#Michael Mickler

[whatisonthemoon]

Young Oon Kim, Lofland, Stark, and the Institute for Personality Assessment and Research

Both parts excerpted from Mike and Virginia McClaughry’s research:

▲ Pictured: Front row Eileen Lemmers, Patty Pumphrey, Pauline Verheyen, unknown, Doris Orme, Young Oon Kim Back row: unknown, George Norton, Galen Pumphrey, Calvin Carey, unknown

The CIA group Institute for Personality Assessment and Research, was at UC Berkeley. Erving Goffman was a Sociology professor at the University of California in Berkeley. Goffman had previously received CIA funding under MK Ultra.    71

John Lofland was invited to Berkeley to work as a Teaching Assistant to Erving Goffman, starting in the Fall semester of 1960. Rodney Stark was one of their Sociology students.

CIA funding was provided to research conversion in a deviant religious group. The project was under the Institute for Personality Assessment and Research. John Lofland and Rodney Stark were assigned to be the researchers. Goffman received CIA funding and he acted as handler for Lofland and Stark.

On 21 November 1960 Young Oon Kim finally stepped foot into San Francisco Haight-Ashbury district. She was now ready to begin her real assignment – the making of the Unification Church.   59 Young Oon Kim was not gaining very many converts by preaching Moon’s religious beliefs.

In the Fall of 1961 John Lofland and Ronald Stark hook up with Young Oon Kim. The Divine Principle is a book containing Moon’s religious teachings. Lofland helped Kim re-write the Divine Principle to make it more acceptable.

Lofland also taught Kim to use interpersonal relationships to recruit people. That meant that converts should bring in their family and friends. That worked. Membership in the Unification Church then began increasing dramatically.

. . . .

John Lofland was invited to Berkeley to work on his Ph.D as a Teaching Assistant to Erving Goffman.

CIA funding was provided to research conversion in a deviant religious group. The project was under the Institute for Personality Assessment and Research. John Lofland and Rodney Stark were assigned to be the researchers.

Lofland and Stark would soon take Young Oon Kim under their wing.

Interview with Stark –

Stark: I enrolled at Berkeley in the fall of 1960.

Stark gets “given a research appointment at the end of the first semester“. That is December 1960. Stark says he “went to the Survey Research Center” that was directly under the purview of the CIA Institute for Personality Assessment and Research.

As his Curriculum Vitae verifies. Specifically, it says that he was working as a “researcher for a research associate” under Charles Glock and its recently formed Survey Research Center.

John Lofland and Rodney Stark deliberately sought out a “deviant religious group” to study because that was their assignment, that’s what the grant money stipulated.

Lofland and Stark would have been reporting/discussing in to both Charles Glock and Erving Goffman throughout the whole period that they were there with the Moonies.

This shows that Erving Goffman was receiving CIA funding –

In 1995, Raymond Prince published an illustration consisting of photo reproductions of pages of the Human Ecology Fund Annual Report of July 1961.

Under “other studies, grants” and sub-heading “Other publications, monographs” we see several names that are most definitely actual full-out witting MK-Ultra operatives, such as James A Hamilton. Under ‘publications, monographs’: we see Erving Goffman show up again, clearly illustrating that he is a repeat grantee of the CIA’s largesse. (Price Anthropology Today June 2007)

In March 1962 Lofland and Stark officially moved in with the Moonies.

We said that friendship ties were in the first instance much more important than theology. That people learned the theology, but they learned it only after having already learned to trust it because their friends did.

Progress Through Theology “An interview with Rodney Stark, author of For the Glory of God: How Monotheism Led to Reformations, Science, Witch-hunts, and the End of Slavery” David Neff/ July 1, 2003

As Lofland and I settled back to watch people convert to this group, the first thing we discovered was that all of the current members were united by close ties of friendship predating this …with Miss Kim. …became friends with Miss Kim after she became a [?] with one of them. By the time Lofland and I arrived to study them, the group had never succeeded in attracting a stranger. All had been tied to group members through friendships.

We also found it instructive that during most of her first year in America Miss Kim had tried to spread her message directly by talks to various groups and by sending out many press releases. Later, in San Francisco, the group also tried to attract followers through radio spots and by renting a hall in which to hold public lectures. But these methods yielded nothing. As time passed Lofland and I were able to observe people actually become Moonies. The first several converts were old friends or relatives of members who came from Oregon for a visit. Subsequent members were people who …close friendships with one or more members of the groups.

We soon realized that of all the people the Moonies…in their efforts to…the only ones who joined were those with interpersonal attachments.

…In short, conversion is not about working or embracing an ideology, it is about bringing one’s religious behavior into alignment with that of one’s friends and family members. …Of persons who did join, many were newcomers to San Francisco whose attachments were all …far away. As they formed strong friendships with group members these were not counterbalanced because distant friends and and families had no knowledge of the conversion in progress.

The Craft of Religious Studies pp 175-196 On Theory-Driven Methods RODNEY STARK

Kim tried to attract followers through press releases and advertising, but this produced no results. Instead, what made for new converts was personal relationships. If a person had a friend or family member who was a Moonie, the prospects for conversion increased dramatically.

“Conversion is not about seeking or embracing an ideology; it is about bringing one’s religious behavior into alignment with that of one’s family and friends,” Stark says.

Stark explains, “Conversion to new, deviant religious groups occurs when, other things being equal, people have or develop stronger attachments to members of the group than they have to non-members.”

Late 20th Century Conversions: How the Moonies Did It by Julie Garner, editorial Martyrs, Myths and the Mighty, Columns magazine, U of W Alumni December 1998 issue.

John Lofland helped Young Oon Kim rewrite the Divine Principle because people found it unconvincing –

“While the second edition was far better than the first, by October, 1962, Miss Kim had begun making revisions and typing out the manuscript for the third edition. In part, this new effort came at the urging of Gordon Ross, a new member and former Woodrow Wilson scholar in linguistics at the University of California at Berkeley. He pointed out deficiencies in the text that had hindered his study and which if not amended would in his view lead scholars to dismiss it.

This time, Miss Kim was anxious to produce an authoritative version. She finished typing the manuscript on December 1, 1962, and proofreading began two days later with Gordon Ross and John Lofland, a doctoral student in Sociology at the University of California who was studying the group. They finished on December 5th. A second proofreading began on the 9th and finished on the 11th.” (Mickler, Chapter 2)

John Lofland wrote his thesis. It shows his research into the Moonies was CIA funded. It says –

This investigation was supported in part by a Public Health Service fellowship to the senior author from the National Institute of Mental Health (MPM-16, 661; 5F1 MH-16, 661-02).

John Lofland, as the senior author, was paid to do this from the CIA’s main funding conduit at this time.

[howwelldoyouknowyourmoon]

Is Russia More Aligned with God’s Will than the United States?

