Message from the 2nd King to the U.S.A
October 4, 2026, Tokyo, Japan
https://pixelfed.uno/p/rhadjamar/1018253632806022107
Good morning, everyone. We are currently broadcasting from Tokyo, Japan, where many new trials are unfolding. Of course, especially following Mother Han’s trial regarding heresy, many people are returning, and Father is now completely rebuilding the situation on a global scale.
Well, this week, many of you have spoken about Ousia and Energeia—that is, about the concept of energy. I talked about it with Kook jin Nim and with many Western brothers and sisters, because for you, this is the first time you have reflected on these issues. In the Principle of Unification, the Trinity is addressed in a single paragraph, and it is impossible to explain everything in just that passage.
We must not forget this: we are a new tradition and a new religion. We have literally just entered the second generation. We are still in a very early stage and lack experience. We are beginners, you see? And many of you who are reflecting on this are also beginners. You have only just begun to think about these issues and do not yet even understand the fundamental categories; you are confusing them.
For example, when we speak of the “mystery of God,” this does not mean that, over the course of 2,000 years, Christians have understood this concept as “ignorance about God.” It does not mean that, if we fill that space with some information, the issue is resolved. No, the “mystery of God”, the entire dialogue and all the words surrounding this topic, means humility, that is, spiritual humility before God. In other words: if we cannot even understand another person’s heart, how could we understand God’s inner workings or what goes on in His heart? We do not even understand others!
So, when we speak about the mystery of God, it’s not a matter of saying, “Ah, this is due to ignorance, so all we need to do is add a word to resolve the matter; True Love has resolved everything.” That’s not how this issue is resolved; it’s not a matter of inserting something. You’re confusing the categories, do you see? The entire aspect of the mystery of God requires that we be spiritually humble. We must remain spiritually humble before God.
And only the True Father, who is Christ, is capable of fully understanding the Divinity—do you realize that? No one else can fully understand the Divinity.
The Godhead is what makes God who He is, t is what Father called “the God of Night.”
For example, how about we draw some illustrations using this blackboard from Tokyo? Let’s consider this as the “Godhead” they spoke of, or as the “God of Night.” The Father said the following: “Only Christ comes from the Godhead. Only Christ comes from the ‘God of Night.’ All others come from the ‘God of Day.’” Do you understand? So, let’s call this the “God of Day”. It refers to “post-creation” creatures. This here is “pre-creation,” and this is “post-creation.” Do you understand?
If people say they “know the Divinity,” that is precisely the problem many face. By the way, I never told Regis that I was a “mystical Christian.” What I said was: “Scholars will say that I am a mystical Christian.” Why? Because I am spiritually humble and aware that I cannot know everything about God, especially about His essence. Isn’t that true? After all, I am not Christ, nor are you, nor is anyone else. No one.
Many heretical groups that claim to be in communication with the “Father” assert that they literally know the essence of God. That is where the problem lies. They claim to have contact and communion with the Divinity.
However, only Christ can have communion with the Divinity. That is why we must understand these issues correctly. When speaking of the essence, we must not make categorical errors regarding matters of such great historical significance.
When addressing what many people call the “essence of God” as “True Love,” the Father never used that terminology. The Korean word bon-seong (본성) translates as nature/essence, but the Father never used it for that purpose. We always use the word seong (성), which means nature. In the Unification Principle, we speak only of God’s seung seong, that is, of His inner nature.
When translating this concept, we refer to “inner nature” and “outer form.” Therefore, these distinctions must not be confused, as they are extremely important: when we speak of the Trinity or the “essence,” we are speaking of the Divinity itself. We are not speaking of a specific characteristic of God’s inner nature—that is, of “True Love” (although, of course, True Love is at the core of that inner nature). What we are addressing is the “essence.” The essence is what makes God, God.
And all human beings can do is offer analogies. Whether they use mathematics or present this or that kind of analogy, it does not change the fact: all analogies fall short. They are insufficient and are nothing more than mere approximations. Do not make the mistake of trying to explain God by saying, “Ah, God is True Love. I’ve discovered this; I’ve unraveled all the mysteries.” No, you’ve merely assigned Him an explanatory term. The expression “True Love” is just a word to describe God. Therefore, in ontological terms, that explanatory term is not the very object being explained—do you understand? They are distinct things.
