Chapter I
THEORY OF THE ORIGINAL IMAGE
Unification Thought aspires to present Rev. Sun
Myung Moon’s teachings concerning the divine providence in a systematic,
philosophical way. Unification Thought is also called Godism or Headwing
Thought. Godism means that God’s truth and his love are the core of this
thought; Headwing Thought implies a thought system that is neither rightwing
nor leftwing but embraces both sides from a higher perspective.
By offering a fundamental solution
to all of humanity’s serious problems, Unification Thought aims at creating an
ideal world of eternal peace and freedom. In order to offer such a fundamental
solution to humankind’s numerous headaches, it is essential to first achieve a
correct understanding of God as the Original Being. Therefore, Unification
Thought begins with the Theory of the Original Image, which deals with God’s
attributes. That section includes “The Content of the Original Image,” which
explains the content of both the Divine Image and the Divine Character, and
“The Structure of the Original Image,” which explains the correlative
relationship between God’s attributes.
I. The Content of the Original Image
A. The Divine Image
Among God’s attributes, the Divine
Image corresponds to the aspect of form. God remains invisible to the human
eye; however he possesses a definite form and the potentiality (raw material)
and determinative nature that make possible the appearance of form. The Divine
Image contains two sets of dual characteristics, namely sungsang and hyungsang and yang and yin, which together form the Universal Image, as well as the
Individual Image.
1. Sungsang
and Hyungsang
God’s sungsang and hyungsang are
called the Original Sungsang and the Original Hyungsang respectively;
both together are called dual characteristics. The relationship between God and
all things is that of the Creator to his creation, but it can also be seen as a
relationship between cause and effect. Seen from this perspective, the Original
Sungsang represents the fundamental cause of the invisible, functional aspect
of created entities,
while the Original Hyungsang represents the fundamental cause of the visible,
material aspect of created entities.
a) Sungsang
The equivalent of God’s sungsang (the Original
Sungsang) in human beings is the human mind. The Original Sungsang represents
the ultimate cause of the invisible aspect of all created entities.
Specifically, it is the original cause of the human mind, animal instinct,
plant life, and the physiochemical character of minerals. In other words, God’s
Original Sungsang unfolds itself on different levels of the world of time and
space in the physiochemical character of minerals, the life of plants, the
instinct of animals and the human mind. Next, God’s sungsang can be divided
into inner sungsang and inner hyungsang. This forms the inner
structure of the sungsang.
(1) The Inner Sungsang
The inner sungsang, the functional, subject part of the mind, consists of the functions of intellect, emotion and will. The
intellect pertains to the faculty of cognition, namely perception,
understanding and reason. Perception refers to the ability to know things as
reflected by the five senses; understanding means the ability to conceptualize
by reaching logical conclusions; reason is the faculty that allows us to seek
for universal truths by the process of abstraction. Emotion, on the other hand,
is the faculty of feeling, i.e., the ability to feel joy, sorrow, anger,
pleasure, etc., while will is the faculty of volition, i.e. the faculty to
desire, intend, and determine.
(2) The Inner Hyungsang
The inner hyungsang refers to the
formal, object component within the mind, which essentially consists of
ideas, concepts, principles, and mathematical notions. Ideas are concrete
representations, or reflections of individual created entities within the mind;
concepts are abstract representations, while fundamental principles are the
original cause of the natural laws operating in the created world and of the
normative laws related to the determination of value. Numerical or mathematical
notions are the ultimate cause of the numerical aspect of the natural world and
contain an infinity of numbers, numerical values, and mathematical formulas.
b) Hyungsang
If we consider God’s hyungsang (the
Original Hyungsang) by analogy to the human condition, we could say that it
corresponds to the human body, and thus represents the fundamental cause of the
visible parts of all created entities. As it unfolds on different levels in the
world of space and time, God’s hyungsang is represented by the atoms and
molecules of the mineral realm, the cells and structure of plants, the flesh
and bones of animals, and the body of human beings. In this sense, God’s
hyungsang is the fundamental cause of the material element within created entities.
This fundamental cause itself consists of two components: the material element
and energy.
Since God’s hyungsang is the original cause of
the material element of all things, we can speak of a “stage prior to matter.”
On the other hand, today’s science suggests that the root cause of material
things can be found in the basic energy making up elementary particles. Hence,
God’s hyungsang can also be considered as that which precedes the energy used
to create material things, in other words the “stage prior to energy” or more
simply “pre-energy.” In Unification Thought, this is called prime energy.
When this prime energy manifests itself by acting in all things, it is called universal
prime force.
c) The
Difference between Sungsang and Hyungsang
At this point, we will consider
whether sungsang and hyungsang are essentially homogenous or heterogeneous,
which will lead us to discuss the issue of monism vs. dualism and other
ontological questions. For Unification Thought, the Original Sungsang and the
Original Hyungsang are two manifestations of one homogeneous core element, just
as steam and ice are two manifestations of the same element, H2O
(water). In the same way, God’s dual characteristics of sungsang and hyungsang
are but two manifestations of his absolute nature, i.e.,
two manifestations of the same core element. The absolute nature of God
can be expressed as energic mind, or conversely as mental energy. Energy and
the mind do not exist as distinct entities; they are essentially one. In the
process of creation, the absolute nature of God separates as God’s mind
(sungsang) and God’s body (hyungsang). When considered from the perspective of
ontology, this viewpoint can be called “Unification Theory.” When considering
the situation prior to creation, when God’s absolute attributes were
manifesting nothing but themselves, it would be appropriate to speak of a
“Theory of Oneness.”
If, on the other hand, we follow
Aristotle in trying to reach the ultimate cause of hyungsang and matter, we
will end up with pure hyungsang (form) and prime matter. Here, pure hyungsang,
or pure form, means God, but a God that is pure act entirely devoid of
materiality, i.e., nothing but pure thought. For Aristotle, this pure thought
is thinking on thinking, or thought of thought. Accordingly, prime matter is
entirely independent from God, i.e., Aristotle’s ontology is fundamentally
dualistic.
Thomas Aquinas based his philosophy on that of
Aristotle and similarly considered pure form and the thinking on thinking to be
God. And, like Augustine, he asserted that God had created the world ex
nihilo, i.e., “out of nothing.” But, when seen from the viewpoint of
contemporary science that considers the universe to be composed of energy, the
dogmatic assertion that matter has appeared out of nothing appears difficult to
sustain.
