CHAPTER ONE

The Principles of the

Creation

The fundamental questions abou t life and the universe cannot

be finally resolved without understanding the nature of God,
the Creator. This is so because in order to understand and
solve the problems concerning any resultant being we must
first understand the causal beir.g. So in order to answer the
most basic questions about a ll resultant beings, we must fi rst
e 0 Cause

understand the nature of God, the Creator, and the principles

• •
by which he created the world. "The Principles of the Crea-
tion" explains God's nature and these principles, and thus
answers the fundamental questions about life and the uni-
verse.

I. THE DUAL CHARACTERISTICS OF GOD

AND THE CREATION

A. The Dual Characteristics of God

How can we know the nature of God, who is invisible? We can
know it through observing the Creation. Just as the work of an
artist is a visible manifestation of its maker's invisible nature,
every being in the Creation is a substantia l manifestation of
the in visible nature of God, its Creator. Jus t as we can sense an
author's character through his work, so can we perceive God's
nature through his Creation.
For this reason, Paul said,
Ever since the creation of the world his invisible
nature, namely, his eternal power and deity, has
been clearly perceived in the things tha t have been
made. So they are without excuse ....
(Rom 1:20)

9
 10 THE PRINCIPLES OF THE CREATION

We will de termine w ha t God's nature is like by finding the

Inner characteristics which are common to a ll entities in his Crea-
Nature tion.

I. The Dual Characteristics Sung Sang(lnternal

Character) and HyungSang (External Form)
We find that a ll exis ting beings have both an in visib le, inter-
nal character and a visible , ex ternal form. Sung Sang is the
inner nature or character of an y being, whereas Hyung Sang is
the aspects of matter, s truc ture, a nd shape of any being.
Sung Sang and Hyung Sang a rc Korean terms which can be
Matter roughly trans la ted as Internal Character a nd External Form.
Shape For ins tance, in man , simply speaking, Sung Sang is the in-
Structure vis ible m ind and H yung Sang is the vis ible body. In an ima ls,
the invis ible ins tinc tua l mind is the Sung Sang, wh ile the
tissues and organs form ing an an ima l's body arc the Hyung
Sang. In plants, life a nd the var ious in visible internal charac-
Heart teris tics are its Sung Sang, whereas the m a terial part made up
Man & Mind Body
of the cells is its Hyun g Sang. The sam e principle can be
Animal app lied to the e le ments. The physicochemical character of
Animals Mind Body
molecules, a toms, a nd partic les is their Sung Sang, while the
Plant visible matter and structure a re the ir H yung Sang . In man,
Plants 'Mind' 'Body' the mind is the subject a nd mo tiva tor of the body; thus the
body moves according to the direc tion of the mind. Likewise,
Inherent Energy/
Molecules Nature Matter the Sung Sangs of a nimals, p lants, molecules, a toms, and
particles direct and control their Hyung Sangs.
Inherent Energy/
Atoms Nature Matter
The body, wh ich is Hyun g Sang, reflects and resem bles
the mind, which is Sung Sang. Tho ugh the mind cannot be
Inherent Energy/ seen, it has its own "form ," a nd the body, which reflects an d
Particles Nature Matter
~ -~-. - resembles the mind, assumes a corresponding form. Mind an d
body are simply the inner a nd o uter aspects of the same
person, wi th the mind being causal a nd in the s ubject position
to the body. This is the reason one can perceive th ings about a
man's mind a nd des tiny by examining his outer a ppearance.
From this, we can unders ta nd tha t Sung Sang and Hyung
Cause God Sung Hyung Sang are sim ply the inne r a nd outer aspects of each being.
Sang Sang
-
Sung Sang is the causal aspect a nd s ta nds in the subject

J-
position to Hyung Sa ng; Hyun g Sang is the resu ltant aspect
and sta nds in the object position to Sung Sang. Accordingly,
H yung Sang may a lso be called the second Sung Sang.
'II
" Together we ca ll them dual characteristics.
Effect Creation Sung Hyung S inee God is the First Cause of a ll beings a nd each created
being has dua l characteristics of Sung Sang a nd Hyung Sang,
Sang Sang God mus t have Sun g Sang a nd Hyung Sang (Rom l :20). God's
Sung Sang and Hyung Sang are in the subject positio n to the
Sung Sangs and H yung Sa ngs of the created beings. God's
Sung Sang, which is in the subject posi tion to the Sung Sangs
 THE PRINCIPLES O F THE CREATION 11

of all created beings, is called the Original Sung Sang, and his
Hyung Sang, which is subject to the Hyung Sangs of all cre-
ated beings, is called the Original Hyung Sang. It should be
emphasized that God's Original Sung Sang and Original
Hyung Sang do not exis t as independent entities, but in ha r-
monious reciprocal re lationship with one another. God is the
subject being of harmon ized Origina l Sung Sang and Original
Hyung Sang, and he is the First Cause of the resultant world.

2. The Dual Characteristics Positivity and Negativity

We also find that throughout the Creation there is a reciprocal
relationship between Positivity and Negativity!' For example,
atoms are formed from the r eciprocal relations hip between
positive and negative e lements. Atoms the mselves have posi-
ti ve or negative characteristics. Based on such characteris-
tics, two or more atoms enter into a reciprocal relationship,
forming mo lecules. Plants have male and fema le elements.
Similarly, most animals reproduce through relationships be- Man man woman
tween male and female. All plants a nd anima ls exis t and
reproduce by virtue of m yriad internal a nd external inter- Animals male female
dependent relationships of positive and negative ele ments.
The Bible says that God was not satisfied with man alone (Gen Plants male female
2:18)-so he made a woman , Eve, as Adam 's object. Then for
the first time God saw that his Creation was" ... very good :'
Mankind is composed of men and women, and huma n society Molecules positive negative
exists a nd develops through the reciprocal relationships be-
tween men and women. Atoms positive negative
The relationship between Positivity a nd Negativity is
similar to that which exists between internal character and Particles positive negative
externa l form. Positivity and Negativity have the reciprocal
relationship of subject and object, cause and result, internal
and external; so Positivity and Negativity together are also
called dual characteristics. The Creation is made in such a way
that everything exis ts through the reciprocal relationship of
Positivity and Negativity.
Then what is the source of these dual characteristics of
Positivity and Negativity, which can be found throughout the
Creation? Since all beings a re resultant beings, the elements
they ha ve in common must have origina ted in their ultimate
source-God, the Creator. The fact that the Creation is com-
posed of dual characteristics of Positivity and Negativity
means that God himself, who is the Firs t Cause of a ll things, is

* Positivity and Negativity, or Positive and Negative, are used with

the meaning of yang-yin (yang-um, in Korean) as in y in-yan g
philosophy. They in noway connote good and evil , good and bad,or 'Subject'/ 'Object'
constructive and destructive.
 12 THE PRINCIPLES OF THE CREATION

the origin of the dua l c harac teris tics of Positivity a nd Negativ-

ity. This fact can be unders tood from Genesis 1:27, which says,
" So God created man in his own image ... male and female he

+ -
created them :'
Cause God God is the being w hose Positive and Negative a ttri butes
stand in the subject position to a ll the Positive and Negative

l
aspects of created beings . We call God's subject Positive a nd
Negative aspects Original Positiv ity and Origin al Negativity.
God's Original Positivity a nd Original Negativity are harmo-
nized within him; so God is the Firs t Cause of the r esultant
Effect Creation
+ - world and exists as the being of harmonized Positive and
Negative aspects.

