April 11, 1990, is the date we achieved a seemingly impossible meeting between two giants, the kind of thing we in the world of faith refer to as a miracle. One of the giants was Reverend Moon, the man who had spearheaded the Victory Over Communism movement across the globe since the 1960s, with the purpose of liberating those living under international communism. The other giant was Mikhail Gorbachev, president of the Soviet Union, the nation that had pursued world communization with relentless fervor for decades.

You could fairly say that these two giants were enemies. In 1985, Reverend Moon had convened an international symposium in Geneva that predicted the collapse of the Soviet Union within five years. The Soviets mobilized their monolithic secret police organization, the ruthless KGB, to carry out character assassination of Reverend Moon around the globe, and in particular, the United States. They even developed a plot to "liquidate" him.

On the other hand, Gorbachev enjoyed unparalleled popularity around the world. For journalists, whereas a meeting with U.S. President Bush was pretty tame, an interview with Mikhail Gorbachev was considered the pinnacle of journalistic success. In apparent contradiction of Reverend Moon's prediction of the collapse of the Soviet Union, the USSR's influence as a superpower appeared virtually unlimited.

When the report came that these two well-known figures from opposing ends of the spectrum had met, people around the world reacted with amazement. However, the Moon-Gorbachev summit was neither a dream nor a fantasy. Even more amazingly, the talks were in no way simply formal or ceremonial but were held in Gorbachev's office, deep within the bowels of the Kremlin -- an office never before seen by outsiders.

I alone was eyewitness to these talks, as interpreter. So let me testify here how the Moon-Gorbachev talks changed the world. This meeting between two very unique individuals shaped human history. The talks were decisive, for example, in rescuing humankind from the terrible threat of nuclear war. Furthermore, after these talks, on December 25, 1991, Gorbachev closed the curtains on the history of the monolithic Soviet empire. With one speech, and without war, he brought the Soviet Union to a peaceful end, seventy-four years after the bloody Bolshevik Revolution. Let me testify, too, that this incredible, historical event also bears, in a substantial way, the mark of the Moon-Gorbachev summit.

From my position as an eyewitness and participant, I will describe my reasons for these claims. There is one point, however, about which I ask your understanding. Gorbachev may no longer be a politician, but he is still active on various levels. I have no desire to cause problems for him or anyone else. For that reason, I cannot expound on the entire contents of these talks.

Let me start by explaining the background that led up to these talks.

The Washington Monument rally, attended by three hundred thousand people in Washington, D.C., was held on September 18, 1976 (see volume I chapter 11), as part of the bicentennial celebrations for the founding of the United States. The largest religious rally ever held in America, it was the epiphany of the "movement to restore the founding spirit of America" carried out by Reverend Moon since his arrival in the United States. On October 4, a victory celebration for the Washington Monument rally was held at the Belvedere estate in upstate New York. It was here that Reverend Moon made an astounding declaration: "Our next rally will be in Moscow."

He continued,

When you say Moscow, it sounds like `must go!' That means we `must go' to Moscow! We must go to Moscow, the capital of communism and the capital of the Soviet Union. We must go! We are destined to go there! The Soviet Union must be liberated, and God has no one else to whom He can entrust that job. So we are the advance guard for the liberation of the Soviet Union; we are the ones who must lead the way. You have got to understand that this is our mission.

From that time on, "We must go to Moscow!" became the rallying call of the Unification movement. But how on earth were we supposed to do it? No one talked about this point at all because the whole notion seemed so blatantly impossible.

Just imagine the commander in chief of the Victory Over Communism movement leading his adherents into the Soviet fortress. No matter what the motive, there would obviously be wholesale arrests, if not a bloodbath. There would not be much prospect of Reverend Moon himself leaving alive. The Unification faithful, including myself, wondered, "How are we supposed to go into the lion's den and hold a rally there?"