René Descartes considered that
there are three substances, i.e., God, spirit, and matter (or extension). Ultimately, he considered that God is the only substance. But in the
created world, spirit and matter, while both being dependent upon God, were
understood by him to be entirely separated from each other, which means that he
upheld a form of dualism. Explaining how the two, spirit and matter, could
communicate at all thus became a source of great perplexity.
Accordingly,
the notions of form and matter, or spiritual and physical reality, as conceived
by Western philosophy, have led to several contradictions. The Unification
Thought notions of Original Sungsang and Original Hyungsang offer a solution to
that crucial issue in that they are introduced as two different manifestations
of one identical fundamental element.
2. Yang and Yin
Sungsang
and hyungsang are direct (primary) attributes of God, but yang and yin (masculinity and femininity) are his indirect (secondary) attributes,
while at the same time being direct attributes of sungsang and hyungsang.
Precisely speaking, God’s sungsang (the Original Sungsang) has both yang and
yin as its attributes, and God’s hyungsang (the Original Hyungsang) equally
carries yang and yin as its attributes. Just like the primary dual
characteristics, yang and yin also form a harmonized oneness (neutrality). Just
as in the case of sungsang and hyungsang, this notion has the connotation of
harmony and unity and corresponds to a state of oneness before the act of
creation was conceived. In the process of creation, this oneness is separated
into the attributes of yang and yin.
In Unification Thought, yang and
yin are seen as the attributes of sungsang and hyungsang. In the created world,
sungsang and hyungsang are seen as constituted by individual substances, while
yang and yin represent the attributes of these. Contrary to this view, in
Eastern philosophy, yang and yin are considered sometimes as substances and
sometimes as attributes, without a clear distinction between the two. For
instance, the sun (a substance) is considered yang, but the sun’s brightness
(an attribute) is also considered yang; fire (a substance) is considered yang,
but so is its heat (an attribute).
Thus, in Eastern philosophy, there
are many instances where man is equated with yang and woman with yin. In
Unification Thought, however, man is called a substantial being with yang
nature, and woman is called a substantial being with yin nature. On the
surface, the way Eastern philosophy considers man and woman and the way
Unification Thought does may appear similar, but they are actually entirely
different. In Unification Thought, man and woman both possess sungsang and
hyungsang characteristics, as well as yang and yin characteristics, but only on
the sungsang level are man and woman qualitatively different in terms of yang
and yin. Man’s yang and yin nature is a “masculine” type of yang and yin, and
woman’s yang and yin nature is a “feminine” type of yang and yin. Thus, man,
carrying both a yang and yin nature, is a yang-type united body of sungsang and
hyungsang, while woman, likewise carrying both a yang and yin nature, is a
yin-type united body of sungsang and hyungsang. Simply stated, man can be
considered as a substantial yang being and woman as a substantial yin being.
On the level of hyungsang, the
difference between man and woman is a quantitative difference of yang and yin.
Indeed, on the level of hyungsang (the body) both man and woman have yang
elements as well as yin elements, but man has more yang elements and woman has
more yin elements.
3. The
Individual Image
Since sungsang and hyungsang, as well as yang and
yin, are common to all entities, these two sets of God’s attributes are called
the Universal Image. On the other hand, all things differ from each
other in terms of their characteristics, shape, etc. according to their kind
and type. Human beings, too, have individual variations in terms of their
stature, body shape, facial expression, personality and the like. Accordingly,
the ultimate cause of the individual features of human beings and all things is
located within God’s Original Sungsang, more particularly within its inner
hyungsang. This individual nature is called the Individual Image. Also,
while in human beings the Individual Image consists of the varied individual
characteristics of each person, among all things (besides humans) the
Individual Image consists of kind-specific differences, i.e., the
characteristics that are proper to one particular species.
Even though the Individual Image
can be called the specific character of each individual entity, it is not a
particular characteristic in addition to the Universal Image; rather,
the Universal Image itself becomes individualized. For example, the different
features of the faces of human beings are the individualized hyungsang
(Universal Image), made specific in that particular face; the differences in
human personality are the individualized sungsang (Universal Image), made
specific through a particular character or disposition.
Thus, in the created world, the
Individual Image appears as an individualized Universal Image because, within God’s inner hyungsang, the
essential factor (Universal Image) of this individualizing process directed towards created things acts so as to
individualize God’s sungsang and hyungsang and his yang and yin natures. Hence,
God’s Universal Image can be called the Original Universal Image, and God’s
Individual Image which resides in his inner hyungsang, can be called the Original
Individual Image. Finally, the reason why every human being’s individual
personality should be absolutely respected is because it has its origin in the
Individual Image stemming from God.
B. The Divine Character
God’s nature is not limited to the aspect of form
(the Divine Image), but also includes the aspects of function, character and
ability. This is what is meant by Divine Character. God’s nature encompasses
such qualities as omniscience, omnipotence, omnipresence, supreme goodness,
supreme beauty, supreme love, and universal justice, and God is described as
Lord of Creation and Lord of Judgment. However, God’s most important
characteristics are Heart, Logos, and Creativity.
1. Heart
Heart is the very core of God’s attributes, particularly of his sungsang; it is the
“emotional impulse to create joy through love.” An emotional impulse is an
irrepressible longing or desire springing forth from one’s innermost being. In
God, this impulse to create joy begins with the impulse to love. In no way is
love a means to obtain joy; it is nothing but an unconditional impulse. Joy is
the inevitable consequence of love. Thus, the impulse to love is the
irresistible longing to love, i.e., the irresistible desire to be with one’s
object of love.
Thus, God created humankind and all things with
Heart as his motive. This is called the Motivation of Heart Theory. Based on
this theory, it is possible to explain and solve the age-old controversies on
the origin and creation of the universe.
Let us next consider the notion of universal prime
force. If we make a comparison to the world of physics, it would correspond
with the universal force of gravitation. It can be considered an extension of
God’s prime energy. However, since God’s prime energy comes into existence on
the basis of the energy of his heartistic impulse, similarly in the created
world the universal prime force does not merely act as a physical force; the
force of love is also at work in it.
Heart being the core of God’s sungsang, it is also
the foundation for the existence of intellect, emotion, and will. In this way,
a culture that comes into being through the action of intellect, emotion, and
will and realizes true value can only be a culture of Heart. With Heart as its
motive, a world endowed with the original character of creation will have as
its goal the practice and realization of love. Its culture will be a culture of
Heart, of love, and of harmony.