3. The Dual Characteristics ofGod

What is the re lationship between the dual characteristics of
Sung Sang and Hyung Sang and the dual characteristics of
positive Positivity a nd Negativity? In a ll beings the dua l characte ris-
tics of positive and negative, or masculine a nd feminine, are
attributes of Sung Sang and Hyung Sang . This m eans that
Sung mind and body are the mos t fundamental aspects of the
Sang individual huma n being, and masculinity and fe mininity are
secondary aspects. In other words, Sung Sang has positive
and negative attributes, and Hyung Sang also has positive
and negative a ttributes.
positive Let us look at these dual aspects in man. Firs t, in the
mind, or Sung Sang, there is positive emotion, which is bright
or lively, a nd there is negative emotion , which is sen timenta l
" 'Hyung or plac id. There is positive intellect , which is active, and
Sang negative inte llect, which is p ass ive. There is positive will,
negative w hich initia tes and takes charge, a nd there is negative will,
which is passive, or r esponsive. There a re also positive and
negative aspects to man's physical body, or Hyun g Sang. The
protruding, or con vex, pa rts are the positive aspects, whereas
the s unken, or concave, parts are the negative aspects. Thus,
we can see tha t Positivity and Nega ti vi ty are a ttributes of
Sung Sang and Hyung Sang.
In the same way, Original Posit ivity and Origina l Nega-
tivity are a ttributes of God's Original Sung Sang and Origina l
Hyung Sang. In brief, God is the Firs t Cause and the subject
with the dua l characteris tics of Original Sung Sang and Ori-
'-. + physical ginal Hyung Sang harmonized with the dual characteristics
~ Body/ characteristics ' of Original Positivity and Origi na l Negativity.
Then , what are the essentia l na tures of God's Original
(HS) '-. Sung Sang a nd Origina l Hyung Sang? God's Origina l Sung
, -physical Sang is the interna l nature of God and the origin of the invisi-
characteristics · ble inner aspects of all created beings: m a n's mind, an an im-
a l's ins tinct, the life of plants, and the phys icochemical char-
 THE PRINCIPLES OF THE CREATION 13

acter of the minerals and elements. Origina l Sung Sang is the

mind of God, which includes emotion, intellect, and w ill, as Original
well as concepts and law. However, the most essential of God's Original< positivity
internal characteristics is Heart:'
The Original Hyung Sang is God's external attributes and
/!Sung
is the origin of the substance a nd form of a ll created beings: / Sang Original
man's body, the bodies of the animals and p lan ts, and the
negativity
substance and form of inorganic matter. Universal Prime Ener-
gy (see the next section) and matter are the main attributes of '-. Original
the Original Hyung Sang. ~Original< positivity
Hyung
B. The Relationship between God and the Creation Sang ..
Orrgmal
Every created being is God's substantial object, that is, each negativity
being is the visible and substantial expression and form of the
dua l characteristics of God, who exists as the invis ible sub-
ject. When a created being becomes a perfect object to God ,
the subject, the Will of God is full y realized. In other words,
the completed world is like one perfect organic body which
moves or remains calm only according to God 's Purpose for
the Creation.
Though a ll created beings reflect God's dual characteris-
tics, they can be classified into two categories: (1) man, and
(2) a ll other things. Man is created to be the image of God, and
thus he is called the substantial object in the image (image
substantial object) of God. All other things resemble God
symbolically, and thus a re called symbolic substantial ob-
jects of God.
Any substantial object containing dual characteristics
wh ich resemb le the dual characteristics of God is called an
individual truth body. As we have seen, every individua l truth
body h as within itself Sung Sang and Hyung Sang and Posi-
tivity and Negativity, which are derived Erom and resemble
the Original Sung Sang, Original Hyung Sang, Original Posi-
tivity, and Original Nega tivity within God.
Let us sum up the relationship between God and the Subject God
Creation as seen from the viewpoint of dua l characteristics.
The Creation is God 's substantial object, consisting of indi-

* Heart (Shimjung, in Korean) is the essence of God's

personality- the essence of his Sung Sang. Heart is the most vi ta!
part of his nature, such that all other attributes in him are what they
are and do wha t they do solely because of this attribute. Heart is the
impulse to love and to be united in love with the object of its love.
Forth is reason, Heart is said to be the source of love, and at the same
time is the chief motive behind love.
Object

•'
People Things
God's Heart has within itself its own purpose; so it is through
God's love, through his Heart, that The Principle(Logos) is expressed Image Symbol
and the Creation comes into being and achieves fulfillment.
14 THE PRINCIPLES OF THE CREATION

vidua l truth bodies which a re the m a nifes ta tions of God 's dual
char acteristics in image (man) and symbol (all other things)
forms.
When we look a t God a nd the Creation as a whole, the
rela tionship b etween God a nd the Creation corresponds to
that be tween Sung Sang and Hyung Sa ng. God is the in visi-
ble, interna l cause and the Sung Sang, masculine subject to
Creation; the Creation is the visible, external resul t and the
Hyung Sang . feminine o bject of God.

II. UNIVERSAL PRIME FORCE,

GIVE AND TAKE ACTION, AND THE
FOUR POSITION FOUNDATION
A. Universal Prime Force
As God told Moses in Exodus 3: 14, " ... 'I AM WHO I AM .'"
God exis ted befor e time and space a nd tr a nscends time and
Sung-Sang space. God is an eterna l, self-existing, and absolute being.
Cause Therefore, the funda menta l force for his being s hould also be
•••• Masculine eternal , self-exis ting, and a bsolute. This origina l for ce was not
cr eated, but simp ly has exis ted w ithin God from the begin-
Subject ning, tr anscendent of time a nd space. This force is called the
Uni versal Prime Force; it is the fu ndamental force of God, the
Creator. It is also the fundamenta l force of the Creation- the

• ··
force wi th whic h God endows every being, or individua l trut h
body, when it is created as God's substa ntial object.
Feminine
Object B. Give and Take Action
1. The MeaningofGiveandTake Action
Each being which is created by God has the essentia l cha rac-
teristics of Sung Sa ng a nd Hyung Sang and Positivity and
Negativity. Then, do these beings exist as individua ls, sepa-
rately and unrela ted to one a nother, or do they have some kind
of reciprocal r e la tionship? Tho ugh each ind ividua l being
Object seem s to exist independently of a ll others, the entire Creation
ori ginates from the Ideal of God , w ho is the being of ha r mo-
nized dual charac teris tics. Ther efore, each created being does
not exist independently, but is created to exist through recip-
roca l rela tionships .
The ideal reciprocal re lationship is esta blished when sub-
ject and object have a good giving a nd receiving rela tionshi p.
This good giving a nd r eceiving between subject a nd object is
initia ted by the Uni versal Prime Force a nd is called Give and
Take Action. When the subject and object aspects w ithin a
being and between beings a rc engaged in Give a nd Take Ac-
 THE PRI CIPLES OF TH E CREATIO 15

Give &Take Action

Forces for existence

Between development1reproduction
tion, a ll the forces necessary for its existence, reproduction ,
and action arc generated.
Let us con ider a few examples. The body maintains its
life through the Give a nd Take Action of the arteries a nd veins,
and of inhalation and exhalation . An individual is able to
achieve his purpose of existence through the Give and Take
Action between mind and body. A fam ily or socie ty exists
through the Give and Take Action between individuals a nd
groups. Materia l things come into being and maintain their
existence when the subject and object e lements within them
generate harmonious movement and physicochemical reac-
tions through Give and Ta ke Ac tion. Both plants a nd animals
maintain their functions through Give and Take Action among
their various organs and systems. And we find tha t even the
sola r system exists through the Give and Take Action between
the sun and the planets in their orbita l movements.

