Claim. Reverend Moon asserts that his name was prophesied in the Korean apocalyptic text Gyeokam-yurok (which ‘appeared after Jeonggam-rok’), and that many people saw him in spirit-world visions before his birth, establishing him as a ‘historic figure’ whose claims cannot be denied.
Elaboration. Section 7 makes an empirical-historical claim that anchors the True Parents designation in Korean prophetic literature. ‘The book called Gyeokam-yurok, which appeared after Jeonggam-rok long ago, prophesied about my name. Many people saw me even before I was born’ (Section 7. The Designation of the True Parents Was Foreseen and Predicted What will come to pass in the Last Days? Because we inherited the devil’s love, life and lineage, True Parents must appear here in order for us to inherit God’s love, life and lineage. The True Parent is not someone who just passes by. Do you know how much God had toiled and how much blood religions have shed before I declared the name “True Parents”? The book called Gyeokam-yurok, which appeared after Jeonggam-rok long ago, prophesied about my name. Many).
Jeonggam-rok (정감록) is a well-known Korean apocalyptic/prophetic text of disputed dating, traditionally attributed to the early Joseon era and circulated underground. Gyeokam-yurok (격암유록) is attributed to Nam Sa-go and contains messianic prophecies that some Korean new religious movements have read as referring to their founders.
The mechanism of pre-birth recognition is specified: ‘The spirit world existed before my birth, so it taught them that such and such a person would have to appear.’ This is providentially strategic — by revealing the figure in advance, God ensures that those who suffered on earth will recognize and follow him in the spirit world: ‘they are supposed to follow him even after he comes.’
The rhetorical force of the section is apologetic: SMM positions opposition to his claims as already-overruled by prior providential revelation. ‘No one denies it to be true’ — a strong claim that is empirically contested.
Worth noting structurally: the appeal to Korean prophetic literature (rather than Biblical prophecy) localizes the messianic claim to the Korean providential foundation, which is consistent with UC’s identification of Korea as the third-Israel nation. Critics (evangelical-critique, comparative-religion) typically engage on the exegesis of Gyeokam-yurok and on the broader question of whether multiple Korean new religious leaders can plausibly claim the same prophecy. Worth a thread once a counter atomic on prophetic-text appropriation exists.