2. Logos
According to the Divine
Principle, Logos stands for “rational principle” or “the Word.” In Unification Thought,
too, Logos is the Word, i.e., God’s thought, his idea, and his design; and it
is a rational principle, which refers to reason and law. Saying that Logos is
thought or idea, or an ideal blueprint, means that it is also a resultant
entity, a new creation and, in some way, part of the created world. This also
means that Logos, as a multiplied body, resembles God’s dual characteristics. It can be understood as the united body
formed by the inner sungsang and the inner hyungsang within the Original
Sungsang. The subject–object relationship between the inner sungsang and the
inner hyungsang corresponds to the relationship between reason and law. When
reason and law are united centering on a specific purpose, they represent the
dual characteristics of the Logos.
Since all things were created through the Logos,
which is the union of reason and law, elements of both reason and law are
included, in a unified way, in all created entities. Hence, reason and law, as
one, are actively involved in the existence and action of all created entities.
The factor of law (rules) is more involved in the case of lower entities, while
the factor of reason is more involved in the case of entities of a higher
order. Therefore, the existence and activity of all things come about through
the union of freedom and necessity, the purposeful and the automatic. Thus,
freedom is at work within necessity and purposefulness within that which is
automatic. Though one generally considers that law restricts freedom, this is a
false impression due to ignorance of the original principles operant between
the two.
3. Creativity
Creativity refers to the creative power by which God
formed the universe and human beings. In other words, it is his power to
produce new entities through give-and-take action between his dual
characteristics. Through this give-and-take
between God’s dual characteristics, inevitably a four-position foundation is created; the capacity to create a four-position foundation centering on a
purpose that is based on Heart is called creativity. It is also the ability to
produce inner and outer give-and-take action between the Original Sungsang and
the Original Hyungsang, centering on purpose, and thus to realize an inner and
outer four-position foundation.
God endowed human beings with
creativity for them to dominate all things. This original dominion over all
things means being able to treat them with original love, i.e., acting with
original love. This includes farming, manufacturing, production, reorganizing,
construction, invention, maintenance, transportation, preservation, artistic
production, etc. In dealing with all things, original human beings are
constantly required to produce new ideas based on love. Therefore, God’s
creativity is absolutely needed for the attainment of original dominion.
However, due to the human fall, humans failed to fully inherit God’s creativity, Heart and love, and they ended
up becoming self-centered, self-absorbed beings. The development of weapons of
mass destruction, environmental pollution and similar evils can be seen as
consequences of the misuse of the creativity bestowed by God. By merely
displaying the rational aspect of creativity but having lost the purpose
centered on Heart humans can never bring about true creativity. The present-day
world will only overcome its crisis when self-centered individualism is
eliminated and creativity and dominion centered on the love of God are
developed. Only then will a world culture of original true love become a
reality.
II. The
Structure of the Original Image
The Structure of the Original Image
refers to the mutual relationship between God’s attributes, sungsang and
hyungsang in particular. The reason for analyzing the mutual relationship
between these attributes is not only to get a precise understanding of God’s
attributes, but also to offer a fundamental solution to present-day problems
from a relational perspective.
A. Give-and-Take Action and the
Four-Position Foundation
1. The
Give-and-Take Action between Sungsang and Hyungsang
Once sungsang and hyungsang have established a correlative
relationship and have created a correlative standard, they come to
“exchange something with each other.” This is give-and-take action. A
correlative relationship is formed when two elements, or two individual entities,
face each other as subject and object; a correlative standard is formed when
such a relationship has been established centered on a common purpose. In the
correlative relationship within the Original Image, sungsang is in the position
of subject and hyungsang is in the position of object.
In order for a subject (sungsang) and an object
(hyungsang) to establish a give-and-take action, the two distinct positions of subject and object are needed. If the two poles stand on an equal footing,
give-and-take will not result. In give-and-take action, the subject stands in
the position of being active, while the object stands in the position of being
passive. Concretely speaking, if the subject is ‘central’ the object is
‘dependent,’ if the subject is ‘dynamic’ the object is ‘static,’ if the subject
is ‘positive’ the object is ‘negative,’ and where the subject is ‘creative’ the
object is ‘conservative.’ Also, where the subject is ‘extroverted’ the object
is ‘introverted.’ Simply stated, the subject is in the position to exert
dominion while the object is in the position to be receptive and responsive.
Furthermore, the give-and-take action within the
Original Image has the qualities of perfection, harmony, and complete
smoothness. Hence, such phenomena as opposition, contradiction, conflict, and
the like cannot exist within give-and-take action. Accordingly, the original
give-and-take action between sungsang and hyungsang is a reciprocal
relationship centered on purpose. It is harmonious and not conflictive. If strife
and opposition appear between two elements, common elements such as Heart or
purpose cannot be at their center. Through an action of struggle within a
conflictive being that lacks purpose or a center, development is absolutely
impossible. Development occurs when, and only when, a subject and an object,
centering on purpose, have give-and-take action as mutual partners.
2. The
Realization of the Four-Position Foundation
The give-and-take action between sungsang and
hyungsang involves a center (i.e., a common central point) and a result (i.e.,
a result produced by the give-and-take action between sungsang and hyungsang).
The four positions of center, sungsang, hyungsang, and result are necessarily
established. The mutual relationship between sungsang and hyungsang,
established through these four positions, is called the four- position
foundation. The position of sungsang is called the subject position; that
of hyungsang is called the object position. As a result, the four-position
foundation is the mutual relationship between subject and object, based on the
four positions of center, subject, object, and result.
In the give-and-take action between subject and
object, a clearly defined center and a clearly defined result will be present.
The position of the center of give-and-take action is occupied by Heart or by
the purpose of creation based on Heart. When Heart is the center, the result is
called the united body; when purpose is the center, the result is called
a new being (entity) or a multiplied body. In the created world, the
united body refers to the being, existence, maintenance, unity, spatial
movement, and permanence of all things, while the multiplied body refers to the
emergence of a resultant entity, i.e., a new element, phenomenon, or individual
being, which implies growth.
B. Basic Types of Four-Position
Foundation
1. Identity-Maintaining
Four-Position Foundation and Developmental Four-Position Foundation
The four-position foundation can be divided into the
two basic types of identity-maintaining and developmental. As we
have already seen, the give-and-take action between sungsang and hyungsang
produces two kinds of resultant entities, depending on the nature of the
center. These are the united body and the multiplied body, the first appearing
when Heart is the center and the second being produced when the purpose of
creation is the center.