All we can do is “point” to that reality. Why? Because our mind has limits. Our brain, in the face of God’s immensity, is the size of an ant. Our consciousness cannot even comprehend what goes on in the minds of others, let alone in the mind of the Creator of this immense universe! That is why we must understand this.
Suppose someone says they “know God” or that they “are in communion with the Divine,” and asserts: “God’s divinity is True Love.” So, is True Love good or bad? It is clearly good, isn’t it? In other words, Goodness exists in the essence of God. Furthermore, can we say that, in that essence, True Love contains an element of “sacrifice”? Yes, it is sacrificial—there is a sacred sacrifice there. In other words, in True Love there is an element of sacred sacrifice and an element of sacred goodness. Moreover, we can say that True Love is just, it is bestowed on the basis of justice. Therefore, there is also justice here.
And this conversation could go on indefinitely. True Love… does it have a will of its own? When God lives for the other, is His will connected to True Love? By the way, Father expresses True Love through action verbs, doesn’t He? Living for the other, sacrificing oneself for the other, and continuing to give until one can give no more. This is clearly an action, which means it is intimately linked to God’s activity and energy.
The problem that arises is this: if within the Divinity—that is, within God’s Ousia—there were many constituent elements distinct from one another (that is, multiple separate ousias), this would result in the existence of multiple gods. If someone claims that they can freely explore this realm, understand it, and enter into communion with it, they are in effect claiming that they themselves are a god. This is what I always tell people who confuse these issues: to say that one “can fully understand the Divinity” is equivalent to claiming that one is God. After all, only God can fully comprehend His own innermost being—that which makes Him God. We are creatures and bear sin; we cannot know the perfection of the Creator. No matter how much “advanced mathematics” they employ: all analogies boil down to language. And both mathematics and human language are nothing more than mere pointers to God. Therefore, if someone thinks that there are different ousias within the essence of God, they are heading down a problematic path.
This is where Western Christianity, both Catholic and Protestant—especially Thomistic philosophy and the axioms of the Peripatetic school, faces a serious theological issue that leads to the doctrine of predestination and the denial of free will. Why? Let us consider this: if we assume that sacrifice, goodness, and will exist directly within the Divinity/essence, that will remains immutable. In other words, it is already formed and cannot be altered or influenced by external factors, since God’s essence is not affected by the outside world.
This implies the existence of a predetermined will, and this is precisely the problem inherent in the Western tradition. This predetermined will leads to a radical form of predestination that results in the destruction of free will. This is why many Western theologians are determinists, believing that we possess no free will that is not determined by God.
In the United States, particularly with regard to the “Prosperity Gospel” and Andrew Carnegie’s book The Gospel of Wealth, since the logic derives from this tradition of predestination, the reasoning becomes: “How do I know if I’m going to hell or if I’ll be saved? The only way to know is if I’m blessed by God. Therefore, if I have great wealth and possessions, that is proof of divine blessing.” This is the American Protestantism that has dominated the country over the past 100 years, and which has clearly been co-opted by Zionism. We have already seen where this leads: this fundamental error will inevitably lead to collapse.
This is why this is so important. As for the Godhead, Father was clear in saying that “only Christ comes from there.” None of us comes from there, and no one will ever fully understand it. To claim otherwise is arrogance and spiritual pride. The fundamental practice of the spiritual life is humility before Christ. That is why we cling to Christ and unite ourselves to Him. The Word of Christ is a mystery that is continually being revealed—and that is beautiful! It is not a mystery in the sense of ignorance, but in the sense that, in Christ’s presence, we become humble and acknowledge that we are neither Christ nor God.
If we understand this, we will realize that the Divinity (the Trinity) abides in Christ. From the Divinity spring forth various works, just like the rays of the sun: living for others, goodness, justice, the will of God, and all other manifestations.
Our spiritual training—humility, repentance, the constant “Father, thank You, thank You so much,” prayers of gratitude for every breath, the practice of Jeong-seong (sincerity), asceticism, fasting—all of this is part of that journey. The word Father liked best was the Chinese character seong (誠), which means “put Your words into practice.”
The problem in our tradition is that there are too many “intellectuals” who delude themselves into thinking they know everything about the universe and have unraveled all its secrets. Yet they are unable to maintain a harmonious married life, fail to build healthy relationships with their children, and cannot even maintain good relationships with others. This is spiritual arrogance. We cannot function as a community if we delude ourselves into thinking that “we know everything.”
