2. Give and Receive Action and Four Position Foundation

2.1. Give and Receive Action between Sungsang and Hyungsang

2.1.1. What Is the Give and Receive Action Between Sungsang and Hyungsang?

In the Original Image, when Sungsang and Hyungsang enter into a reciprocal relationship, give and receive action does take place. As mentioned above, however, a common base has to be formed centering on a common element. In God, the common element is Heart, or the purpose of creation, which is established by Heart.

When give and receive action takes place, a result necessarily appears. Thus, a center and a result necessarily accompany a give and receive action. When Heart is the center, a union is realized as a result, and when purpose is the center, a new being or a multiplied being appears as a result. Union here refers to a unified state, whereas a new being refers to a created being. Accordingly, in the Original Image the appearance of new beings means the creation of all things.

2.1.2. Concepts of Union and New Being

Here, I will discuss the concepts of union, and of new being in the created world. In the created world, union connotes existence, survival, duration, unity, a spatial circular movement, maintenance, and so on, whereas new being refers to

a newly born result or product, a new character, a new element, a new individual, or a new phenomenon. In other words, the appearance of a new being is a phenomenon of development in the created world.

The reason that all things maintain their existence, survival, and duration, and at the same time move and develop is that give and receive actions similar to those in the Original Image (between Sungsang and Hyungsang) are carried out among the myriads of individuals from heavenly bodies to atoms. In accordance with the law of resemblance, the natures of all things resemble the attributes of God, and the relationships and interactions among all things resemble the structure of the Original Image, namely, the relationship and give and receive action between Sungsang and Hyungsang. In other words, all created beings should necessarily resemble the give and receive action within the Original Image in order for them to exist, live, move, and develop.

2.1.3. Round, Harmonious and Smooth Nature of the Give and Receive Action

Whether it is centered on Heart or purpose, give and receive action in the Original Image is round, harmonious and smooth. Heart is the emotional impulse to seek joy through love, and Heart is the source of love. It is love that makes the give and receive action harmonious. Therefore, the give and receive action centered on Heart, from which love wells up, is harmonious. The same thing can be said when the give and receive action is centered on purpose, because purpose itself is established based on Heart.

There is no contradiction, opposition, or conflict in the round, harmonious, and smooth give and receive action within the Original Image. If there is no center or common element such as Heart or purpose, and there is no love, then contradiction, opposition, or conflict can appear. In other words, if the give and receive action is not centered on love, it may not be harmonious, but rather it easily becomes conflictive.

This round, harmonious nature of the give and receive action in the Original Image becomes another standard for solving actual problems. The great confusion of today’s world has been brought about by the fact that most, if not all, relationships have a conflictual tendency. In other words, struggles have been developing in virtually all relationships, such as those between nations, those between ideologies, those between the Communist camp and the free camp, those between peoples, those between religions, those between political parties, those between managers and laborers, those between teacher and student, those between parents and children, those between husband and wife, those between persons, and so on. The result of the accumulation of such numerous conflicting relationships is the great confusion in today’s world. Consequently, the way to remove such worldwide confusion is to transform all conflicts into round and harmonious relationships. This becomes possible once these relationships are established through the give and receive actions centered on God’s love. Thus, the round, harmonious, and smooth nature of the give and receive action in the Original Image becomes another standard for solving actual problems.

2.2. Subject and Object, and the Four Position Foundation

2.2.1. What Is the Four Position Foundation?

When Sungsang and Hyungsang are engaged in give and receive action, they are not in the same position. Position here refers to the position with the qualification to rule all things (DP, 78). In other words, position is related to the degree of activity: When we say that Sungsang and Hyungsang are different in position, it means that Sungsang is in a more active position than Hyungsang, or Hyungsang is in a more passive position than Sungsang. An element or an individual that is in a more active position is called “subject,” and an element or an individual that is in a more passive position is called “object.” Accordingly, when Sungsang and Hyungsang are engaged in give and receive action, Sungsang is subject, and Hyungsang is object.

The four-position foundation consists of the four positions of center, subject, object, and result, and give and receive action always takes place based on the four-position foundation. This means that the structure of the four positions of center, subject, object, and result is fixed and unchanging, whereas the actual element to be established in each position is different for each four-position foundation.

2.2.2. Concept of Subject and Object

Let me discuss the concept of subject and object more concretely. By doing so the character of give and receive action may be understood more concretely. As already explained, the subject is “active” in relation to the object, whereas the object is “passive” in relation to the subject. To explain in more detail, the relationship between a subject and an object is characterized as “central” and “dependent,” “dynamic” and “static,” “initiating” and “responding,” “creative” and “conservative,” “outgoing” and “modest” as well as “active” and “passive.”