October 14, 2013

By Michael Mickler, Professor of Church History, UTS

http://appliedunificationism.com/2013/10/14/is-russia-more-aligned-with-gods-will-than-the-united-states/

...

Second, Americans have incorrectly interpreted freedom. Again dating back to the Puritans, U.S. civil liberties have been securely anchored within a compass of moral values and the public good. America was great because she was good. However, in contemporary American society, freedom has come to mean the freedom to do most anything one wants so long as it doesn’t interfere with anyone else’s freedom to do most anything they want. As a consequence, the United States has become identified with moral decadence and individualism.

This returns us to the provocative question of whether, from a Unification viewpoint, America’s old adversary, Russia, is more aligned with God’s will than the United States. In a 1989 interview with Za Rubezhom, a Russian weekly, Rev. Moon stated, “through … efforts in favor of true democratization and true religious freedom, the Soviet Union will be able not only to keep up with the West but to overtake it.”

The Soviet Union, of course, is long gone, but Russia lives. And in an odd role reversal, it has taken positions over the past decade or longer that are more in accord with international norms in politics, traditional values in morality, and idealism toward the future than has the United States. This is evident in contrasting U.S. and Russian stances on matters related to: war and peace, mass surveillance programs, persecution of Christians in the Middle East, same-sex marriage, the Bering Strait crossing, and Korean reunification. ...

___________________________________________

Mickler wrote this article after Russia was involved in the following recent conflicts:

1991-1993 Georgian Civil War 1991-1992 South Ossetian War 1992-1993 Abkhazia 1992 Transnistria 1992 Ossetian-Ingush conflict 1992-1997 Tajikistani Civil War 1994-1996 Chechnya War 1 1999 Dagestan War 1999-2009 Chechnya War 2 2008 Russo-Georgian War 2009-2017 Insurgency in the North Caucasus

https://en.wikipedia.org/wiki/List_of_wars_involving_Russia

[ulkaralakbarova]

John Arnold DeMarco is a man who believes he is Don Juan, the greatest lover in the world. Clad in a cape and mask, DeMarco undergoes psychiatric treatment with Dr. Jack Mickler to cure him of his apparent delusion. But the psychiatric sessions have an unexpected effect on the psychiatric staff and, most profoundly, Dr Mickler, who rekindles the romance in his complacent marriage. Credits: TheMovieDb. Film Cast: Don Juan DeMarco: Johnny Depp Dr. Jack Mickler: Marlon Brando Marilyn Mickler: Faye Dunaway Dona Ana: Géraldine Pailhas Dr. Paul Showalter: Bob Dishy Doña Inez: Rachel Ticotin Doña Julia: Talisa Soto Dr. Bill Dunsmore: Stephen Singer Sultana Gulbeyaz: Jo Champa Woman in Restaurant: Marita Geraghty Detective Sy Tobias: Richard C. Sarafian Grandmother DeMarco: Tresa Hughes Don Alfonzo: Carmen Argenziano Rocco Compton: Tommy Lister Jr. Mariachi Singer: Selena Quintanilla Judge Ryland: Gilbert Lewis Don Antonio: Franc Luz Maitre D’ (uncredited): Lorenzo Caccialanza Film Crew: Screenplay: Jeremy Leven Producer: Francis Ford Coppola Producer: Patrick J. Palmer Director of Photography: Ralf D. Bode Editor: Antony Gibbs Casting: Lynn Kressel Production Design: Sharon Seymour Producer: Fred Fuchs Costume Design: Kirsten Everberg Original Music Composer: Michael Kamen Original Music Composer: Robert John Lange Storyboard Designer: Rick Newsome Characters: Lord Byron Executive Producer: Michael De Luca Co-Executive Producer: Robert F. Newmyer Co-Executive Producer: Brian Reilly Co-Executive Producer: Jeffrey Silver Choreographer: Adam Shankman Stunt Double: Lisa Comshaw Movie Reviews: talisencrw: I realize that I gave this too many marks, but if there’s anything I have realized about cinema, it can best be said by a line that I watched, performed by Jean-Louis Trintignant, where he stated (and I paraphrase), something like, ‘I can’t remember the movie, but I can recall my feelings’, and that sums up nicely why I feel the way I do about the movie. It’s an interesting idea acted well by very good actors (a lot of people dismiss Marlon Brando’s work here, but I don’t think it’s that bad, honestly). If anything, the problem here is the movie doesn’t know where to go after it’s decent start. Reno: **He who says every woman is a mystery to be solved.** One of the earliest films for Johnny Depp and very surprising. Thematically, the film is for the grown ups, but well made without too much sexual exploit. That means you can comfortably sit and watch with your family. This is not actually about Don Juan, but kind of ‘The Fall’. I mean the flashback reveals everything and remains as a mystery. The story follows a man who himself declares the real Don Juan DeMarco, the greatest lover of the world. So he ends in a psychiatric centre for the treatment after trying to commit suicide. A doctor who is on the verge to retire set to treat him and when the DeMarco narrates his life story, the doctor too inspires to reinstate his romantic life. The remaining narration tells how they work out to solve the issue once for all. Not a masterpiece, but kind of interesting drama, particularly for how the film characters were drawn. And the story was built cleverly, till the final scene by giving out the viewers a positive message that worth living life to love and to be loved. So if you opt it for the title, not a bad choice, since the theme remains about the love, even the person you are looking for is not present. More like it is a metaphor, when it comes to the real Don Juan and the one in this film. Like people say god is everywhere, the love is as well and so the version/personality of Don Juan in every person. Johnny Depp was so good, an ideal person to play the title role. Marlon Brando was too great, in a simple way. The rest of the cast was not bad, but the entire film focused on these two than anybody else. It’s been nearly 25 years since it came out, but I feel a remake would be not a bad idea with changes in the script. Todays writer and directors are clever at doing that, but it should come fr...

[volumeofvalue]

The Unification Church Movement

BOOK REVIEWThe Unification Church Movementby Michael L. Mickler 2022 About the AuthorDr. Michael L. Mickler is Professor of Church History and Vice-President of the Unification Theological Seminary, and Director of the Sun Hak Institute of History USA. He is the author of Footprints of True Parents’ Providence: The United States of America (2013), 40 Years in America: An Intimate History of the…

[maiddegree71-blog]

Here Is the Full List of 2019 James Beard Foundation Media Award Winners

Tonight the James Beard Foundation announced its Media Awards winners for 2019. Formerly known as the Book, Broadcast, and Journalism Awards, the ceremony in New York City honored work created in 2018 across these same categories.

The memory of Jonathan Gold and Anthony Bourdain loomed over the awards, the first since the deaths of both food world legends last summer. Gold, the only food writer to win a Pulitzer, was celebrated with a tribute by Ruth Reichl as she introduced the first-ever Jonathan Gold Local Voice award, which went to Nola.com’s Brett Anderson. Gold was also honored with a posthumous Craig Claiborne Distinguished Restaurant Review Award for his reviews at the LA Times. Bourdain’s show CNN show Parts Unknown, which had two nominations this year, won for visual and technical excellence; accepting the award, the Parts Unknown team thanked Bourdain, the show’s “misfit-in-chief.”