The thing is, we were all thinking that the Moscow rally must he a repeat of the Washington Monument rally. In truth, from the very beginning, Reverend Moon was thinking of a truly novel strategy.

First, he saw communism as the final manifestation of satanic power in human history. It was his conviction that communism could not continue to exist as a world force beyond its seventy-fifth year. To him, the signs of collapse inside the Soviet empire were clear, even though the USSR appeared as strong as ever externally. He could see that there were fundamental internal flaws that were already creating a whirlwind of breakdown. Thus, Reverend Moon firmly believed that the Soviet Union would soon approach the point where it could not help but accept him. In other words, he understood the secrets of God's providence. The motivation for accepting him would arise of its own accord from within the Soviet Union itself. Reverend Moon was all too aware that the fall of the Soviet empire would never result from external pressure alone.

Second, in Reverend Moon's strategy, the Moscow rally was not an event whose success would be based on numbers. Rather, he intended to carry out the rally by involving leaders from politics, economy, culture, media, and so forth whose support the Soviet Union required and whose influence they could not afford to ignore. He prepared for fourteen years.

One aspect of Reverend Moon's preparation involved the power of the media. In 1978 Reverend Moon founded the World Media Association (WMA), and he convened a World Media Conference each year thereafter. Even the Soviet Union could not afford to ignore trends in the media or the influence of journalists and media people worldwide.

Another aspect of Reverend Moon's preparation was connected to political influence. In 1987, he founded the Summit Council for World Peace. Former statesmen, specifically former presidents and prime ministers, gathered from countries all over the world to discuss issues related to world peace.

Reverend Moon was also a strong advocate of unity within South and Central America, and in 1984 he founded the Association for the Unity of Latin America (AULA). This was a forum that gathered former national leaders from that region. At the time, these nations were the focus of the Soviet strategy for world communization. Both Cuba and Nicaragua had already succumbed to communist takeovers, and El Salvador, Honduras, and Mexico were threatened. The fire of communist revolution was aflame in nearly every country in South America. Reverend Moon created AULA out of his concern for this situation. He instructed us to develop this movement for Latin American unity in the spirit of Simon Bolivar, the champion of liberation for South America.

Not one of these three organizations could safely be ignored by a nation in the Soviet Union's position. In fact, far from ignoring them, the Soviet Union after perestroika strongly desired their support to achieve its goals. But the key to these organizations and the support they could provide was, of course, Reverend Moon. There was no way the Soviet Union could obtain support and cooperation from these organizations without recognizing and receiving their founder. Thus the three organizations were an important factor in Reverend Moon's Soviet strategy.

From the very beginning, Reverend Moon was convinced that if the Soviet Union changed, the world would change. He also had complete faith in the belief that his most important mission as the messiah was the liberation of international communism and bringing about the end of the Soviet empire. Until the messiah accomplished that work, there was no other way to destroy communism.

The communist ideology denied the existence of God and professed to have scientific socialism as its foundation. It made its appearance on the world stage equipped with a cleverly crafted philosophy and a seemingly plausible logic. In the end, that ideology could only be overcome by showing that God exists. The real issue was God or no God; the final outcome would be decided by which one of these positions represented the truth. With this issue as the pivot, communism could only be swept away once the final battle was decided.

What is the force that can overcome darkness? Of course, the answer is light. When the light comes, the darkness is dispelled. In the spiritual sense, light is truth. Who comes with the truth? The one whom God sends. Therefore, the work of exposing communism clearly is the work of the messiah, and only the messiah possesses the truth that can do it.

In a sense, communism was designed by the devil to test the messiah. It follows logically that only the messiah's ideology is capable of exposing the lies and falsehoods behind dialectical materialism, the core of the communist ideology. The messiah's ideology is Victory Over Communism (VOC) thought, which was developed from Unification Thought as the theoretical foundation for defeating communism.