In the created world, from the heavenly bodies to atoms, there are various kinds of subject and object relationships. For example, the relationship between the sun and planets in the solar system, and the relationship between the nucleus and electrons in an atom are the relationship of central and dependent; the relationship between parent animals and their young, and that between a protector and the protected are relationships of dynamic and static; the relationship between an educator and the educated, and that between the giver and the receiver are relationships of initiating and responding, or activity and passivity. In a family, in many cases, the husband works hard to support his family and the wife keeps the house with affectionate care: the relationship between them is rather creative and conservative, or outgoing and modest.

It should be noted here that the concept of subject and that of object are not fixed, but relative, concepts. A subject being becomes an object being when it relates to a higher level being, and an object being becomes a subject being when it relates to a lower level being.

2.2.3. Subject and Object Occupy Different Positions

As explained above, the subject is central, dynamic, initiating, creative, active, and outgoing in relation to the object, whereas the object is dependent, static, responding, conservative, passive, and modest in relation to the subject. The cause of this difference between subject and object lies in the subject-object relationship within the Original Image. Give and receive action takes place only between subject and object. That is to say, give and receive action takes place when there is a difference in position. When two elements occupy the same position, give and receive action does not take place, but rather a repulsion will appear between them. For example, repulsion appears between two positive charges.

When there is a difference in position between subject and object, a certain order is established. Thus, give and receive action takes place where there is order. This theory of subject and object becomes another standard for solving actual problems. As mentioned above, the world today is experiencing increasing chaos, which is very difficult to control. The reason for such increasing chaos is that most relationships are not based on harmonious give and receive action, so they have instead become conflicting relationships. In other words, the relationships are not those of subject and object, but rather, they have become those repulsive relationships of subject and subject.

The best way of solving our social chaos is to re-establish order. In order to establish order, conflictual relationships between subject and subject should be changed into harmonious relationships. Thus, it is necessary to explain the concept of subject and object, and the standard for the relationship between subject and object should be clarified. The theory of the four-position foundation in the Original Image, or the theory of give and receive action between subject and object can meet this demand. Thus, the theory of subject and object in the Original Image becomes a standard for solving actual problems.

2.2.4. Correlatives and Opposites

I will now discuss the concepts of correlatives and opposites in relation to subject and object. The original relationship between subject and object centered on purpose is harmonious and never conflicting. When two elements or two individuals are engaged in a harmonious relationship, these two elements or individuals are called “correlatives” in Unification Thought. This differs from Marxist Thought, where two elements or individuals are “opposites,” because they engage in struggle with each other. Development can be realized only through harmonious correlatives, whereas in the case of struggling opposites, development is blocked and can come to a complete deadlock. Communism has tried to reform politics, economy, and culture based on its materialistic dialectic―the theory of contradiction, or the theory of opposites―and, as a result, they have come to a deadlock which can never be controlled.

Development is achieved through the give and receive action of correlatives centered on purpose, and never through the conflict between opposites where there is no common purpose. The theory of correlatives is a theoretical method which today can provide a fundamental solution to the chaos of Communist countries, as well as of the free world. Thus, the theory of correlatives becomes yet another standard for solving actual problems.

2. Formation of the Four Position Foundation

2.1. Constituents of the Four Position Foundation

As already explained, give and receive action between Sungsang and Hyungsang in the Original Image gives rise to two different results, depending on the center. When the center is Heart, the result is union, and when the center is purpose (purpose of creation), the result is a new being. The same thing can be said about the give and receive action between created beings, since the give and receive action of created beings resembles that in the Original Image.

There are two kinds of give and receive action: One is the give and receive action centered on Heart whereby a state of unity is realized; the other kind is the give and receive action which is centered on purpose, whereby new beings are produced. The former is the give and receive action between Sungsang and Hyungsang which gives rise to harmony (union) (DP, 19) and the latter is the give and receive action between Sungsang and Hyungsang which multiplies substantial object partners (DP, 24), i.e., the creation of all things. This is illustrated in fig 1.5.

The characteristics of the give and receive action in the Original Image manifest themselves in created beings, especially in human beings. A human being is the union of mind and body, or the union of sungsang and Hyungsang, which are engaged in give and receive action centering on purpose (purpose of creation). An artist makes a plan or has an idea in his or her mind, and then he or she paints a picture or carves a statue with his or her hands using artistic instruments. This is the multiplication of a new being through the give and receive action between sungsang and Hyungsang centering on a purpose (the purpose of producing a work of art).

