Part 1: A Mystical Approach
A Draft for a Mystical Approach: Integrating Interreligious Perspectives and Practice
This chapter provides an introduction to mysticism and attempts to link Christian mysticism with Eastern, especially Buddhist mysticism.
The mystical teachings of Sun Myung Moon - a Korean spiritual leader rooted in both traditions - serve as a valuable point of orientation.
I place special emphasis on the reference to real human experience and the practice of various traditions.
Mystical practice and the resulting experiences are often more immediate and tangible than theoretical considerations or theological concepts. As a result, mysticism holds great potential for interreligious understanding.
My statements do not claim absolute truth. They are merely a draft and a first step in this interreligious consideration.
My central concern is to look beyond the concepts so that we can open up, learn from each other, and continue to develop both our own path and our mystical practice.
When you go to the spiritual world, you realize that Confucius and Jesus are friends. Buddha and Mohammed are friends. Famous saints of Christianity and significant monks of Buddhism are friends. A curtain is the only thing between them; they all belong to the tribe of God. This curtain must be widely opened.
Perspective Shift Between the Search for Truth and Mystical Experience
This book is directed especially at religious people who have so far engaged little with mysticism.
Therefore, I emphasize in some places the difference between a faith-based approach, which is predominantly focused on truth, and the mystical approach. Both have their place and value.
By highlighting what distinguishes mysticism from traditional religious practices, it might give the impression that the latter appear less profound.
Someone might feel hurt in their religious beliefs by this. That is not my intention. Should this be the case, I apologize.
The following explanations are written with the utmost respect for believers of all traditions.
1.1. Mysticism – the Path of Meditation and Prayer
The inner path to becoming one with God is the realm of mysticism, which could also be described as the path of prayer.
Why then meditation? The simplest answer is that the prerequisite for deep prayer is the ability to gather oneself, and through meditation, one attains this ability.
The deep prayer of the saints and mystics takes place on a different level than the conventional spoken prayer.
It is pure prayer in the spirit. It goes beyond the mind or psyche – that is, beyond intellect, feeling, and will. It occurs on the level of the spirit, where no thinking takes place anymore.
Any ordinary thought would disturb the intimate closeness to God.
To achieve this, one must learn to let go of all thoughts, feelings, and desires of the mind.
The more you let go, the closer you are to God.
We must reach the zero point of the mind... This is the standard that enables us to become a complete object of God... The zero point is a similar state to what Buddhists experience in Zen meditation.
1.2. Definitions of Mysticism
The term mysticism (from ancient Greek μυστικός mystikós 'mysterious', related to myein 'to close mouth or eyes') refers to reports and statements about the experience of a divine or absolute reality as well as efforts towards such an experience.
-- Wikipedia -- translated from German
Mysticism is popularly known as becoming one with God or the Absolute, but may refer to any kind of ecstasy or altered state of consciousness which is given a religious or spiritual meaning.
It may also refer to the attainment of insight in ultimate or hidden truths, and to human transformation supported by various practices and experiences.
-- Wikipedia –
1.3. Outer and Inner Dimension of the Life of Faith
Father Bernhard, a *Cistercian monk and priest, says the following:
Theology and the sacraments are like an outer shell that already reveals something of the inner core. The inner core is the mystical experience with God. The shell points to the core, but we cannot "eat" the shell.
Our life of faith includes actions such as studying holy scriptures, attending faith events, performing rituals, saying prayers, and engaging in religiously motivated activities for the benefit of others.
We refer to this as a religious lifestyle.
All these actions have both an outer and an inner dimension.
Father Bernhard illustrates this with the metaphor of a shell and a core:
The outer can lead us to the inner, but the inner is the direct access to God.
Often religious people are satisfied with the shell and stop seeking the core. Occasionally, they have indirect experiences with God, for example through answers to prayer: We pray, and something happens that we interpret as God's response.
The direct experience, on the other hand, is the mystical experience with God.
Here, we experience His presence and love directly within us.
Mysticism is the real experience of the spiritual reality of the living God.
The mystical path is an inner journey on which we directly experience God and become one with Him.
1.4. The Practical Dimension of Mysticism
The experiences and insights of mysticism have been collected and passed on for millennia.
There are no hidden secrets – you just have to look in the right places, read the right books, and meet people who know this path.
Mysticism teaches us a practical, concrete way to become one with God.
It is the path that people of different religions have walked for millennia.
Mysticism is the art of prayer – the way to seek and find God within.
Access to the Spirit and the True Self
On the mystical path, we gain access to our spirit.
We realize that we are not our thinking and feeling, but that our true self is spirit.
We learn to concretely experience this spiritual self.
We gain access to what we refer to as the Spiritual Mind and Heart – areas that often remain inaccessible to us in conventional consciousness.
Mysticism seeks direct access to spirit and God, who is pure spirit.
Concepts such as "being filled with the Holy Spirit," "unity of mind and body," or "direct dominion of God" thus become more concretely experiencable.
In the end, mysticism leads us to our true self and reveals to us the surprise of being.
1.5. What Else is Mysticism?
- Mysticism is not philosophy, theology, or ideology.
- Mysticism arises from experience and enlightenment.
- Mysticism is an empirical science about the inner path to God.
- It is based on the experiences and insights of mystics and saints, gathered over millennia.
- Mysticism opens a practical and concrete way to develop ourselves inwardly.
- It is the art of prayer.
- It is the way to access our spiritual mind and heart.
- It is the path to discovering our true self.
- It is the way to be filled with the Holy Spirit.
- It is the way to the unity of spirit and body.
- Mysticism leads to the direct dominion of God.
Mysticism and Theology in Comparison
Mysticism is not philosophy or ideology, as these arise from thinking.
In thinking, we can construct anything, even without proving anything. Theology is not a natural science either. There are numerous contradictory theologies. Basically, everyone can believe what they want.
Theology is supposed to describe spiritual truths.
Its roots lie in the mystical experiences of religious founders – in revelations, enlightenments, or direct insights.
From these profound experiences, theological systems were later developed, which were formulated into teachings and passed on.
However, since these experiences cannot be repeated at will or passed on directly, theological statements are often dependent on interpretation and faith.
Mysticism: A Path to Direct Spiritual Experience
Mysticism, on the other hand, is based on personal experience.
It assumes that spiritual truths are not only transmissible but can be directly experienced through certain inner conditions and practices.
Those who adopt a certain attitude, open themselves up, cultivate their inner disposition, and practice, make concrete experiences – independent of time, culture, or religion. It does not matter whether someone walks this path thousands of years ago or today, whether they are Christian, Buddhist, Muslim, or a follower of another religion.
In this sense, mysticism is an empirical science.
Those who manage to feel close to God can explore what enhances this closeness or what makes it disappear again. Based on this, a religious ethic arises – from the experience of God's love.
In the closeness to God, we feel what sin is and what virtue means.