It is important to emphasize that victory over communism is not equivalent to the destruction of communism. VOC thought does not advocate slaughtering all the communists but rather liberating them. It seeks to illuminate the nature of the communist ideology to thus liberate its adherents from the chains of the lies contained within it and enable them to live according to truth. In other words, VOC ideology is the ideology of redemption and salvation.

God's heart seeks to rescue and restore even Satan. That is the nature of His love. The returning messiah is the incarnation of that love and bears the responsibility to give rebirth to all fallen people. To be reborn means to abandon the fallen self and become a new person. This is also the meaning of liberation. Communists are, of course, included among "all fallen people." Although communists may be part of the satanic forces that seek to destroy God's work, even Satan is a fallen archangel, in other words, one of God's creations. In light of the fact that God's providence is designed to restore and save even Satan, the goal of liberating communists is only natural.

Another important point is that VOC thought is based on "Godism" or, in other words, "headwing thought." Headwing thought, referring to an ideological perspective that is neither left wing nor right wing, played an important role in placating the Soviet Union's leaders and opening up the way for Reverend Moon to meet President Gorbachev.

The reason that leftist and rightist views have been the object of long-standing controversy is that, until now, we have not recognized the head and where it lies. When one stands in the head's position, there is no difference between the left hand and the right hand. Everything moves in accordance with instructions from the head.

The Bible tells us that when Jesus died on the cross, there were thieves hanging on either side of him. The thief on the left mocked and derided Jesus until the very end. But after scolding the thief on the left, the thief on the right turned to Jesus and said, "Lord, remember me when you come into your kingdom." Jesus was moved by his words and replied, `Truly I say to you, today you will surely be with me in paradise." (Luke 23:3943)

The dramatic scene that took place on the hill of Golgotha two thousand years ago is a symbol of the world in the twentieth century. The thief on the left represents the communist world, which asserted atheism and the nonexistence of God. Because the skeptical thief was on the left, this camp became known as the "left wing." The thief on the right believed in God and Jesus, received salvation, and thus represents the free world, which acknowledges the existence of God. This camp came to be known as the "right wing."

Jesus, situated between these two, was in the center, or head, position. God's role is that of overseer of all life and death, joy and sorrow in the cosmos (signifying the entire created universe, including both the spiritual and physical worlds). Thus Jesus' ideology is Godism, and that, in a word, is what headwing thought is. Headwing thought possesses the power that can draw both left and right to the center and make them one. In other words, it possesses the power of unity, the power for unification. The power that can bring unity is none other than love. Therefore, headwing thought is Godism, and the essence of Godism is true love.

God created human beings to resemble Him down to the last detail, and for this reason, both God and humans share a similar character and form. To describe their relationship in a nutshell, we can say that God is the invisible form of human beings, and humans are the visible form of God. The problem is that the "visible God," the human ancestors Adam and Eve, fell. When we say they fell and became corrupted, we mean that they lost God; humans came to have no relationship with God. The result of this was that the dwelling place for God that existed within human beings became vacant, and finally, a miscreant entered in God's place. Humankind became the dwelling place of Satan, and God's presence was missing at the start of human history. This was the beginning of the fallen history of humankind.

In the generation after Adam and Eve, the elder son Cain murdered the younger son Abel with a stone. Thus, evil found substance in actual form, and this became the beginning of the history of struggle. From that time on, the history of humanity has been a history of slavery to Satan. Nevertheless, all humans bear the destiny to leave Satan and return to the true lord of love, God. We were created in a form similar to God, and it is the nature of our original mind to seek for Him. Within humankind, there is a conflict between the original mind that seeks God and the evil mind that seeks to prevent our way to God. The result is that human history has been a history of thorns and tribulation on our path back to God's embrace.