Also in the broadcast categories, David Chang took home a medal for outstanding reporting for his work for NBC covering the Olympics; Salt Fat Acid Heat won for television program (on location); Pati’s Mexican Table won for television program (in studio or fixed location), and Marcus Samuelsson won for outstanding personality.

In the books category, tonight’s festivities saw wins for Chicken and Charcoal by Yard Bird’s Matt Abergel in the restaurant and professional category, Between Harlem and Heaven by Eater Young Gun JJ Johnson (‘14) and Alexander Smalls in the American category, and Cocktail Codex was named book of the year.

Restaurant and chef awards categories will be announced from at the James Beard Awards gala in Chicago on Monday, May 6.

2019 James Beard Foundation Book Awards

For books published in English in 2018.

American

Between Harlem and Heaven: Afro-Asian-American Cooking for Big Nights, Weeknights, and Every Day JJ Johnson and Alexander Smalls (Flatiron Books)

Baking and Desserts

SUQAR: Desserts & Sweets from the Modern Middle East Greg Malouf and Lucy Malouf (Hardie Grant Books)

Beverage

Wine Folly Madeline Puckette and Justin Hammack (Avery)

General

Milk Street: Tuesday Nights Christopher Kimball (Little, Brown and Company)

Health and Special Diets

Eat a Little Better Sam Kass (Clarkson Potter)

International

Feast: Food of the Islamic World Anissa Helou (Ecco)

Photography

Tokyo New Wave Andrea Fazzari (Ten Speed Press)

Reference, History, and Scholarship

Canned: The Rise and Fall of Consumer Confidence in the American Food Industry Anna Zeide (University of California Press)

Restaurant and Professional

Chicken and Charcoal: Yakitori, Yardbird, Hong Kong Matt Abergel (Phaidon Press)

Single Subject

Goat: Cooking and Eating James Whetlor (Quadrille Publishing)

Vegetable-Focused Cooking

Saladish Ilene Rosen (Artisan Books)

Writing

Buttermilk Graffiti: A Chef’s Journey to Discover America’s New Melting-Pot Cuisine Edward Lee (Artisan Books)

Book of the Year Award: Cocktail Codex

Cookbook Hall of Fame inductee: Jessica B. Harris

2019 James Beard Foundation Broadcast Media Awards

For radio, television broadcasts, podcasts, webcasts, and documentaries appearing in 2018.

Documentary

Modified Airs on: Film festivals and Vimeo

Online Video, Fixed Location and/or Instructional

MasterClass – Dominique Ansel Teaches French Pastry Fundamentals Airs on: MasterClass

Online Video, on Location

First We Feast’s Food Skills – Mozzarella Kings of New York Airs on: YouTube

Outstanding Personality

Marcus Samuelsson, No Passport Required Airs on: PBS

Outstanding Reporting

Deep Dive and Food for Thought, 2018 Pyeong Chang Winter Olympics Reporter: David Chang Airs on: NBC, NBCSN

Podcast

Copper & Heat – Be a Girl Airs on: Copper & Heat, iTunes, Spotify, and Stitcher

Radio Show

The Food Chain – Raw Grief and Widowed Airs on: BBC World Service

Special (on TV or Online)

Spencer’s BIG Holiday Airs on: Gusto

Television Program, in Studio or Fixed Location

Pati’s Mexican Table – Tijuana: Stories from the Border Airs on: WETA Washington; Distributed Nationally by American Public Television

Television Program, on Location

Salt Fat Acid Heat – Salt Airs on: Netflix

Visual and Technical Excellence

Anthony Bourdain: Explore Parts Unknown, Yuki Aizawa, Sarah Hagey, Nathalie Karouni, Kate Kunath and August Thurmer Airs on: CNN, Explore Parts Unknown, Roads & Kingdoms

2019 James Beard Foundation Journalism Awards

For articles published in English in 2018.

Columns

What We Talk About When We Talk About American Food: “The Pickled Cucumbers That Survived the 1980s AIDS Epidemic”; “A Second Look at the Tuna Sandwich’s All-American History”; and “Freedom and Borscht for Ukrainian-Jewish Émigrés” Mari Uyehara Taste

Craig Claiborne Distinguished Restaurant Review Award

Counter Intelligence: “The Hearth & Hound, April Bloomfield’s New Los Angeles Restaurant, Is Nothing Like a Gastropub”; “There’s Crocodile and Hog Stomach, but Jonathan Gold Is All About the Crusty Rice at Nature Pagoda”; and “At Middle Eastern Restaurants, It All Starts with Hummus. Jonathan Gold says Bavel’s Is Magnificent” Jonathan Gold Los Angeles Times

Dining and Travel

“Many Chinas, Many Tables” Jonathan Kauffman and Team San Francisco Chronicle

Feature Reporting

“A Kingdom from Dust” Mark Arax The California Sunday Magazine

Food Coverage in a General Interest Publication

New York Magazine Robin Raisfeld, Rob Patronite, Maggie Bullock, and the Staff of New York Magazine

Foodways

“A Hunger for Tomatoes” Shane Mitchell The Bitter Southerner

Health and Wellness

“Clean Label’s Dirty Little Secret” Nadia Berenstein The New Food Economy

Home Cooking

“The Subtle Thrills of Cold Chicken Salad” Cathy Erway Taste

Innovative Storytelling

“In Search of Water-Boiled Fish” Angie Wang Eater

Investigative Reporting

“A Killing Season” Boyce Upholt The New Republic

Jonathan Gold Local Voice Award

“Yes Indeed, Lord: Queen’s Cuisine, Where Everything Comes from the Heart”; “Top 10 New Orleans Restaurants for 2019”; and “Sexual Harassment Allegations Preceded Sucré Co-Founder Tariq Hanna’s Departure” Brett Anderson Nola.com | The Times-Picayune

M.F.K. Fisher Distinguished Writing Award

“What is Northern Food?” Steve Hoffman Artful Living

Personal Essay, Long Form

“I Made the Pizza Cinnamon Rolls from Mario Batali’s Sexual Misconduct Apology Letter” Geraldine DeRuiter Everywhereist.com

Personal Essay, Short Form

“I’m a Chef with Terminal Cancer. This Is What I’m Doing with the Time I Have Left” Fatima Ali Bon Appétit

Profile

“The Short and Brilliant Life of Ernest Matthew Mickler” Michael Adno The Bitter Southerner

Wine, Spirits, and Other Beverages

“‘Welch’s Grape Jelly with Alcohol’: How Trump’s Horrific Wine Became the Ultimate Metaphor for His Presidency” Corby Kummer Vanity Fair

Publication of the Year: New York Times food section

Disclosure: Some Vox Media staff members are part of the voting body for the James Beard Foundation Awards.