In the give and receive action whereby unity is realized, the sungsang and Hyungsang before, and the sungsang and Hyungsang after the give and receive action are not essentially different. The same sungsang and the same Hyungsang have simply become unified. For example, when a man and a woman marry, the man is the same man before and after the marriage, and the woman is the same woman before and after the marriage. The only difference is that the man and the woman are united in oneness after the marriage.

On the other hand, in the give and receive action whereby a new being is produced, the sungsang and Hyungsang before give and receive action and the result (new being) which has appeared after give and receive action are different. The give and receive action through which unity is realized, is called an “identity-maintaining give and receive action”; and the give and receive action through which a new being is produced, is called a “developmental give and receive action.”

Seen from the viewpoint of change or motion, the former is called a “static give and receive action” since the sungsang and Hyungsang undergo no change either before orafter the give and receive action; and the latter is called a “dynamic give and receive action,” since a new being appears as the result of the give and receive action. Seen from the viewpoint of position, give and receive action between sungsang and Hyungsang is that between subject and object, whereby, together with the center and the result, a four position foundation is established. Accordingly, the identity-maintaining give and receive action gives rise to an identity-maintaining four position foundation, and the developmental give and receive action gives rise to a developmental four position foundation. Therefore, we have two kinds of four position foundation: the identity-maintaining four position foundation, in which a union is formed, and the developmental four position foundation, in which a new being is formed.

2.2. Inner Four Position Foundation and Outer Four Position Foundation

There are another pair of four position foundations. These are the “inner four position foundation” and the “outer four position foundation.” These two four position foundations arise from inner give and receive action and outer give and receive action, respectively. I explained earlier, in the section on the “Content of the Original Image,” that the Original Sungsang consists of the functional part and the objective part, or the Inner Sungsang and the Inner Hyungsang. In other words, there are another Sungsang and Hyungsang within the Original Sungsang.

Seen from just the position of the Original Sungsang, there are Sungsang (Inner Sungsang) and Hyungsang (Inner Hyungsang) internally within itself, and then there are this Sungsang (Original Sungsang) together with the Hyungsang (Original Hyungsang) externally. When Sungsang and Hyungsang enter into a reciprocal relationship centering on a common element, give and receive action necessarily takes place. Hence, give and receive action takes place both internal to the Original Sungsang, between Inner Sungsang and Inner Hyungsang, and externally between the Original Sungsang and Original Hyungsang. The former is called the inner give and receive action and the latter the outer give and receive action. In these give and receive actions, center (Heart, or purpose) and result (union, or new being) are involved necessarily, giving rise to the four position foundation: The inner four position foundation is formed through an inner give and receive action, and the outer four position foundation is formed through an outer give and receive action. These are illustrated in fig. 1.6.

In human beings, the inner and outer give and receive actions correspond to one’s internal life and external life. The internal life refers to one’s individual spiritual life, and the external life refers to one’s social life wherein he or she associates with others. The internal life is the give and receive action that takes place within one’s mind, and the external life is the give and receive action that takes place in one’s relationship with other people. Such inner and outer give and receive actions in humans are modeled after the Original Sungsang’s inner and outer give and receive actions. The inner and outer give and receive actions manifest themselves in every created being as well as in human beings.

As already explained, the relationship between Sungsang and Hyungsang is that between subject and object, and give and receive action between subject and object, with the involvement of the center and the result, result in the formation of a four position foundation. Accordingly, seen from the viewpoint of position, the inner give and receive action becomes an inner four position foundation, and the outer give and receive action becomes an outer four position foundation. Thus, the Original Sungsang is engaged in the formation of four position foundations both internally and externally. The Inner four position foundation together with the outer four position foundation in the Original Image is called the “two stage structure of the Original Image.” Taking after this structure of the Original Image, four position foundations are formed internally and externally in each and every created being. This structure in created beings is called the “two stage structure of existence.”

2.3. Two-Stage Structure of the Original Image and Two-Stage Structure of Existence

Therefore, the fundamental way of solving social problems (actual problems) is for human beings to re-establish original four position foundations internally and externally. Thus, the theory of the inner four position foundation and the outer four position foundation becomes another standard for settling actual problems. In this way, the inner four position foundation and the outer four position foundation in the Original Image become the standard for the existence of all created beings. This discussion has been concerned with the “two-stage structure of the Original Image,” which consists of inner and outer four position foundations in the Original Image, and the “two-stage structure of existence,” which consists of inner and outer four position foundations in created beings. The “two-stage structure of existence” resembles the “two-stage structure of the Original Image” according to the law of resemblance. These structures are illustrated in figures 1.7 and 1.8.

