Black Heung Jin Moon – When violence came to the FFWPU (Family Federation for World Peace and Unification) aka The Unification Church of Sun Myung Moon and Hak Ja Han
▲ Cleopas Kundiona with Sun Myung Moon and Hak Ja Han in 1988.
Black Heung Jin Moon (Cleopas / Cleophas Kundiona) Timeline
Based on Graham Lester’s Timeline which has been edited and information added.
Graham Lester: “The point of my timeline was to demonstrate that Father, Sun Myung Moon, and the Unification Church continued to support Cleopas Kundiona’s ministry even after the extent of the violence became known.
An important point that is missing from my notes is that, after Dr. Bo Hi Pak’s beating, In Jin Nim and Jin Sung Nim, her former husband, tried to persuade Father to withdraw his support for Cleopas. This point came up in discussion on the GVI internet group a couple of years ago. Jin Sung Nim had criticized the members for supporting Cleopas and I stated that Jin Sung Nim and In Jin Nim had been as supportive of Cleopas as everybody else. Andrew Baccus claimed that this was not the case and that they had actually tried to warn Father about Cleopas. Later, I was told the same thing by an elder American member who had heard it directly from Jin Sung Nim himself.
I don’t think that the UC finally withdrew its support for Cleopas until over a year after the beating of Dr. Bo Hi Pak and the beating of the members in Japan.
Here’s a revised timeline on the Cleopas affair. I’m sure some of you can fill in missing details from your own notes.”
Moon’s Son, 17, Dies After a Car Accident in 1984
January 2, 1984
New York Times: “POUGHKEEPSIE, N.Y.,
One of the 13 children of the Rev. Sun Myung Moon, the founder of the Unification Church, died early today [January 2, 1984] in a hospital here, a hospital spokesman said.
A son of Mr. Moon – Heung Jin Moon, 17, of Irvington – had been in critical condition at St. Francis Hospital since an accident last month in which a car he was driving collided with a tractor-trailer on State Route 9 in Hyde Park.
He died about 1:15 A.M. today, according to the spokesman, Charen El-Sheris, a nursing supervisor.
Dutchess County authorities said the accident occurred on Dec. 22 at about 9 P.M. during a freezing rain. Two passengers in the car, Jin Bok Lee and Jin Jil Lee, also were hospitalized. …
Sun Myung Moon: “Heung Jin fell into a coma. Because he was in a coma, he would die when the oxygen mask was removed. Heung Jin’s situation was so hopeless that even medical doctors gave up. … I had to remove his oxygen mask with my hand. True Mother had to watch that scene without shedding sorrowful tears.”
São Paulo, Brazil January 3, 1997
Apparently before Heung Jin’s life support was turned off by his father, Hoon Sook Pak stepped forward to be his bride. It seems they were not engaged before his accident. ref Michael Mickler (below).
February 20, 1984
Washington Post: “Moon married off a dancer in the Washington Ballet named Hoon Sook Pak to the spirit of his recently deceased son. The union was critical because Unification theology teaches that one must be married to ascend to heaven, church members say. The teen-age Heung Jin Nim was single when he died. Hoon Sook Pak, who has since taken the name of Julia Moon, is the daughter of [Bo Hi] Pak, the Washington Times president.
Cleopas Kundiona announces that he is Heung Jin Nim to a local leader in Zimbabwe. The Japanese missionary to Zimbabwe informs Rev. Chung Hwan Kwak.
Rev. Kwak travels to Africa and meets Cleopas.
Robert Williamson, John Brady and Thomas Cromwell were the UC leaders in Africa who became involved in the Cleopas world tour.
September 6, 1987
Rev. Kwak announces “embodiment” of Heung Jin Nim “24 hours a day” in an African brother. Speech titled “The Accomplishment of True Parents,” given at Belvedere.
Michael Mickler: “Rev. Kwak utilized his monthly “Letter from the Publisher” column in Today’s World to describe the phenomenon and offer guidance to the worldwide membership. According to Rev. Kwak, “Our movement has absolutely needed the kind of personal assistance he has been providing.” He cautioned members against trying to question Heung Jin Nim “about your former experience together” as “many small details of our experience on earth are unneeded and forgotten when we go to the spirit world.” ”
Africa four “conferences”
November 18-20 Three-day “conference” at the World Mission Center
November 21, 1987
Cleopas appears with True Parents at Children’s Day. After his speech, “Children’s Day and the Unification of the Fatherland,” Father announced that, “You have been learning a great deal from Heung Jin Nim in the past three or four days, haven’t you? … “a strong tightly knit organization” was formed by Heung Jin Nim.
November 21, 1987
Takeru Kamiyama gives a testimony at the World Mission Center, New York
“Conference” at the church’s seminary at Barrytown, UTS
“Conference” at the Washington D.C. Church
– Damian Anderson: “doors locked”
“Conference” at Aetna Springs, Northern California
Michael Mickler: “These [three conferences in the U.S] were attended by approximately 800 members each. He also conducted a smaller session at the church’s seminary at Barrytown, New York and several more private sessions. Most importantly, he met Rev. and Mrs. Moon and appeared to gain their sanction. According to one description, he “ran over to Father and practically jumped into his arms, saying ‘Father! Father!’ Then he embraced Mother tightly, crying, ‘Mother! Mother!’ “ At the beginning of the New York conference, Hyo Jin Nim Moon, Heung Jin Nim’s elder brother, spoke in tears, stating, “I have the most reason to be skeptical, but now I know it’s my brother. Please receive him.”