• All James Beard Awards Coverage [E]

Eater.com

The freshest news from the food world every day

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Source: https://www.eater.com/2019/4/26/18513497/james-beard-foundation-awards-2019-media-winners-cookbooks-journalism

[southernmisc]

Becoming acquainted with Mickler’s works over the years has been an absolute joy. I wish I could follow in his footsteps like Michael Adno does for this feature.

[whatisonthemoon]

Confession in the Unification Church

MUST LISTEN: The "Cult of Confession" episode of Blessed Child podcast

One Twitter user @kijinosu describes this episode and its content: 

"In this podcast, Renee describes a feature of thought reform that I hadn't seen elsewhere in my yet brief studies. Let me label it the Big Brother effect and put it out for discussion. Listen to ‘Cult of Confession with Renee'. I call it the Big Brother effect because, as I understand it, UC's incessant report-contact-consult practice combined with group confession causes the believer to feel that they are always being watched. In response to this feeling of always being watched, the believer creates a god that covers all of the demands of the collective. Because satisfying this god then satisifes all of the collective's demands, the believer focuses just on this god. The end result is self-reinforcing thought reform that is less dependent of the collective for maintenance.”

Confession in the Unification Church

Moon and Kwak on repentance, October 1989: 

Each one of us needs heavenly wisdom to solve the problem of our own burden. To be able to live a lifestyle in which we can confess and report things to a central figure can only bring us great fortune.

Hyo Nam Kim (Dae Mo Nim) on March 9, 2002:

In the Divine Principle, is there anything written about the removal of Original sin? In the first, original Blessings, to qualify we had to confess all of our sins and repent and accept pardon as part of the condition to receive the Blessing. Yet, from 6000 Couples Blessing on, our sins were forgiven upon easier and easier conditions. Father would say, subsequently, "I will not ask about your past... just repent and recommit..."

Sun Myung Moon on April 26, 1992:

"Even now you sometimes sneak a drink. Father understands this very well, these secret drinks taste the best. Raise your hands if you sneak a drink sometimes. If you do not confess, it will carry over to the Spirit World."

From the Interview and Confession Form for BC Matching/Blessing Applicants:

It is the responsibility of your District Director (or the designated church leader or STF Director), representing the Continental Director and True Parents, to make sure that you understand the value of the Blessing and that you are prepared and qualified to attend. This confidential meeting is also your opportunity to confess any sins and perhaps receive guidance so that you can go into the Blessing with a clean conscience, free from accusation. Sin came into this world through the fall and cut us off from God, therefore it is important to confess your sins. Do not try to hide your mistakes because they will eventually come out and cause even more pain. The confession pages will stay confidentially with a representative of the Blessing Department. All three pages must be submitted to the Blessing Department.

Conference with [Black] Heung Jin Nim - Takeru Kamiyama (1987)

Before he came to New York in November 1987, I had heard many stories about his new existence in the body of a black African young man, traveling around and hearing confessions. I wondered, how can this brother really be [Black] Heung Jin Nim? Members all over the world are claiming that [Black] Heung Jin Nim has spoken through them, but how can we know if he really did?

Black Heung Jin Nim in DC by Damian Anderson

"With my own eyes, I saw this man in the Washington DC church knock people’s heads together, hit them viciously with a baseball bat, smack them around the head, punch them, and handcuff them with golden handcuffs. I had seen enough. Todd Lindsay was the first to leave. His wife was due to have a baby any day. My wife was six months pregnant at the time, and we were next in line for “confession” to the heavy-handed inquisitor."

Heung Jin Nim’s Spiritual Work by Michael Mickler:

These lectures, punctuated by songs and testimonies or sometimes lively jumping and marching, also took hours, and there was no provision for sleep during the three days. Food also was not a problem since most members were placed on fasting conditions following their confessions. Heung Jin Nim showed special concern for infertile couples and called for couples willing to give birth to a child for them to adopt. There were “tears streaming from many eyes” as “the giving and receiving couples embraced with deep emotion.” At the close of each conference, “participants were given a detailed schedule for their…lives of devotion and attendance,” including time for morning and evening prayers and for study and discussion of the Principle. Many members experienced personal liberation. Public confession or confession with one’s spouse was a prominent feature of “Black” Heung Jin Nim’s conferences. They could unburden themselves of deeply held secrets and “separate from Satan.” Within an intensely supportive environment, they could repent, make restitution as needed, and have a “second chance” to become pure. Others achieved levels of spiritual intimacy, which had been lacking.

On the MRA’s use of confession

Encyclopedia.com on Frank Buchman’s use of confession in the Oxford Group Movement:

He organized his followers into small groups where participants could confess their sins and share their religious experiences in an intimate setting; members would then seek to convert others through one-onone evangelism. Buchman's followers listened for God's plans for their lives, and measured their behavior through a moral code centered on absolute honesty, purity, unselfishness, and love (the Four Absolutes). During the 1920s Buchman developed an international network of these small groups that became known as the Oxford Group Movement.

Encyclopedia.com on Frank Buchman’s use of confession in the Moral Re-Armament Movement:

In 1938 he announced the campaign for Moral Rearmament (MRA), offering Christianity as an alternative to both communism and fascism. In the late 1930s MRA sought to prevent war by calling individuals on each side to confess their sins to the other and adhere to the Four Absolutes. During World War II it turned its energies to morale building, especially in industrial relations. MRA saw Christianity and communism as the world's two competing ideologies; during the Cold War it sought to defend the West, primarily by focusing on labor peace, strong families, and moral values. Through the 1950s the movement held international rallies and used the media skillfully; it achieved prominence by publicizing the involvement of world leaders, especially from the United States, the British Commonwealth, and Asia. 

[howwelldoyouknowyourmoon]

Sun Myung Moon had no respect for US immigration law

“Right now our foremost problem is the difficulty with the immigration Department. Unless we can successfully obtain legitimate residency for our foreign members, our movement will suffer a setback. We cannot fail to do this. If we do fail, my entire strategy will be totally altered, because all the foreign members here will have to leave. Therefore, by all means, at any cost, we must win the immigration battle.” – Sun Myung Moon, MASTER SPEAKS, April 14, 1974

“Americans know that I have brought many young people from all over the world. I have read that the immigration officials say I’m violating immigration laws. Americans don’t realize that God has declared war against the satanic power, and that it is not I who have called the youth from all over the world to the United States to fight, but God. I am the commander and you are the volunteer army summoned by God. If the American people don’t realize this and persecute and obstruct you, they will be faced with perdition.” – Sun Myung Moon, MASTER SPEAKS 456, Tarrytown, New York, February 16, 1975, ‘True Parents’ Birthday’

__________________________________

A History Of The Unification Church In America, 1959-74 – Emergence of a National Movement

by Michael L Mickler “Mr. [Papasan] Choi continued to lead the church in Japan until he was taken by the Immigration Service and deported in 1964.