People aren’t impressed by theories; they observe our behavior. In our married life, how are we being an example of Christ? Does joy overflow in our home? Do we bless one another? Are our children growing up with good guidance, or are they suffocated by a sense of oppression and anger? We must be very clear: it is not enough to debate theology. This is the mistake of many intellectuals—they just want to talk. We must put doctrine into practice, refine it, and let it shine through naturally. Otherwise, no one will see the example in us, and no one will follow us.
It’s no use spouting grandiloquent words like: “I know more than the universe; I know more than quantum physics…” Do they claim to know the inner workings of the Creator? What unbelievable arrogance! If they can’t even know for certain what’s inside another person, how could they possibly know what’s inside the Creator of the quanta? They don’t even fully understand quantum physics!
This is the problem with our church: we’re becoming spiritually arrogant because we’re still very young. There’s a vital element in the spiritual life for building a strong marriage and family: “spiritual practice.” That’s why training is so important, we’re not perfect; we have flaws and don’t yet attain the glory of God. Spiritual humility is the foundation: asking God for forgiveness and not acting as if we were gods. Saying “I enter into the Divinity and interact with it” borders on Hinduism. We cannot understand the Divinity the way we understand intellectually. Any mathematical concept is merely language, a metaphor, and not the ontological essence of God. Human intelligence is limited.
Therefore, when we speak of essence, we are referring to the indescribable nature of God—this is what is called a “mystery.” “Mystery” does not mean ignorance (that is a confusion of categories); it means humility. We adopt a humble attitude before God.
When we understand God’s Energeia—a term that appears 28 times in the Bible—we understand that it is through this energy that we come into contact with His sacred love. We can interact with it through the action of “giving and receiving.” We can relate to God’s sacred sacrifice, His justice, His mercy, and His compassion. We can interact with all of this, and God grants us His grace and His sacred light.
All of these interactions represent the dynamism of the “action of giving and receiving.” We can receive the grace to see God’s sacred light—which, although not a material creation, comes from God. We are, in fact, interacting with God. Do you understand what I mean?
The problem arises when there is confusion on this point—which is the crux of Western Christianity. As a matter of interest, I intended to pursue a Ph.D. in this field; I’m not just talking about this for the sake of it. In 2006, at Harvard University, I planned to write my dissertation on the doctrine of the Trinity, comparing John of Damascus with Buddhism and analyzing perichoresis. So, I’m somewhat qualified to speak on this subject. I hear many members of the Unification Church talking about this topic, but I realize they don’t understand the category or the academic field itself. That’s why they make errors in categorization. Not because they’re bad people, but simply because they’re unfamiliar with the specialized terminology accumulated over 2,000 years of theological history. We must be clear on this: the problem with Western Christianity, rooted in Thomism, is that it has mixed up and confused these concepts.
Let’s return to Western Christianity (Catholicism and Protestantism), which inherited Thomist philosophy. According to Thomism, God’s essence and action are one and the same thing. That is where the problem arises: if everything is one and the same, then the will, love, justice, mercy, and grace are fused within the essence.
If the will is fused with the essence, it cannot have an external source nor be altered. Consequently, everything is already decided. As for who goes to hell or to heaven, since God’s will is predetermined, human beings have no influence whatsoever. If someone is “chosen for condemnation,” they will go to hell; if they are “chosen for salvation,” they will go to heaven. It is this model that underpins strict and radical predestination in the Protestant world. Do you understand?
Another question: if God’s power is an integral part of His essence and there is no distinction between the two, what happens when miracles occur? For example, in the Acts of the Apostles, when tongues of fire descended upon the disciples and they entered into communion with them. If energy is the same as essence, it means they entered into direct communion with the essence of God. The problem is that, if anyone can access the essence of God, we all become Christ.
If that were the case, there would be nothing special about Christ. And this is not a matter of quantity. You cannot “divide up” the essence of God by saying, “You have a little, he has a little, and God has the majority.” If you possess a part of the essence, you possess God in His entirety. The essence of God is not like fuel, which is distributed among various tanks. That is a weak and incorrect analogy.
If the disciples were in contact with the essence of God through tongues of fire, that would mean they were just as special as Christ, thereby nullifying His uniqueness. In our language (in the words of the Father), it would mean that they were entering into and coming out of direct communion with the “God of Night.” However, only Christ was born of that “God of Night,” and only He can know Him fully. We are not capable of this, and that is why we need Christ and to uphold His authority.
