you have worked so hard in pioneer work, or witnessing. You come to the blessing and you come to Rev. Moon. If you fail at that moment, you will be in the position in which all your foundation of faith until now will be dug up, and it will crumble. Although at that moment you are in the position when all of the purposes of faith until now have to bear fruit, it will be come a big problem if you think of it only superficially, forgetting what you, who have been leading a life of faith until that moment, have been really doing, what was your center, what was your purpose.

All of our life, our determination, our purpose, is for that moment when we have to connect with Rev. Moon, when he is giving us all of history, when he is giving us his own life. In the same way, Abraham's offering of the dove had the most important significance.

If we look at it this way, we see that life led up to the present moment, if it is not in order, causes the present moment to go wrong. If we come across an incident, we tend to think of it only in terms of that time, or we tend to blame others for it. Instead, we should see that this happens because we have been living this way until now. In this way, there are different kinds of indemnity.

Part Two of the Divine Principle talks about the three periods of transformation: the foundation of faith, the foundation of substance, and the foundation for the messiah. The difference between the foundation of faith and the foundation of substance is that the foundation of faith concerns itself with the vertical emotion, the vertical faith, centered on the invisible idea: in other words the relationship between the Absolute one and myself; the foundation of substance is concerned with the horizontal emotion between you and me.

The purpose of the vertical faith is for the horizontal foundation. Therefore, the reason why we establish the foundation of faith is so that the relationship between you and me can be united in the same way as the relationship between the Absolute one and myself. Thus individual perfection is for the sake of perfecting harmonious give and take and for the sake of multiplying, which is God's purpose. The foundation for the messiah means the four-position foundation and the True Parents.

If we look at history, we see many that have perfected the foundation of faith, but none that have perfected the foundation of substance. Therefore vertical faith must be connected to horizontal faith. And although the foundation of faith and the foundation of substance are going in different directions, vertical faith must be developed into horizontal relationships and horizontal faith. This is our course of responsibility in the course of God's providence of restoration. Therefore Adam and Eve must become father and mother, changing man and woman taking their responsibility is the period of laying the foundation of faith, and after marriage comes the foundation of substance; and when you give birth to children, you stand in the position of parents.

That was the purpose of the providence of restoration until now, and God has been trying to save us with the purpose of creation as His purpose. But, if we look at chosen people from the providence of the course of faith, there have been many who have. risked their lives, and kept excellent faith, but they couldn't organize their own families. Even Jesus, as the only begotten son of God, who risked his own life, couldn't do this.

So we see that the foundation of faith is easy to establish, but we learn in the Principle of Restoration that historically there hasn't been anyone who could establish the foundation of substance with the same kind of standard as that of the foundation of faith. Since we have been repeating this over and over again, the first problem in the providence of restoration is to find the foundation of faith, and the foundation of substance, and to make them our own. With this problem one can easily collapse emotionally, or it becomes emotionally difficult. So our attitude of faith in the period of indemnity is to select and clarify our emotions. Thus once you acquire the knowledge that you're going through the course of restoration, then you must immediately think that you are a historical being that you are needed by history.

And if you begin to have a family, then you must think of yourself as living for the sake of your family, for the purpose of the family, and you must think about how you can represent the family and take responsibility for the family. If you cannot be responsible for your own family, then you cannot stand in the position of the master of your family. Therefore, we belong to history through our lineage, and to become historical persons means that we must become persons who are needed, demanded by history, in the position of master of history.

We, who have faith, who go this life of faith how can we be loved by God? How can we be dominated by God? How can we belong to God? We think about these things. But if we realize the historical truth that we are persons needed by history, and grasp the historical direction, then God cannot help but love us.

Noah walked with God in such a relationship, in such a position. Abraham did, too. Moses especially should be noted, being the representative of the race. Moses had that historical responsibility, that historical direction, and he always thought about the future of the Israelites. That is why he was chosen by God to become such a historically responsible person. Therefore we must know why such a man was ever chosen, why a relationship between such persons and God existed.