... A new stage of Northwest involvement in the Bay Area began following incorporation of the group as United Faith, Inc. in June, 1969. The previous October, through the intercessory efforts of Congressman Lawrence J. Burton (R-Utah), David Kim won his immigration battle and was awarded a permanent visa.

... Problems with the U.S. Immigration and Naturalization Service surfaced during the thirty-two city tour. Initially having obtained six-month tourist visas for missionaries, the church’s petition to have these visas altered was denied. In Salt Lake City, forty German IOWC members were apprehended by agents of the U.S. Immigration and Naturalization Service, charged with over-extension of their visas and given thirty days to leave the United States. By late 1974, 583 foreign members of the Unification Church were subject to deportation proceedings. 346

346 “A U.S. Agency’s Act May Eclipse Crusade of Sun Myung Moon,” The Wall Street Journal, September 20, 1974.

[Daniel Junas: Rising Moon: the Unification Church’s Japan connection August 1989 Institute for Global Security Studies Ryoichi Sasakawa helped Papasan Choi’s immigration proceedings in Japan by appearing as his guarantor.]

__________________________________

The Pull of Sun Moon by Berkeley Rice (who was a senior editor of Psychology Today.)

New York Times Magazine – May 30, 1976 starting page 8

“Thousands of young Americans believe he has led them to truth and love. Hundreds of parents have formed a national organization to get back their children.

... Because of complaints about the Unification Church’s interest in politics, and its emphasis on fund raising, various Federal, state and local government agencies have begun questioning its claims as a religious movement. The Internal Revenue Service has not taken action against it—on complaints about its $10 million income-tax exemption—but the U.S. Immigration Service has—ordering the deportation of 600 Moonies, mostly from Japan, for illegal soliciting. Their visas had been granted for “religious education and training.” But the Immigration official in charge of the case subsequently found little evidence of formal religious education: “As nearly as we can determine, their ‘training’ consists of soliciting funds and selling some items.” ”

__________________________________

‘The Moonstruck Cult’ Disciples Fill Moon’s Pockets

The Pittsburgh Press Wednesday, June 1, 1977

Barbara Underwood became an assistant leader, and finally the leader, of a seven-member flower team and was trusted to establish a sales base in Toronto. In Canada, she got an importer’s license, opened a bank account and rented vehicles using a phony address and pretending to be a Canadian citizen, in apparent violation of Canadian immigration laws.

“We were going by divine law,” she explained. “We weren’t going by secular law, democratic law.”

__________________________________

Unification Church may move to London or West Germany as its US popularity reaches a low ebb

The Times April 5, 1978 From Diana Patt, Washington

Last January the New York State Social Welfare Board revoked the right of the Korean Cultural Freedom Foundation, a Moon organization headed by Mr Pak Bo Hi, to solicit funds in the state. The foundation was accused of using less than 7 per cent of $1.5 million (£750,000) raised nationally for the stated aim of child relief.

In April, the Immigration and Naturalization Service in New York began deportation proceedings against 178 Japanese members of the Unification Church who entered the United States years ago as temporary visitors. Some 50 of these members applied for the status of permanent residents, for extensions of visas or voluntary deportation.

The final report of the Fraser Subcommittee investigation had an eighty-page section on the Unification Church. The report found that the Moon organization “systematically violated U.S. tax, immigration, banking, currency, and Foreign Agents Registration Act laws, as well as state and local laws relating to charity fraud.” It called for an interagency task force to continue to gather evidence and to prosecute Moon and other Unification Church leaders for their criminal violations. The subcommittee’s Republican minority included its own statement, reading in part, “It is difficult to understand why the appropriate agencies of the Executive Branch have not long since taken action against those activities of the Moon organization that are illegal.”

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Nansook Hong: “I entered the United States illegally on January 3, 1982”

There are examples of marriages (some never consumated) arranged by Sun Myung Moon for the purposes of gaining visas.

[whatisonthemoon]

Nicholas Chiaia, UCI General Counsel’s Reply to Dr. Michael Mickler’s account of the lawsuit Family Federation for World Peace & Unification International (“FFWPUI”) v. Moon et al

[whatisonthemoonarchive]

A final advantage of gender neutrality is that it fosters empowerment and the fuller utilization of human resources. Matriarchal and patriarchal models of leadership are self-limiting. They perpetuate stereotypes and caste-type privileging. All Unification groups need to give up gender-based entitlements. FFWPU must give up notions of “the age of women” as affording females privileged access to authority. Family Peace Association and Sanctuary Church must give up notions of leadership as a male entitlement. The UM will develop more fully under conditions of freedom and equality of opportunity. There should be no limitations placed on women or men in aspiring to and attaining leadership at the highest level. The organization among the current contenders that best embodies this in practice will be the most likely to succeed.

Michael Mickler, 

[howwelldoyouknowyourmoon]

Dan Fefferman and Michael Mickler comment on the UC of America

from Dan Fefferman’s November 2000 review of ‘40 Years in America’

“As most long-time members recognize, the American Unification movement experienced substantial and rapid growth in the early 1970s, virtually doubling in membership every year from 1970-1974. Michael Mickler offers an intriguing thought as to the nature of the brick wall we hit after that. He sees the experimental Barrytown training project in 1975 as symptomatic of a departure from the American tradition that had previously brought such success. He cites four factors:

1) the sharpening of in-out distinctions between the movement and world

2) an extreme emphasis on fallen nature and obedience to central figures

3) a counterproductive shift away from center life and toward individual pioneering by young members and

4) the creation of an unattractive sense of desperation that failed to bring about the hoped for Pentecost.

But Barrytown was only one symptom of a larger problem. “To a large extent,” says Mickler, “Barrytown was a Japanese import... The Japanese outlook and modes of operation became even more pervasive in the church’s mobile fundraising teams.”

The result was a new church culture. College-aged Americans took on a soldier-like demeanor that had little appeal to their peers. They wore ties while witnessing, spoke urgently of the dangers of Communism, testified less frequently to the joys of their international community, stopped singing popular songs in favor or oriental Holy Songs, and sometimes even spoke in stilted English with a Japanese accent. The American movement may only now be fully recovering from that cultural shift.”

From the Oakland Family to Koreanization of the UC of America

[howwelldoyouknowyourmoon]

Boonville’s Japanese origins

▲ Boonville, also known as New Ideal City Ranch

Boonville was purchased in 1970 by Sang-Ik Choi, known as Papasan Choi. He and his wife, known as Mamasan, led the Re-Education Center which he had founded in San Francisco. Mamasan’s role in the community was significant. Yeon-Soo Lim (or Onni Durst as she was later known) ran an outpost of Papasan Choi’s community in Berkeley.

Papasan Choi’s secular teachings, The Principles of Education, were the foundation for the teaching methods used in the Bay Area and Boonville by Mose Durst, Kristina Morrison Seher and the Creative Community Project team.  