Subject
Ill
Heart = Subject Man

Cells - Object Object

Ill
Environment
 16 TH E PRINCIPLES OF THE CREATION

Parents = Subject

Mind = Subject t

Body = Object

Children = Object

Grandparents = Subject

Husband Wife
111 111
Subject Object:

Descendants = Object

Teacher = Subject
Elder
Sibling
Ill
Subject

Younger
Sibling
Ill
Object Students = Object
 T H E PRI NCIPLES OF TH E C R EATIO 17

Employer Leader = Subject

Ill
Subject •

People = Object
. .

...: ... . .
.

Consumer
Ill
Business
111
Ill
Subject
.. ... =:·
D Ill
Object
Subject Object

..... .. ···· · ··
...

a
•
.:, Ill
.... .. . ··· Object
. •.
········ Planet
/ Ill
Object
Sun
Ill
Ill Subject
Subject
 18 THE PRINCIPLES OF THE CREATION

2. The Relationship between Universal Prime Force and the

Cause
Subject
Vertical l -
God
Universal
!" ..Prime Force···i
Forces ofGive and Take Action

The Forces of Give and Take Ac1ion are the forces generated
wthen a subject a nd an object have good Give and Take Action
.
...
..
.
with each other. This action is initiated by the Universal
Prime Force, and so the Universal Prime Force is causal a nd
vertical and in the s ubject position to the Forces of Give and

l· --·
Take Action , which are resultant and horizon/al and in the

~
object position. The Universal Prime Force originates in God
and is the force which God projects into each being a t the time
Effect Subject Object of its creat ion. The Fo rces of Give and Take Ac tion a re the
forces manifested in the re lationsh ips among a nd wi thin all
Object Forces of
created beings, a nd are the forces by which all created beings
Horizontal Give & Take Action exist, reproduce, a nd act.
Altho ugh the Universal Pr ime Force is a basic element
contained in a ll things, it originates in one source, God. As a
resu lt, the Creation is harmonious in its m yriad forms, regard-
less of the countless types of Give and Take Action initia ted by
the Universal Prime Force.
In o ther words, through Universal Pri me Force, Give and
Take Action is directed by a unifying purpose and, through its
reciprocal organic relationsh ips, generates the forces neces-
sary for t he exis tence, reproduc tion, and action of all things,
from the smallest to the largest.
The d irection a nd goal of a ll Give and Take Actions a re
con trolled by Universal Prime Force . Give and Take Action
exis ts not only so that a subject and object can fulfill their
individual purposes, but a lso for the greater purpose of un i-
fying a ll things. The ultimate purpose of Give and Take Action
is to have subject a nd object unite and develop to a grea ter
and higher dimension. The individua l being which the subject
and object become when they unite then s trives for Give a nd
Take Action with a corresponding coun ter part of this greater
dimension, and by uniting they develop into a s till higher
be ing. T h us, a ll thin gs have bot h the purpose of self-
maintenance and the purpose of maintaining the whole;
therefore the universe can be said to be one huge organic body
of in te rpenetra ting, harmonized dual purposes. (This will be
explained further in the section "The Purpose of the Crea-
tion .")

3. The Relationship between God and M an in Tem1s

ofGiveandTakeAction
Next, Jet us consider the re la tionship between God and man in
terms of Give a nd Take Action. The fact that God gave the first
hu man a ncestors his commandment (Gen 2: 17) means tha t
 THE PRINCIPLES OF THE CREATION 19

ma n is created to respond to God by keeping that command-

ment. Human beings were originally meant to mainta in per-
fect Give and Take Action w ith God . An individual becomes a
perfect object to God when he resembles the perfection of God
and incarnates God's charac ter (Mt 5:48). Then he automatic-
ally has a full Give and Take relationship with God and be-
ti
•
comes one with God's Will , a nd God becomes the center o f his
thinking, behavior, and life (Jn 14:20). If the fir·st human
beings ha d estab lished a vertical relationshi p with God
through perfec t Gi ve and Take Ac tion , their descenda nts a lso
would have been able to maintain perfec t Give and Take
Action with him . With this perfect vertical re lationship estab-
lished with God him e l[. all individua ls would have been able
to maintain ha rmonious re lationships with each othe r- a nd
li ve for the sake of each other, thus realizing the Kingdom of
Heaven on earth . Through the fa ll of the first human beings,
this Give a nd Take relationship w ith God was cut off, a nd
therefore each person has been unable to maintain a harmo-
nious Give and Take relationship with God and with fe llow
human beings.
The Messiah is God's Son a nd becomes one with God
through having a full Gi ve and Ta ke rela tionship. Fallen
people should live a life of faith and attend the Messia h as
their central subject. A fallen individual should becom e the
object who will serve the Messia h absolutely because by Give
and Take Action with the Messiah a fa lle n person becomes one
wi th the Messiah, who is his mediator with God, and so can
thereby restore his Give and Take re la tionship with God.
Therefore, Jesus is called the "media tor" ( I Tim 2:5) and" ' ...
the way, a nd the truth , a nd the life .. .'" (Jn 14:6) for fa llen
man.

As the term Gi ve and Take Action implies, the action is

first giving, and the n receiving, not receiving, and then giving.
The very fact tha t God created means that he ga ve of himself.
ln other words, he sacrificed himself for his Creation . Thus it
is heaven ly law tha t giving precedes receiving. However·, fa l-
len man fails to return even a fter he receives- a nd it is this
way of life tha t gives rise to problems.
Jesus came to serYe manki nd wi th love a nd sacrifice:
"' ... the Son of man came not to be served , but to serve .. .' "
(Mt 20:28). Jesus also taught directly concernin g the principle
of Give and Ta ke Ac tion when he said," 'Judge not, tha t you be
not judged. For with the judgment you pronounce you w ill be
judged , and the measure you give wi ll be the measure vou
ge t' "(Mt 7:2) a nd " ' ... wha tever you wish tha t men wou ld cJo
to you, do so to them . . .'" (Mt 7: 12).
 20 THE PRINCIPLES OF THE CREATION

C. Origin-Division-Union Action, the Three Objects Purpose,

1 and the Four Position Foundation

God Origin
J. O,·igin-Division-Union Action

.· ·.. The dual characteristics of God, who is the invisible, subject

... being, produce substantial subject and object be ings .
·--! 2 Through the action of the Universal Prime Force a subject
~ - I Division being and an object being form a reciprocal base and engage
in Give and Take Action. The step prior to Give and Take
Action is that of establishing a reciprocal base. It is possible
when the subject and object put priority on the purpose for the
whole rather than on the ir individual purposes. When subject
and object beings perform Gi ve and Take Action, they become
one, thus forming a union which becomes a new object to God .
This union is the substantial rea lization of the purpose
for the whole which the subject and object hold in common .
The union is the fruit or result caused by the action on the
subject and object of the purpose element within the Univer-
sal Prime Force. In brief, Origin-Division-Union Action is the
course of develo pment of the force that begins in God (the
Origin), divides, and then unites again .

2. Three Objects Purpose

Whe n each of the four beings-the origin, the subject and the
object, and their resulting union- takes a subject position to
the other three, the Three Objects Standard is formed. Then ,
through the Universal Prime Force each subject performs
Gi ve and Take Action with its three objects, and is united with
each , fulfilling the Three Objects Purpose.
As was already explained , the basis for the existence of an
individual being cannot be established by that being a lone .
The basis for existence can be established only when a being
has an ideal object or subject with which it has Give a nd Take
Action . When a being in the subject position has three ideal
objects for the purpose of Give and Take Action it has a com-
p lete base for existence. Thus, only through fulfilling the
Three Objects Purpose can a being fulfill its purpose for ex-
isting.
If Adam a nd Eve had become perfect as individual embo-
diments of God's na ture a nd had then become husband and
wife and borne children embodying goodness, an ideal family
of goodness would have been established. In that family,
Adam, Eve, and their children would each have fulfilled the
Three Objects Purpose. Each would consider that among its
three object beings God would be the first with whom he
should have a Gi ve and Take relationship. That is, the divided
 THE PRINCIPLES OF THE CREATION 21

subject and object and their union should each set God in the
first object position among their own three objects. By doing
this, all beings are harmoniously united w ith the purpose of
the cosmos and the whole.