1.6. The Difference Between Mysticism and Mystery
Definitions of chatGPT
Mysticism is the belief or pursuit of a direct, personal experience of the Divine or ultimate reality, often through inner contemplation or spiritual practices.
Mystery refers to something that is difficult or impossible to understand or explain, often associated with hidden truths or inexplicable phenomena.
The two related terms are often understood synonymously, but there is a great difference between them.
For someone who is mystically inexperienced, mysticism remains completely mysterious. However, someone who has found direct access to the spirit will have many things become experienceable and revealed through enlightenment.
The reality and truth of the spirit becomes tangible and real for him.
Mysticism is a concrete path and practice through which one has new experiences and undergoes profound inner transformation.
On the other hand, God remains always mysterious and not fully comprehensible for human consciousness.
We are moving on a path to personally experience and comprehend the mysterious reality of this universe more and more. This happens through an expansion of consciousness, which opens new forms of perception.
You will experience a new, three-dimensional feeling that you have never felt before.
1.7. Further Perspectives on Mysticism
Founders of Religions and Reformers Were Mystics
All founders of religions and religious reformers were mystics with concrete, personal experiences with God.
They taught these experiences and subsequently developed teachings and frameworks of thought – theologies. These teachings were adopted, learned, and believed by others. From this followed the practice of faith.
The practice of faith should lead to one's own mystical experiences.
But many believers remain in faith and ethical life. They do not delve deeply enough into prayer and do not have their own direct experiences with the spirit and love of God.
Mysticism Is a Field of Research
Just as God's Providence continues to unfold, so too can mysticism continue to develop.
It is a rich field of research that deals with the personal experience of the individual who walks this path. Experiences and enlightenments can be collected, structured, and used for mystical practice.
The Mystical Path Needs a Lot of Motivation
A structured overview of the path, the experiences of advanced practitioners, and a clear concept of a functioning, individually adaptable practice are very motivating.
Motivation is a central theme on the mystical path.
Everything draws our attention away from God – the demands of life, the tasks of everyday life, the possibilities of leisure activities, and the media.
All this distracts our awareness outward and away from God. Even religious activism can divert us from the path of prayer.
The prerequisite for a well-founded prayer life is, however, to seek God more than anything else and to awaken the deep longing for God.
For this, we must continually re-motivate ourselves.
Mystical writings and communities of people who walk this path together help us with this.
1.8. Different Types of Religions
My belief is that all religions were inspired by God – in different cultures, at different times, and with different purposes or emphases.
As modern humans, we can no longer say, "I believe everything that comes from my religion, and nothing that comes from other religions."
On the path to God, we should learn from everything that comes from God.
From a religious studies perspective, a distinction is made between the abrahamic or scripture-centered religions and the mystical religions.
Major Scripture-Centered Religions
- Judaism
- Islam
- Christianity
Major Mystical Religions
- Hinduism
- Buddhism
The two main focuses of the religions
Mystical religions
In mystical religions, meditation and prayer are central.
They focus on the inner, personal path to God. The contents of the scriptures serve as a guide.
The belief here is that everyone is capable of finding God. This belief offers strong motivation on the path.
On this path, believers experience the enlightenment of truth. Ethics arise from inner enlightenment and the experience with the Holy Spirit.
Ultimately, it is about living from the love of God, to which one approaches.
Prayer Practice – Experience of God – Ethical Living and Love of Neighbor
Scripture-Centered Religions
In the scripture-centered religions, the writings and faith in them are of central importance. From this, the ethics according to which one should live arises. Alongside the sacraments and rituals of faith, love for one’s neighbor is the most important practice.
Truth – Faith – Ethical Living, and Love of Neighbor
Here we can recognize that scripture-centered religions tend to approach from the outside, through understanding, whereas mystical religions operate more through inner experiences of God.
Both complement each other on the path.
1.9. The Purpose of Religions from the Perspective of God's Providence
From the perspective of God's providence, as understood in the DP (Divine Principle), one might comprehend the special purpose of Judaism and Christianity as the restoration of God's blood lineage, which was lost during the Fall of Man.
This results in a sinless person, a second Adam, and ultimately a second Eve.
Through the "grafting," man can be restored to a sinless state, like before the Fall of Man.
The special purpose of mystical religions is to restore the individual on a personal level and lead them to a state of mind-body unity and inner oneness with God.
According to the GP, ideally, a person should have achieved the mind-body unity and matured by the end of the growth stage to then meet the Messiah.
This is where the engrafting into God's bloodline and the heavenly marriage blessing takes place. On this foundation, humans grow as couples and families through the completion stage to become heavenly spirits.
Ultimately, these two foundations of mystical and scripture-centered religions lead together to the great goal of restoration:
People under the direct dominion of God, who as families, tribes, and nations form the kingdom of heaven on earth.
The core of his (Sun Myung Moon) teaching was the desire to guide every person to achieve a God-centered unity of mind and body - a divine balance of the self as a son or daughter of God.
On this foundation, he taught us the next stage, the blessing, in which two people come together as a married couple in complete harmony and love.
1.10. The Two Areas of Truth and Spirit in Christianity
Church – Truth and Faith
Similar to the distinction between scriptural religions and mystical religions, we also find these two areas in every religion.
An example of this is Christianity. In the church, with its clerics and laity, truth and ethics are taught.
The believers believe in this truth and practice it. What they understand and acknowledge, they try to realize in life. Reason, emotion, and will – the essential instruments of the psyche or mind – play a central role in this.
Monastery – Holy Spirit
The monasteries with their nuns and monks represent the mystical sphere.
Prayer and contemplation are the central elements of the practice. The aim is to become a temple of God oneself.
Here, the spirit of God and living in the Holy Spirit are at the forefront.
1.11. The Different Approaches to Truth and Spirit
We could also refer to the truth-oriented and the mystical approach as the realms of Truth and Spirit.
In the following, I would like to contrast the two realms and highlight their different approaches.
Truth and Faith
In the realm of truth, the focus is initially on recognizing and penetrating the truth.
The believer goes through a process in which they internalize the Divine Principle more and more deeply through insight. From this understanding arises the practice of neighborly love.
Change in society happens through teaching the truth and living it by example.
People are meant to understand the truth, accept it, and embody it in their lives.
This approach relies on the transforming power of truth.
Spirit and Mysticism
In the realm of the spirit, the focus is initially on becoming a loving person in whom the Holy Spirit dwells.
The royal path is prayer in the spirit — constant contemplation. The goal is to become unceasing prayer.
From the love of God in one’s own heart arises the practice of neighborly love.
Change in society happens through teaching the mystical path, which inspires others to walk the same path.
Mysticism trusts in the power of prayer.
The faith of the orthodox hermit monks holds that through a single person who carries the Holy Spirit within, thousands of souls may be saved.
1.12. The Balance Between Truth and Spirit
Sun Myung Moon emphasizes that there should be a balance between truth and spirit. It is therefore recommended to bring the truth-oriented approach and the mystical approach into a balanced interaction for development.