This means that there are two types of give-and-take
action, namely that which occurs when Heart is the center and the united body
is the result, and that which occurs when purpose is the center and a
multiplied body is the result.
When the united body is formed, both the sungsang
and the hyungsang remain the same before and after the action of give-and-take.
By being combined, the two are merely united into one. On the other hand, when
a multiplied body is formed, the resultant entity that appears after the
give-and-take action is, in essence, entirely different. Thus, through the
action of give-and-take, a new entity is brought into existence. The give-and-take
action that produces the united body is thus called the identity-maintaining
give-and-take action, and the give-and-take action that produces the
multiplied body is called developmental give-and-take action. From the
point of view of position, the identity-maintaining give-and-take action refers
to an identity-maintaining four-position foundation, while the
developmental give-and-take action refers to a developmental four-position
foundation (Fig. 1).
Fig. 1:
Identity-Maintaining Four-Position Foundation and Developmental Four-Position
Foundation
2. Inner
Four-Position Foundation and Outer Four-Position Foundation
Among the two basic types of four-position
foundations are the inner four-position foundation and the outer
four-position foundation. On an internal level, God’s sungsang consists of
the inner sungsang, which is the subject or functional part, and the inner
hyungsang, which is the object part, while on
an external level God’s sungsang engages in give-and-take action with the
hyungsang. The sungsang thus realizes a four-position foundation both
internally and externally. When the sungsang and the hyungsang engage in a
mutual relationship centered on a common element, be it internally or
externally, give-and-take action necessarily results. The former is called inner
give-and-take action; the latter is called outer give-and-take action.
Accordingly, from the point of view of position, the inner give-and-take action
refers to an inner four-position foundation and the outer give-and-take action
refers to an outer four-position foundation (Fig. 2).
Fig. 2: Inner and Outer Four-Position Foundation
Resembling the inner and outer structure of the
Original Image, created entities without exception form an inner and outer
four-position foundation centering on the purpose of creation. This comes from
the fact that the inner and outer four-position foundations of the Original
Image represent the basic standard from which the
forms of existence of all created entities are derived. Thus, the inner
and outer four-position foundations of the Original Image are called the two-stage
structure of the Original Image (Fig. 3). In its resemblance, the inner and
outer four-position foundations of created entities are called the two-stage
structure of existence (Fig. 4).
Fig. 3: The Two-Stage Structure of the Original
Image
Fig. 4: The Two-Stage Structure of Existence
C. Types of Four-Position Foundation
Thus, besides the identity-maintaining and the
developmental four-position foundations, there is another basic set consisting
of the inner and the outer four-position foundations. According to the Divine
Principle (or simply Principle), we thus reach the conclusion that there are
four basic types of four-position foundations: The inner
identity-maintaining four-position foundation, the outer
identity-maintaining four-position foundation, the inner developmental
four-position foundation, and the outer developmental four-position
foundation.
1. The
Inner Identity-Maintaining Four-Position Foundation
This type is a combination of the inner and the
identity-maintaining four-position foundations. In other words, the inner
four-position foundation within the Original Sungsang is identical to itself,
i.e., unchanging. This type of foundation is called “inner” because it is realized
within the mind, and it is called identity-maintaining because it is realized
through the give-and-take between the inner sungsang (subject) and the inner
hyungsang (object) centering on Heart, the result being the formation of a
united body. Thus a united body of the inner sungsang and the inner hyungsang
realized through the identity-maintaining foundation within the mind is called
inner identity-maintaining four-position foundation. It is the internal
structure of the sungsang.
2. The
Outer Identity-Maintaining Four-Position Foundation
This type is a combination of the outer and the
identity-maintaining four-position foundations. It refers to the four-position
foundation that is established externally by the sungsang with the hyungsang,
as an outer four-position foundation that remains identical to itself, i.e.,
unchanging. It corresponds to the state of the Original Image immediately prior
to God’s creation of all things, when the sungsang and the hyungsang have
together realized a harmonious unity. This is the internal structure of the
Original Image.
3. The
Inner Developmental Four-Position Foundation
This type is a combination of the inner and the
developmental four-position foundations. This type of four-position foundation
is called “inner” because it is realized within the mind, and it is called
developmental because it is realized through the give-and-take between the
inner sungsang (reason) and the inner hyungsang (law) centering on purpose, the
result being the formation of a new body. This four-position foundation, within
the Original Sungsang, has the nature of being active and leading to
development. Needless to say, the center of the inner developmental
four-position foundation consists of a purpose centered on Heart, i.e., the
purpose of creation. At this stage, the emerging new body is merely the Word
that creates the universe, also called Logos. It is the conception that
directly precedes the creation of the universe. Thus, the inner developmental
four-position foundation is the internal structure of the Logos.
4. The
Outer Developmental Four-Position Foundation
This type is a combination of the outer and the
developmental four-position foundations. It refers to the four-position
foundation that is established externally by the Original Sungsang with the
Original Hyungsang, and it is called outer because it refers to a four-position
foundation where a new, multiplied body is created through the give-and-take
between the sungsang and hyungsang. It is an outer four-position foundation
that has the nature of being active and leads to development. The purpose of
creation naturally forms the center of the outer developmental four-position
foundation, and the new body that is produced consists of all things of
creation. Hence, the outer developmental four-position foundation is the internal
structure of the creation of all things.
a) The
Two-Stage Structure of Creation
In God’s creation, the inner developmental
give-and-take action always precedes the outer developmental give-and-take
action. Therefore, the inner developmental four-position foundation and the
outer developmental four-position foundation are always formed in that
sequence. Thus, the inner and outer developmental four-position foundations
together, acting in successive stages, are called the two-stage structure of
creation in the Original Image (Fig. 5). Similarly, when human beings
create, they first develop a blueprint or a concept in their mind as the first
stage of creation and, based on that, they proceed with the second stage in
which they actually accomplish their creative work. Thus, the two-stage
structure of creation is the base on which humans produce, create, and act upon
anything.