3. The Four Position Foundation

When ,t he di vided subjec t and object and their union, which
come into being through Origin-Division-U nion Action, fulfill
the Three Objec ts Purpose, they form an eternal foundation of
power. This foundation is called the Four Position Foundation.
The Four Position Foundation is formed when the four
beings-God, the divided subject and object, and their un-
ion-each accomplish their Three Objects Purpose. We can
say that the Four Position Foundation is the foundation of Four Position Foundation
power which involves six different Give and Take relation-
ships.
The ideal Four Position Foundation is established when
subject and object unite through ideal Give and Take Action,
which is centered on God. The Four Position Foundation is the
basic foundation upon whch God can operate. lt is also the
basic foundation of goodness through which the Purpose of
God's Creation is accomplished. As will be expla ined more
fully la ter, God's Purpose for the Creation is fulfi lled through
the Three Blessings which God promised to man , and this is
done by establish ing Four Position Foundations.
When the mind (subject) a nd body (object) of a person
perform ideal Give and Take Action (cen tered on God (ori-
gin)), they form an ideal person, with unified mind and body
(union), and an individual Four Position Foundation is real-
ized . When husband a nd wife perform ideal Give and Take
Action, they create a fami ly which is a perfect object to God,
and the family level Fo ur Position Foundation is rea lized.
When man and the things of the Creation enter into ideal Give
and Take Action, the Creation as a whole becomes God 's per-
fect o bject , and a Four Position Foundation for dominion is
realized. In all cases, God is the origin and center. This means
tha t God's Heart a nd Wi ll of goodness are the center. There-
fore, the Four Position Foundation is the basic foundation of
goodness which acccomplishes the Purpose of God's Creation.
The Four Position Foundation is a lso the basis of the
frequent use of the numbers three, four, seven, and twelve in the
Bible and the Dispensation for Restoration (see Chapters 8-
16). The Four Position Foundation must be estab lished
through the three-stage process of Origin-Division-Union Ac-
tion. Since the realization of the Four Position Foundation is
through a three-stage process, there arc a lso three stages in
the growing period (see Section IV B), and ' three' is the num-
22 THE PRINCIPLES OF THE CREATION

ber that represents completion. From a s tructural point of

view, the Four Position Foundation consists of four elements.
This is the basis for the number 'four' symbolizing the struc-
ture requ ired for the realization of God's Ideal.
Since the Four Position Foundation consists of four diffe-
rent e lements and is realized through a three-stage process, it
is also the basis for the frequent symbolic use of the numbers
'seven ' and ' twe lve'. 'Twelve' is also the number of different
directions of movement, in the Give and Take relationships
between the four entities in the Four Position Foundation.
The numbers 'seven' and ' twelve' represent perfection or
completion of the Four Pos ition Foundation.

III. THE PURPOSE OF THE CREATION

A. God's Purpose for Creating

Each being has its own purpose of existence. If a created thing
God loses its purpose for existing, it should be discarded. If the
purpose for existing is so vital, then what is man's purpose of
existence?
The purpose for existing is not determined by the created
be ing itself; its true purpose is determined by its cr eator.
Therefore, we must know God's Purpose for the Creation in
order to understand the true purpose for man and the cosmos.
Why did God, who is almighty and absolute, begin to create?
Creation The mos t essential aspect of God is Heart. Heart is the
impulse to love an object and is the foun tain and motivator of
love. It is the na ture of Heart to seek an object to love. This
nature of Heart is God's motive for making the Creation. That
is, God, whose essence is Heart, fee ls joy when he can love an
object that he created. If there is no object, God cannot satisfy
his impulse to express car e and love, which springs limitlessly
from within himself. God made the Creation to be the object
God which he could love.
We can see in Genesis 1 that whenever God added to his
Creation, he said that it was good to behold. God wanted his
creations to be objects of goodness and happiness to him. The
reason he wanted the Creation to be the object of his Heart is
so that he could love it and receive the satisfaction and joy of
loving.

B. How Is Joy Produced?

Creation
Let us think about how we feel joy. Joy is not created by an
individual a lone, but only through our having an object which
reflects our own natures. Joy is felt through the stimulation a
 THE PR! CIPLES OF TH E CR EATION 23

subject feels when its own nature is reflected in a n object,

whether the object is visible or invisible. For example, a pain-
ter feels joy both when he has a stimulating vi ion or idea as •• •••
his object and when his vision or idea stands before him as a
substantial painting. Joy comes about as a result of the s timu-
lation felt from the object's reflecting the pa inter's Sung Sang
and Hyung Sang. When an idea itself is the object, the st imu-
lation deri ved from it is not subs ta ntial; therefore, the joy
derived from it cannot be substantia l either. For instance,
though an a rtist may feel joy from a n inspiration or idea tha t
'
he has, that joy is not as full or complete as the joy that he feels Partial
when the fini shed work which embodies his in piration
stands be fore him . We receive the strongest stimulation from
Joy
relationships wit h concre te or substantial objects. Conse-
quently we feel the greatest joy from objects which are sub-
stantial. This a ttribute in man comes from God. Thus, we can
understa nd tha t God feels joy when he feels his Original Sung
Sang and Original Hyung Sang reflected by his Creation.

C. Man- The Object of Heart for God's Joy

The Three Blessings
The Creation is made in the image of God 's Original Sung
Sang and Origina l Hyung Sang. Man is a substan tia l object in
the image of God, whereas a ll the other thing of the Creation
a re substantia l objects that are symbols of God. Therefore, Full
man is the object (responsive being) that is c losest to God's
Heart. Joy
God gave a commandment to the fi rst human a ncestors,
Adam and Eve, sayi ng, " ' ... of the tree of the knowledge of
good and evil you shall not ea t, for in the day that you eat of it
you shall die'" (Gen 2:17). This shows that God directly con-
veyed his Will and Heart of love to man. There is no reason
that God would convey his Heart to man if God had created Three
man incapable of feeling God's Heart. So we can under tand
tha t man was created as the object who is able to understand
and respond to God's Will and Heart and thus is the being
closest to God's Heart. Thus ma n was created as the object
that would directly receive God's Heart a nd brin g him joy.
Man is created as God's child.
As was a lready explained, the Four Position foundation is
the basic foundation th rough which God can opera te. When
man comple tes the Four Posi tion Foundation by fulfilling the
Three Blessings, centered on God's ideal of love, he becomes
the object of Heart which returns perfect joy to God. Then
God's purpose for man is fulfi lied. Genesis I :28 summarizes
the purpo e for God's creation of man in wha t a rc called the
Three Blessings. Gent28
 24 TH E PRINCIPLES OF THE CREATION

1. The First Blessing

First God's First Blessing is man's ability to perfect his character.
Blessing By performing proper Give and Take Action between his mind
and body and uniting them centered on God, a person forms
the Four Posit ion Foundation on the individua l level and be-
comes the temple of God (I Cor 3:16). When such perfected
individua ls become completely one with God in Heart (Jn
14:20), they come to have God's character and constantly have
God at the center of their thoughts a nd actions.
When a person achieves God's First Blessing, he w ill natu-
• Temple of God
rally shar e God's feelings as his own. Thus, it wou ld be abso-
• One with God lutely impossible for such a person to commit a crime, for by
doing so he would feel the sam e grief that he would cause God.
• Divine nature Rather, such a person would only want to be a perfect object to
God. When a person accomplishes individua l perfection, he
becomes the complete object of God 's Heart and satisfies
Three Blessings God's impulse to love. In other words, if man had fulfil led the
First Blessing, he would have becom e the object of Heart
which God desires to love. Then he would have been the fruit
of God's vertical love.