While Rev. Moon was in middle school, he read an article in the papers about a young man who committed suicide. He cried for about three days. He didn't even go to school, but just cried and suffered more than the person who died. And his tears gathered on the floor through the oil paper; This surprised the members of the church that he attended at that time.

He searched in the Bible in order to learn about man, but after reading Luke 12:49 where Jesus said he could not reveal all the secrets that he wanted to reveal, he stopped searching in the Bible. Not all the important secrets of God are revealed in the Bible, and none of the things that should have been said and done by Jesus are written. When he was in elementary school, he asked the minister of his church about the purpose of faith. "Can we become Jesus when we believe in Him?" But the minister answered, "We are sinners by our ancestry, and our salvation comes only through Jesus, but we can never become Jesus." Rev. Moon realized that the purpose of life could not be fulfilled through the established churches, so he had to confront and struggle with God directly by himself.

Rev. Moon was living in Seoul and going to school from there, but ever since he was a child, he cried and prayed, and climbed the high mountains of Korea with deep worries. For days he did not come back from the mountains, and in this way his relationship with God began. The men of faith; Noah, Abraham, Moses were all like this.

So, if we were to bear the responsibility for history, the problem is how much am I a person who is needed by history, and also how much can I, as a human being, be responsible for my emotions? This distinguishes the false hypocrite from the real person. There are too many who think of themselves as existing for the purpose of this world, though they are actually hypocrites. They don't understand the true appearance of man, and in the end they are just living a false life among the mass of people ...deceiving themselves. Therefore, we must always ask ourselves just how much do we worry about our history, just how much more love do we have for others more than for ourselves. This will determine whether we are servants or masters. A servant only receives pay, but he is not in the position to take responsibility toward his work or towards the whole.

The present society, nation and even the family are suffering because there are just too many of these hypocrites. In the family, whether the future of that family is hopeful or not is determined by just how much the son grasps and shares the situation of his parents. If' the children are always depending on their parents, and do not share the situation of their parents emotionally, then that family will become troubled.

If there are people who do not feel it is their own problem, too, when such false persons exist, then they are not masters of history, they are just spectators. Then, we can understand how God carries out His dispensation; through whom, toward whom ,...and who He loves, who He seeks out, and how, in which direction He leads them, through studying the Providence of Restoration.

So it wasn't the faithful persons who always reached out for, and searched for, God. Instead they became hindrances, or enemies of God. On the other hand, those who did not know God, but were responsible for the present moment, can be said to be the ones who worked with God.

In the time of Jesus, Peter was a faithful person, but he was just a laborer, cast away by society. The Samaritan woman was a gentile, but she gave testimonies to the Messiah. When we see this, maybe there are no real Unification Church members in this Unification Church. but maybe God's children are outside of this Church. We cannot simply say that those who believe in the ideas of the Unification Church can become the children of God. Therefore, it is easy for us to stand in a position where our faith becomes quite businesslike and we drift away from the heart of God. We may become like that instead of being happy for the faith we have found, and instead of being in a position responsible for history.

Those who are loved can easily forget the loving master, and those who have been overlooked can understand master's heart better.

In this way, once you have understood how much you are needed by and represent history, how the purpose of history is your purpose, how the direction of history is your direction, then you can be called persons who are really participating in the providence of restoration.

If we understand Adam's Family in the history of restoration, then we can solve God's situation, and even the basic problems of the providence of restoration.

Therefore, Rev. Moon says to always concentrate on Adam's Family in our prayers, even if we do not pray about anything else, and lecture to God about principles of Adam's Family. How do we do this? We make God hear through our lectures about Adam's Family, Noah's Family and Abraham's Family. If you do this, since God has been successful in the providence of foundation until Jacob's course, you can feel that His heart and feelings are deeply flowing through this providence. So when we make God hear about this in detail, we can inherit God's heart. Therefore prayers that do not connect with God, through feeling, have absolutely no meaning no matter how much we pray.