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“Furthermore, the International Re-Education Foundation had owned some land in Boonville, California, sometimes known as [the New] Ideal City Ranch, which it turned over in a simple transfer of title in 1974 to the Unification Church.” (page 111) Rev. Sun Myung Moon (1978) by Chong-Sun Kim. University Press of America

In December 1974 Yeon-Soo Lim was married to Mose Durst by Sun Myung Moon in Pasadena. From then she was known as Onni Durst. At the same time Moon made her the Unification Church leader of California (excluding Los Angeles). In this way she inherited the Boonville property. Papasan Choi was sometimes described as a failure by leaders of the Creative Community Project, however, that had not been the case.

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Onni Durst had had a long and close relationship with Sang-Ik Choi / Papasan Choi. Mose Durst: “I later learned that Onni had joined the Unification Church in Japan in 1960. She was working at the Korean embassy in Tokyo at the time when she first met Mr. Sang-Ik Choi [in Japan he was known as Nishikawa Masaru], the first missionary sent by Reverend Moon to Japan from Korea in 1958. Onni was one of the first ten members of the Japanese Unification Church, and very soon after joining she became a pioneer missionary to the city of Shimonoseki. She had left her job at the embassy, and set out with great hope to communicate the central message of the Unification Church…

In 1965, when the Japanese church had grown significantly, Reverend Moon sent Mr. Choi and two successful missionaries from Japan to the United States. Onni was chosen along with Mr. Kenji (Daikon) Ohnuki. They thus joined the earliest missionaries from Korea in the United States: Dr. Young Oon Kim, who came in 1959; Col. Bo Hi Pak, who came in 1961, and Mr. David S. C. Kim, who also arrived in 1959.” From the book, To Bigotry, No Sanction, by Mose Durst.

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A History Of The Unification Church In America, 1959-74 – Emergence of a National Movement by Michael L. Mickler

Chapter 4

https://www.tparents.org/Library/Unification/Books/Huca/Huca-04.htm

“Sang-Ik Choi [Papasan Choi]. While the interplay between the new church community and changes in the Bay Area environment helped produce the transformation referred to at the beginning of this section, of more import was the figure of Sang-Ik Choi. No less than Miss [Young-Oon] Kim for her group, Mr. Choi shaped the character of the local church. In this sense, the story of the Unification Church in the Bay Area during this period begins with his story. … Sang-Ik Choi was the Unification Church’s missionary to Japan from 1958 until 1964 [when he was deported]. The pattern of church life that emerged in Japan during that period was the result of three interrelated factors: the leadership of Mr. Choi, the national ethos of Japan, and the contingencies of the time. As it was this Japanese pattern of church life that was ‘exported’ to the Bay Area in the late 1960s, it is worthwhile to consider each of these factors individually. … When Mr. Choi arrived in the Bay Area on November 12, 1965, following Rev. Moon’s first world tour, Daikon and Soo Lim [this is Yeon-Soo Lim / Onni Durst] had already been in Washington, D.C., for several months. … Coming to the Bay Area to be with Mr. Choi, the three moved into an apartment at 43rd and Fulton St., San Francisco. … Although loyalty amid adversity, perseverance, and the all-or-nothing quality of Mr. Choi’s personal course was influential on members who consciously sought to emulate his samurai pattern, of more import for future Bay Area developments was the Japanese affinity for organization. A tight organizational structure quickly characterized the pattern of church life in Japan. This emphasis was reflected in three important developments: a communal lifestyle, a corporate church structure, and a systematic elaboration of the training session. Although aspects were modified, the Bay Area environment in the late 1960s was receptive to each of these innovations.

Whereas communal living was secondary and a pragmatic necessity among Miss Kim’s group in America, it was the basic pattern of church life in Japan from the beginning. … The cooperation and communication that facilitated living and working together was also reflected in a tighter church organization. … The organizational emphasis that characterized lifestyle and church structure in Japan was also reflected in a systematic training program. As contrasted with the more haphazard development in America, the training session in Japan achieved a significantly higher level of sophistication. Varying in length from three to forty days.”

The Principles of Education

Aside from the decision to initiate business enterprises, the other major formative influence on the new community was the publication of Mr. Choi’s Principles of Education. Unlike Miss Kim’s text which was purported to be a pure translation of the Principles as lectured in Korea, Mr. Choi’s work was a conscious adaptation. As such, it had significant impact on the direction in which the community was to move: specifically, from a theological to an educational and finally utopian focus. It is important to recognize that the Principle was the matrix of the community and was consistently taught. Nonetheless, to understand the distinctive development of the Re-Education Center, it is necessary to outline the origins, content, and implications of Mr. Choi’s Principles of Education.

The Principles of Education were written by Mr. Choi to appeal to secular, non-theistic audiences. First composed in Japan where the Christian base was slight and where the Korean origins of the Principle had to be camouflaged, the series was revised and expanded in San Francisco. Thus, the same cultural context which led the community to organize as an educational foundation also fostered a revised ideology. As for the sources of this revision, Mr. Choi’s words must suffice:

I used the Divine Principle, which is a very religious approach. But I digested the Divine Principle. Based on the Divine Principle, I put my philosophical ideas and a little bit of oriental religion together and I a little bit changed the Divine Principle.

A series of booklets published by the community during 1969, the Principles of Education elaborated specific theories of Mr. Choi: Theory of Cause and Effect, Theory of Universal Value, Theory of Good and Evil, Theory of the Ideal Man, Theory of Happiness, The Purpose of Mankind. Two titles contemplated but never written (or translated from the Japanese) were Theory of the Kaleidoscopic Community and Theory of Eternity. Basically, the series was a humanistic counterpart to the Divine Principle. Ancient wisdom was stressed over new revelation; the “human way of life” was stressed over transcendent grace; and human ignorance was emphasized over sin. In short, Mr. Choi’s Principles of Education posited the attainability of an ideal world through an application of the community’s overriding concept of conscientious common sense.

Although Mr. Choi devised a system of educational principles that would presumably lead to “divine” principles, what was critical for the community’s development was the way in which the Principles of Education assumed a life of their own. Rather than leading to theology, the Principles of Education were set off against theology. Thus, the break between the new community in the Bay Area and the one that had preceded it was complete. As Mr. Choi later remarked, “My way is more a character-educational way, and Miss Kim’s is more of a church-theological way.”

“… More than any other factor, [Mr. Choi’s] Principles of Education led the community into a utopian experiment…

Founding the International Ideal City By the end of 1969, [Mr. Choi’s] Re-Education Center was quite successful and members could point to substantial growth. Mr. Choi’s Principles of Education were printed the previous October and, as one piece of church literature noted, over 500,000 educational pamphlets had been distributed. The International Exchange Press was turning over $24,000 worth of business a month and included sophisticated equipment as well as ten regular employees. As many as 270 San Franciscans had attended the monthly Public Meetings and the Universal Voice was circulating to 3,000 Bay Area residents. The Student Movement continued to grow and was operating on state campuses at Davis, Sacramento, Hayward, Santa Clara, and Santa Cruz. A corps of lecturers were available and the movement was also beginning to penetrate into high school classrooms. A soon to be established “adult” center would accommodate older associates. Perhaps the most accurate measure of the center’s growth was the annual financial statement of the International Unification Church. From a total income of $10,639 in May, 1968, the corporation was operating on a budget of over a quarter of a million dollars by May, 1970.