In world history, the trend to spiritualism appeared in the Middle Ages in Europe. This trend became a movement to disregard the body and live life centered only on the spiritual and mental aspects. In its pursuit of the world after death, this view of the value of human life denied the world of present reality. It was essentially a view that this world was full of nothing but sin and that no value was to be found in life here. After death, however, heaven would be found in the next world. The monasteries were prime examples of this approach to life. Monks and nuns passed each day denying the world of physical reality. If one looks at the ceremonial robes of a Russian Orthodox priest, one can see clearly the influence of this philosophy. The robe of brown, the color of the earth, symbolizes his commitment to live each day as if dead. In the place of life in the here and now, this philosophy emphasizes an eternal life living in glory together with Christ in the next world. That, in a nutshell, is the philosophical view of the spiritualism of the European Middle Ages.

With the changes of history, however, this spiritualism, through its thorough denial of the body and the physical reality, was transformed into humanism (the view that ascribes the highest value to all things human). Christianity of the Middle Ages, by establishing its religious authority, came to deal with the kings and rulers of the political world, and by receiving donations of land and money, came to wield substantial economic might. At times, Christian priests even had control over worldly rulers, and the pope held absolute power above and beyond that of kings. Thus, the pope came to be an absolute authority in both the spiritual and physical senses.

No matter what the age, power and money always tend to corrupt. Priests, having tasted this power and money, gradually departed from the spiritualism of the Middle Ages and began to take pleasure in indulgences of the flesh. The result was rampant corruption and unrighteousness. In this manner, while the church professed spiritualism with its mouth, it nevertheless put God on the shelf, out of sight, and humanism came to the fore.

Humanism gradually transformed the face of society, to the extent that its extreme form became the prevailing characteristic. From this arose the Renaissance, then the Enlightenment, until finally the French Revolution exploded on the stage of history. These humanistic movements were the natural reaction to the corruption and tyranny of the priests and their ecclesiastical authority.

The humanistic trend eventually gave rise to the communism of Marx and Lenin; communism is the flower and essence of humanism, its perfection and culmination. Marxism-Leninism was humanism based upon a thorough grounding in atheism and materialism. It professed to explain clearly all social and historical phenomena under the guise of a scientific principle. In the first half of the twentieth century, many of the world's intellectuals were caught in its spell, such that atheistic and secular humanism came to hold sway across the globe. In the current age, this humanism has developed into an ideology that professes complete license for all human desires (especially physical and flesh-based ones) and holds material worth as the highest value. Without exaggeration, we can say that our current society worships and preaches the omnipotence of material values.

At the zenith of the age of humanism and materialism, Reverend Moon prophesied "the end of communism" and "the collapse of the Soviet empire." He also conceived and developed the VOC thought that would go on to liberate communism.

In December 1991, the Soviet Union came to an abrupt end. Now the world is making its way step by step in the direction of Godism and headwing thought. This is the inevitable direction of history.

Why is this trend inevitable? The basic reason is that none of the predecessors -- spiritualism, humanism, or materialism -- is God's original and natural ideology.

First, the spiritualism of the Middle Ages contained a flawed philosophical perspective. God, who created both the human spirit and the human body, could never recognize as true and complete an ideological position that completely denies the body and directs humans to live only by the spirit. Our bodies, this earth, this physical universe were all created by God. Spiritualism, which ignores the body and the world of physical reality, suffers from a fundamental imbalance.

Second, neither humanism nor materialism is true or complete. Born out of an excessive reaction to spiritualism, both humanism and materialism deny spirituality and anything related to the spirit and even end up denying God. Obviously, these perspectives are anathema to God. Human beings cannot exist apart from spirit. The term "humanism" sounds good, at least on the surface. In the current (fallen) condition of the human race, however, unconditional affirmation of human nature provides no means by which to prevent our being completely washed away by the flow of material and physical desires. The only product of such unconditional affirmation is hedonism and self-gratification, with the result that ethics and morality are eradicated. Moreover, when human beings deny God, they usurp the position of the absolute, which leads to the belief that humans can be for-given for, or permitted to do, whatever they please. In the end, these ideologies, too, lack balance.

