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.