3. Kinds of Four Position Foundations

I would like now to discuss the kinds of four position foundations. As I have already explained, there are inner and outer four position foundations as well as the identity-maintaining and developmental four position foundations. Hence, we have four different kinds of four position foundations. In combination we have the following foundations: inner identity-maintaining four position foundation, outer identity-maintaining four position foundation, inner developmental four position foundation, and outer developmental four position foundation. These are illustrated in fig. 1.9. I would like now to explain each of them in turn.

3.1. Inner Identity-Maintaining Four Position Foundation

The inner identity-maintaining four position foundation is the combi-nation of the inner four position foundation and the identity-maintaining four position foundation. It is an inner four position foundation, within the Original Sungsang, which maintains itself and is unchanging. The identity-maintaining four position foundation is formed when the Sungsang and Hyungsang are engaged in give and receive action, and unity is realized as a result. The identity-maintaining four position foundation is formed internally within the Sungsang and, at the same time, externally between Sungsang and Hyungsang. We human beings live our lives while thinking various things in our mind. Thinking is carried out internally through give and receive action between inner sungsang and inner Hyungsang whereby inner four position foundations are formed. We also live our lives externally through give and receive action with other people, whereby outer four position foundations are formed.

3.2. Outer Identity-Maintaining Four Position Foundation

The outer identity-maintaining four-position foundation is the combination of the outer four-position foundation and the identity-maintaining four-position foundation. It is an outer four-position foundation formed outside the Original Sungsang, and its character is immutability. It is the harmonious state of God’s attributes prior to the creation of all things, namely, the harmonious state of Sungsang and Hyungsang. In a family or in a society, we live with other people helping each other or relying on one another. Here, outer identity-maintaining four-position foundations are formed between members of a family or a society. The outer identity-maintaining four-position foundation is accompanied by the inner identity-maintaining four-position foundation. A good example is a married couple. While husband and wife each live their own lives, thus forming their own inner identity-maintaining four-position foundations, they live in harmony and help each other, and in this way the unity of husband and wife is realized. This unity of husband and wife is the formation of an outer identity-maintaining four-position foundation.

Thus, an outer identity-maintaining four-position foundation is inseparable from an inner identity-maintaining four-position foundation. In other words, an outer identity-maintaining four-position foundation is established on the basis of an inner identity-maintaining four-position foundation.

Let me now explain the relationship between all things, taking the relationship between the sun and the earth as an example. The sun and the earth are engaged in the giving and receiving of universal gravitation (under the operation of the Universal Prime Force). The sun is the subject and the earth is its object; the sun is the center, while the earth is dependent on the sun. In the created world, the give and receive action between subject and object gives rise to a circular motion in which the object revolves around the subject. This circular motion is the expression of the round and harmonious nature of the give and receive action between Sungsang and Hyungsang within the Original Image. In other words, where there is a circular motion, there is a give and receive action between subject and object.

In the relationship between the sun and the earth, the earth rotates around its own axis while revolving around the sun. This is to maintain both its own identity and the solar system: maintaining itself through rotation, and maintaining the solar system through revolution. In other words, a give and receive action is taking place internally within the earth in order to maintain the earth, and a give and receive action is taking place externally between the earth and the sun in order to maintain the solar system. The sun itself is maintaining its identity by its rotation. At the same time, in the solar system the sun is exercising its dominion over the earth, as subject and its center: the sun gives universal gravitation (under the operation of the Universal Prime Force) and light to the earth; thereby the sun helps the earth revolve around the sun while maintaining life on the planet. At the same time, the sun, as an object, revolves around the center of the galaxy, its subject.

Thus, both the inner identity-maintaining four-position foundation and the outer identity-maintaining four-position foundation are established for the sun as well as for the earth. These inner and outer identity-maintaining four-position foundations are inseparable.

Circular motion which manifests the inner identity-maintenance (namely, rotation) and the circular motion which manifests the outer identity-maintenance (namely, revolution) are also seen in the original way of human life. Yet, since human life is spiritual, circular motion in this case is not physical, but it is a round, harmonious, and smooth give and receive action centered on love, which is the same as in the Original Image. In humans, the inner identity- maintaining four position foundation is manifested as one’s peaceful and loving personality. As for the object partner, the outer identity-maintaining four-position foundation consists of its revolution around the subject, which means obedience and gratitude to the subject. As for the subject partner, the outer identity-maintaining four position foundation is manifested as its dominion over the object through truth and love: the subject continuously loves and educates the object.

