By David Eaton
While attending the 6th World Media Conference in 1983 in Cartagena, Colombia, I had the opportunity with several other musicians to meet with UTS founders, Reverend and Mrs. Sun Myung Moon. In the gathering, Rev. Moon expressed interest in the creative process pertaining to musical composition. He encouraged us to study and master the classical tradition, calling it “the foundation” upon which we could carry out our creative endeavors. He then suggested we combine the best elements of other genres — Rock, Jazz, Gospel, Folk — with the classical tradition in an attempt to create “New Age Music.”
In recollecting that meeting, I came to realize that in many ways American music was something akin to what Rev. Moon alluded to. Owing to America’s immigrant nation heritage, American music is a rich amalgam of highly varied styles and influences that arrived from many places. In a very real way American music is “World Music.”
When the Pilgrims landed in 1620 they not only brought their faith tradition, but also the music that accompanied it. Some of the earliest musical expressions of colonial America were Christian hymns sung in churches and schools utilizing the technique known as “shape-note” singing. Many of these were eventually published in 1835 in the hymnal known as Southern Harmony, including the “Garden Hymn,” a song known to Unificationists as “Song of the Garden.”
Eighteenth century Appalachian folk music was also indicative of the cross-fertilization highly evident in most American music. Immigrants from Scotland, Wales, England, and Ireland brought their ballads, jigs, reels — and their instruments — with them, and these musical influences found their way across the land.
Gospel Music also had religious roots. The “call-and-response” mode of music-making dates back to the early 1600s. As it evolved from 17th century Negro Spirituals and field hollers, it was the Christian revival movement and Holiness-Pentecostal movement of the late 19th century that spawned this new genre. Gospel historian Robert Darden noted the first published use of the term “Gospel” to describe this music style was in 1874 when Philip P. Bliss edited a revival songbook titled Gospel Songs for use in evangelical meetings and revivals.
By Ronald Brown
Of all the parts of creation that God gave us dominion over, time continues to remain the most elusive.
A calendar is one of the universal building blocks of all religions. For any new religion to succeed or ancient religion to endure it must prove its ability to have dominion over time. The prospect of an endless and meaningless succession of days, years, and centuries, is unsupportable for human beings, to say nothing of religious communities. Calendars are like maps placing an individual and a community firmly in a flow of time that began with the Creation and will end with the Millennium.
In late December and January, during my academic break, I traveled to Thailand. What could have been a pleasant month of travel, beach, wine, dancing, food, and fun turned into a research-filled period. My research was stimulated on the first day in Bangkok when the man at the front desk prepared the receipt for my $7 a night room.
The Confused Calendar of Thailand
He took out his book of receipts, filled in the sum in Thai Baht, misspelled my name, stamped it, and handed it to me. I stuffed it into my pocket and went to my room where I crashed on my hard bed and slept the entire day. It was only later that evening as I was writing my daily journal entry that I glanced at the receipt. I took out glue stick, covered the back of the receipt with glue and attached it to the page. Only then did I notice that he had miswritten the date: the month “12” and day “30” were correct, but in place of 2016 he had simply written “60.” I thought he had simply made a mistake and wrote “60” instead of “16” and thought no more of it. But this strange date stuck in my mind. I had to find out what “60” meant.
The Buddhist Calendar
My second encounter with the wild world of Thai calendars was by accident. Having checked into my hotel, I set off to explore the neighborhood. I strolled up a major road and stopped in the middle of an elegant bridge spanning one of the many canals that crisscrossed the city giving it the name “The Venice of the East.” I glanced at the elegant Thai script that announced I was on the Mahatthai Uthit Bridge and noticed the year of construction was 2457. Puzzled, I checked my handy travel guide and read it was constructed in 1914.
By Alison Wakelin
Transitions are difficult, as both the Unification movement and world are discovering right now. Restoration mode has given way in emphasis to further revealing of the Principles of Creation, and science is now coming into its own as a source of new insights for a new age. While it may be challenging to let go of previous modes of operating as a spiritual movement, we find deep truths emerging today in many fields which must be incorporated into any realistic and comprehensive future for Unificationism.
As women have become more involved in the academic and scientific world, a general picture is emerging of the differences between a man’s perspective and woman’s perspective. I remember my boss asking 20 years ago, “but what is women’s science?” I couldn’t tell him back then, but now I would be able to reply that women see things from a more holistic perspective, they often think more in pictures, more intuitively, and take in the whole of a situation at once. Men tend to think in a more linear fashion, work out truths sequentially, and build up a worldview according to this method.