In summary, the method of truth includes study, faith, and practice. The methods of the spirit are meditation, prayer, and mindfulness.
This naturally results in a similar way of life.
The difference lies in the fact that the actions in the mystical approach are not primarily initiated by understanding, but by the Holy Spirit.
Truth begins more externally, while the spirit has an internal focus.
The development process fundamentally leads us from the outside to the inside – from a change in thinking and behavior to a deep internal transformation.
Since humans consist of body, mind, and spirit – therefore both external and internal aspects – growth is necessary on all levels.
If we want to positively influence people, we can help them practically, stimulate them to reflect in conversation, support them emotionally, and bless them with true love and prayer.
All levels work together in this process.
If you want to preach for one hour, you must pray for eight hours.
The Interaction between Human Responsibility and Divine Action
The focus of the approach through truth lies on the personal responsibility that arises from understanding the truth.
The approach of the spirit, on the other hand, relies on obtaining God's grace and on God's own action.
The responsibility here lies in creating the conditions for God's work.
In the Divine Principle, it is explained that to realize God's will, 95% of the responsibility lies with God and 5% with humans. However, these 5% require full commitment from humans – that is, 100% dedication within their area of responsibility.
Nevertheless, we must not lose sight of the fact that God's action constitutes the much larger part. Responsibility and trust must be in balanced harmony.
What does trust mean in the mystical approach?
Trust means adopting an inner attitude that is not centered on one's own actions.
Without me you can do nothing
– Jesus Christ -
An attitude of humility and openness towards God is an essential prerequisite for God to be able to work.
When the Spirit of God dwells in us, we experience His guidance directly in the heart. We rely less on analytical thinking and more on the impulses of the heart.
The mystical path is a path of inner transformation that increasingly enables us to entrust ourselves to God's guidance.
In doing so, we hand over a piece of control over our lives to God - trusting in His actions and His love.
Learning to trust God in the path of prayer
In the prayer of the spirit, we learn to gaze at God in wonder—comparable to looking into the sky in the hope of seeing a shooting star.
No one knows when it will appear, and no one can influence its appearance.
Thus, the grace of God also comes in its time and in its way.
This is not in our hands.
However, our loving devotion to God is the prerequisite for being able to receive this grace.
On the path of prayer, persevering in this attitude and trusting waiting becomes part of the spiritual journey. The time we endure - and sometimes suffer through - until we receive grace is a form of reparation.
As already explained, it is essential that personal responsibility remains in balance with deep trust in God's guidance.
1.13. True Love
True love is not human love, it is God's love.
The love you share in the spiritual world is not worldly human love, but true love.
Without being filled with the Holy Spirit, we cannot give true love.
Human love is always conditional. We do not feel the same love for a person we like and for a person who hurts and attacks us.
The love of God is like the sun. It shines unconditionally on everything. It is directed at the worst person just as much as the best and most loving saint.
When you look at the sun, know that it symbolizes the life elements of the entire universe, and learn the love of God from it.
Divine Love – Beyond Human Emotion
On the mystical path, we experience God's love directly within us – a love that does not originate from ourselves but from God.
We are filled with the love of the Holy Spirit.
This love has a different quality than human love, which arises from our own emotions.
It radiates for every person, for every being and all creatures.
We should be aware that religions were founded by people who had access to this divine love. It was not their own, human love, but the love of God that worked through them.
It is possible to preach from the understanding of the truth about God's love. Yet through study and intellect alone, we still do not find access to divine love.
For that, it takes a religious practice that leads us through an inner transformation.
1.14. Some Statements by Sun Myung Moon on Meditation
I would like to conclude this chapter with some uncommented statements by Sun Myung Moon about meditation.
Our mind (spirit-mind) constantly redirects us on our path. It tells us: 'Turn back. Return to the old place. Return to the deepest place in your mind (spirit-mind).' That's why Buddhism encourages us to meditate.
You should take time to experience joy with your mind (spirit-mind). To others, it may seem as if you are completely alone, but during this time, make friends with your mind (spirit-mind). Sit with your mind (spirit-mind) in a quiet place and meditate. Then you will enter a state of deep prayer. In this way, you will enter a world that no one but you knows. You need such experiences.
When people are confident, they have a place deep in their hearts where the mind can find peace. Your mind should find its way to this place. Once it has rested some of its tiredness, it will become sensitive again. If you use this moment to focus your mind without any other thoughts in your head, you will be able to figure out everything else.
That's why you must meditate and pray.
2.1. Access to a Deeper Level of Our Being
In this chapter, I would like to differentiate the various levels of the human being using the mystical term "mind-body unity" as used in the Divine Principle.
Many misunderstandings in religious considerations arise because we cannot clearly distinguish the levels within ourselves.
The term also has the potential to connect Buddhist and Christian perspectives.
Mind-Body Unity in the Divine Principle
In the Divine Principle, the mind-body unity, aligned with God, is considered the state of personal perfection.
This perfection is not only an ethical or moral practice but also unity with God or the manifestation of the invisible God in the human being. God, the human mind, and body become one.
Let’s take a look at the translation
When we examine the original Korean term for "mind" or "spirit," we come to the Chinese character xin (心), which corresponds to the Sino-Korean word shim in shim-jeong, or to the native Korean word ma-eum. In the Divine Principle, the unity of mind and body is described as the unity of ma-eum (heart-spirit) and mom (body).
Religious scholar D.Z.
In German, mind-body unity is translated as Geist-Körper-Einheit. However, Geist could also be translated into English as spirit, which is closer to the original meaning.
Over the course of this chapter, we will learn to distinguish between the mind as the ordinary intellect, emotion, and will, and the spirit-mind as a component of the spiritual self or the human soul.
To make this distinction clearer, I will also use the term spirit-mind or simply spirit in English to refer to this aspect.
Perfection in the Christian Understanding
In the Christian context, union with God is understood as divine perfection. This means living in harmony with God's will and striving for spiritual purity and moral perfection.
In Orthodox Christianity, however, this perfection goes even further: It is not only understood as an ethical way of life but as the
deification of the human being.
This process, known as Theosis, describes the spiritual transformation through which the person increasingly absorbs the divine nature within themselves and lives in perfect harmony with God.
Mind-Body Unity in the Buddhist Understanding
In Buddhism, enlightenment means a spiritual awakening characterized by perfect mindfulness.
In the state of enlightenment, consciousness awakens to the realization that the individual self is an illusion and that we are one with all beings. In this state, the awakened and all-connected spirit manifests through the body, allowing spirit and body to act in complete unity.
In the non-enlightened state, however, the spirit is not fully manifested in the body, and the person is governed by their deluded ego and illusory ideas of the self.
A Simplified Understanding
In the Unification movement, mind-body unity is often greatly simplified as body control and the willpower to do good.
This is because the term is viewed purely from a truth-oriented perspective here – understanding the truth and acting accordingly – and not from a mystical standpoint.