Fig. 5: The Two-Stage Structure of Creation
D. Origin-Division-Union Action
The four-position foundation is the spatial
conception of the give-and-take action between the four elements of center,
subject, object, and result. Besides that spatial component, all phenomena also
have a temporal aspect. Give-and-take action understood from a temporal perspective
is called origin-division-union action. Among the four elements
constituting give-and-take action, the center is established first. Next, the
subject and the object are divided and begin to interact. Finally, the result
appears. Thus, the three-stage process of give-and-take action is the
origin-division-union action. Consequently, four types of origin-division-union
action are formed, similar to the types of four-position foundation. These four
types are: the inner identity-maintaining origin-division-union action, the
outer identity-maintaining origin-division-union action, the inner
developmental origin-division-union action, and the outer developmental
origin-division-union action (Fig. 6).
Fig. 6: Origin-Division-Union Action
The real meaning of the notion of
origin-division-union action, which is related to time, becomes particularly
evident when it is compared to the notion of thesis – antithesis – synthesis in
communism’s Historical and Dialectical Materialism. The latter resulted when
Marx’s materialist philosophy was linked to Hegel’s dialectic, and it is this
dialectic that formed the logical foundation that led to the idea of thesis –
antithesis – synthesis. In the Materialist Dialectic, that idea means that
through contradiction development occurs and that the opposing elements of
thesis and antithesis unite through struggle, thus giving birth to all things.
In reality, however, communists neglect unity and only consider the development
through conflict and struggle to be the basis for Dialectical Materialism.
This, of course, is in disagreement with the Unification Thought notion of
development. In Unification Thought, the two elements necessary for development
are not opposing elements, but elements that form a mutual relationship. Development,
as seen from that perspective, can only occur when there is harmonious
give-and-take action between a subject and an object, i.e., between elements
forming a mutual relationship.
Also, any thing or object can only develop through
the smooth give-and-take between a subject and an object, centering on a common
purpose. In Dialectical Materialism, the notion of purpose in development is
rejected. However, if there is no purpose, development is impossible. As a
result, communism’s Dialectical Materialism has failed to explain concrete
situations involving the phenomenon of development. A major alternative to it
is Unification Thought’s origin-division-union, which considers give-and-take
action from the perspective of time.
E. Unity in the Structure of the
Original Image
The realm of the Original Image transcends time and
space. Hence the notion of structure, when applied to it, can only be expressed
by using time and space as an analogy, and it can be summarized by the
expression of unity. Since there is no space in this realm, there is no
position either, and notions such as before and after, right and left, up and
down, inside and outside, wide and narrow, or far and near do not exist;
neither do such things as a triangle, a rectangle, or a square. It is a realm
where the infinitely large and the infinitely small coincide, and where the
entirety of space comes together in one point. At the same time, it is a realm
where up and down, before and after, right and left, and inside and outside
extend without limits.
Similarly, the realm of the Original Image is
without time. Thus by analogy, to use the language of time, past, present and
future, are united in the one moment of the “now.” There is eternity in an
instant and the two notions are intimately linked. They are actually identical.
This means that the world of the Original Image is one of pure permanence in a
state of oneness (that of the united sungsang and hyungsang, and yang and yin).
The pure permanence of that state is the notion of time in the realm of the
Original Image. In summary, the realm of the Original Image is a “pure united
body.” In other words, all phenomena of the universe, including time and space,
originate in that one united point. The four-position foundation and origin –
division – union action unfold into time and space starting from this one
point.
Chapter 2
ONTOLOGY
Ontology is the study of the basic rules governing
existing beings or entities and their common characteristics. In Unification
Thought, each individual thing is called an existing being or entity. Hence,
ontology is the theory that relates to these entities. According to the
principle that all created beings resemble God, they also resemble the polarity
and correlativity of the dual characteristics of the Original Image. To the
extent that it resembles the polarity of God’s dual characteristics, each
individual being or entity is called an individual embodiment of truth.
To the extent that individual beings together resemble the correlative nature
of the Original Image, they are called a connected body. Thus, in
summary, ontology is the theory dealing with individual embodiments of truth
and connected bodies.
I. The
Individual Embodiment of Truth
An individual embodiment of truth is an entity that
resembles the Universal Image (the dual characteristics) and the Individual
Image of the Original Image. It thus necessarily contains sungsang and
hyungsang, and also yang and yin, i.e., the two sets of correlative elements,
as well as the Individual Image.
A. Sungsang
and Hyungsang
Resembling the Original Image, all created entities
possess the two aspects of sungsang and hyungsang. Sungsang represents the
invisible aspect (that of function, disposition, nature, etc.), while hyungsang
represents material, structure, shape, and other visible aspects. First, in the
mineral kingdom, the sungsang appears in the form of physio-chemical reactions,
while the hyungsang appears as the structure and shape of matter constituted of
atoms and molecules. The sungsang specific to plants is life. Their specific
hyungsang consists of cells and the organism constituted by these cells, their
structure or, simply stated, the plants’ shape and appearance. Thus, plants
possess not only their own specific sungsang and hyungsang; at the same time,
they also include the sungsang and hyungsang elements proper to the level of
minerals. As for the animals, their specific sungsang is instinct and their
specific hyungsang is their shape, structure, etc., including sense organs and
nerves. Naturally, besides their own specific sungsang and hyungsang, animals
also include the sungsang and hyungsang belonging to the levels of minerals and
plants. In the case of human beings, the specific sungsang consists of the mind
of their spirit self (the spirit mind) and the specific hyungsang consists of
the body of that spirit self (the spirit body). As for human beings’ physical
existence, the sungsang is called the physical mind, while the hyungsang is the
physical body.
In that case again, humans not only have their own
specific sungsang (the spirit mind) and hyungsang (the spirit body), they also
include all the general sungsang and hyungsang characteristics proper to the
levels of minerals, plants, and animals. Thus, human beings embody all elements
of created entities and can be regarded as the integration of all things or a
microcosm of the universe. Moreover, as the level of existing beings becomes
higher – from minerals to plants, animals, and human beings – the content of
the sungsang and hyungsang increases with each step or stratum. This is called
the layered structure of sungsang and hyungsang in existing beings or entities,
as illustrated in Fig. 7.
Fig. 7: Layered Structure of Sungsang and Hyungsang
in Existing Entities
B. Yang
and Yin
All things resemble the yang and yin nature of the
Original Image and exist through a mutual relationship between a substantial
yang entity and a substantial yin entity. Thus, animals exist through the
relationship between male and female, plants exist through that between stamen
and pistil, molecules through that between cations and anions, and atoms
through the mutual relationship between the positive and negative protons and
electrons.
