#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

By signing up, you agree to our Privacy Policy and European users agree to the data transfer policy.

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.

[howwelldoyouknowyourmoon]

The abuse of Nora Spurgin

By Nora Spurgin “There are many things that happened with the children. During the time when I was an IW (Itinerant Worker), it was Christmas time and we had made arrangements to celebrate the holiday. I was in Denver. Hugh was gong to bring the children and I would meet them in Indiana to visit Hugh’s family. We bought the train tickets, and then I got a call that the IW’s should not go home. It was one of the hardest things for me. I couldn’t believe it was happening. It was the most painful Christmas I ever spent. I was almost alone in a big center. Most of the members went home. I bought the most beautiful white material to make a coat for my daughter. It was going to have light blue lining, and blue buttons. I made this coat on Christmas day.”

“Later we were both sent out to do pioneering. The married women from 777 couples were sent out as IWs. I went out for about three years. On my first IW trip, I went to the Colorado and Texas regions. When I arrived they had just received word that there had been a terrible car accident on the way to a workshop, and several people had been killed. Two members and two guests had been killed, as well as two people in the other car. My first duty was to attend all the funerals and deal with the parents. I had to go to New Mexico where it happened.”

“It was during that time that we left the children. They spent a lot of time at the nursery. Hugh was at the seminary, where the nursery was located. We never knew how long these missions would last. Sometimes I wondered how long I could drag my heavy heart around from state to state, I so longed to be with my family. Then we had to work for Yankee Stadium. We thought that might be the end of the IW mission and that Father would say to go home after Washington Monument. By then many of us were pregnant. I think we all felt like it was time for us to go home. Then Father said, “IWs, stand up.” We all stood up. He said, “Continue.” Our hearts sank, to face the word “continue.”

From page 47 of the book 40 Years in America – An intimate History of the Unification Church 1959-1999

The book was edited by Michael Inglis with historical text by Michael Mickler. Design by Jonathan Gullery. Large format; 602 pages

_______________________________________

Sun Myung Moon caused huge damage to many second gen children. There have been many suicides.

Moon instructed: “Whenever the Blessed couples have children, as soon as the child become 100 days old, they will put him in the nursery school.”

Life Among the Moonies [in Oakland] by Deanna Durham

Infants abandoned by UC parents in the US. Two die at Jacob House, Tarrytown.

[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. 

[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]

From The Oakland Family To Koreanization

by Michael Mickler and Michael Inglis

“The Oakland Family was the major supplier of the American movement’s personnel during the late 1970s. Each month, it sent a quota of members, rarely less than twenty and sometimes as many as fifty, to missions throughout the church. This earned it "hands-off" treatment and exempted it from mobilizations affecting other centers. However, all was not idyllic. During the 1960s, when the movement was almost entirely unknown, Mr. Choi’s Re-Education Foundation introduced prospects gradually to the church. During the late 1970s, when the movement became highly visible and hugely controversial, this was no longer possible.

The Oakland Family’s persistence in identifying itself as the Creative Community Project created an explosive situation. Charges of deceptive recruitment practices, front groups, and lying were generalized to the movement as a whole, creating "a folklore of deception as a common tactic in all Unificationist mission work." High-pressure techniques described in innumerable "lurid exposes" also were generalized indiscriminately to the wider movement. In fact, two sociologists studying this phenomenon pointed out that a "Careful examination of the articles that attempt to describe in detail the brainwashing process allegedly used by the Moonies will reveal that nine times out of ten references are made almost exclusively to the Oakland Family." A final source of strain between the Oakland Family and the larger movement were conflicts between aggressive Oakland fundraising teams, nicknamed the "Oakland Raiders," and the church’s National MFT.

The movement finally dealt with these matters by elevating Dr. Durst to the Presidency of the Unification Church in America in May 1980. On the face of it, this appeared to be a brilliant solution. Placing Dr. Durst in a position of national prominence directly associated with the church would end confusion about his role and defuse charges of deception. At the same time, there was the possibility of infusing the wider movement with the Oakland spirit and results. However, this was not to be. After the Dursts and their key staff moved East, a succession of senior leaders from the Korean movement took charge of the Bay Area church and attempted to dismantle the entire Oakland apparatus. Thus, rather than permeating the movement as a whole, the Oakland Family was cut off at its root. In addition, Dr. and Mrs. Durst had nowhere near the authority or the autonomy in New York that they enjoyed in California. They, too, were subjected to the demands and ethos of the larger movement.

Dr. Durst had a rich and varied background, was a polished and engaging speaker, possessed an amiable personality, and with his wife had fashioned and led a center that had better witnessing results than the rest of the U.S. movement combined. Yet, over time, Dr. Durst was reduced to being a church spokesman and apologist. He did this well, and several of his nationwide public relations tours were well received. Still, his inability to become the leader of the Unification Church in America highlighted a second East-West tension. The Unification movement placed a great deal of public emphasis on the international, intercultural and interracial dimensions of its work. At Yankee Stadium, Rev. Moon stated, "God seeks to build one family of man. Therefore, the family, church, and nation God desires transcend all barriers of race and nationality. The people who are a unified blending of all colors of skin and who transcend race and nationality are most beautiful in the sight of God and most pleasing to him." At Washington Monument, he stated, "The United States of America, transcending race and nationality, is already a model of the unified world." America may have strayed from its Godly heritage, especially since the 1960s, and Rev. Moon clearly saw himself in the role of a physician or firefighter from the outside called to put America’s house back in order. Nevertheless, during the Day of Hope, Yankee Stadium, and Washington Monument campaigns, he was always careful to acknowledge America’s strong spiritual foundation and potential.