If we are satisfied with this understanding, the door to the true understanding of the mind-body unity remains closed to us.
Consequently, we also find no access to profound inner transformation and effective mystical practice.
The central question in understanding the term "spirit-mind/mind-body unity" is:
What exactly is meant by "spirit-mind"?
The spirit-mind should be aligned with God and take the subject position over the body.
However, in controlling the body, the intellect with its principled knowledge and good will are usually at the forefront.
Both – intellect and will – are components of the mind but do not necessarily belong to the spiritual self.
2.2. What is Mind in the Concept of Mind-body unity?
Understanding the origin of the term ma-eum - used in the context of mind-body unity as “heart-spirit” - opens up a deeper perspective.
However, the spiritual heart does not belong to the ordinary mind, but to the spiritual self, often referred to as the human soul.
It forms the center of the spirit-mind, which in turn is the inner part of the spiritual self.
What is the general meaning of mind in the Divine Principle?
In the context of the Divine Principle, the term “mind” refers to the fundamental aspects of intellect, emotion, and will.
The fundamental aspects of the mind are intellect, emotion, and will.
These aspects constitute what is commonly referred to in everyday language as the "psyche."
The psyche is the area of human beings that is studied by psychology.
2.3. Is the Human Psyche the Spirit-Mind?
Let us consider a crucial point from a speech by Sun Myung Moon.
People may be confused and think that the mind is the spirit. The mind is not a part of the spirit world. Due to the Fall, the mind does not have a relationship with the spirit world.
This quote clarifies that the conventional mind is not part of the spiritual self.
In the Divine Principle, however, we learn that the spiritual mind is indeed part of the spiritual self, which belongs to the spiritual world.
From this, we can conclude that in this context, the term "mind" refers to the generally understood functions of intellect, emotion, and willpower – the human psyche.
We learn that this is not necessarily part of the spiritual self.
In other speeches, however, the term "mind" refers to the spirit-mind, which is part of the spiritual self.
It seems that the term "mind" in Sun Myung Moon's speeches does not always have the same meaning.
Let us now explore the mind as the human psyche and the spirit-mind.
2.4. Are Thinking and Feeling the Spirit-Mind?
The answer to this question is complex and requires a distinction between different levels of human existence:
Animals and Their Nature
Animals have basic emotions such as joy, fear, anger, and sadness.
In the Divine Principle, it is explained that although animals possess an "inner nature," they do not have a "spiritual self" like humans. They can perform simple thought processes and have memory, but do not have a soul and a spiritual self like humans.
We can therefore assume that all basic emotions and thought processes can be generated in the body and brain without the need for a spiritual self and a spiritual mind.
The Human Brain
The human brain is the most highly developed brain in the animal kingdom.
We can therefore expect that it is capable of carrying out more complex thought processes and producing more differentiated emotions than the brain of an animal.
Despite its capabilities, however, the human brain remains a physical organ and thus part of the physical body.
It is not identical with the "spiritual self." The brain processes information and thus fulfills a physical function, while the spirit represents a deeper, immaterial dimension of being.
2.5. Are Thinking and Feeling Spirit, When Seen from the Perspective of Human Experience?
Let's consider the question of where our thinking and feeling originate from the perspective of human experience.
Automatic Thinking
Automatic Thinking During Meditation
In meditation, we become acutely aware that thinking occurs constantly and automatically, without any conscious intention.
This automatic thinking prevents us from entering deep meditation and accessing our innermost being - and ultimately, God.
Automatic Thinking in Daily Life
When we observe our daily lives attentively, we notice that most of our thoughts arise without a conscious decision.
They are triggered either by external stimuli such as information or perceptions, or by internal processes within the mind. This type of thinking could very well be generated entirely by the human brain.
This form of thinking largely controls and dominates our awareness.
It makes it difficult for us to remain mindful and to connect with the deeper layers of our being.
If we want to open ourselves to a higher state of consciousness, we must learn to detach from this unconscious thinking.
This insight aligns with the experience of mystics from all religious traditions.
But what about consciously initiated thinking?
Whether it originates from a deeper level of being, the spirit-mind, depends largely on the individual’s state. In the state of mind-body unity, the spirit-mind leads and initiates in relation to the physical mind.
However, if our spirit-mind has not yet been firmly established, we lose our mindfulness through constant thinking and reflecting, becoming entangled in it.
Therefore, it is hard to imagine that this thinking actually originates from our own spirit-mind.
Levels of Feelings
It is similar with feelings.
Affects are immediate reactions to experiences - a phenomenon that also occurs in animals.
This might be possible without the presence of a spirit-mind.
Scientific findings from brain research and psychology consistently show that many of our behaviors and reactions are driven by unconscious patterns.
These patterns are - in broad terms - anchored in the structures and functions of the physical brain.
The spirit has a body-like element and a mind-like element (spirit-mind). The part that resembles the mind of the spirit is anchored in the spiritual world. It is always in relation to God. The mind-like element of the spirit does not come into existence without a relationship to God.
It is important to understand that spirit and mind are two different things. The fallen mind has no relationship to God. It has distanced itself from Him. God can neither relate to the fallen mind nor exercise His direct dominion over it.
From this it becomes clear that the spirit-mind is connected to God, while the conventional mind - meaning intellect, emotions, and will - of a fallen person has no connection to God.
It seems that the functions of the human psyche do not necessarily belong to the spirit-mind. Although they are functions of the mind, they are not necessarily of the "spirit," as Sun Myung Moon explains.
There is another spiritual level of the mind with the functions of intellect, emotions, and will, which are part of the spiritual self - the spirit-mind.
The Beginning of the Search for the Spirit-Mind
All these considerations made me doubt whether our conventional thinking, feeling, and intention actually originate from our spirit and the spirit-mind.
This led me to search for an answer to the question of what the spirit-mind really is.
How can we recognize, distinguish, or find it within ourselves?
If we have access to God only through the spirit-mind, then this is of central importance to our life of faith.
2.6. The Spirit-Mind
Here follows a quote from Sun Myung Moon.
However, when spiritual energy dwells within us and engenders the awakening of our spirit mind, our mind and body naturally unite. Unless this type of revolution occurs, unless we discover the origin that can rectify everything from the root, we have no way to find the ideal.
Conclusion from this quote:
- The spiritual mind must awaken first.
- The awakening of the spiritual mind is an inner revolution.
- Through this revolution, we can discover the origin (God).
- With this experience, everything can be corrected from the root.
- When the spiritual mind awakens, mind and body unite naturally.
- This is the way mind and body are united – not through mere willpower.
This makes it clear that we must first awaken our spirit-mind or develop access to it. This requires a spiritual practice.
Summary
We have learned that the physical mind, which represents our brain, is fundamentally capable of generating emotions and thoughts without the need for a spiritual self or a spirit-mind.
The spiritual mind is a deeper aspect of human existence.
It is not necessarily active in our human psyche, which encompasses the intellect, emotions, and will.