2. The Second Blessing

God's Second Blessing is man's ability to have an ideal fam il y.
Adam and Eve were to attain individua l perfection and then
become husband a nd wife and give birth to children with
natures of goodness, forming a sinless fam ily. This God-
centered family Four Position Foundation would have fulfil -
led God's Second Blessing.
Gen t 28
By becoming husband a nd w ife on the founda tion of hav-
ing perfected themselves through God's vertical love, Adam
a nd Eve would have completely realized God 's horizontal love.
Second From the viewpoint of Heart, the fact that God a llowed man to
Blessing have children upon having fulfilled God's horizontal love is a
great b lessing, for by having children man can feel the vertical
love that God feels toward man.
If Adam and Eve had attained perfection, formed the first
family, and given birth to child ren with natures of goodness,
they would have been the True Father and True Mother (cen-
tered on God) of a ll mankind-that is, they would have be-
come the eternal True Parents and True Ancestors of a ll man-
kind, establishing the Kingdom of Heaven. The basic unit of
the Kingdom of Heaven is the true family, the basic Four
Position Foundation.
The true family is the basic foundation for God's vertical
and horizontal love a nd the perfect object of God's Heart. With
 THE PRINCIPLES OF THE CREATlON 25

Three Blessings

+
Gen1:28

this true fami ly as a base, a true socie ty, true nation, and true
world would have been realized. This is God's Will. If Adam Third
and Eve had created s uch a family and world, it would have Blessing
been the Kingdom of Heaven on earth .

3. TheThirdBlessing
The Third Blessing that God gave man is the ri ght of dominion
over the whole Creation. In order for God to feel joy, man, as
object of His Heart, should a lways experience joy in his life.
Therefore, God created a ll things to be objects for man's joy so
that man could a lways feel joy. In other words, since a ll things
substantially reflect man 's Sung Sang and Hyung Sa ng, they
are man's substantia l objects a nd man can feel substa ntial joy
through the s timulation they give.
Before creating man , God made a ll things in acco1·dance
with the image (or pattern) of man . Therefore, the struc tures, Three Blessings

+
functioning, and charac teristics of animals are conta ined
within man . In addition, man has the structure a nd charac ter-
istics of plants and minerals. Since all things resemble man's
Sung Sang and Hyung Sang, man can love a ll things and feel
joy through the stimulatio n they give. Man's dominion of love
over all things and his a tta inment of joy from them is the
realization of God's Third Blessing to man.
The world where the Three Blessings are realized is the
ideal world in which God a nd man , and man and the cosm os,
are in complete harmony. Such a world is the Kingdom of
Heaven on earth. As will be more full y expla ined later, man
was created to live in the Kingdom of Heaven on earth in a life
of total oneness wtih God , the source of life and goodness . Gen1:28
When his physical self died after such a life on earth, his spirit
 26 THE PRINCIPLES OF THE CREATION

self would leave his physical self and pass into the spirit
Mind·s
commands God's Will world. There, he would live eternally in the Kingdom of
Heaven, in the dominion of God's perfect love.
The Kingdom o[Heaven resembles an individual who has
attained perfection. In a human being, the mind's commands
are transmitted to the whole body through the central ner-
vous system and cause the body to act so as to maintain itself.
Body Mankind Likewise, in the Kingdom of Heaven, God's Will is natura lly
conveyed to all his ch ildren through the True Parents, the True
Ancestors of mankind, causing a ll to move and harmonize
Human Kingdom according to the Ideal o[ God. Just as no part of the body
Being of Heaven would ever rebel agains t the commands of the central nervous
system, perfect man would fee l no a ntagonism or re bellion
against God's dominion o[ love. Such a world would have no
conflict or crime.

Dual Aspects of Purpose D. The Creation is One Interconnected Body of Beings with
Dual Purposes
Whole aspect
Sang Ever y exis ting be ing consis ts of two aspects: Sung Sa ng a nd
Hyung Sang. Likewise, every being has dual purposes, the
Sung Sang purpose and the Hyung Sang purpose. The Sung
Sang purpose is the purpose for the whole and the Hyung Sang
purpose is the individual purpose. Purpose for the whole is the
purpose directed toward the preservation and development of
the whole. Individua l purpose is the purpose directed towa rd
Individual the preservation , strengthening, and deve lopment of the self.
Hyung aspect Man 's individual purpose is to preserve and maintain his
Bring joy exis tence. On the other hand, he has a whole-oriented purpose
Sang of life-to make a certain con tribution to his family, society,
to self
and nation as a member of these bodies .
Not only human beings, but ever ything from the universe
to the s malles t sub-atomic particle has dual purposes. The
individual purpose and the purpose for the whole are not
independe nt, but rather are related and interdependent.
The purpose for the whole is also secondarily a purpose
for the be tterme nt of the indi vidual. The individual purpose is
not separate from the purpose for the whole, and the purpose
for the whole cannot continue to exist without guaranteeing
the individua l purpose. The Creation is an organic body
intertwined with dual purposes. Therefore we call it an ' inter-
connected body with dual purposes'.
Of a ll the purposes directed beyond the self, the supreme
purpose for a ll things is to serve man's needs, in other words,
to give joy to man, and the supreme purpose for man is to offer
joy to God. Therefore man and a ll things have the purpose to
serve God and give joy to him.
 THE PRINCIPLES OF THE CREATION 27

IV. THE GROWING PERIOD FOR

CREATED BEINGS
The order of crea tion for a ll things is recorded in Genesis I .
God 's Creation began w ith his crea ting light out of chaos, void,
a nd darkness, and required a period described as six" days"
before cu lminating in the creation of man. But s ince 2 Peter
3:8 says that " ... w ith the Lord one day is as a thousand years,
and a thousand years as one day," we can understand that
these days were not actual twenty-four-hour days. What
Genesis I does te ll us is that the uni verse did not come into
being instan taneously, but was created through six gradual
periods.

A. The Growing Period for Created Beings

The fact tha t it took time for the entire Creation to be created
implies that a growing period is necessary for each created
being to mature. If time were not necessar y for a n individual
being to reach perfection , then there is a lso no reason why
time would have been necessary in creating the universe. Let
us look at some additional reasons why we can say that a
growing period is necessary in order for created beings to
reach maturity.
If the word" day" in cha pter one of Genesis does not refer
to the fami li ar twenty-four-hour day, then the terms "even-
ing" a nd" morning" cannot be interpre ted in the usual sense
e ither. Le t us consider this passage in Genesis 1: "And there
was evening a nd there was morn ing, one day" (Gen 1:5). After
one s tage of God's creation work, las ting th rough evening and
night, the coming of morning was regarded by God as part of
the firs t day. Continuing in Genesis, chapter one, God said,
"And there was evening a nd there was morning, a second
day .. . . a third day .... a fourth day .... a fifth day .... a sixth
da/ '
" Morning" signifies the time period when the Ideal for the
Creation was first rea lized . "Eve ning" signifies the p eriod
when God finished creating. Including the morning that came
after the evening and night , God counted a ll these as one day.
God indicates the ti me requ ired for his Idea l for the Creation
to be rea lized. The period from the point where God begins
creating to the point where the Ideal for the Creation is rea l-
ized is a grow ing period for a ll created beings and is repre-
sented by the night, the period between even ing and morn ing.
The Fall of man a lso implies that there is a growing
period, for if man had been created perfect , then there would
have been no possibility of his fall ing. If a perfect being of
goodness, resembling God, were lo fa ll, then we would h ave to
 28 THE PRINCIPLES OF THE CREATION

conclude that goodness itself is imperfect and therefore ques-

t ion whether God is really perfect.
Prior to the Fall , man had not yet perfected himself; he
/ not eat · · · · · · · life was growing toward perfection and could choose either the
way of life or the way of death (Gen 2:17). God's Ideal for the
Creation is perfection; so he would not create man to be
imperfect. Yet man fell; so he must have been imper fect. We
Adam/ can therefore conclude that when the Fall took place man was
in a n uncompleted stage, in a period in which he was growing
&Eve~ toward perfection .