As indicated in the chapter on the Original Image,
yang and yin are also dual characteristics of God. At the same time, though,
they are attributes of sungsang and hyungsang. Hence, sungsang and hyungsang
each contain yang and yin. In the case of human beings, if man is first
considered as a substantial yang being and woman as a substantial yin being
from the point of view of the hyungsang, the difference between the two is
obvious, because of their quantitative difference. Man’s body has more yang
elements than the woman’s body, and the woman’s body has more yin elements than
man’s. Contrary to this, in the realm of sungsang (emotion, intellect, and
will), the difference between man and woman is qualitative. For instance, in
terms of the yang-type quality of having a bright mind, the brightness itself
is shared equally by both man and woman, but the quality of that brightness is
different. In the case of man, there is a tendency to focus on the larger scope
of things, while women tend to analyze things more in detail.
Similarly, in all things, yang and yin appear as the
attributes of sungsang and hyungsang. As attributes of sungsang, yang and yin
appear as fast and slow movements respectively in the case of animals, as
growth and withering in plants, and as fast or slow physio-chemical reactions
in the mineral world. Yang and yin also appear as attributes of the hyungsang
of all things, as in the following examples: protruding parts and hollow parts,
high and low, front and back, bright and dark, hard and soft, active and
passive, clear and cloudy, hot and cold, day and night, summer and winter, heaven
and earth, and mountains and valleys.
The process by which God created the universe,
harmoniously mixing yang and yin elements, can be compared to a majestic work
of art or to a great symphony. The harmonious interaction of yang and yin is
indispensable for the production of change and development and for the
expression of beauty. This leads to the conclusion that God placed yang and yin
as attributes of sungsang and hyungsang in order to express harmony and beauty
through them.
C. Subject and Object
1. The
Three Primary Characteristics of the Individual Embodiment of Truth
Since all things exist within time and space,
individual embodiments of truth possess yet another type of correlative pairs.
That pair consists of the principal element and the subordinate
element. These three subject – object pairs, i.e., sungsang and hyungsang,
yang and yin, and principal element and subordinate element together form the
three basic kinds of correlative relationships with which every individual
embodiment of truth is necessarily endowed. In terms of their content, subject
and object come under one of the following types:
First, there is the original type, which can
be found in God’s creation as the eternal relationship between the universal
subject and object. For example, we have the relationship between parents and
children, husband and wife, teacher and pupils, stars and planets, the nucleus
of a cell and the cytoplasm, and the nucleus of an atom and its electrons.
Second, there is the temporary type, which
corresponds to a situation such as the relationship between a lecturer and his
audience, which lasts during the time of the lecture.
Third, there is the alternating type, which
corresponds to a situation like a conversation between two persons where the
positions of subject and object change.
Fourth, there is the arbitrary type in a
situation where human beings can freely decide which side is subject and which
side is object. For instance, in the relationship between animals and plants,
animals discharge carbon dioxide, which is given to plants, and plants, in
turn, discharge oxygen, which is given to animals. From the perspective of the
flow of oxygen, plants can be regarded as subject; but from the perspective of
the flow of carbon dioxide, animals are subject.
2. The
System of Individual Embodiments of Truth in the Created World
All existing entities must have the correlative
relationships of subject and object consisting of sungsang and hyungsang, yang
and yin, and principal and subordinate. Let us now consider some concrete
examples of subject – object relationships ranging from the largest or highest
level, that of the cosmos,
to the level of the infinitesimally small, that of the elementary particles.
No matter how large, the cosmos is also an individual
embodiment of truth. It consists of the spirit world and the physical world.
The spirit world is the universe that cannot be seen with our eyes; the
physical world is the universe that can be seen with our eyes. The two stand in
a subject – object relationship. The universe (the physical world) is itself
also an individual embodiment of truth. The universe has a center, and nearly
200 billion nebulae similar to our galaxy are revolving around it. In this
particular case, the center of the universe is the principal element, and each
galaxy is a subordinate element.
Likewise, the Milky Way, in which we live, is its
own individual embodiment of truth consisting of a nucleus (the principal
element) and about 200 billions stars revolving around it (the subordinate
element). In the solar system, we have the sun and the nine planets, and the
earth has a core and a crust. In both cases, this implies a principal element
and a subordinate element. In the family, we have parents (principal element)
and children (subordinate element), husband (yang element) and wife (yin
element), which are two instances of the subject – object relationship. In the
same way, our physical body consists of the brain and the body’s limbs, and a
cell consists of a nucleus and the cytoplasm. The nucleus itself consists of
chromosomes and nuclear sap. Each chromosome consists of DNA and proteins. DNA
consists of nitrogenous bases, sugars, and phosphates. The atom contains
protons and electrons and, on the lowest level, elementary particles also
consist of a principal element and a subordinate element.
Accordingly, in the created world, there are various
strata containing innumerable individual embodiments of truth, ranging from the
smallest realm of elementary particles to the vast cosmos, all containing the
correlative elements of subject and object (Fig. 8). On the other hand, when
seen from the perspective of an individual embodiment of truth of a higher
level, an individual embodiment appears as a mere component of that higher
entity. The reason for this is that each individual embodiment of truth
resembles the two-stage structure of the Original Image, thus containing a
subject – object pair within themselves, while at the same time externally
maintaining a subject – object relationship with other entities. This dual
(internal and external) subject – object relationship of individual embodiments
of truth is expressed as the two-stage structure of existence of created
entities.
Fig. 8: The System of Individual Embodiments of
Truth in the Created World
3. Give-and-Take Action
When two individual entities standing in a
correlative relationship of subject and object engage in the action of
exchanging specific forces or elements, this is called give-and-take action.
Through this give-and-take action, all things exist, multiply, change, and
develop. There are also several types of give-and-take action, depending on
whether the subject and object act consciously and out of their own volition or
not:
First, there is the bi-conscious type, which
applies to a classroom situation where the teacher is subject and the students
are object. In that case, both sides act consciously.
Second, there is the uni-conscious type. When
the teacher writes on the blackboard, there is also a give-and-take action between
him and the chalk he is using, only in that case there is consciousness on the
part of the teacher, but not the chalk.
Third, there is the unconscious type, in
which animals and plants unconsciously exchange carbon dioxide and oxygen. In
such cases, even if one side or both have consciousness, the exchange itself
occurs unconsciously.
Fourth, there is the heteronomous type, when neither the subject nor the object
has consciousness and they both engage in give-and-take action through the
volition of a third party. This applies to the relationship between the sun as
subject and the earth as object.