How did Thomist theologians address this issue? They admitted: “We agree that we cannot enter into direct communion with the essence of God, for that would destroy Christology and place man in Christ’s place.” So, how did they explain the “tongues of fire”? They said that the tongues of fire were a created image, a kind of “hologram” produced by God so that we could interact with Him.
The problem with this solution is that, if we relate only to a hologram, we remain separated from God forever! We would merely interact with representations or images created by God, without ever touching the Creator. This is the great dilemma of the Western model: by identifying energy with essence, it ends up separating humanity from God for all eternity.
However, if we understand the distinction between the “God of Night” and the “God of Day,” and the difference between “essence” and “energy,” we realize that we can relate directly to God through His energy, through His action, His love, His sacrifice, His grace, and His light.
This is a real and direct relationship, with no need for holograms. We are interacting with God’s work and sacred energy, with “living for others.” However, when it comes to the deepest essence, the “God of Night,” that remains reserved for Christ.
Many of you have been reflecting on these themes. As I mentioned, theological debate is valuable, but what is essential is to maintain spiritual humility. No one has fully resolved this mystery through reason alone. We must have humility before Christ and before the mystery of God. Do not apply the everyday, literal meaning (“ignorance”) to the theological concept of “mystery.”
Maintain humility. We do not know everything about God. No matter how brilliant the metaphors you create, you do not know everything. To claim otherwise is to give rise to spiritual arrogance—and that is why many people end up ruining their interpersonal relationships. People sense this attitude and distance themselves. If we lack the humility to admit that there are things about God we do not understand, and that belong only to Christ—we have not even taken the first step on our spiritual journey.
After meetings, we should not limit ourselves to gathering the “intellectuals” to debate theology. How is your relationship with your wife? Is there joy and laughter in your home? Are you living out the Three Great Blessings? How is your relationship with your children? And in your local community, are you bearing witness and producing spiritual fruit?
If we stop at theory alone… I myself am a theologian and recognize the limits of theology. Even if we exhaust human capacity, we will never fully explain God. Writing “True Love” a billion times does not make it an absolute explanation. The core of God’s inner nature is True Love, but that nature (bon-seong) is distinct from His essence (bon-jil). My Western friends, do not confuse these concepts.
In the West, there is a tendency toward rationalism, a desire to explain everything through the axioms of logic. But the human mind is limited. No matter how many mathematical theories you present, we remain sinners before God.
That is why the foundation must be humility and practice. It is not enough to develop theories; we must bear fruit. The church is not a seminary for discussing “how many angels fit on the head of a pin.” Seminary is for academic study; the church is for building relationships, forming community, evangelizing, and bearing witness.
When we went to China to bear witness, we did not spend our time debating the doctrine of the Trinity. To bear witness, we must return to the essentials: acknowledging our failings, repenting, and accepting the grace and love of Christ that give us eternal life.
Dear friends, do not let yourselves be dominated by abstract rationalism. The culture of the Church must be one of joy, mutual edification, and humility.
How happy is your married life? That is where the “give and take” relationship is manifested. We do not need to be perfect, but we do need to be in a state of constant transformation and growth. When outsiders see these fruits in our lives, they will want to be part of it! A culture of self-sufficiency and spiritual arrogance is off-putting.
Our culture is humility. That is why Father enjoyed my company: even when I didn’t understand something right away, I didn’t judge; I simply enjoyed Father’s presence and learned.
In the West, people want to rationalize everything. They try to do so through science, but science doesn’t even fully explain how a mitochondrion works or the quantum world. There are countless things we don’t know. That’s why it all comes down to our relationship with God, to humility, and to gratitude. How many times a day do you express that gratitude? It is this attitude that transforms the way we think, speak, and act. We do not want a culture of intellectual vanity, but rather one of spiritual humility, a place where people feel there is real love, praise for God, and sharing of the Gospel.
Stand firm. We are living in turbulent times worldwide. We must pray that the United States will remain steadfast, pray for its leaders, and pray that nations will be guided by high values. Even in the face of geopolitical uncertainties, let us remember that the sovereign God works through those who fulfill His will, exercising their responsibility with humility.
Stay strong, cultivate humility, and continue your spiritual training. May God’s blessing be upon all of you. May God’s Kingdom come. Hallelujah.