B. The Three Stages of the Growing Period

eat ·· ······ death
Genesis 2:17 God's entire work of creation took place through three s tages:
evening, night, and morning. The Four Position Foundation is
established through the three stages of origin, division, and
union. Similarly, the growing period is comprised of three
stages: formation, growth, a nd completion. So, a ll creatures
attain perfection by going through the formation, growth, and
..... completion stages which constitute the growing period .
~ Completion
' stage
0
...Gi
Some examples of the number ' three' which occur in the
natural world are: the three kingdoms-animal, p lant, and
m ineral; the three states of matter-solid, liquid, and gas; the
~ three parts to most a nima ls-head, body, and limbs; the three
Growth ~ ::::,
(C parts to most plants-roots, stem , and leaves; and the three
stage
layers of the earth-crust, mantle, and core.
i:::l, In falling, man failed to go through the three stages of the
Formation 0 growing period. Since the Bible is God's Word for restoring
stage a
.J
fallen man, it includes many examples of the number ' three':
the Trinity- Father, Son, and Holy Spirit; the three stages of
heaven; the three archangels-Lucifer, Gabrie l, a nd Michael;
the three sons of Adam-Cain.Abel, and Seth ; the three sons of
Noah-Shem, Ham, and Japheth; the three decks of Noah 's
ark; the three kinds of sacrifices by Abraham; the three days of
darkness in Egypt at the t ime of Moses; the three days of
sepa ration from Satan a t the time of the Exodus; the three
forty-year courses of the restoration of Canaan; Jesus' thirty
years of private life and three years of public ministry; the
three wise men and their three gifts to Jesus; the three major
disciples of Jesus; the three temptations; the three prayers at
Gethsemane; a nd Jesus' three days in the tomb.

C. God's Direct Dominion

After going through the growing period, a person reaches
perfection and then dwells in the realm of God's direct domin-
ion. Man was created to be the object ofGod's Heart. It is in the
realm of God's direct dominion that man becomes one in
 THE PRI NCIPLES OF THE CREATION 29

Heart with God (becomes the object of God's Heart) and God
rules man by love. The realm of God's direct dominion is the
realm of perfection, the realm which a person reaches when he
perfects himself; it is the place where man is under God's
direct control.
Man enters God's direct dominion as he accomplishes the
individual Four Position Foundation by realizing the union of
mind and body centered on God. It is in the realm of God's
direct dominion that husband and wife establish the family
Four Position Foundation centered on God. Thus, the realm of
God's direct dominion is the realm where the purpose for
creating man is fulfilled.
God created all things for man, to be ruled by man. A
perfect person, who is centered on God, is to govern all things
when they are mature. This is man's direct dominion over all
things. God rules all things indirec tly, throu gh man.

D. God's Indirect Dominion Direct

How does God rule people and all things while they are still in Dominion
the growing period, in an immature state? God, a perfec t of God Perfection
being, can rule only perfect objec ts. Therefore, people who are r
in an imperfect state cannot be objects to God. God can rule
~
~ Completion " C)
them only indirectly, through The Principle.* Thus, from the stage ..,
0
viewpoint of dominion, the growing period is the realm of -Indirect §.
God's indirect dominion. God, as the source of The Principle, Growth > (C
::,
relates to people and things indirectly whi le they are still Dominion, stage
immature,t dealing directly only with the result of growth - of God j
according to The Principle, or God's indirect domin ion. ::l.
Formation 0
All beings other than man go through the growing period stage 0.
under the autonomous control o[The Princ iple. Man, however, ,,
is not perfected through the autonomous action of The Princi-
ple a lone, but by also fulfilling his responsibility to observe
God's commandments. In Genesis 2: 17, God said,"· .. . of the
tree of the knowledge of good and evil you shall not eat, for in
the day that you eat of it you shall die.'" This indicates that it Perfection
is up to man to not eat of the fruit and to perfec t himself. Man's
disobedience of God's Word and man 's fall are determined Things :
- - - ... Man :
entirely by man himself, not by God. C
Therefore, man's perfection cannot be accomplished The Principle .
The Principle and fulfillment
causes growth G of responsibility
• When printed in italics, ' The Principle' refers to the bas ic active causes growth ·
universal law that originates in God and pervades the Creation. The
term ' non-Principle' refers to a violation of The Principle. F
t When a person reach es perfection, God dwells in that person (I Cor
3:16); so it can be sa id that God actually relates to the things of the
Creation directly.
30 THE PRINCIPLES OF THE CREATION

through God's responsibility alone , that is, through the auton-

omous action of The Principle (or God's control during the
Man's Perfection growing period). Man cannot think that God will take r espon-
sibility for ma n's ped ect ion ; man will reali ze his perfection
t only when he fu lfills his own responsibility, even though that
responsibility is ver y sm a ll when compa red with God's re-
Fulfillment of sponsibility. Man fell because he fa iled to obey God 's com-
mandment.
Man's responsibility

+
After seeing the result of m an 's failure to fulfill his respon-
sibility-tha t is, the Fall-we may we ll as k wh y God ga ve m an
a portion of responsibility. In short, it was for man to qualify
Fulfillment of as lord of the cos mos . The true ri ght of direct dominion belongs
God's responsibility only to the crea tor. Nevertheless, God wanted ma n, a created
being, to have direct dominion over all things. In order for
man to rightfully ha ve this dominion, God had to have man,
who is a created being, inhe1·it the na ture of a crea tor. That is,
God had to have man inherit His cr catorship. Man is to do this
by voluntarily partic ipa ting in his own creation . In short, a
person is not perfected by God's Principle and power alone.
Man's own responsibility is a necessary cle ment, although it is
s mall when compared with tha t of God.

God ga ve this responsibility to ma n as the means for man

to achieve perfection. So, God cannot interfere w ith m a n 's
responsibility. God le t man participa te in and cooperate with
His work of creation because it is by ma n's doing so tha t ma n
is to become God 's heir. Thus, m an 's responsibility is a pre-
cious grace given to him by God. Yet, it is by failing to accom-
plish their r esponsibility tha t the first human ancestors fell.
Ther efore, man's r esponsibility is an absolutely necessar y ele-
m ent in the dispensation for salva tion , through which God
res tores fallen man to his origina l s tate.
God's dispensation for salvation has been prolonged for so
long because the central persons in his Dispensation for Res-
toration have repeatedl y failed to accomplish their r espons i-
bility, with which even God cannot interfere. As expressed in
John 3:18, no matter how much blessing a nd love God may
grant, salvation cannot come to those w ho have no faith.
Matthew 7:21 says," ' Not ever yone who says to me, " Lord ,
Lord;' sha ll enter the kingdom of hea ven, but he who does the
will of m y Father who is in heaven .' " This tells us tha t a
person's doin g wha t his Heavenly Fa ther desires is entirely his
own responsibility. Why can't a merciful God give even to
those who do not ask ? Why can 't God enab le those who do not
seek to find and those who do not knock to enter ? It is because
it is man's own r esponsibility to seek a nd knock, and God
cannot interfere with it.
 THE PRINCIPLES OF T HE CREATIO 31