The spiritual mind must be awakened in order to fully establish the spiritual reality within our human mind and psyche.
This is an inner revolution that fundamentally changes our state. It cannot be achieved solely through willpower.
2.7. The Spirit-Mind: Exploring a Deeper Level of Being
We have begun to explore that there are two levels of thinking, feeling, and willing within the human being. In the following, we aim to gather some key insights that will bring us closer to understanding the spirit-mind.
Clues from mystical teachings
The Greek-Armenian mystic Georges I. Gurdjieff explains that within humans there are higher centers for thinking and feeling, to which ordinary people have only limited access.
This might reflect the spirit-mind in the Divine Principle.
Sun Myung Moon mentioned that when the spirit-mind awakens, one experiences a three-dimensional feeling like never before.
This suggests that there is another level of feelings beyond those we know in the human psyche.
These originate from the spirit-mind.
Experiences with a deeper level
In deep meditation, a more direct access to a different kind of thinking opens up. This is commonly referred to as intuition and arises from a deeper level of our being.
This higher form of thinking can influence our conscious thoughts in a state of mindfulness.
Experiences of mystics show that they feel emotions that ordinary people do not experience.
- In a state of enlightenment, they feel deeply connected with all beings.
- When they are filled with the Holy Spirit, they experience a love of a quality and intensity they have never known before.
- Moreover, they report an inner joy that is independent of the fulfillment of personal needs — a joy that arises from deep within.
Conclusion
In conclusion, we can say that there indeed exists a deeper, spiritual level of thinking and feeling.
However, not everyone has direct access to this level.
It may affect our being in certain areas. However, to gain direct access, we must awaken this deeper level of our mind within us and open ourselves to it.
2.8. A Metaphor - Tealight Jar and the Sun
If we reduce the spirit to intellect and emotion and explain everything we learn about the spirit through the filter of reason and emotions, it is as if we are trapping the sun in a tealight jar.
The sun represents the spirit, and the tealight jar stands for our mind.
We cannot grasp the true dimension of the spirit and God – who is pure spirit – through the limited framework of intellect and emotions of our mind.
We Need a Personal, Direct Access to the World of Spirit
The true spirit is a higher, transcendent reality that cannot be grasped by reason or emotions alone.
To experience this dimension of spirit, we need a direct, personal access - a mystical access to the world of spirit that leads us beyond intellect and feeling.
2.9. Is a mind-body unity aligned with Satan possible?
In lectures about the Divine Principle, I once heard the concept that the mind-body unity must be centered on God, as it is also possible to have a mind-body unity centered on Satan.
This can only be understood that way if one reduces the mind-body unity to pure willpower. Soldiers of an evil regime like the Nazis or organized criminals also have a strong willpower.
Sun Myung Moon explains it as follows:
God, mind, and body form an isosceles triangle. The closer the mind and body come, the closer one is to God.
So there is no mind-body unity that does not bring us closer to God. Otherwise, it is not a true mind-body unity, but a unity between the fallen mind and the body.
Mind-body unity is a spiritually higher state and consciousness. The spirit-mind assumes the guiding function in relation to the physical mind, the brain, and the body.
As we read in the Divine Principle, the spirit-mind is inseparable from God and only exists in connection with God.
Here we see again how important it is to understand that our mind is not the spirit and that our conventional human mind or psyche and the spirit-mind represent different levels.
2.10. Motivation for Clarifying the Term
My motivation for making precise distinctions and clarifying terms is to help us open ourselves to a spiritual reality that we have not yet experienced.
It is about engaging with curiosity in a very practical search for our own spirit and for the Spirit of God.
The impulse for this clarification did not come from intellectual reflection, but from personal experiences that revealed to me that there is much more to discover.
These experiences showed me that we often interpret and teach mystical descriptions too simplistically - because we lack access and first-hand experience.
Yet we do have the capacity and potential to find a personal access to our spirit-mind, and through it, a more direct access to the spiritual realm and to God.
For this, we first need to develop an expanded and more nuanced understanding.
Ultimately, my aim is to point to a path that is accessible to anyone - a path to genuinely experience the mystical world of spirit and come into resonance with the true love of God.
3.1. Consideration of Mystical Experiences
In this chapter, I would like to take an interfaith look at mystical experiences of God.
We begin with the experience of Gautama Buddha at the moment of his perfect enlightenment. Then, we will compare this with the experiences of Christian mystics.
The focus is not on apparitions, visions, or revelations, but on inner experiences through which people feel the love of God within themselves. For me, this represents the most significant transformation that makes it possible for God to become present in humans.
3.2. Buddha's Path and Experience
In mystical religions such as Hinduism and Buddhism, perfect enlightenment represents the goal of human transformation.
Christian mystics, on the other hand, strive for perfection, being filled with the Holy Spirit, or the deification of the human being.
Sun Myung Moon's perspective on Buddha's complete enlightenment allows us to contextualize this experience from a Christian viewpoint.
In doing so, we recognize how similar human experiences can be, even if the theological approaches may seem completely different. Based on this, we can assess the mystical practices that lead to such experiences and develop a practice that utilizes the resources of both paths.
Let us first consider what Sun Myung Moon says about Buddha.
Once you enter a state of love, you will find that each and every being exists as the only, unique being. When the Buddha said, "In heaven and earth, I alone am the honored one," he was not speaking casually. In a state of unity between his mind and body, he was saying, "As it is now and was in the past, heaven and earth are in harmony. Gazing into myself and at everything in motion, having entered the realm of resonance of true love, I can see that God resides within me, all things of creation are within me, andall things are my friends and brothers and sisters. Since I am the subject partner, I am like their owner. Since I am the subject partner, in the whole cosmos, I alone am the honored one."
After his enlightenment, Buddha was in a state of perfect love and mind-body unity.
He realized that God resides in him and that there is no longer a separation between God, himself, and all beings.
When you achieve the state of unity between your mind and your body, it is the same as what Buddha experienced. It is the state in which you can feel: "In heaven and on earth, I am the only one who is honored." When you are at the center of things, no form of energy in the realm of love can take action without passing through this center.
This quote makes it even more explicit that Buddha entered the state of mind-body unity after his enlightenment.
Moreover, it becomes clear that he has simultaneously reached the realm of true love.
When you enter the realm of the resonance of true love, you will be able to clearly recognize heaven and earth. The Buddha said: "In heaven and on earth, I am the only one who is honored." He said this because when he entered the core of this realm of resonance, he found the entire world in his hands, God dwelled in him, and the heavenly law was connected with him.
This quote makes it clear that God dwelled in Buddha. This shows that Buddha was in a state of unity with God.
Although Buddha himself did not develop a concept of God, he was nonetheless one with God.
We do not necessarily need a concept of God to directly experience God.
The path of inner purification, humility, gratitude, and mindfulness leads us to the experience of God - not the concept.
3.3. All-One Consciousness
Buddha describes the state of enlightenment as a consciousness of being one with everything.