Maybe there are times when words are just repeated. but inside your heart there is no love, or you are not happy internally at all. Or maybe there are times when words are said, not by your own will but by someone else's.

When you pray, if until now you have not had much emotional base, it is better not pray at all. If you are living each day with sincere effort, then you can pray upon that foundation, but if it is not so, then it is better to change the contents of your prayer to the Principle of Restoration. This is because we are going the way, the course of restoration, and each one of us is some part of the course of restoration.

A believer is either an archangel, Cain or Abel. Therefore you must know who you are in Adam's Family in order to see the relationship between the Principle and yourself.

In Adam's Family, first a foundation of faith through Adam's Family's providence of restoration through indemnity must be set up in front of God. Adam, who was faithless, became trapped in a position of having connections with both the Creator and Satan. In the end God must select a man of faith. But Adam is in an in-between position. Through his own failure, through his irresponsible act, and having bound a relationship with another master, Adam had no will or courage or face in front of God. He lacked strength of conscience and was living each day without any direction. This was the position of Adam after the fall.

This in-between position is truly a helpless state and it is a proof that the condition was not set up previously with a joyful heart.

Therefore, if your life yesterday was not truly emotionally fulfilling, then today, unable to thoroughly grasp the position of your faith, you may welcome the morning in some unclear state: Adam was in that state.

Though Adam and Eve had to come into an objective relationship with God, and they should have grown in love by their effort of heart, their emotions suddenly burst and flowed horizontally, and their connection of heart with God terminated. Consequently, their position declined. Their spiritual power that had been building up, was all lost.

After this, even if they tried to return to the original heart, they were just too ashamed of their emotional, spiritual situation. Yet they couldn't be happy with just a horizontal relationship, either.

Therefore Adam, in an ambiguous position, could not go the direction of evil or goodness. When the act of fall itself is the condition of guilt, the burden of guilt, then even if one tries to return to the position before the fall through one's original heart, no power or desire comes out. This is because the relationship with the subject is disconnected.

The position of Adam after the fall, because Adam himself had such an unbearably heavy burden, was one in which even God Himself could do nothing but leave Adam alone. Adam experienced the suffering of his own condition; there was nothing that could be done but to leave Adam to drift in the winds of Satan's dominion.

We also feel that in-between position sometimes. The reason for this is because we did not treat the precious time, the moment, of our position in the providence in a very precious way. Those who have life can always be new; today is different from yesterday, something overflowing, something fresh and mystical. They are standing as objects of the subject, in the sphere of the subject's love, in the sphere of His dominion.

Our position, after having heard the Principle, becomes that of having only one subject. But if some other situation arises, we lose that feeling. Therefore, we're in an extremely changeable position. We're extremely unreliable people. But if the condition is established after some time in this period, then strength to start again builds up. Therefore, by having Adam who is in an in-between position as the center, God, as the subject, can not gain any condition from him. With Adam, God could not carry out the providence of restoration. In the in-between position, one is closer to Satan's side; it is a position where it is uncertain whether one will go to the side of Goodness or the side of Evil. Therefore when we are spiritually depressed, when we "go down" spiritually, people from Satan's side come to tempt you to set evil conditions. This is because Adam, after the fall, was in the position of being the base for Goodness and Evil. You can become captured in that condition.

Therefore, you must separate yourself by setting up conditions to stand the side of God. Since it will be an indemnity period to carry out the providence of separation, you must suffer in that period. And by firmly re-establishing the relationship between yourself and God, you set up conditions to separate from Satan. Or perhaps since it's painful to have relationships with two masters, you choose to remain with Satan(though you know he is a false master). You may think this will make you and the one master, Satan, happy.

Indeed, it may seem principled to stand in a position of having only one master, and since one has no courage to return to the original master; he may just feel it's safer to leave everything up to Satan. But still the original heart is pulled to the side of Goodness.