Fifth, there is the contrast or collation type. When
someone compares two or more things and discovers a certain harmony amongst
them, these things can be considered as being engaged in some sort of
give-and-take action. Hence, it is called the contrast or collation type
give-and-take action.
4. Correlatives and Opposites
An individual embodiment of truth inevitably
contains the elements of subject and object, i.e., correlatives. With respect
to the assertion that in everything there must be two different elements,
Unification Thought and the Materialist Dialectic have similar views, but they
differ in their understanding of development. If we affirm that a common
purpose is included, the two elements are correlatives; if not, we must call
them opposites. Also, if the reciprocal action of the two elements is
harmonious, it is give-and-take action between correlatives; if not, the action
is of a dialectical nature. If both elements find themselves in the subject
position, a conflictual relationship between opposites will occur; if their
positions are different, the correlatives of subject and object will result. In
essence, nature affirms the law of reciprocity, rather than the law of
dialectics.
II. The
Connected Body
When an individual embodiment of truth interacts
with another individual embodiment of truth and realizes an outer four-position
foundation, it is called a connected body. There are four different
types of connected bodies, i.e., the connected body as seen from the
perspective of structure, purpose, relationship and direction, and position.
A. The Connected Body Seen from the Perspective of Structure
When considered from the perspective of the structure
of existence, all things are a connected body. When an individual embodiment of
truth has realized an internal four-position foundation and then an outer
four-position foundation by establishing a relationship with another individual
embodiment of truth, this individual embodiment of truth comes to resemble the
two-stage structure of the Original Image and is called a connected body.
B. The
Connected Body Seen from the Perspective of Purpose
When seen from the perspective of the purpose of
creation, all things represent a connected body. From the perspective of
purpose, every individual embodiment of truth necessarily has dual purposes,
i.e., the individual purpose and the purpose for the whole, which are related
to the connected body. From the above, we can understand that the purpose for
the whole should have priority over individual purpose. Also, within the
purpose for the whole, there is a hyungsang purpose for the whole and a
sungsang purpose for the whole. On each level, from elementary particles to the
entire universe, created things exist for the sake of forming a created being
of a higher dimension. But, at the same time, they exist for the sake of human
beings. The former corresponds to a hyungsang purpose for the whole; the latter
corresponds to a sungsang purpose for the whole.
C. The
Connected Body Seen from the Perspective of the Direction of the Relationship
In realizing an outer four-position foundation,
human beings establish a give-and-take action in six directions: above and
below, front and back, and right and left. Above are one’s parents, superiors
and seniors; below are one’s children, subordinates and juniors. In front are
one’s teachers, leaders and more experienced colleagues; behind are one’s
disciples, followers and less experienced colleagues. On the right are one’s
brothers and sisters, one’s friends, and one’s co-workers; on the left are
those who disagree with us, those who oppose us, and those whose personality
does not fit ours. Thus, each human being connects with others in six different
directions. In this way, an individual embodiment of truth is also a connected
body.
D. The
Connected Body Seen from the Perspective of Position
From the perspective of order and position as well,
all things are a connected body. The universe is an orderly system; the same
can be said of a family, a group, or a country. Within such an organized
system, each individual being takes the position of an object when facing a
subject, and the position of subject when facing an object. Therefore, within
such a system, each individual being will at the same time have the position of
subject and that of object. In this way, an individual embodiment of truth is
at the same time a connected body.
III. The Mode of Existence
The mode of existence is a concept that only applies
to the created world that exists in time and space. When the give-and-take
action among God’s attributes is manifested in the world of creation, it takes
on the appearance of time and space. The give-and-take action within the Original
Image is smooth, peaceful, and harmonious. When it appears as time and space in
the created world, it takes on the shape of circular motion. Circular motion is
thus the mode of existence of created beings.
A. Circular
Motion
When, in the created world, two elements standing in
the positions of subject and object enter into give-and-take action centering
on purpose, a united body appears as a result. In the course of this
give-and-take action, subject and object are actually the only two elements
involved. Standing in the central position, purpose is itself not an existing
entity, and the union or united body is merely a state resulting from the
give-and-take action. The center of that give-and-take action does not reside
midway between the subject and the object, but within the subject itself. This
is the reason why motion resulting from give-and-take action manifests itself
as circular motion centered on the subject. The perfect give-and-take of
sungsang and hyungsang, centering on Heart (purpose) within the Original Image
is manifested symbolically in its harmony and perfection through circular
motion in the world of time and space.
B. The
Types of Circular Motion
Practically speaking, each created entity can
successfully fulfill its purpose of creation (purpose for the whole and for the
individual) by performing a circular motion in two ways:
1. Basic
Circular Motion
a) Circular
motion in space: examples are the repetitive rotation or revolution of material
entities such as the heavenly bodies and elementary particles. Here, the
identity-maintaining give-and-take action within the Original Image takes on
spatial features.
b) Circular
motion in time: the repetition of life cycles and the succession of generations
in living organisms come under this category. Here, the developmental
give-and-take action within the Original Image takes on a temporal, spiral
form.
2. Transformed
Circular Motion
a) Motion
with a fixed nature: this motion takes place when an individual entity strives
to fulfill its purpose of creation. This is the case when a satellite remains
on a fixed trajectory (e.g., in the case of atoms or the cells constituting the
organism of any given living being).
b) Motion
with an alternating nature: the term is used to describe the circulation of
blood and lymph, or the flow of nutrients in plants, in which cells form the
equivalent of circular movement (similarly, the circulation of goods and
currency in economic life).
c) Spiritual
circular motion: in human beings, the give-and-take action between the spirit
mind and the physical mind is not material circular movement, but rather takes
place as the physical mind responds to the requests of the spiritual mind
(e.g., the harmonious interpersonal give-and-take in the family and in
society).
C. Rotation and
Revolution
When an entity performs circular motion, it always
involves, simultaneously, rotation and revolution. This is because each entity
is at the same time an individual embodiment of truth and a connected body,
i.e., it performs internal and external give-and-take action at the same time.
The circular motion that is performed through internal give-and-take is called
rotation and the circular motion performed according to external give-and-take
is called revolution.