Humans are composed of both internal and external aspects. The internal human is the spirit, the mind. This is the self that communes with God and seeks truth and goodness, in other words, the "vertical self." The external human is the body, which communes with the material world that God created. We can call the body the "horizontal self." The completed and perfect human manifests these two functions, the vertical and the horizontal, in complete harmony. In other words, a perfected person is one who has accomplished the ideal of complete mind and body unity.

In this ideal mind / body unity, however, order (position) is an absolute requirement. This means that in humans, the mind is the core, the center, and the body is the object, the dependent aspect. In other words, the body takes the position of servant to the mind as master. The mind is the teacher, the body is the pupil. The mind is the parent, and the body is the child. Thus, God's original ideology of creation is neither spiritualism nor humanism. Rather, it is the perspective where the spirit and the flesh are in perfect harmony, a united whole. This is exactly what Godism is, what headwing ideology is.

In Western European philosophy, there has been a dualistic tendency to view spirit and flesh (material) as two completely separate entities, incapable of recognizing each other. This tendency sees God as a solely spiritual being and views the material as being in conflict with the spirit, as sinful and lacking intrinsic value. For example, in English, the word "body" is used to signify a corpse, in addition to the meaning of the living human form. "Flesh" not only refers to the body's tissue but also connotes excessive carnal desire. This is an expression of the underlying perspective that the human body is no more than a container for the spirit, enjoys no value in its own right, and is full of sin.

Within the framework of this dualistic worldview, humans must choose between two alternatives: go with the spirit or with the flesh. The spiritualism of the Middle Ages pursued the relationship between God and the human spirit exclusively. Because people of that age faced the undeniable reality of their physical bodies, this situation led to increasing self-contradiction. The result was that spiritualism was followed by the humanistic perspective, which placed humankind in the central position and denied the relationship with God. Humanism then transformed into materialism, drawn by flesh-based and material desires. This is the inevitable result of a theoretical paradigm that views spirit and flesh, the mental and the material, as necessarily in conflict.

Godism and headwing thought fundamentally deny this dualistic perspective. Both spirit and flesh find their origin in the creator, God, and must achieve a harmonious relationship. When this is accomplished, the contradiction of the dualistic paradigm is resolved. God is placed in the absolute center and the spirit is given priority, but the flesh is neither denied nor ignored. The mind and the body enjoy a reciprocal relationship. The spirit and the physical form relate to each other as subject (core) and object (extension), and together they cooperate and complement each other centering on the purpose of God's creation. In other words, the soul (spirit) needs the body to be able to grow, and without the flesh, the purpose of God's creation cannot be realized. (The purpose of God's creation means the complete perfection of the individual, the family, and the world of heaven.)

Thus, family life and one's social existence are not viewed negatively as the scenes for evil desire or carnal passion but are recognized as the precious arenas where one's mind (soul) is perfected through the practice of love and acts of goodness.

It is only because I have a physical form that I am able to experience love in the first place. Without first experiencing heaven on earth in my physical body, I cannot live in heaven in the next (spiritual) realm. Therefore, complete perfection of the mind is not possible without the body and can only he accomplished on earth. We must recognize that the physical world is not a place to be despised or denied but rather an aspect of heaven that God created for my benefit. The first and greatest goal of Godism and the headwing ideology, therefore, is the completion of the Kingdom of Heaven on earth. Individuals are first perfected as heavenly citizens on earth, and then a kingdom, or realm, of heaven is established in the physical world on that foundation.

In Godism, the material world is not viewed as something that leads humans away from God. Rather, it is an indispensable element for the completion of the ideal of the Kingdom of Heaven on earth. The material world, including all the elements within it (nature), is not inherently evil. The problem is the fallen human mind, because it was the human heart and soul that were to control and regulate nature in the first place. If humanity wakes up to the ideal of God's creation, the relationship between humans and nature will become one of harmony and reciprocal safekeeping.