As a result of this rather phenomenal three and a half years of growth, group members found themselves at a turning point as the new decade of the 1970s began. … Mr. Choi formulated the next stage of the community’s development. At a Family Meeting on March 12, 1970, he announced: From now on, we will increase our project to actualize the international ideal city based on our land in Calistoga. This is really good land but we will look for even more and better land . . . Later, we will expand, make our own city, our own bank and currency, our own everything. We will experiment. If we can establish the ideal city-system, we can win the whole world.

Once this declaration was made, the community quickly found “more and better land.” …

Bulletin: Our Family has just purchased 600 acres of land in Northern California, a couple of hours drive from San Francisco. Hills, streams, and beautiful farming lands are the foundations for our family’s newest project: The International Ideal City.

Located off Route 128 just south of Boonville in Mendocino County, California, the former Hiram Nobles Sheep Ranch was now the property of the Re-Education Center. While members were inspired by Edenic possibilities and tended to quote freely from the Book of Revelation, the same balance between spiritual and organizational authority that characterized the Re-Education Center also characterized the center’s approach to the International Ideal City. On the one hand, members were ‘pioneers’ exploring the new land with a spirit of high adventure. On the other hand, they were ‘scientists’ organizing a utopian experiment that would ‘prove’ their social theories. To understand the story of the International Ideal City, it is necessary to balance their pioneer spirit with the test results.

The vision of founding an ideal city, a vision which Mr. Choi articulated concretely while in Calistoga, was, in fact, the vision he had carried to the Bay Area from Japan. It had kept the community going during the early days in San Francisco, inspired the group’s entry in business enterprises, and was now leading the community into a high-risk utopian venture. Although the group was able to raise the down-payment for the land through the donation of one member, they were heavily mortgaged. On the other hand, the community felt prepared to make the leap. As Mr. Choi put it, “We must put forth great effort with a spirit of adventure.”

… the Re-Education Foundation was not to enter the promised land of utopian fulfillment. … The next three years would bring dramatic changes to the Unification Church in the San Francisco Bay Area. The most obvious of these changes was the dismantling of all Mr. Choi had built up.

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Chapter 5

https://www.tparents.org/Library/Unification/Books/Huca/Huca-05.htm

Although Mr. Choi’s Re-Education Foundation was the dominant presence of the Unification Church in the San Francisco Bay Area during the late 1960s and beginning years of the 1970s, his Re-Education Foundation (later the International Re-Education Foundation) was only one of three regional developments of the Unification Church in America. …

Again, if the anti-Communist movement served to bring Mr. Kim closer to Miss Kim’s group, it further alienated him from Mr. Choi, for whom the conflictual elements of an anti-Communist crusade simply were not appropriate. For Mr. Choi, Communism and Capitalism were both wrong, if not irrelevant. What the world needed was an international ideal city built on conscientious common sense.

On April 25, 1971, four of these couples met at Edwin Ang’s place where they “discussed the San Francisco situation in case that Mr. Choi and his wife intend to do their work independently from HQ. Seoul, Korea. . . .” 267 This suspicion was more serious than all of the charges Mr. Kim’s group had leveled at Miss Kim. Rather than his methods, Mr. Choi’s loyalty was being questioned. …

At the same time, there had been significant developments during the period. Most important were the moves beyond evangelistic witness into economic, cultural, and political activities. This full scale advance continued, though in markedly different fashion following Rev. Moon’s third world tour. That tour, begun in late November, 1971, not only inaugurated a unified American movement but also radically restructured priorities. As one of Mr. Choi’s Re-Education members wrote, “I sensed some heavy changes were coming.”

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Chapter 6

https://www.tparents.org/Library/Unification/Books/Huca/Huca-06.htm

The Oakland Family

The new era launched in the Bay Area with the marriage of Soo Lim [Yeon-Soo Lim] (Onni) and Dr. Mose Durst was that of ‘The Oakland Family’. Initially a mission outpost of Mr. Choi’s San Francisco-based Re-Education Foundation, the Oakland Family’s membership totals skyrocketed from a handful of members to several hundred from 1972 to 1974.

… At the December 21, 1974 directors’ conference in Los Angeles which followed the Dursts’ wedding … Onni Durst was appointed coordinator for California, excluding Los Angeles.

… the Oakland Family’s development after 1974. By combining techniques suited to the Bay Area with the level of intensity characteristic of the national movement, the Oakland Family achieved exceptional results. At the same time, by initiating its own programs, often with a less than clear articulation of their connection to the national movement, the Oakland Family sparked tensions within. In addition, the “time bomb” to which Reverend Moon had referred, exploded after 1975 in the form of media attacks, kidnappings, deprogrammings, court cases, and government investigations.

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Creative Community Project brochure

From a talk given by Dr. Mose Durst, President of the Creative Community Project.

Childcare in the Unification Church of Oakland

Boonville – Is this how the Family cared for its children?

Recruitment – The Boonville Chicken Palace by David Frank Taylor, M.A., July 1978, Sociology

Moonwebs by Josh Freed

Crazy for God: The nightmare of cult life by Christopher Edwards

Ford Greene (Attorney) and the Moonies

Ford Greene – the former Moonie became an attorney

Chant 10,000 times – instruct Onni Durst and Kristina Morrison Seher, June 2014

__________________________________

Thomas W. Case:

Boonville in the spring of 1974

Inside Look at a Boonville Moonie Training Session

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[whatisonthemoon]

Atsugi Training

This week in history, July 2-8 (Michael Mickler):

The first one-hundred-day workshop in Japan began on July 5, 1973, at the Atsugi Training Center in the city of Atsugi. Members had responded to True Father’s words: “For people to become global leaders, there are three abilities they must have. Based on correct values, these are persuasion, public relations, diplomacy and business skills.” Eighteen one hundred-day workshops were held, with Japan’s top executives participating. After that, it was replaced by a fortyday workshop. 