This changed after 1977. In the face of continuing rejection, the failure of the American church to bring substantial witnessing results, and especially after his indictment and conviction on "tax evasion" charges, Rev. Moon adopted a more critical posture toward the United States and American culture. Though rarely articulated in public, Rev. Moon’s frustration became increasingly apparent in his speeches to members and in his choice of leaders. As early as 1978, he decided that "westerners couldn’t cope on their own." This led to a number of increasingly unflattering comparisons between Western and Oriental members. In 1979, Rev. Moon stated,

My policy is that members of the Unification movement cannot afford to do only one thing at a time. Sometimes I give so many instructions at one time that the members are immobilized and don’t know where to move. But the Oriental members will run like ants, jumping from mission to mission, and bring the result.

He concluded that American members lacked sufficient dedication or were too "business-like" in their approach to achieve spiritual breakthroughs. Thus, by January 1983, senior Korean leaders held the positions of highest authority in the American church. Rev. Moon explained that he wanted "western leaders to be trained under the fullest, vertical tradition of the Korean church." He cautioned, "I do not mean that Korean culture should become American culture... just that Koreans are closer to the heavenly tradition." In a memorable turn of phrase, he stated, "English is spoken only in the colonies of the kingdom of heaven." At times, his critique was more trenchant. In March 1983, he questioned how Americans became so egoistic and individualistic. Two months later, in a "Heart-To-Heart" talk with American sisters, he observed that they were "contaminated by the American way of life."

This tension was not resolved between 1977-85 nor afterwards. Some members took Rev. Moon’s words as a challenge and redoubled their efforts. ... Other members complained about the "Koreanization" of the church and recalled that Rev. Moon had announced previously that "the leader-centered movement is over, and the member-centered movement is going to begin." In fact, the Korean leaders were no more successful in stimulating increased membership than their Japanese and American predecessors had been. If anything, there was an increased exodus out of the church centers.”

40 Years in America: An Intimate History of the Unification Movement 1959-1999 by Michael Mickler and Michael Inglis 684 pages    HSA Publications (1 Oct 2000)    ISBN: 0910621993

Dan Fefferman and Michael Mickler comment on the UC of America

[howwelldoyouknowyourmoon]

Three Moon factions at Antwerp conference in May 2017

Participants at the Antwerp, Belgium, Conference, held May 27-29, 2017

More details about the conference are here in this earlier post:

CESNUR to hold a 2 day conference on the Unification Movements in Antwerp, Belgium, May 29-30, 2017

Some of the presenters: Andrew WILSON Michael MICKLER Dan FEFFERMAN Richard PANZER Kerry WILLIAMS Mark BRAMWELL Youngjun KIM Jongsuk KIM

This report below is by Richard Panzer and is from the Unification Sanctuary Church perspective.

http://campaign.r20.constantcontact.com/render?ca=b1ffa9d3-9eaa-45bd-870e-303ae4976c27

Here are some extracts:

Greetings! Just returned from a fascinating conference on "The Life and Legacy of Sun Myung Moon and the Unification Movements in Scholarly Perspective" hosted by the Faculty of Comparative Study of Religion and Humanism in Antwerp, Belgium. As noted by Dr. Massimo Introvigne [of CESNUR], one of the conference organizers, this was the "first time scholars from the three branches (FFWPU [Hak Ja Han], World Peace and Unification Sanctuary [Hyung Jin Moon – Sean], Family Peace Association [Hyun Jin Moon – Preston]) dialogue between themselves and with scholars of new religious movements."

Richard Panzer and Kerry Williams with Scholars sitting in front starting from right, Eileen Barker, Massimo Introvigne, Jean Francais, Bernadette Rigal-Cellard

UTS professor Andrew Wilson described Father's "8 Great Textbooks" as a "motley collection" of scriptures and described "Owner of Peace, Owner of Lineage" as "not one of his best." He explained that one of Mother's motivations for declaring herself the Sinless Only Begotten Daughter is that relying on the authority of Rev. Moon would leave her vulnerable from others who fancy themselves more knowledgeable than she. One of the scholars present commented, "so she changed the theology in order to keep power."

One area of agreement between representatives of Sanctuary and Preston Moon's Family Peace Association was their joint critique of Mother's replacing the 8 great textbooks with her own scriptures, even going to the extent of going to the Sung Hwa Press and demanding that Father's sermon volumes 594 to 615 be destroyed and replaced with new versions that did not include any criticisms of Mother or church leaders. Another area of agreement was their opposition to "gender neutrality." 

Mother's actions to change, replace and desecrate Father's 8 Great Textbooks and her creation of a new theology to legitimatize her seizure of power is now in the historical record for scholars to analyze in coming decades.

The Family Federation narrative that Hyung Jin Nim just left on his own for ambiguous reasons was exploded as a lie. I exposed this deceptive generalization by pointing out that it was Mother who fired Hyung Jin Nim from 5 different positions in Korea within 2 weeks after Father's passing and that she fired him from his position as American church president in early 2013 after demanding that he immediately stop teaching about Absolute Sex and finally refused to meet with him unless he agreed to endorse the new Family Federation constitution, which he could not do because it would go against Father's clear direction for how the Unification Movement should be led after his passing. 

UTS church historian Michael Mickler was critical of all three factions. He noted how both Hyun Jin's Family Peace Association and Hyung Jin's Unification Sanctuary see God as the "internal masculine subject" while Mother has re-interpreted core Unification doctrines from a matriarchal perspective.

Dan Fefferman described the tensions between the freedom-oriented American Freedom Coalition/Washington Times/American Leadership Conference led by Dr. Bo Hi Pak and peace-oriented initiatives led by Rev. Kwak.

Andrew Wilson is working on a translation of Wolli Wonbon (which was completed by Sun Myung Moon in two handwritten notebooks in May 1952). The translation may be finished in late 2018 or 2019.

[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

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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.