3.3. Inner Developmental Four Position Foundation

In the case of the production of a commodity or a work of art by human beings, an idea or a plan is made first and then a commodity or a work of art is produced or created using machines and tools. Thus, planning comes first and production is second. Planning, which takes place in the mind, is internal, whereas production, which is made with machines or tools, is external. Both planning and production are made through the formation of four position foundations. The result of planning is a new being, and the result of production is also a new being. The plan is not vague, and it is made with a clear purpose of producing a definite commodity. Needless to say, production is made with a clear purpose as well. Thus, four position foundations both in planning and in production are centered on purpose. Four position foundations accompanied by a purpose and a new being are developmental four position foundations. Developmental four position foundations are formed internally and externally; the inner developmental four position foundation for planning, and the outer developmental four position foundation for production.

Next, I will explain in detail about the inner developmental four position foundation in the Original Sungsang, under the topics: “purpose as the center,” “Inner Sungsang as subject,” “Inner Hyungsang as object,” “inner give and receive action,” and “a plan as the result.”

The center of the inner developmental four position foundation is purpose (purpose of creation), which is based on Heart, the emotional impulse to love. Since God’s creation is motivated by Heart, the purpose of creation is to have object partners of love and to realize a loving world. God therein wanted joy and comfort. Human beings were created as God’s object partners of love, and all things were created as human beings’ object partners of love.

Accordingly, the “purpose for being created” for we human beings is that we love each other and love all things, thereby giving joy and comfort to God. The “purpose for being created” for all things is that they give beauty and joy to we human beings, while at the same time realizing harmony with each other. Due to the fall, however, human beings became unable to love each other, and they became unable to fully love all things and appreciate their beauty. As a result they made God sorrowful and made all things groan in travail (Rom. 8:22). Human beings were created after the pattern of God, according to the law of likeness. This applies also to their purpose of creation. Originally, the purpose of all human activities of creation (production, manufacturing, artistic creation, and so on) is to realize God’s love according to the purpose of creation. Due to their fall, however, human beings became self-centered, and they became unable to realize God’s love. As a result, they went against the Way of Heaven, and human societies have fallen into chaos. Accordingly, the way to settle the great confusion of today’s world is for all people to bring the purpose of all their activities of creation into complete harmonization with God’s purpose of creation. This theory concerning purpose at the center of the inner developmental four position foundation, thus becomes another standard for solving actual problems.

What Is Inner Sungsang?

In the inner developmental four position foundation, Inner Sungsang is in the subject position. Inner Sungsang consists of intellect, emotion and will. These three faculties are not independent of each other, but rather they are connected to each other. In the intellect, emotion and will are included; in the emotion, intellect and will are included; and in the will, intellect and emotion are included. In other words, these three faculties function as one; and from their unity, the intellectual faculty works relatively strongly at one time, the emotional faculty works relatively strongly at another time, and the volitional faculty works relatively strongly at yet another time. It is necessary for us to understand the three faculties of the mind as such. These three united faculties of the mind were mobilized for the formation of the inner developmental four position foundation in God’s Sungsang.

When we understand the three faculties of intellect, emotion and will in this way, we realize that the three values of truth, beauty and goodness, which correspond to these three faculties, respectively, also have some common elements between them. Furthermore, the three major fields of culture (the academic field, the artistic field, and the field of religion and morality), which correspond to the three values of truth, beauty and goodness, also have some common element between them. It should be noted here also that there are intermediate fields among the three major fields mentioned.

This point bears an important actual significance. Motivated by Heart, God established the purpose of creation, and He mobilized the three faculties of intellect, emotion and will centering on that purpose, whereby He invested all His power in His creation (Rev. Moon once said, “God invested all of Himself in His creation of heaven and earth”). In His providence of re-creation as well, He mobilized all His faculties of intellect, emotion and will. Furthermore, in the history of restoration, especially today, when the chaos of the Last Days prevails, the three great fields of culture―the academic field, such as science and philosophy; the artistic field, such as music, dance, painting, sculpture, poetry and so on; and the field of life norms, such as religion, morality and ethics―have to be mobilized for the purpose of the realization of God’s ideal world, namely, the world of the unified culture, or the world of the culture of heart.

Nevertheless, today, almost all cultural fields have lost their proper direction, and they are sinking into degeneracy. In our time, pseudo-revolutionary thoughts such as Marxism and Kim Il-Sung’s Juche Idea advocate proletarian art and folk art. In fact, however, they are vulgarizing and making sterile all the cultural fields, especially the arts.