V. THE INVISIBLE SUBSTANTIAL WORLD

AND THE VISIBLE SUBSTANTIAL
WORLD, CENTERED ON MAN

A. The Invisible Substantial World and the

Visible Substantial World
It is very important for our life of faith that we correctly
understand the issues concerning life after death and man's
spirit self Let us examine these questions: Does man have a
spirit self? If so.what does it look like? What is the spirit world
like? What is the relationship of the s pirit world to the physic-
al world? What princ iples govern the spirit world?
Much information is being collected these days in rela-
tion to the spi rit world . However, it does not seem possible to
explain systematically or to understand clearl y these appa-
rentl y complex phenomena . As a result , the important ques-
tions mentioned above have confused and even dismayed
many people, and thi s has affected their religious lives. Some
logical explana tion is necessary for the many descriptions o [ a
spirit world that appear in the Bible, such as the three stages
of the spirit world mentioned in 2 Corinthians 12:2, the
appearance of Moses a nd Elijah with J esus on the mount of
the Tra nsfiguration, and the man y examples concerning
heaven tha t are recorded in the Book of Revela tion .
The Creation is not composed of only the Visible Substan-
tia l World, which may be compared wi th the human body; it
also consists of the Invisible Substantial World, which may be
compa red with the human mind . The Invis ible Substantial
World is the Sun g Sa ng part of the cosmos and is called the
spirit world ; the Vis ible Substantial World is the Hyung Sang
part of the cosmos and is called the physical world. We can
understand the relationship between these two worlds by
considering the rela tionship be tween mind and body. Our
physical body is limited by time; it cannot tra nscend the
presen t moment. Our physical body is a being of the moment ;
it eventua lly becomes old and returns to the soil. Our mind is
not limited by time; no barrier of time can stop it. It can freely
reflect on the past and long for the future, if it wishes to do so;
it is eternal.
The physical body is also limited by space. It occupies a
specific place at each moment and cannot be in a nother place
at the same time. The mind, however, is not li mited by space.
The mind does not leave a ny visible traces in the world of
space and can exist in any place, if it desires to . The mind is so
limitless that it can embrace the un iverse, if it expands its
dimensions.
So, man consists of a body, wh ich is limited and transi-
 32 THE PRINCIPLES OF THE CREATION

tory, and a mind, which is limitless and eternal. The sphere of

action for the limited, transitory body is the Visible Substan-
tial World, and the sphere of action for the limitless, eternal
mind is the Invisible Substantial World. Just as man's mind is
Physicalt9 -~> Spirit subject and motivator of the body, the Invisible Substantial
World is subject and motivator of the Visible Substantial
World ) .-.(-World World (Heb 8:5).
Hyung Sang Sung Sang
B. The Position of Man in the Cosmos
Then what is man's relationship to these two worlds? In Gene-
sis 2:7, it says," ... the Lord God formed man of dust from the
1 Microcosm ground .. :· which means that God created man's physical self
2 Ruler with the basic elements of the Visible Substantial World. That
3 Medium of harmony God" ... breathed into his nostrils the breath of life" (Gen 2:7)
means that he fashioned man's spirit out of the basic elements
of the spirit world to form what in The Principle is called the
spirit self.
The position of man in the cosmos is as follows. First of all
God planned man as the microcosm of the cosmos. God cre-
ated the cosmos first, but he created it based on the pattern of
the Sung Sang and the Hyung Sang of the ideal human being,
whom he planned to create later. Man's spirit self is an encap-
sulation of the Invisible Substantial World, and his physical
body is an encapsulation of the Visible Substantial World.
God made man as the microcosm of both the Invisible and the
Visible Substantial Worlds. So man is called a microcosm.
Secondly, God created man to be the ruler of both realms
of the cosmos (Gen 1:28, 1 Cor 6:3). To put it another way, God
created man's physical self from the e lements that make up
the physical world and gave man dominion over the physical
world through his five physical senses. Similarly, God created
the spirit self from the elements that make up the spirit world
and gave man dominion over the spirit world through his five
spiritual senses. Man was originally created with two sets of
five senses, one for the physical self and the other for the spirit
self. As a resu lt of the Fall, man's five spiritual senses became
dulled and man became unable to perceive the spirit world,
which can be perceived only by the spirit mind and spirit
body. Those whose spiritual senses have been restored by
God's grace and a religious life can experience this world,
either partially or completely (the Book of Revelation, 2 Cor
12:2, the Transfiguration (Mt 17:2) ).
Thirdly, God created man to be the medium of interaction
and the center for the harmony of the Creation. The spirit
world and physical world cannot communicate directly with
each other. When man's physical self and spirit self become
one through Give and Take Action, the physical world and the
 THE PRINCIPLES OF THE CREATION 33

spirit world will communicate with one another through

man.
From what has been said above, we can summarize man's
position in the Creation as follows: man is the microcosm of
the spirit world and the physical world; he was created to be
the ruler of these two worlds; and he is the center for the
harmony of these two worlds. However, because of man 's Fall,
the Creation lost its ruler and center of harmony. Thus,
... the creation waits with eager longing for the
revealing of the sons of God; ... because the crea-
tion itself wi ll be set free from its bondage to decay
a nd obtain the glorious liberty of the chi ldren of
God. We know that the whole creation has been
groaning in travail together until now....
(Rom 8:19-23)

C. The Re lationship between the Spirit Self

and the Physical Self Physical
I. The Structure and Functioning ofa Human B eing
Mind
a. The physical self
The physical self consists of the physical mind and the physical Physical
body. The physical mind is the subject part of the physical self, Body
controlling the physiological functions of existence, reproduc-
tion, and action. Thus, the physical mind is similar to an
animal's ins ti nct, manifes ting such desires as the desire for
nourishment and the desire for reproduction. The physical
body consists of various organs, muscles, and bones. In order Physical self
for man's physical self to grow in good health, it must take in
air and sunlight, which are nu trients of a Positive (Yang)
nature, and a lso take in various foods and water which are
nutrients of a Negative (U m ) nature. The physical self re turns
the Vitality Element to the spirit self.

b. The spirit self

The spirit self was created to be the subject of the physical self;
it can be perceived through our s piritual senses. Even though
a person may believe in the existence of the spirit self as a
result of his life of fai th, since fallen ma n has very poorly
developed spiritua l senses, he still has many ques tions about
wha t happens to the spirit self after its separation from the
physical self at death. When separated from the physical self,
does the spirit dissipate like smoke? Is it just a spirit w hich
leaves the physical self? Does it go to the spirit world with a
substantial form? If it does go to the spiri t world, does it
 34 THE PRINCIPLES OF THE CREATION

mer ely m erge into God, or does it occupy a separate place in

the spirit world? 1f so, what is the spirit like?
Spirit According to The Principle, just as each person has his
own phys ical self, he also has his own spir it entity; so the
Mind spirit entity is called a sp irit self. The spirit self is identical in
appearance to the physical self, and it can communicate
directly with God after it is perfect. After leaving the physical
Spirit body at death , the s pirit self lives for eternity in the spi r it
Body world. Man des ir es to live forever because he has a spirit self
which has an eternal nature. The spirit self consis ts of a spirit
mind and a spiril body . The spirit mind is the core of the spirit
self, controlling the eterna l life, love, and ideals of man. The
spirit m ind functions so that man lives a life of value, seeking
Physical self :I Spirit self for truth, beauty,and love. The spirit mind is the essence of the
I
I spirit self, is the subject of the spirit body, and is the place
• where God can dwell . The spirit body is the body of the spirit
self, just a s the physical body is the body of the phys ical self.
The spirit self needs nutrition fo r its grow th and perfec-
+ life tion . The positive (Yang) nutrient for the spirit self is the Life
elements
vitality
elements ; Element from God. The Life Elem ent from God is the basic
element that develops Heart within a person and deve lops
him as a being of truth. On the other hand, the negative (Um)