The Way of the World (October 1973):

Miss Mieko Kobayashi sent in a report on a recent 100-day training session at the Atsugi Training Center near Tokyo. She wrote that 112 leaders from all over Japan participated in the session, sacrificing "their time and local work for the sake of future advantage." The session consisted of three parts: Divine Principle lectures, economic work (selling ginseng tea) and witnessing. First, they heard the Divine Principle through three times, followed by an examination. Next were three days of lectures on Victory Over Communism and Unification Thought, followed by tests. After they passed the exams with good marks, they immediately went out to sell ginseng tea. Each person was responsible for selling 56 boxes(at 7,000 Yen or about $25.00 each) in two weeks. The top seller was Keiji Hunuki with 101 boxes. "He used to carry two dozen boxes every day on his shoulder. His friendly manner combined with deep faith in our Heavenly Father has promoted his good results. Everybody is so proud of him," Mieko reports. After the economic work, the leaders witnessed from morning until nfght to each restore at least three spiritual children to God. "Our Father is so wise and fair in letting them go through hardships with love, in order to build up their characters and be accepted by all kinds of people in this world," Mieko writes. Mieko reports that the major work of the Japanese family at this time is selling ginseng tea and preaching the Principle. The Japanese, especially the housewives, are now getting to know their ginseng tea very well by now. TV commercials twice a day have helped to publicize it widely. As the fourteenth anniversary of the founding of the Japanese church approaches, Mieko listed affiliated organizations associated with the family as including: an industrial company, trading company, cultural foundation, travel agency, "Shiawase (happiness) Estate," car repair service, beauty salon, hospital, dental clinic, weekly newspapers, a Japanese branch of The Weekly Religion, and so on. "We are so proud and happy that all of them are united into one under our Father," Mieko writes.

[howwelldoyouknowyourmoon]

60 Japanese patients in the Cheongpyeong hospital with “sickness due to evil spirits”

“Piled up like ant eggs – they are rooted all over the body in order, centering on the most resentful spirit.”

_________________________________________

WARNING: These shaman ideas have not been proven to be real. They could lead to manipulation and subservience. Group activities with singing and drumming can easily bring about altered states of consciousness on sleep-deprived followers. The Cheongpyeong experience can be deceptive and not give genuine long term benefit – except to the Moons’ bank accounts.

_________________________________________

Dae Mo Nim (Kim Hyo-nam) January 13, 2013

“Good morning, everyone. There are many students with us now, aren't there? From South America and Oceania. Those families must feel so cold here. I did a 3-day workshop for Japanese patients in the hospital, but I felt so painful because everyone has some sickness due to Evil Spirits. Cancer, lack of appetite, painful back, mental illness, etc. I did 3 days special ansoo for 60 Japanese members. A long time ago, at the beginning of the CheongPyeong providence, True Parents told me: everything like sickness, painfulness, disease, 90% of all that is caused by Evil Spirits. I could hardly believe that so I was so surprised. But I was also worried and concerned at the same time.

At the beginning of the CheongPyeong providence, we could recognize many spiritual problems and spiritual phenomena. Right now, in the whole world, there are many mental and spiritual problems developing. There is also atope.”

____________________________

Atopy is a predisposition toward developing certain allergic hypersensitivity reactions. Atopy may have a hereditary component, although contact with the allergen or irritant must occur before the hypersensitivity reaction can develop. Maternal psychological trauma in utero may also be a strong indicator for development of atopy. 

https://en.wikipedia.org/wiki/Atopy

____________________________

“At the beginning of, many atope students were here, and when I saw atope patients, I felt so sympathetic because of their pain and itching and discomfort. We like to see beautiful things, but they had so many scars due to itching and scratching, so it was rather ugly instead. Puss would come out and stick to their clothes and their skin. I felt so sorry for those people. I could feel how difficult life was going to be for such a person. Even for people who have a healthy spirit, it is not so easy to live in this world, but for those people with extra physical problems it is even more difficult. ...

Some people with atope could not even open their eyes, or people could not even see their ear canal. I wondered at the time what the cause of such problems was. Some of these people were kids. ...

Now, many pregnant sisters are here also. I can see that the baby in the womb has no ear, or one leg is shorter than the other, because Satan has grabbed that body part. But through chanyang, we can take out such an Evil Spirit and the baby can be born healthy. ...

There are 440 billion Absolute Good Spirits which are helping us. Even body, bone, skin, every place can become more healthy.

Everyone has cancer, dirty blood in their vessels, as well as fallen nature. ...”

“So, this is a general hospital, where every disease can be cured. Right now, in a hospital, everything is done by machine, but the human hand is far better than any machine. Hospitals can only treat a local area that is painful, but everything is connected, so the entire body can receive ansoo and a cure can be achieved. Everything from head to toe, try your best to ansoo the entire body and then you can become healthy. Whenever a man has a prostate problem, it can be cured. And women who have vaginal problems, those can be cured. Hit your buttocks. If we have a good posture, then muscles can connect properly with the bones, and be in the proper position. ...

Hoon Mo Nim never sleeps or takes a nap during the daytime. So, even now, people came from far away, from South America or Oceania, so please do your best and erase your fallen nature. Every day, True Father appears to Dae Mo Nim and he told her: he wishes everyone has one heart, one mind, one body, one mindset, so that is True Father's wish for us. We need to obey True Parents, and erase fallen nature, and live a Principled life. We need to inherit a Principled way of life. That way, we can meet Foundation Day [in 2013] well.”

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Spiritualism in the Family Federation for World Peace and Unification – Michael Mickler

Black Heung Jin Moon – Violence in the FFWPU

Soon-ae Hong, the mother of Hak Ja Han

Moon claimed authority through his “meeting with Jesus”

The FFWPU / Unification Church and Shamanism

Sun Myung Moon – Emperor, and God

FFWPU Holy Grounds and the Shamanic Guardians of the Five Directions

Sean Hyung Jin Moon Church has bought a giant mountain property in Tennessee. It is to be a new Cheongpyeong

[howwelldoyouknowyourmoon]

Spiritualism in the Family Federation for World Peace and Unification – Michael Mickler

▲ Rev. and Mrs. Moon with Soon-Ae Hong, East Garden, New York

From the book, 40 Years in America: An Intimate History of the Unification Movement 1959-1999 by Michael Mickler and Michael Inglis  HSA Publications, October 1999

Life in the Spirit World and on Earth

“In times of peril, the Unification Movement frequently turned inward, finding resources for renewal in the life of the spirit...” LINK:

http://www.tparents.org/library/unification/books/40years/40-7-07.htm

Review by Dan Fefferman: “... But the heart of 40 Years In America, and perhaps its most lasting contribution, is Mickler’s historical essay. As it leads the reader through the course of the American Unification movement from its beginning in 1959 through its pre-millennial climax, an inspiring but sometimes troubling pattern emerges. Mickler does not shrink from the modern church historian’s task of tackling the controversial as well as celebrating the sacred aspects of his religion....” http://www.tongil.org/ucbooks/UNews/0011.pdf

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Black Heung Jin Moon – Violence in the FFWPU

Soon-ae Hong, the mother of Hak Ja Han

Moon claimed authority through his “meeting with Jesus”

The FFWPU / Unification Church and Shamanism

Sun Myung Moon – Emperor, and God

FFWPU Holy Grounds and the Shamanic Guardians of the Five Directions