The Original Nature Not Only Pursues External Values; It Also Seeks Internal Values

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Cheon Seong Gyeong 2325

Eve’s fall was due to her failure to
pursue absolute faith and absolute love.
Thus, the principle of restoration through
indemnity dictates single-hearted devo-
tion of one mindset for the sake of God
to restore absolute faith and absolute
love based on conscience. Everything in
the world goes against God, and so we
need to cut ourselves off from and deny
them absolutely. (275-30, 1995.10.30)

Richard: Yes, very true. The failure of Christians to understand this point clearly from the Divine Principle viewpoint is causing the world to suffer, since there is not an effective response to the push for relaxed sexual mores and homosexuality.

Cheon Seong Gyeong 1348

After the Blessing of the 124 Couples,
I conducted a special dedication ceremo-
ny. Christ at his Second Advent comes as
the resurrected substantial being with
the mission of establishing the founda-
tions on levels of the individual, family,
tribe, and people – the work of God that
remained incomplete at the time of Jesus.
I carried out this work over the past three
years. This period corresponds to that
of restoring children (vertical period).
During this period, I was called as the
resurrected substantial being in order to
fulfill this mission, just as Jesus intended
to save the followers of Judaism and the
Jewish people. (13-11, 1963.9.12)

Richard: To find the nature of the millennial Kingdom that is here and expanding, we first need to understand God’s purpose of creation described in Genesis 1:28, and much more clearly in the Divine Principle, Principle of Creation.

Exposition of the Divine Principle
3 Color Edition-The Red part


The period of religious and ideological conflicts refers to the 140 years beginning with the secure establishment of Protestantism at the Treaty of Westphalia in 1648 and ending with the French Revolution in 1789. As modern people continued to pursue the internal and external desires flowing from their original nature, they could not avoid divisions in theology and disputes among philosophies which arose as they exercised freedom of faith and thought.  For this to happen, the two views of life which would later mature into these two worlds had to be developed in this period.


 The pursuit of the external aspects of the original nature first aroused a movement to revive the ancient heritage of Hellenism and gave birth to the humanism of the Renaissance. Renaissance humanism opposed medieval culture by elevating the dignity of human beings and the value of the natural world over devotion to God and religious dedication. The medieval mind had prized obedience to God while belittling the natural world and regarding the human body as base and even sinful. The Renaissance established a new perspective on life, one which exalted the value of human beings and nature and sought to understand them through reason and experience, logic and experiment. Spurred by the progress of natural science, this view of life gave rise to two major schools of modern philosophy: rationalism, based on the deductive method and empiricism, based on the inductive method.

The Renaissance launched these two currents of thought, which were rooted in humanism. Instead of facilitating the internal inclination to seek God, it gave birth to a view of life which encouraged people to follow only external pursuits. This blocked their path to God and led them toward Satan’s realm. For this reason, it is called the Cain-type view of life.  In this way, the Cain-type view of life, which budded after the Renaissance and grew through the Enlightenment into atheism and materialism, matured into the godless ideology of Marxism, which became the cornerstone of the communist world of today.


The original nature, however, not only pursues external values; it also seeks internal values. As medieval people were prompted by their original nature to pursue internal values, a movement arose to revive Hebraism which bore fruit in the Protestant Reformation. The Reformation spawned philosophies and religious teachings which developed a multi-dimensional view of life seeking to realize the God-given, original nature of human beings. We call this the Abel-type view of life. Even as the Cain-type view of life led away from God and faith, the Abel-type view of life guided modern people to seek God in a deeper and more thoughtful way. The Abel-type view of life was maturing to form the democratic world of today.


            At the outset of this new period—the period of maturation of politics, economy and ideology—the two views of life matured, taking their separate paths. As they matured, they founded two different forms of society with distinct social structures: a Cain-type society and an Abel-type society. This period lasted from the French Revolution, through the Industrial Revolution, to the end of the First World War.



Those espousing the Cain-type view of life championed the Enlightenment and gave rise to the French Revolution, thus establishing Cain-type democracy. It completely blocked the inclination of the human spirit to seek for God. As it continued to develop with its sole focus on the external aspects of life, it would later be systematized into Marxism in Germany and Leninism in Russia, eventually forming the communist world.


From their very origins, the democracies which emerged in England and the United States were different from the democracy born out of the French Revolution. The latter was a Cain-type democracy founded by atheists and materialists, who were raised in the Cain-type view of life, as they attempted to dismantle absolutism and feudalism. The English and American democracies, on the other hand, were founded by sincere Christians, the fruits of the Abel-type view of life, and were born out of their victorious fight with absolutism to win religious freedom. Hence, these are Abel-type democracies.

Although there were external causes of these English revolutions, such as the citizens’ desire for political freedom from the ruling class including the nobility and the Anglican priesthood, the more internal cause was the drive to gain religious freedom.

Many Puritans and dissenting Christians who had been persecuted in England emigrated to the American continent to obtain religious freedom. They founded an independent nation in 1776 and established American democracy. Born out of the Abel-type view of life, Abel-type democracy has developed from these beginnings into the democratic world of today.

View slides 20 to 37 below for an illustrated presentation of the above contents:


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