It is evident, therefore, that intellectuals, and scholars who are engaged in the various cultural fields today, have an urgent mission to accomplish. They should understand God’s purpose of creation and advance forward with firm determination to realize it, and construct the ideal world of creation, the world of the unified culture (culture of heart). Thus, the fact that the three faculties of intellect, emotion and will in the Inner Sungsang were mobilized, centering on purpose, in the formation of the inner developmental four position foundation in God’s Creation, is also an important standard for solving actual problems.

Inner Sungsang Is the Union of Spirit Mind and Physical Mind

It should be noted here that the intellect, emotion and will of both the spirit self and the physical self are contained in the human mind. Since a human being is a dual being (united being) of spirit self and physical self, the human mind is the union of spirit mind and physical mind. Hence, the faculties of intellect, emotion and will of the spirit mind and those of the physical mind are combined and united in the human inner sungsang. The physical mind has an instinctive level of intellect, emotion and will. The intellect, emotion and will of the spirit mind is creative and developmental, whereas the intellect, emotion and will of the physical mind is not.

The intellectual faculty of the physical mind is capable of sensibility and perception with a low level of understanding, whereas the intellectual faculty of the spirit mind is capable of the functions of perception, understanding and reason, through which abstract and universal truths can be attained. The spirit mind thinks of, and reflects upon, oneself; namely, it possesses self-consciousness. When the neuro-physiologist John Eccles and the biologist Andree Goudot-Perrot say that only human beings possess self-consciousness, they are referring to the spirit mind.

The emotional faculty of the physical mind is also of a lower level than that of the spirit mind. The emotional faculty of the physical mind has the ability to feel joy, anger, sorrow, and easiness, and to show an altruistic nature, to a lesser extent than does the spirit mind. The emotional faculty of the spirit mind is of a higher level, and with it we are able to engage in artistic activities, and to love our nation and humankind, often even at the risk of our lives.

The volitional faculty of the physical mind is also of a lower level than that of the spirit mind. The volitional faculty consists of desire, the power of practice, and the power of decision, with all of which the purpose of creation (the purpose for the individual and the purpose for the whole) can be realized. An animal’s purpose of creation is achieved primarily through material life (food, shelter, multiplication, and so on), while the purpose of creation in human beings is achieved through one’s spiritual life (a life of truth, goodness and beauty). Thus, in the volitional faculty as well, there is a distinction between animals and human beings. The volitional function of an animal is solely related to food, clothing, shelter, and sex; but the volitional function of human beings is a combination of that of the physical mind together with that of the spirit mind. In an original human being, the spirit mind is superior to the physical mind; therefore, we should put our priority on pursuing a life of value, and only then should we be concerned with our material life.

c) Inner Hyungsang as Object

What Is Inner Hyungsang?

Next, I will discuss the Inner Hyungsang, which is in the object position in the inner developmental four position foundation. As already explained, the Inner Hyungsang, the aspect of form in the Original Sungsang, consists of ideas, concepts, principles, and mathematical principles. An idea is a concrete image of each created being that will be created, or already has been created. A concept is a universal image of features abstracted from a group of ideas. Principles are the root cause of the natural laws of the universe and the norms of human life. Finally, mathematical principles are the ultimate cause of the numerical phenomena in the natural world.

Inner Hyungsang Is a Kind of Mold

A mold of Inner Hyungsang is not simply a mold concerned with external appearances, as in the case of an artificial mold. A mold of Inner Hyungsang is vastly more detailed and includes internal structure as well. For example, the mold for the creation of a human physical body includes the intimately detailed structure of internal viscera, organs, tissues, and cells. A mold of Inner Hyungsang is made up of ideas, concepts, laws, and mathematical principles. Living beings which belong to a certain species have a common peculiar shape and a common character and they obey certain laws and mathematical principles. It is because of this that all things are created taking after the Inner Hyungsang, the spiritual mold, in a way analogous to that by which an iron product resembles its mold.

A spiritual mold of Inner Hyungsang, as just explained, is directly related to a created being. It should be noted, however, that there are many other ideas, concepts, laws, and mathematical principles which are the molds not for created beings but rather for abstract beings. For example, such ideas or concepts as “God,” “I,” “parents,” “beauty,” “ideal,” “purpose,” and so on are not molds for things that appear in the world of time and space; they take part in creation but they are not molds for created beings as such.

d) Inner Give and Receive Action

What Is Inner Give and Receive Action?