IV. The Position of Existence
A. The
Position of Existence Seen from the Point of View of the Connected Body
In the created world, the different positions of
subject and object that are present in the Original Image are manifested as an
orderly system. Each entity is at the same time an individual embodiment of
truth and a connected body and therefore finds itself both in the position of
object and that of subject. As a result, countless individual bodies are
connected to each other in terms of up and down, front and back, and right and
left, and thus form an orderly system of positions. Thus, the universe consists
of innumerable connected bodies with a specific position. These connected
bodies resembles the two-stage structure of the Original Image and exists as
its extension, possessing the same two-stage structure, making the universe
into one gigantic orderly system.
B. Order
in the Universe and Order in the Family
Order in the universe is realized both vertically
and horizontally. For instance, the order that is realized by reaching from the
infinitesimal subatomic particles to the universe as a whole is vertical order,
while the arrangement of the nine planets around the sun, for example,
represents horizontal order. Vertical order is realized as follows: atoms → molecules → minerals → satellites
(the moon) → planets (the earth) → stars (the sun) → galaxies
(the Milky Way) → the center of the universe. Horizontal order, centering
on the sun, goes as follows: Mercury → Venus → Earth → Mars
→ Jupiter → Saturn → Uranus → Neptune →
Pluto (Fig. 9).
Fig. 9: Examples of
Vertical and Horizontal Orders in the Universe
The family structure is
a miniature of the universe and the universe is an enlarged form of the family.
Therefore, the family also has both vertical and horizontal order.
Grandchildren, children, parents, grandparents, and great-grandparents are
connected vertically; brothers and sisters within a family form a horizontal
structure around the parents (Fig. 10).
Fig. 10: Vertical and
Horizontal Order within the Family
In the universe, order and peace are maintained
through the law of perfect and harmonious give-and-take action. This is the
“Way of Heaven". In the family as well, peace is maintained through the law of the give-and-take
of love, i.e., through an ethical principle. This principle of love means
ethics; thus, ethics and the “Way of Heaven” correspond to each other.
V. Universal
Law
Universal law, or the “Way of Heaven” is the law
that maintains the vertical and horizontal order of the universe, the law of
give-and-take action (or simply law of give-and-take). This law, or
principle can be subdivided as follows into seven characteristics, each one of
these representing a subordinate law.
1. Correlativity.
Every entity not only possesses the correlative elements of subject and object
within itself, but also engages in external correlative relationships of
subject and object with other entities.
2. Purposefulness
and Centrality. The correlative elements of subject and object always
possess a common purpose and perform give-and-take action centering on that
purpose.
3. Order
and Position. Every existing entity has its own position and thus maintains
a certain order.
4. Harmony.
The give-and-take action between subject and object is smooth and harmonious.
There can be no opposition or struggle in that relationship, because God’s love
is always at work in it.
5. Individuality
and Connectedness. Every individual entity, while maintaining its own
inherent characteristics, has relationships with other entities and interacts
with them.
6. Identity-Maintaining
Nature and Developmental Nature. Every organic body maintains, throughout
its life, an unchanging or identity-maintaining nature; at the same time, as it
grows, it also has the aspect of change and development, hence a developmental
nature.
7. Circular
Motion. In the give-and-take action between subject and object, the object
revolves around the subject and performs circular motion in space or in time.
Universal law originates in the action of Logos.
Behind it we find the action of love, because when God created the universe
through Logos, he was motivated by Heart and love. When applied to the
individual, this law appears as morality; when applied to the family, it takes
the form of ethics. In sum, the principles of the universe and the ethical laws
of the family correspond to each other.
Chapter 3
THEORY OF THE ORIGINAL HUMAN NATURE
The Theory of
the Original Human Nature studies our nature as it would have been originally,
i.e., had there not been a human fall. From the original standpoint, each
person is a being with Divine Image, which resembles the Image of God, and a
being with Divine Character, which reflects the character of God. We are also
beings with position, and this resembles the characteristic of position in the
Original Image.
I. A
Being With Divine Image
All created entities are individual embodiments of
truth resembling the dual characteristics of God. Human beings, too, are
embodiments of truth, and thus resemble the Divine Image, which consists of
sungsang and hyungsang, yang and yin (the Universal Image) and the Individual
Image. Originally, each person should thus be a being of united sungsang and
hyungsang, a being of harmonized yang and yin, and a being with individuality.
A. A Being of United Sungsang and Hyungsang
Resembling God’s sungsang and hyungsang implies that
human beings are made up of a mind and a body, and thus are beings of united
sungsang and hyungsang. There are four kinds of sungsang and hyungsang in human
nature. First, each human being is a substantial image integrating all things
and containing all the sungsang and hyungsang elements of animals, plants and
minerals. Second, each person is a dual being of spirit person and physical
person. Third, each person is a united being of mind and body. And fourth, each
human being is a being with a dual mind consisting of a spirit mind and a
physical mind.
Among these four kinds, the understanding of the
human being as the united being of spirit mind and physical mind will receive
particular attention in the Theory of the Original Human Nature. In philosophy,
this issue corresponds to the study of how human essence is determined (the
issue of essentialism). Both the spirit mind and the physical mind belong to
the mind (sungsang). They nevertheless appear in a sungsang – hyungsang
relationship to the extent that one is the mind of the spirit person (sungsang)
and the other the mind of the physical person (hyungsang).
The function of the spirit mind is to pursue a life
of truth, goodness, beauty, and love, in other words, a life of value. A life
of value means living “for the sake of others;” it means a life of love for the
sake of the family, society, nation, and humankind. Ultimately, it means living
for the sake of God. In contrast, the function of the physical mind is to
secure food, shelter and clothing. In other words, it pertains to the material
life centering on the physical person.
In the original order, the spirit mind and the
physical mind stand in a relationship of subject and object. By uniting through
give-and-take action, they together form our original mind. Hence, the original
mind first seeks the life of value desired by the spirit mind; next it seeks
the material life desired by the physical mind. In this way, if the physical
mind follows the spirit mind and the spirit mind fulfills its given functions,
they will resonate with each other. This is the state of having perfected one’s
character, which corresponds to what human beings originally should be. As a
result of the fall, however, the original relationship between the spirit mind
and the physical mind was reversed. In order to restore the original human
condition, this reversed relationship itself has to be restored. This is why
religion and a life of discipline became necessary.
B. A
Being of Harmonious Yang and Yin
Yang and yin are the attributes of sungsang and
hyungsang. In the Theory of the Original Human Nature, they refer to husband
and wife, the substantial yang being and the substantial yin being. Animals,
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