Claim. SMM reads the traditional Korean folk song about chopping the laurel tree on the moon to build a thatched cottage and live with parents for thousands of years as a coded revelation of bringing the True Parents of humanity to earth — connecting it to Christian Second Coming hope and universal savior expectation.
Elaboration. In Section 4. Revelation in Folk Songs SMM offers a hermeneutic of cultural inheritance: the children’s folk song ‘Moon, Oh moon, you bright moon… I want to chop it down with a jade axe and trim the branches with a gold axe to build a thatched cottage to bring my parents to…’ is not nostalgia but unconscious eschatology. ‘These are nice words, but where are the Parents?’ The song’s longing for parents to live with for thousands of years cannot refer to merely biological parents, who die; it must refer to ‘the ideal parents of humanity.’
The move is comparative: ‘The song connects with the Christian belief in the Second Coming and with the belief in a savior to come that is present among all peoples and nations.’ This is a classic UC apologetic pattern — find latent messianic structure in a non-Christian cultural artifact and read it as confirming the True Parents claim.
The periodization layered on top is dense: ‘The Old Testament Age was the age of finding God’s people by establishing all things; the New Testament Age was the age of finding the Parents by sacrificing the sons and daughters; and the Completed Testament Age is the age of liberating God by sacrificing the Parents’ family.’ The Completed Testament Age is thus the age in which the folk song’s wish becomes realizable — Original Parents brought to earth, lived with for thousands of years.
The thatched cottage detail carries weight: ‘Without serving your parents in a thatched cottage you cannot find the royal parents. You have to begin serving them in a thatched cottage.’ Humility and bottom-up tribal organization precede the kingship phase. The folk song thereby encodes both eschatology and pastoral methodology. Critics of comparative-religion methodology will note the eisegetical risk — every culture has ‘long for parents’ motifs — but within the system it functions as evidence of universal providential preparation. Worth a comparative atomic on similar moves with other cultures’ songs/myths.