As a means for freeing people’s minds from the domination of the church in the early days of Western European science, the more male-oriented methods worked well, cutting out an ever-expanding corner of truth that held its own in rational circles, and gradually taking over as the predominant worldview in the West. However, its own success has brought us to a day when it is not unusual to find accomplished scientists asking if maybe science has simply tied itself up in its own strings. With uncountable solutions to the currently popular string theory (a highly theoretical mathematical scheme that regards a one-dimensional string as the most fundamental building block of matter), and no way to distinguish between these solutions, this has to be a valid question.
Even in the West, certainly since the early days of quantum physics and relativity, there has been a secondary track within science, based on the idea that matter itself is in some sense conscious, or at least has some kind of internal nature.
By James M. Powell
After escaping concentration camp in Heungnam, North Korea in 1950, Dr. Sun Myung Moon wrote the book, Ideal of the Circular Garden of Harmony. This text, lost during the Korean War (1950-53), was re-written as Original Text of the Divine Principle and eventually translated into English as Exposition of the Divine Principle (EDP) in 1996.
As you will see, the “Circular Garden of Harmony” refers to the underlying harmonious circular structure of the cosmos, the “garden,” at the elementary level.
In my previous AU Blog article in November 2016, “The Science of Spiritual Life and Death,” I stated there exist in the Principle theory unsubstantiated, or at least unverified, claims. In this article, I state this in relation to the Four Position Foundation specifically as the so-called foundation of the life of all beings.
What is the foundation of the life of all beings? What proof do we have that the Four Position Foundation is the fundamental foundation of all physical beings, all spiritual beings, and even God?
For example, theoretical and experimental particle physicists might ask to show how the Four Position Foundation applies to the plentiful assortment of elementary particles that make up the cosmos at the smallest scales. But do we have a model for that? We do. It’s the Four Position Foundation.
I’m not referring to a vague model into which we roughly fit some broad concepts like only plus and minus, but discovered forces and particles and their interactions in a mathematical structure that works. It must be a mathematical structure because, according to the Principle, one aspect of God’s nature, the Logos, the blueprint of the cosmos according to the theory of the Principle, is mathematical.
By Keisuke Noda
Denominational splits are one of the most challenging issues in the Unification movement. As Unificationism presents itself as the “new truth” to resolve religious/denominational divides, the claimant carries the burden of demonstrating its truth with evidence. Even if Unificationists cannot solve this reality immediately, they should at least be able to articulate the Unificationist approach to religious/denominational unity.
Underlying these splits is the idea of authoritarianism, found in religious fundamentalism in other religions as well. This position enhances division and is contrary to Unificationism as exemplified by Reverend Moon. Within the broad spectrum of Unificationism, there are various interpretations including authoritarian.
I will explain what authoritarianism is in the current context of denominational splits, why and how it can be a problem, and how religious authority can be established in a non-authoritarian way. I contrast Rev. Moon’s approach to an authoritarian one.
Since authoritarianism is a complex and broad subject in social science and found in all types of institutions and organizations, be they religious or not, I focus only on the question of the process of establishing religious authority.
Authoritarianism results in an authoritarian personality and creates such a culture. Although Rev. Moon’s critics characterized him as an authoritarian, he seemed to be trying to eradicate such tendencies from the Unification Movement. I highlight his non-authoritarian approach to religious/denominational unity.
By Gordon Anderson
The rise of Donald Trump, Brexit, Geert Wilders, and Marine Le Pen can be seen as a reaction to the failure of Western liberal establishment culture to successfully lead the transition to global society. These popular figures do not represent a higher stage of development, but a return to the last successful level of social development—nationalism.
We could say it is a reset. A “headwing,” or integral, worldview should supply the necessary elements that liberalism has so far ignored in its zeal to create a more just and inclusive world.
A Fall at the Top of the Growth Stage
Unificationists can view this nationalist retrenchment as a fall at the top of the growth stage in Christian culture. Reverend Moon observed in 1960 that Christianity in the West had reached a peak and needed guidance to move the world to the next level. The cultural revolution of the 1960s sought equal rights, freedom from oppression, environmental sustainability, global harmony, and true love.
These were reactions against limitations in traditional societies that needed to be transcended. However, those who led the social revolution did not have solutions but reacted like children who had matured enough to sense injustice, but not enough to develop a parental heart or a responsible approach.
While a few extraordinary figures like Martin Luther King, Jr., and Mohandas Gandhi sought to move to the next stage of development on spiritual foundations, the masses engaged in social movements that sought political solutions—solutions based on the force of law. The result was, in Unificationist terms, “a reversal of dominion.”