When you're in this in-between position, Satan's providence, in which you are led to make stronger relationship with Satan, approaches you. So you must separate Satan from the position of God. Thus, the way we separate in a principled way is to take the second generation, who have passed this in-between position, and separate them into Abel and Cain by lineage.

God saw what family line Cain symbolized; what Abel symbolized. When we hear God's Word, we experience some sort of spiritual determination, or something, half forgotten, being resurrected again ...That shows our family line, our lineage, through the Word. God does not see anything as itself, but He sees everything from the viewpoint of lineage. He does not look at the condition of man in his shameful state, but instead, He looks at the original motivation when the first connection was established, and waits for man to return.

We read about the story of the Prodigal Son. The position of the father in that story is not concerned with the fact that his son has spent all the inheritance, but rather he thinks dearly about the time when the son was growing up, inside his wife's womb, and as a child, and he thinks about all the love he's felt in raising the son. If the father just looked at what has happened, he will feel animosity, but because he still had the original motivation, this original motivation of love of the father to the child attracted the son back and made him repent to start anew.

In the same way, God carries out His providence of restoration because He cannot help but love man from the original motivation for His creating us, instead of hating us for our mistake.

Parents, no matter how much the child has been unfilial, long for their child to return, to be together with the child again, because they gave birth to the child and brought him up with love.

When we look at Cain and Abel we see the family line. The lineage, the family line is concerned with the heart. The condition of the spiritual fall was the fall with the archangel as the subject. The fall that occurred with the motivation to return to the position before the fall, because of its righteousness, was closer to God.

When we observe this psychological, spiritual motivation, we see that Abel was in the position on the side of God, symbolizing the second fall, the second love. The reason why we study the separation is so that we can know the fundamental love in which God sees us; to learn what kind of love God has.

Adam, being in the in-between position, lost his direction. Unless we untangle God's pain in losing Adam, we cannot become sons and daughters of God. The original sin comes down to us through the family line after the fall, but we must resolve God's historical grudge.

Through the fall, God's purpose could not be fulfilled. God was in the position where He couldn't even talk to Adam because His loving son was dominated by Satan. He was in a position of holding on extremely explosive grudge and suffering in His heart. That is the position to which we must go.

For this reason we must know the heart of the Creator through Adam's Family. This is a course where we unite with God with the purpose and the responsibility to liberate the grudge of God since the fall. Therefore, when we study Adam's Family, it is in order to know the heart of God that is there. We must experience this and make it a part of ourselves.

First, there must be a separation into Abel and Cain. But before this, Abel must be searched for and found. This Abel must be a man of faith, a man dedicated to live his life for the sake of others, the public. Then, how can you find such a man? Rev. Moon says when someone sees him working so hard and suffering, and feeling sympathy, and he invites Rev. Moon for a meal, then that someone may be Abel. There are some who see what Rev. Moon is doing and fell that it is precious, for the goodness of everyone, and who see Rev. Moon as being no ordinary man, thereby sympathizing with him. Yet there are others who think all this is not necessary at all, feeling miserable inside, and laugh at and mock Rev. Moon.

Jesus tested the Samaritan woman to see whether she had Abel-type qualities or not, by asking her for some water. From the woman's viewpoint, Jesus appeared to be a Jew, but a Jew would never ask a gentile for water no matter how thirsty he may be; a Jew will never speak to a gentile even if he is dying. A Jew would never reach his hand out to a gentile. She must have thought him strange. But Jesus spoke to her again and taught her that the water he gives is the living water.

Here, we learn from Jesus that when we witness, we must talk to make the original heart live and then give the Word of God. This woman, after having been spoken to twice, became humble and acknowledged the secrets of her past, of her sin. It was after this that Jesus gave her the Word. In this way, we must give the Word only after a spiritual operation. We must not give God's Word without doing that, for in that way the Word cannot become Life.

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