.-
0 .. nutrie nt for the growth of the spirit self is the Vita lity E lement
which comes from the physical self. When the phys ical self
acts in accordance with God's Word, it projects good Vita li ty
spirit Element for the growth of the spirit self. The spirit self not
food elements only receives the Vitality Element from the physical self, but
water also projects in return a certain element which is called the
Spirit Element. The Spirit Element is the element that gives
joy and s trength to the phys ical self.
Physical Self Spirit Self
c. The re la tionsh ip between the spirit self
a nd the physical self
As exp la ined a bove, the relationship between the spirit self
and the physical self is tha t of subject and object , with the
spirit self growing and perfecting itself on the basis of its
re lationship with the physical self. The quality of a person's
physical life is converted into Vitality Element and transfer-
red to the spirit self. Thus, the quality of the spirit self is
dependent upon the quality of the physical life. Accordingly, a
spir it self that receives wholesome Vitality Element from the
physica l self becomes a being of goodness, whereas a spirit self
that receives bad Vitality Element from the physical self will
become evil. In order for an evil sp irit self to become a good
one, that person must repent while his spirit self is still in his
physical self, for a person 's evil spir it self is healed by receiv-
 THE PRINCIPLES OF TH E CREATION 35

ing good Vita lity E lement through his repen tance and faith in
God's Word .
The most importan t aspect of the s pirit self which has to
be perfected through the physical self is a person's sensiti vity
to the love of God. It was explained earlier tha t God's Purpose
for the Creation is fulfilled through the fami ly (Fou r Position
Foundation, the basic fou ndation in which his ideal of love can
dwell . Therefore, only a spirit person who while on earth has
fu lly perfected his sensitivity to love as a child , as a husband
or wife, and as a parent, all centered on God, can go to the
Kin gdom of Heaven in the spiri t worl d. The Kin gdo m of
Heaven is ruled and ha rmonized by the love of God; it is the
place where a ll are satisfied through God's love.
All created beings reach perfection through th ree grow th
stages. Based on the physical self, man's spirit sci[ a lso goes
th rough three stages of growth . A spirit self in the fo rmation
stage is called a fon11 sp iri1; in the grow th s tage, a life spiri1;
and in the completion s tage, a divine spiri1.
The relations hi p between the physical self and the spirit
self is like that between a tree and its fruit. A ripened fruit is
harvested, whe reas its vine re turns to the earth. Likewise,
because the spiri t self was created to live for e ternity, after
separating from the physical body it remains and lives eter-
nal ly in the spirit world, whereas the body returns to the
earth . Many believe that man's physical body dies because he
fell , but this is incorrect. God warned in Genesis 2: 17 that
" · ... in the day that you cat of it you s ha ll die.'" Adam a nd
Eve "died" as a result of eating the Fruit of the Tree of the
Kno,vledgeofGood and Evil. Nevertheless, after Adam and Eve
fe ll , they li ved fo1- severa l hundred years on eart h and bore
children . This means that the dea th caused by the Fall is not
the death by which the physical body re turns to the earth . As
soon as the first ancestors fell by disobeying God's Word, the ir
eternal s pirit " died "-that is, the ir spirit selves, which could
communicate with God, ceased to function. Ecclesiastes 12:7
says," ... the dust returns to the earth as it was, a nd the spiri t
returns to God who gave it." This indicates that the physical
self's return ing to the earth is in accordance with the natural
order of the Creation. A more detai led expla nation of this
matter w ill be given later, in the chapter " Resui-rection :·
When a person lives in his phy ical body according to
God's idea l for the Creation, he wil l be livi ng in the Kingdo m
of Heaven on earth, and the world where his perfec ted spir-it
self wi ll go after his life on earth wi ll be the Kingdom of
Heaven in the spirit world.
However, since God's Purpose for the Creat ion is to be
realized on earth, his fi rst objective in the work o[ salvation
mus t also be man on earth. Thus, God has over a nd over aga in
 36 THE PRINCIPLES OF THE CREATION

sent his prophets to this faithless world and even sent the
Messiah himself to earth. This crucial role of the physical life
(and selt) is why the Bible teaches that" ... whatever you bind
on earth shall be bound in heaven , and whatever you loose on
earth shall be loosed in heaven" (emphases added) (Mt 18:18),
and why it teaches us to pray that God's Ideal for the Creation
should be realized on earth (Mt 6:10).
It is not God who determines whether a spirit person goes
to the Kingdom of Heaven or to hell. It is each person himself
who determines this through his daily life while in his physic-
al body on earth. Each person goes to the place in the spirit
world corresponding to the stage of development that his
spirit self attained while he was on earth. God, the Messiah,
and religion can only teach people how to avoid hell and show
the way to the Kingdom of Hea ven. Whether or not one re-
ceives the teachings of God and church is the r esponsibility of

/2God each individual.

In the world where the Purpose for the Creation is real-
ized, Satan, sin, and hell cannot possibly exist. In God's Ideal
for the Creation, only heaven was to exist. But , because of sin,
man los t his original value and became like refuse. The place
where this refuse is kept is what we call hell.

Physical
2. The Human Mind in termso(the Relationshipbezween
Mind the Spirit Mind and Physical Mind

1/
Mind of Man
The r elationship between the spirit mind and the physical
mind is that of Sung Sang (internal character) and Hyung
Sang (external form). When the spirit mind, which is subject,
and phys ical mind, which is object, becom e one through Give
and Take Ac tion, a human mind is formed. In a perfect person,
the spirit mind and the physica l mind perform perfect Give
and Take Action centered on God and unite, forming what is
Satan
Personal view God called the original mind. Man 's original mind always directs
of truth him toward the Will and Purpose of God. When the physical
body returns to the earth, the physical mind ceases to exist,
but the original mind, which is formed through the interac-
tion of the spirit mind and the physical mind, remains within
the spirit self.
The spirit mind and the physical mind engage in Give and
Take Action and unite centering on what man thinks is true.
Conscience We call this union the conscience of man. A perfect huma n
being always stands on the perfect truth . Therefore, the ori-
ginal mind and conscience should not di verge in two direc-
tions, but should be united. That is, the origina l mind and the
conscience should re la te as inner and outer aspects and al-
Mind of t-=allen Man ways direct man toward God's Purpose and Will of goodness.
Fallen man s till has within him the original mind, which
 THE PRINCIPLES OF THE CR EATION 37

directs him toward goodness. However, fa llen peop le have lost

the absolute s tandard of goodness, and therefore their s tan-
dards of conscience differ from one anot her according to their
opinion of what is true . Wherever a different view or theology
is held , a· different direction of conscience will ex ist.
Also, because man came under Satan 's influence as a
result of the Fall, his spirit mind cannot properly receive the
Life Element from God and remains immature. Suc h a spirit
mind is incapable of being in the subject position to the phy-
sical mind and is instead dominated by the physical mind.
And when this immature s pirit mind performs Give and Take
Action with the physical mind which is under Satan's domin-
ion, another mind is produced, one directed toward evil. We
ca ll this mind the evil mind. The origi nal mind and conscience
of man fight agains t this evil mind, which is against God's Wi II
and direction, and direct man toward goodness.