By Kathy Winings
Two recent films, each nominated for an Academy Award for Best Picture, help white America understand the challenges and struggles of black America from different perspectives. On the one hand, “Fences” is a story that shines a light on the challenges and issues faced by black families in the 1950s. On the other hand, in “Hidden Figures,” we have Hollywood telling the amazing story of three immensely talented black women who made invaluable contributions to NASA and the American space program.
August Wilson has been called one of the finest American playwrights of the 20th century. His plays have highlighted and brought to life African Americans in everyday roles dealing with everyday issues including love, struggle, duty, and betrayal. The impetus behind his plays was so white Americans could begin to see African Americans in a different light; see them dealing with the same issues that define life for most whites so that whites just might treat African Americans differently. “Fences” was one of his best-known plays for which he received both a Pulitzer and a Tony award. In 2016, “Fences” came to the big screen directed by Denzel Washington.
“Fences” is the story of Troy Maxson, a sanitation worker in 1950s Pittsburgh. Portrayed passionately by Denzel Washington, Maxson is a bitter man whose dream of becoming a professional baseball player died early on because he was too old by the time Major League Baseball began admitting black players. As a result, after spending time in prison, he now struggles with his own ambitions to find success in his job and as a man needing to feel vibrant and loved. Yet, he looks for this, as the proverbial song says, “in all the wrong places.”
His main support is his long-suffering wife, Rose, played brilliantly by Viola Davis, who won the 2010 Tony for best actress in the role and the 2017 Oscar for Best Supporting Actress for the same role (her Oscar acceptance speech was deeply moving).
By David Eaton
During the post-World War II era the influence of multiculturalism and identity politics in the West became a pervasive and potent force in politics, academia, sociology, and culture. So-called “social justice warriors” (SJWs) have taken activism on a variety of issues — race, gender, ethnicity, sexual preferences — to such extremes that it is near impossible to engage in reasoned debate or discussion without finding oneself mired in invective-laden exchanges drenched in political correctness.
The Stanford Encyclopedia of Philosophy explains that the term “identity politics”
“…has come to signify a wide range of political activity and theorizing founded in the shared experiences of injustice of members of certain social groups. Rather than organizing solely around belief systems, programmatic manifestos, or party affiliation, identity political formations typically aim to secure the political freedom of a specific constituency marginalized within its larger context. Members of that constituency assert or reclaim ways of understanding their distinctiveness that challenge dominant oppressive characterizations, with the goal of greater self-determination.”
There is an emphasis on the need for various social groups to use political means to attain social justice — justice not necessarily based on principle or universal truths, but rather on “political formulations” or an affiliation with a particular political party that will legislate according to a specific set of concerns. Current iterations of multiculturalism and identity politics can be traced to Marxism and the Cold War, particularly the Marxist ideological tenets of the Institute for Social Research at Goethe University in Frankfurt, Germany, known as the Frankfurt School.
As the Industrial Revolution led to the emergence of a substantial upwardly mobile middle class, the issue of economic disparity between rich and poor — a main Marxist premise — began to dissipate, hence the revolutionary urges exploited by earlier Marxist revolutionaries were mitigated.
By Andrew Wilson
No doubt the years since True Father passed have been difficult for True Mother. But it should not surprise anyone that her course would be difficult. As the Original Eve, she is the pioneer for the entire female gender. She has obstacles to overcome that are uniquely her cross, which True Father, as a man, did not have to deal with. Proclaiming herself the Only Begotten Daughter is her way of directly facing this task.
Mother has no victorious representative of womankind as her feminine forbearer. In fact, she alone carries the burden of all the pain of womankind through history, going back to Eve. Mother has to deal with the fact that after the Fall there was no respect for Eve whatsoever. People have a better feeling about Adam; he was somehow redeemed by Jesus as the victorious Second Adam. But not Eve. She was always associated with the Fall and failure.
At the Fall, Adam was brought low because he followed Eve. The woman led the man to ruin. This led to the widespread view that no woman is worthy to be the leader of men. As a result, fallen societies always put men on top, while women were treated miserably, even as the man’s property to do with as he wished.
To make matters worse, this patriarchal attitude belittling women was inscribed in scripture, which led believers to justify it as if it were God’s way. The Bible, after all, was written by men. We search the Bible in vain to find the name of Noah’s wife, Lot’s wife, or the names of Adam and Eve’s daughters. No angel stayed the hand of Jephthah when he offered his daughter as a human sacrifice (Judg. 11:34-40), the way it stayed the hand of Abraham when he was about to slay Isaac. Polygamy became a norm, the atrocious practice even perpetuated in the modern era.
Men made things worse than they needed to be, continuing to harshly judge women while making themselves the arbiters of faith despite their own wrongdoing, and thinking their attitude justified by scripture. Such male attitudes towards women continue to this day.