The separation between God and all beings is abolished here.
Let's look once again at the statements of Sun Myung Moon:
Once you enter a state of love, you will find that each and every being exists as the only, unique being... By looking into myself and observing everything in motion, having entered the realm of the resonance of true love, I can see that God dwells within me, all things of creation are within me, and all things are my friends as well as brothers and sisters.
Sun Myung Moon also confirms the all-oneness consciousness as the state of being in resonance with true love, in which God dwells within one.
So it is not merely a Buddhist phenomenon, but an experience that everyone will have in the state of mind-body unity.
Why is it so important to properly understand Buddha's enlightenment?
Sun Myung Moon did not precisely explain how we can achieve the state of mind-body unity, just as Jesus did not detail how we can learn to meditate and pray.
This path was already opened and known by Buddha before the time of Jesus.
Conclusion:
Sun Myung Moon gives us a valuable hint with his statements:
We can learn from Buddha when it comes to the concrete, practical path to mind-body unity.
Parallels in the Practice of Buddhist and Christian Mystics
It is very interesting that the early Christian mystics, who founded Christian monasticism in Egypt, developed a form of prayer and practice that resembles Zen practice in essential points.
Thus, there is a close parallel between Zen meditation and Koan contemplation on the one hand and the Jesus Prayer as Christian contemplation on the other.
Similarly, the practice of mindfulness from Buddhism is reflected in the constant vigilance of the Christian monks.
3.4. A Comparison of Mystical States
When we consider the mystical states of people from various religions, we recognize great similarities.
There are only differences in the designation and interpretation of these states, as the respective concepts and terms of each teaching are used.
In the following, I would like to contrast the mystical experience referred to in Christianity as being "filled with the Holy Spirit" with the concept of perfect enlightenment in Buddhism.
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The State of Being Filled with the Holy Spirit
For the examination of the experiences of Christian mystics, I had a description generated by an AI. Here is the full version of the result:
Being Filled with the Holy Spirit: Experiences of Christian Mystics
When looking at the experiences described there, the following aspects can be discerned:
• Inner insights and enlightenment
• Closeness to God
• Direct experience of God's presence
• Being filled with divine love
• Peace and joy
• Unity with creation
However, how Christian mystics recognize that this experience concretely comes from the Holy Spirit is never clearly described.
We could also refer to it as a mystical experience of God that originates from the spiritual realm. In such an experience, something occurs that comes neither from ourselves nor from the physical environment.
A spiritual force influences us, allowing us to experience God.
In the Divine Principle, the Holy Spirit is understood as the manifestation of the feminine spirit of God. The love of God, which we experience in a mystical state, resembles a maternal love that spiritually grants us a new birth.
Similarities with Buddhist Enlightenment
Similarities between the Christian mystical experience and Buddhist enlightenment are found in the aspects of:
- Insights
- Enlightenment
- Love
- Peace
- Joy
- Oneness with creation or with everything
Unity with God is not defined in Buddhism, as Buddha did not perceive a personal God.
Rather, he described the experience of oneness with everything. Nevertheless, Sun Myung Moon declared that God dwelt in Buddha.
The Three Central Outcomes of Mystical Experiences
The three most important aspects of various mystical experiences are:
- Enlightenment through spiritual truth
- Fulfillment with divine love
- The dissolution of individual consciousness and the experience of unity with God and all beings
This experience brings profound inner peace and greatest joy.
It is considered the pinnacle of human existence and the goal of one's personal spiritual path.
What is the purpose of human life?
Deification.
The unification of man with God, not in an external or sentimental way, but existentially and actually.
After this experience, the practice of love for one's neighbor follows.
Let us consider some testimonies that show how the effect of enlightenment, as experienced by Buddhists, leads to the practice of love for others.
A famous koan describes a student who had attained enlightenment and was asked:
"What do you do now, after you have seen the truth?"
He replied:
"I heal the sick and feed the hungry."
Aspects of Love in Buddhist Enlightenment:
Buddha himself developed immeasurable compassion for all beings after his enlightenment. Therefore, he remained in the world and taught for 45 years, even though he could have entered Nirvana.
Huineng said, "By nature, all beings are Buddha. They are only trapped by their thoughts." This realization brought forth a deep love for all sentient beings in him.
Hakuin experienced a second crisis after his enlightenment, in which he realized that true liberation is only complete when it is associated with immeasurable love.
Conclusion:
We attempted to differentiate the description of human experience from interpretation.
This enabled us to recognize that people who follow a mystical path - whether in the context of Buddhist or Christian faith—have similar mystical experiences.
God leads religious people to fulfillment with True Love and to unity with Him.
Unity with God simultaneously means unity with His creation and with all beings.
This was discussed using the example of Buddhists and Christians, but it also applies to Hindu mystics, Sufis of Islam, and all people who seek the path to God.
Sun Myung Moon's perspective helps us to look beyond the walls between religions.
This interfaith perspective is invaluable, as it allows us to connect religions in their deepest essence.
Furthermore, we learn to understand others better and begin to learn from one another.
4.1. Becoming God's object partner
What inner process must we go through to attain inner unity with God?
Sun Myung Moon describes in his mystical teaching a state he calls the zero-point standard.
This is the state of our mind in which we can become perfect object partners of God – a state of complete purity and openness, in which God can dwell within us.
In the following, we will analyze one of Sun Myung Moon's most significant speeches on the topic in order to better understand the zero-point state and grasp its deeper meaning.
Although we may be in a position to worship God who is the center of our faith, our position is unclear. Then where should we start looking for that position?
Although our subject partner is established, we cannot feel it. We cannot conclusively distinguish such a spiritual thing as clearly as we perceive things with our five physical senses. When we consider from where we should begin approaching this problem, we understand that we cannot start by looking into the subject partner. We could not possibly start by looking into God Himself. We should, to that end, begin looking into ourselves first.
This quote provides us with a crucial clue for the mystical path to becoming one with God.
The path does not begin externally, but within ourselves.
It does not bypass our inner being, but calls us to dive into the depths of our own self.
The mystical path is an inner process in which we seek God within our own heart and mind.
This inward journey is the first step toward discovering and deepening our connection with the Divine.
Each individual has a mind and body. Although we have both mind and body we cannot, however, begin to seek within ourselves for this position centering on our body.
The term "mind" in this context does not refer to the conventional human psyche, but to the spirit-mind, the inner aspect of the spiritual self.
Therefore, the true search for God is not solely in the psychological processes of the body, but in the spirit-mind, which represents a higher aspect of our self.
The search for God thus means the search for this deeper, spiritual aspect of our being - the spirit-mind.
This serves as our bridge to the world of the spirit and to God.
It is about detaching from the superficial aspects of the psyche and finding access to the spiritual mind, which is understood as the true gateway to God and inner unity with Him.