Godism, the original ideology, has the power to unify those things divided under the mantle of dualism. We could call Godism the ideology of harmony. Two thousand years ago, Jesus' position was at the head; today, Reverend Moon stands in the same position. While revealing this ideological perspective to all humanity, he is pursuing the liberation of all left-wing and right-wing factions.

In 1976, Reverend Moon held a series of mammoth rallies in the United States (at Yankee Stadium and the Washington Monument) at which he first proclaimed Godism. Since that time, he has passionately declared the value of this ideology all across the globe.

For example, in his address at the Senate hearing on religious freedom on June 26, 1984, Reverend Moon said the following:

The greatest confrontation in the world today is not the United States vs. the Soviet Union, capitalism vs. socialism, or even democracy vs. communism. It is faith in God vs. the denial of God.

The communist world, based on atheism, has failed to fulfill the human dream. The free world, on the other hand, has become materialistic and forgotten God, and is helpless in the face of the grave world crisis. The world is dark with confusion. A new vision must emerge, a new worldview centered on God. I am teaching that worldview, based on God's heart of love. I call it "Godism." I proclaim that this ideal will provide a new solution to the world.

In November 1983, at the twelfth International Conference on the Unity of the Sciences (ICUS), held in Chicago, Reverend Moon's keynote address stated unequivocally that both democracy and communism had failed and that humanity was to walk a "third path" based on a new expression of truth. I quote a portion of his words:

Originally, both democracy and communism developed out of the desire to solve humanity's common problems. Yet not only has democracy been unsuccessful at this task, but it has also proved itself unable to resist and overcome the destructiveness of communism. Communism, on the other hand, also is completely unable to solve the world's problems, and, ironically, it creates even more woes for the human race. Thus the world is at an impasse: Democracy and communism are faced with a no-win situation leading to a dead end. This being our present reality, the future of humankind seems bleak and unpredictable.

Why, then, are democracy and communism not the answer? A careful analysis of both systems shows that neither one has a core of "truth" in the ultimate sense. Democracy may serve as the basis for a political system, but it is not a clear and comprehensive worldview. Communism is an inclusive, systematic worldview, but it is one based upon false assumptions and distorted facts. What is needed, then, is a third alternative -- a movement based upon a new understanding of truth, one which gives hope by presenting a new vision of world society. This is in fact the Unification movement with the Unification ideology -- a complete, systematic worldview grounded in truth and absolute values. A new cultural revolution is coming, and all scholars and professionals are called to participate in creating it.

Learning from the shortcomings of democracy and communism, we conclude that a new cultural revolution can come only on the foundation of absolute values. These cannot be relative values grounded in the changing world of phenomena. Rather, they must be universal and ultimate values, grounded in the unchanging world of essence and cause, in the fundamental relationships between God, human beings and the universe.

As these words reveal, Godism does not deal with God, humanity, or the universe alone but elucidates the absolute relationship between them that results from their unity/fusion in accordance with the principles of God's creation.

That year, on December 20, Reverend Moon spoke the following words at the National Victory Over Communism Rally in Seoul:

What is the underlying cause of the confusion in the world today? It is the relative collapse of the established value systems. We have lost the standard of how a human being ought to live righteously and in goodness. It has become difficult to determine exactly what is good and what is true. The standard of value is different for each nation, for each group, and every individual has a different standard for him or herself. In the midst of this situation, communism has appeared and led the destruction of all previous ethical concepts.

Originally, democracy emerged professing to solve all the serious problems of humanity based on a belief in human rights, equality, and majority rule. However, today we find that the more democratic a society is, the greater the destruction of the value system. This indicates that democracy no longer has the capacity to solve social and global problems.