An inner developmental four position foundation is formed in the Original Sungsang through the inner give and receive action, centering on the purpose of bringing forth a new being. This inner give and receive action is carried out between subject and object in the Original Sungsang; namely, between the unified faculty of intellect, emotion and will, and Inner Hyungsang. The inner give and receive action centered on the purpose of creation, is the “thinking” or “planning” that takes place in God’s mind.

Why do we regard “thinking” as a give and receive action? Thinking, as we commonly understand it, is constituted by such functions of the mind as memory, reflection, judgment, interest, planning, opinion, understanding, imagination, conjecture, inference, hoping, meditation, interpretation, and so on. To be honest, even an illusion can be included in the concept of thinking, since it is also a phenomenon in the mind.

Thinking can, in turn, be classified into three categories: thinking of the past, thinking about the present, and thinking of the future. Thinking of the past is related to memory, thinking about the present is related to opinion, inference, understanding, and so on, and thinking of the future is related to planning, hoping, and so on. It should be noted here that ideas (or images) are necessarily involved in any kind of thinking. These ideas in our mind were acquired through our past experiences. For example, we have the images of birds or flowers in our mind because we have seen and experienced them. Thus, thinking always includes ideas (images), with which give and receive action is made in our mind.

Operation of Ideas

What does the expression “thinking necessarily requires ideas” mean? It means that any kind of thinking we do―whether it is related to the past, the present, or the future―is possible only with the use of ideas acquired from our past experiences. The richer our experiences in the past, in other words, the more ideas we can have, the more thinking we can do. This is similar to being able to increase one’s living expenses, when it is necessary, if one has saved money. Also, it is like our being able to use a necessary good at any time, if we have stored up a lot of goods. To deepen our knowledge is, in other words, to store up various ideas in the storehouse of our memory. Thus, ideas are drawn from the storehouse of memory and they are dealt with appropriately in our thinking, just as we select goods from the storehouse and use them fittingly, for example, in arranging a room. This process is called the “operation of ideas” in Unification Thought.

An idea is an image in the mind. An idea corresponding to a being is called a “simple idea,” whereas an idea consisting of two or more simple ideas in combination is a “complex idea.” Here, it should be noted that “simple” and “complex” are relative concepts. An operation, as in an operation of ideas, is something like the operation of machines. The operation of machines includes the following procedures: preparation of the machines and parts, construction of machines, overhaul of machines, assembly of parts into a machine, change of parts within a machine, assembly of a machine into a unified system, and so on.

Operation of Ideas is Give and Receive Action

The operation of ideas is carried out in a manner similar to the operation of machines. The “recollection” of an idea corresponds to the preparation of a machine. The “association” or “composition” of ideas corresponds to the construction of machines. The “analysis” of an idea corresponds to the overhaul of a machine. The “formation” of a new idea corresponds to the assembly of a new machine. “Conversion” corresponds to the exchange of parts within a machine. The “synthesis” of ideas corresponds to the assembly of machines into a unified system. There is another operation of ideas, which is called “obversion,” during which an affirmative form of judgment is changed into a negative form of judgment. Thus, the operation of ideas refers to recollection, association, analysis, formation, conversion, synthesis, obversion, and so on, with which various ideas are dealt with.

Recollection is to retrieve a necessary idea from one’s past experiences. Association of ideas means that one is reminded of an idea by the presence of another idea. For example, one is reminded of one’s mother when one thinks of one’s father. The formation of an idea refers to the operation with which several lower-level ideas are combined to form a higher-level idea. For example, an idea of a house is composed of the lower-level ideas of foundation, cornerstone, pillar, crossbeam, beam, girder, rafter, roof, room, and so on. An analysis of an idea refers to the division of an idea into lower-level ideas. For example, we analyze our body as consisting of the nervous system, digestive system, sense organs, circulatory system, respiratory system, muscular tissue, urinary organs, endocrine glands, lymph nodes, and so on. Synthesis of ideas refers to the operation in which various lower-level ideas are united into a higher-level idea. For example, the union of the ideas of the nervous system, digestive system, sense organs, circulatory system, respiratory system, muscular tissue, urinary organs, and so on makes the higher-level idea of the human body.

Conversion is the operation in which subject and object are exchanged while keeping the content of judgment. For example, the judgment “Every A is B” is changed into “Some B is A.” Obversion is the operation of changing an affirmative form of judgment into a negative form of judgment (i.e., a predicate is changed into the negative form), while keeping the meaning: “A is B” is changed into “A is not non-B.” I have engaged in making a rather long explanation here in order to better help the reader to understand “thinking” as inner give and receive action.

Types of Give and Receive Action

As explained above, different kinds of thinking (recollection, judgment, opinion, imagination, understanding, inference, and so on) take place by operating with ideas in various ways. Give and receive action consists in the operation of ideas (see fig. 1.10).