When we observe fallen people today, whether a thousand or even ten thousand, do we see that their minds are the same? Although the root may be the same, the minds differ depending on the nature of their environments. Not all are the same. Why? Our faces are different, our habits are different, and the emotions we feel are different.
In this quote, the "mind" refers to the ordinary mind, meaning the human psyche.
It is pointed out here that although all humans have the same basic nature, their individual experiences and environments lead to different expressions of their minds.
Our experiences, especially in the family and social environment, shape our thinking, feeling, and habits, which is why our minds differ from each other. These differences are expressions of our unique personal development and the way we, as individuals, respond to our environment.
In the same way, our horizontal line and the perpendicular line with which we can form an angle is different. We must have the angle set correctly.
When you look at a horizontal line, it looks like a plane but when it stands perpendicular, the standard for that perpendicular line will be different. How do you adjust to the zero point?
Aspects of this metaphor:
- In this metaphor, the horizontal line is understood as the varying human mind, the psyche, which is shaped by different life experiences.
- The vertical line, on the other hand, represents the spirit-mind, which, according to the Divine Principle, is inseparably connected with God.
- The angle formed by these lines must be correctly set to come into harmony with God.
An angle of 90 degrees symbolizes the state of mind in which we can connect with God - the zero-point standard.
The "zero-point standard" describes the state in which the human mind is optimally aligned to directly connect with God.
This state is the prerequisite for experiencing full unity with God.
4.2. What Condition Governs the Mind in the Zero-Point State?
What kind of standard is this? It is something that exists, yet does not exist, or something that does not exist and yet is present. Such a place exists.
Anyone familiar with Buddhism immediately understands what is meant here.
It is the “nothingness,” in Japanese, Mu. This is the most well-known Rinzai Zen koan, which represents a Buddhist contemplation on “nothingness.” Sun Myung Moon once said that the “nothingness” in Buddhism is God.
Behind every content of the mind—that is, intellect, emotion, and will—lies a realm within the human being that we call spirit.
The mind always contains something. To penetrate from the mind into the spiritual realm, we must let go of all content.
This is the zero-point of the mind.
This resembles the mystical process in the practice of Zen Buddhists, who, in their contemplation on the koan “What is spirit?”, immerse themselves in the spiritual realm.
The answer to the question is: “No spirit!”
The term mind is still a form of content and keeps us trapped within the mind, yet spirit lies beyond the mind and is therefore free from all content.
The nature of mind and spirit are different
For people without mystical experiences, it may sound very strange that spirit has no content.
However, it is the experience of mystics of all religions that one must go through the zero point of the mind to experience the presence of God more directly.
This does not mean that God does not give concrete messages that have content.
As soon as something from God's spirit touches our mind, it appears again as content understandable to us.
Then we can formulate and communicate God's message as a sentence.
However, communication in the spirit is of a different nature than the content of our understanding.
A person who is one with God nevertheless remains an individual with personal characteristics. However, they unite the spirit of God with the mind and body of a single human being.
We remember the statements of Meister Eckhart.
The more you let go, the closer you are to God… God is where man stops.
In the zero-point state of the mind, we are free from personal thinking, feeling, and willing, and completely open to God.
God can enter us and dwell within.
Our “self” is then no longer the human ego, but God, who is present in our heart - the center of the spirit-mind.
This may sound like a contradiction to the previous statement. Is the human being still an individual after becoming one with God?
Yes and no - both are true.
In the zero-point state, we become completely open to God. God enters into us. In our innermost being, we are in resonance with God and true love.
God works within us on the level of spirit, but it is through the level of the mind that His working takes on the form and expression of an individual.
4.3. How Do We Find the Path to the Zero State?
Those who practice Zen meditation use the term ecstasy to refer to a state of mind (zero-point state) similar to that. You should be able to approach a spiritual level of that kind.
Through Zen meditation, one achieves a state similar to the zero-point state.
Conversely, one could say that we need to practice something similar to Zen meditation in order to reach the zero-point state.
But What Exactly is this State?
The word “ecstasy” might be misleading. The original Sanskrit word for this state is Samadhi, which in Japanese is Sanmai (三昧), and it is usually translated as “meditative absorption.”
Samadhi is a state that can be achieved in deep meditation.
4.4. Exploring the Experience of Samadhi
Let Us take a closer look at the state of Samadhi through experiential descriptions.
Characteristics of Samadhi as described in Buddhist literature:
- One-pointedness of mind (ekaggatā): The mind becomes focused and free from distractions, leading to clarity and stability.
- Deep calm and serenity (samatha): Physical and mental restlessness are overcome, resulting in a state of stillness.
- Joy and bliss (pīti and sukha): In deeper states of Samadhi, feelings of joy and well-being often arise.
- Transcendence of thought: The state goes beyond ordinary discursive thinking and allows for direct, intuitive insight.
Description of Deeper Meditation States Based on My Experiences:
- Automatic thoughts have come to an end. Peace and silence have settled in.
- This also creates an inner peace, serenity, and relief.
- One dwells in pure being. Being is a very beautiful and powerful state.
- The heart is open and moved. One feels the spiritual heart and within it love and joy. One is aware of the presence of God. God is in the space around you and at the same time in your own heart.
Moreover, one is open to the spiritual realm, which allows access to intuition and inspiration.
The spiritual world feels very close, without hearing or seeing spirits. Nevertheless, it feels as if one is equally present in both the spiritual and physical worlds.
Sometimes, it feels as if the entire space is filled with a message or the presence of a person, such as the true Mother or a Saint.
When one thinks a thought in this state, it has great impact. Since one is in a state of natural reverence, one does not simply think anything, but only if it truly has great meaning and is in harmony with the heart.
In deep meditation, not all aspects are always present simultaneously.
There are different states in which certain experiences come to the forefront. These states can last for varying lengths of time.
Sometimes, I experience them for a few minutes at the end of meditation. Rarely does such a state arise at the beginning. Often, it starts with only a few seconds, followed by recurring thoughts, before I gradually dive deeper and can eventually remain in it.
In any case, spiritual support is crucial. Such states cannot be achieved by one's own efforts - they are always an act of grace.
One is, so to speak, lifted into this state by God with love.
This experience is often preceded by a phase where one struggles with oneself and meditation for weeks or even months.
Then, suddenly, one receives grace.
4.5. The Zero-Point State and Samadhi Experiences
So we have heard that the zero-point state, as mentioned by Sun Myung Moon, is similar to the state of Samadhi that can be reached through Zen meditation.
Additionally, we have examined the actual experiences in this state more closely.
Note on the focus of the spiritual path
It should be noted here that the main goal of the path is not mystical experiences in meditation, but rather to carry the love of God within oneself and to realize it in the actions of life.
Let us consider another point from Sun Myung Moon's speech about the zero-point state.
Once you reach this standard, you will find something that will certainly allow your horizontal standard to reciprocate.
In this state, something decisive happens: we will find something that allows our human mind, our psyche, to respond to God.
Areas of our mind resonate with God.