Why can neither democracy nor communism offer the world hope? The reason is that both these ideological approaches contain a common defect that prevents them from being able to solve the world's problems. The fatal flaw in both of them is that God is absent in their ideology and in the systems they profess. Communism propagates the poisonous notion called atheistic materialism, while democracy is increasingly falling victim to secular humanism, which also denies God. The only hope for humanity is the appearance of a third alternative.

As I said, the spiritualism of the Middle Ages emphasized the relationship between God and humans, so it was unable to solve social problems. The image of Jesus was that of an ideal monk, not the model of a good family man or member of society. Thus, those who lost hope or were disappointed by religion turned toward improvement of the social system, not the human spirit, in their pursuit of happiness. This is the origin of democracy, as well as communism. Whereas the slogan of democracy was "freedom," the motto of communism was "equality"; both advanced their causes with the goal of constructing an ideal social system. In the current era, however, they have run up against a wall. Without changing the internal quality of the individual, it is difficult, if not impossible, to realize an ideal world, no matter how wonderful or superior the social system is.

For this reason, Godism points the way to a third alternative, the path of character revolution. On this path, God and humankind form the relationship of parent and child and become one through true love. A fundamental and revolutionary change is brought about. However, it is not a path in which a relationship with God is pursued only spiritually, while the body and family and material world are ignored, as with medieval spiritualism. Godism does not advocate such an escapist view of the world. Godism teaches clearly that the purpose of God's creation is the construction of an ideal world.

This purpose is obtained by fulfilling

(1) the perfection of individual character through harmony between mind and body,
(2) the perfection of family life through the harmony between husband and wife, and
(3) the ideal world through harmony between humanity and the material world.

It is only through Godism and headwing thought that the path of unity between God and humanity and the material world, a world of joy and happiness, can be realized substantially.

In other words, the cause of the world's confusion today is that until now humankind has been essentially ignorant of the true nature of God's existence. Without headwing thought, which deals with these issues in a clear and lucid manner, there is no hope for clearing up the tremendous confusion that assails humankind. (For more details, see volume 1, chapter 6.)

Though the leaders of the Soviet Union were interested in Reverend Moon's headwing ideology, initially they thought of Reverend Moon as an ultra-rightist and assumed that he must intend to undermine it, or that he was motivated by political goals, seeking to transplant Western democracy by any means at his disposal. They later came to understand clearly that this was not the case at all. The Soviet leaders, all communists, eventually realized that he was not so much calling them to move from the left to the right as calling for them to move from the left to the head position. Once they realized that Reverend Moon's motives were not political and that his ideology was not simply a shallow theory constructed for convenience's sake, they were at first surprised, then put at ease, and finally they came to trust his motives for approaching them.

Reverend Moon had maintained that all that was needed to liberate communists was their realization that Marxism-Leninism, to which they were devoted with religious fervor, was fundamentally a house of cards constructed on the basis of lies and falsehoods. It had given them a dream that an ideal society could he built. This dream inspired their enthusiasm and led them to pursue the communist revolution. This dream became their religion, but it was a religion of blind faith.

What was needed, Reverend Moon said, was to show Marxist-Leninists that the ideal world they sought could be achieved through Godism and the headwing ideology. His message was, "Don't give up your dream. That is not the problem." The ideology that can realize that dream is not Marxism-Leninism but Godism, or headwing thought.

Many true communists, particularly intellectuals, cannot abandon their devotion to an ideal world. They hope for a world free of war, poverty, and discrimination. If they understood that Godism and headwing thought comprised the best ideology for realizing that ideal, they would rise up, as they did once before, to build a new world of hope. This was Reverend Moon's firm conviction.

The messianic thought of Reverend Moon seeks to save the communist world, even Satan himself, starting from God's true love. Only this ideology had the depth and breadth to melt the heart of the Soviet Union, the central nation of the communist world.

Liberation of the Soviet Union was already Reverend Moon's goal when he began his public mission to bring deliverance to humankind. The meeting with President Gorbachev in 1990 was prepared with this goal in mind. This result was based on years of hard work.