I can explain this point further. In order to understand that the operation of ideas is give and receive action, we first need to understand the types of give and receive action. There are five types: bi-conscious type, uni-conscious type, unconscious type, heteronomous type, and contrast type (or collation type).

A bi-conscious type of give and receive action is made when both the subject and the object have consciousness. A uni-conscious type is made when the subject has consciousness, whereas the object, which is an inorganic non-living being, does not. An unconscious type is one carried out unconsciously between subject and object. For example, the exchange of carbon dioxide and oxygen between animals and plants is made unconsciously. A heteronomous type of give and receive action is made when two parties, which are non-living beings, are induced by the will of a third party to engage in give and receive action. For example, the various parts of a machine engage in give and receive action with one another according to the will of the engineer who made the machine.

A contrast type of give and receive action is made during the process of cognition, or in a judgment. In this type, only the subject has consciousness, as in the uni-conscious type. In this type, however, the subject purposefully brings into contrast two or more objective beings or elements within an object. For example, when we see a man and woman walking on the street we recognize them as husband and wife by making a comparison of their ages and gestures. Or, again, when we see commodities in a store, we select a good one by making a comparison of their qualities. Also, when we see a house with a red tile roof in a green forest, we can appreciate beauty by sensing harmony between them. In a contrast type of give and receive action, a judgment or comparison is made unilaterally by the subject.

Yet, a judgment or comparison is possible only when the object manifests its appearance to the subject, who takes an active interest in the object. This is why this is also considered to be a give and receive action.

Thinking Is a Contrast Type of Give and Receive Actions

I have explained that thinking is made by give and receive action. The spiritual apperception, or the subject of cognition, which is the union of intellect, emotion and will in the mind, contrasts various ideas obtained from one’s experiences and these ideas are then stored in the inner Hyungsang. When the spiritual apperception contrasts the two elements, it recognizes one element as subject and the other element as object. The focus of interest of the spiritual apperception goes back and forth between the two elements within inner Hyungsang. Thus, two elements are regarded as being engaged in a give and receive action, which is a contrast type of give and receive action in a narrow sense. Thus, both the give and receive action between the spiritual apperception and the inner Hyungsang and that between the two elements within the inner Hyungsang are contrast types of give and receive action.

What is the result of the give and receive action (or collation) between any two elements? Sometimes, two elements are regarded as being completely the same, and at other times they are regarded as resembling each other, and at still other times they are regarded as being different from each other. There are even cases in which they might be regarded as opposites. In other words, they can be seen as being in a relationship of correspondence in some cases, and as not being so in others. Since give and receive action takes place centering on purpose, the result may be different depending on the purpose. Anticipating a certain result, our spiritual apperception carries out give and receive action toward a definite direction. This is the act of thinking. It is because of the difference in the purpose of give and receive action and the way of collation that we come to have such various kinds of thinking as recollection, understanding, judgment, inference, hope, and so on. Thus, various ways of thinking are made successively in the same way that water flows in a river.

A flow of thinking can come to a conclusion at a given point. Then, an idea (either simple or complex) which can serve as a mold for the created being is formed. This idea might be called an “idea-mold.” An idea-mold is a new being that has been formed through the contrast type of give and receive action. It is a “new idea,” a mold for creation. However, this is not yet a Logos (plan), but rather it is a stage prior to a Logos, which might be called a “pre-Logos” or “pre-plan.” A new idea, or an idea-mold is something concrete, in which concepts, laws, and mathematical principles are included. In other words, it is a concrete idea for a created being with its detailed internal structures. This new idea, or pre-Logos (pre-plan) is formed in the initial stage of the inner give and receive action. The Logos (plan) of a created being is established in the second, following stage.

Purpose Is the Center

Thinking is an inner give and receive action taking place in the mind, and the give and receive action is centered on purpose. In humans, however, thinking is often vague, not having a definite purpose. In contrast, in God, the Creator, thinking is based on purpose from the very beginning. This is the purpose of creation (purpose for the whole, and the purpose for the individual), which is based on Heart.

Prior to God’s thinking of creation, the four position foundation centered on Heart, or the identity-maintaining four position foundation, was formed in God. Since Heart is an irrepressible emotional impulse, He could not help but establish the purpose of creation. The developmental four position foundation was formed on the basis of this identity-maintaining four position foundation. In other words, the identity-maintaining four position foundation (the unchangeability and absoluteness of God) remains as the basis of the developmental four position foundation, even after His creation.