At this point, God acts upon us and causes a profound inner change.
In Christian mysticism, it is also emphasized that remaining in the pure contemplation of God brings about a profound transformation within us.
4.6. The Path to Transformation into the Object of God
In the following excerpt from a speech, Sun Myung Moon connects some important aspects that help us approach the concept.
To have spiritual experiences, one must first pray. You need to focus your mind. If you can, you should descend to the zero point.
What is the fastest way to achieve this? The fastest way to the zero point is to humble yourself.
That is why people who practice Zen meditation focus on the question: "What is the spirt?" The answer is very simple. Since God is the eternal, ideal subject of good, the mind can at any time take the position of an unchanging object partner before this subject. This is referred to in the Unification Church as the Spirit-Mind. If you immerse yourself in a mystical state in prayer and enter into a reciprocal relationship with God, then transcendental power appears in you. It is as when Gautama Buddha attained Nirvana and remarked: "In heaven and on earth, only I am the Venerable One."
In the following, I will examine the various statements individually in detail.
To have spiritual experiences, one must first pray. You need to focus your mind. If you can, you should descend to the zero point.
The excerpt begins with the question of how we can have spiritual experiences.
What kind of experience is meant and for what purpose only becomes clear in the further course. The way there is prayer – focusing the mind.
We should, as far as possible, strive for the zero-point state.
What is the fastest way to achieve this? The fastest way to zero is to humble yourself.
The fastest way is to humble ourselves.
In this context, "humbling oneself" could refer to adopting an attitude of humility and devotion in order to overcome one's own egoism or personal notions.
It is about freeing oneself from one's thoughts, desires, and cravings to achieve a state of openness and receptivity.
This humility could represent a form of mental "emptiness," in which one frees oneself from the notion of knowing or controlling everything in order to experience a deeper state of truth and awareness.
The significance of humility on the spiritual path and how we become humble through inner purification on the path of prayer is described in detail in Part 2.
It should be briefly mentioned here that the zero-point state is a state of complete emptiness and openness to God – here all personal thinking, feeling, and willing have come to rest, and we can experience God's grace, which brings about a deep transformation within us.
That's why people who practice Zen meditation focus on the question: "What is the mind?"
In this sense, to 'humble' oneself, people in Zen meditation practice contemplation on the question: "What is mind?"
The answer is very simple. Since God is the eternal, ideal subject of good, the mind can at any time take the position of an unchanging object partner before this subject. This is referred to in the Unification Church as the spirit-mind.
This is not about an intellectual answer, but about an experience to which this contemplation leads us.
We will experience our spirit-mind, which allows us to enter into a direct relationship with God, who is pure spirit.
If you immerse yourself in a mystical state in prayer and enter into a reciprocal relationship with God, transcendental power appears within you.
In this state, a transcendental force is at work – in Christian terms, we receive a transformative grace that elevates us to God's object.
It is, as Gautama Buddha reached Nirvana and noted: "In heaven and on earth, I alone am the venerable one."
At this point, the bridge to Buddha's experience is once again built, when he reached the state of mind-body unity.
Summary
The zero-point state is an inner state through which we can become the object of God.
In other words:
It is the state we must prepare within ourselves in order to experience God directly within us.
To experience God within us, we must pray and turn inward. In deep meditation, we reach this state, which resembles Samadhi - the state to which Zen meditation leads us.
The zero-point state is a state of complete emptiness and openness to God - here, all personal thinking, feeling, and willing have come to rest.
With this, we have created the prerequisite to receive God's grace.
This causes a profound inner transformation, through which we become God's object.
4.7. The Mind’s Gate
Afterwards, Sun Myung Moon talks about the gate of the mind.
The term "mind," as used in this section, refers to the spirit-mind.
There is a gate in your mind and it is called the mind’s gate. It does not open in just one direction. Since your mind rotates, the gate moves as well. Without going through such a gate, you as a minus cannot establish a relationship with the plus. Everyone has that kind of mind’s gate. When you pray, you get a different feeling depending on the time of your prayer...
When the gate of God and the gate of your mind become perfectly one and revolve around a certain standard, you will find the path to fully experience what God is feeling...
What should you do to reach this state? You need to cultivate your mind.
Therefore, in your life of faith, always be alert to those times when the gate of your mind opens and how to tune it to the gate of God’s mind. Then try to adjust it to the place where the gate of heaven is located. This is the most precious thing to do in your life of faith...
You will experience a new, three-dimensional feeling that you have never felt before. Somehow, you will come to experience this unknown feeling.
Summary of the gate of the mind
Once you reach the zero-point state, you will discover the gate of the spirit-mind.
The gate of the spirit-mind turns and is more or less open to God at certain times.
By aligning the gate of your spirit-mind towards God, you will feel what God feels.
I have experienced phases in which I felt a deep inner desire at different times of the day to turn to God in prayer. I assume this is related to the activity of the spirit-mind. In these moments, one could sense when it was possible to approach God inwardly.
Concluding Words for the Introduction to Mysticism
This first part offered a brief insight into the world of mysticism.
I attempted to introduce the topic by comparing mysticism with a truth-oriented faith practice - such as is more common in Western cultural contexts.
An Experiential Approach to Mysticism
I also looked at the commonalities found in the experiences of Christian and Buddhist mystics.
By examining human experiences, religious concepts became more tangible and filled with life.
This approach makes it possible to better categorizing the effects of various spiritual practices from different traditions.
Buddha's experience from a Christian perspective
Sun Myung Moon’s perspective on Buddha’s enlightenment allows us to understand his experience and teaching more deeply from a Christian point of view.
This makes it easier for people with a Christian orientation to learn from Buddhist practice, which offers precise and practical guidance on the path of meditation and contemplation.
Accessing the experiences of other religions
Those who are familiar with the relatively young teachings of Sun Myung Moon can gain access to the centuries-old experiences gathered within other religions.
Some terms from his teachings have so far received little attention in lectures on the Divine Principle, yet they are of central importance for the practical mystical path.
Contribution to interreligious understanding
By linking with familiar concepts from mystical traditions - such as Hinduism, Buddhism, and Christian mysticism - it becomes possible to connect teachings and learn from one another.
This opens a door to a deeper interreligious understanding.
The necessity of personal experiences
Ultimately, mysticism can only be truly understood once we have had our own spiritual experiences and moments of enlightenment.
However, for that to happen, we need a concrete and practical path to guide us there.
Advancement of mystical understanding and practice
Not least, the providence of God continually progresses.
Sun Myung Moon's revelations and teachings - which we can understand as a major update of Christian teachings - must also lead to an update of mystical understanding and practice.
Outlook on Part 2
The following chapter will clarify what mystical experiences are.
Additionally, based on my own experiences, I will outline the process on the path of prayer towards becoming one with God, as indicated to me by God through my experiences.
The subsequent chapter will be about the practice of meditation and prayer.
Part 2: The Path of Prayer – Phases and Phenomena