November 29, 1987
Rev. Sudo announces at Belvedere that Father has accepted Cleopas/Heung Jin Nim “completely as his own son.” Calls the Heung Jin Nim phenomenon a “miracle of miracles.” Warns us not to try to test Cleopas. Hyo Jin Nim introduced him as “my brother” with tears.
In the Children’s Day ceremony on the first floor, the special ceremony, Heung Jin Nim was there. During the ceremony, Father gives everyone rice cake starting with Mother and including Heung Jin Nim. Father accepted him completely as his own son. Mother too. If you believe Father, who can doubt?
Late November or early December 1987
Dr. Bo Hi Pak critically injured by Cleopas.
Washington Post: “Bo Hi Pak, the Washington Times president, was admitted to Georgetown Hospital for tests … from Dec. 9 to Dec. 17, saying he had recently fallen down a flight of stairs, hospital sources said. No injuries were found.”
December 6, 1987
Takeru Kamiyama gives a speech at Belvedere.
January 2, 1988
Dr. Pak has open-brain surgery.
(Source: speech given by Jin Sung Park at Belvedere on May 15, 1988.)
Washington Post: “Pak underwent surgery in South Korea to repair a blood vessel in his head, according to Washington Times executives.”
January ?, 1988
Rev. Kamiyama’s speaking tour testifying to Cleopas
Rev. Kamiyama’s testimony in Philadelphia (extracts):
More than 7,000 people have been “cleaned up” in Japan by the African hurricane. One 777 couple had set himself up as the new messiah, rematching blessed couples, etc. I felt like killing him. He met Heung Jin Nim and was forgiven by Heung Jin Nim, who beat both him and his wife twice to the point of unconsciousness. Then their heads were shaved. His fifty followers were also brought to Heung Jin Nim. Heung Jin Nim said that Satan has now lost his foundation in Japan, so Japan will make great advancement.
Heung Jin Nim was very angry about oral sex. It is physical; it is not love. One sister said that Father taught that, and he was even angrier. She was handcuffed and beaten.
Hyo Jin Nim testified to Heung Jin Nim, “this is my brother.” He was angry that he had been misinformed about Heung Jin Nim.
Heung Jin Nim asked me what Father had said. I told him that all I remembered was that Father said I would be hit, and he laughed. Peter Kim confessed about misuse of funds. “How much?“ I felt it was not so much. Heung Jin Nim grabbed him by the hair. He was very upset that he could not remember how much. I felt negative. Heung Jin Nim hit him with a rope.
Heung Jin Nim was looking for me: “If necessary, handcuff him and bring him down.”
Some people are happy and excited about forgiveness but the goal is to make unity by surrendering. Heung Jin Nim returned to fulfill this, standing with Hyo Jin Nim as the true absolute Abel. To do this, the unity of the True Children is the most important point. This is done. Hyo Jin Nim testified to Heung Jin Nim, despite being misinformed.
Through confession ceremony, we could be forgiven. We should not have questioned that declaration. It was like saying, “Are you the one who is to come?” We should have just united. Father knew what Heung Jin Nim was doing.
Father told Mr. Kuboki to be absolutely sure that Japan unites with Heung Jin Nim.
I heard all these things personally, and on every single occasion hundreds of other members were also present. I’ve got more in my other notebooks… although I wonder if any of the rest of you remember In Jin Nim’s speech at Belvedere in 1988, when she spoke about the Heung Jin Nim resurrection phenomenon. If she was skeptical, I didn’t notice.
February ?, 1988
National HQ sends out February 1988 “Unification Video News” in which Dr. Durst testifies to Cleopas.
Washington Post: “It is not even clear whether the Zimbabwean’s exalted position is permanent. “He carries the spirit of Heung Jin Nim, but no one knows how long it will stay,” said one senior official in Moon’s organization.”
Michael Mickler: “By summer 1988, Rev. Moon directed Heung Jin Nim’s embodiment to return to Africa, an order that he disobeyed. At this point, there was a consensus that Heung Jin Nim’s spirit had left the embodiment and an evil spirit had taken over. The reasons for this reversal were complex, but the basic problem was “Black” Heung Jin Nim’s violent treatment of those he believed were not truly following True Parents, a situation that he found intolerable and for which he held the leadership responsible. In addition, reports emerged of his entering European churches on holy days and leaping onto altars for loud prayers, followed by group cheers and hasty exits. Some of this leaked to the press and become a source of embarrassment. In sum, even by the permissive standards applied to one regarded to be a member of the True Family, his excesses became too much for the movement to tolerate.
Once rejected, Black Heung Jin Nim deviated further. He sent a flurry of faxes to church centers denouncing the “evil Kwak” for misrepresenting his work to True Parents. Eventually, he turned against Rev. Moon. There was a reported book burning of Divine Principle in Zimbabwe, and the former embodiment, who resumed using his original name, Cleopas, traveled to Japan where he attacked the church in several interviews. He later impregnated and had a child by the wife of the church’s Japanese missionary to Zimbabwe. He also began his own sect, drawing out with him the bulk of the church’s Zimbabwean membership, eighty or so members.”
Cleopas traveled from Zimbabwe to Tokyo and gave lengthy press conferences. See videos of the Tokyo press conference.
‘Black Heung Jin Nim’ in DC by Damian Anderson
August 10, 2000
I was not willing to wait until I got to the spirit world to make a judgement on this issue [Black Heung Jin = Cleopas Kundiona]. With my own eyes, I saw this man in the Washington DC church knock people’s heads together, hit them viciously with a baseball bat, smack them around the head, punch them, and handcuff them with golden handcuffs. I had seen enough. Todd Lindsay was the first to leave. His wife was due to have a baby any day. My wife was six months pregnant at the time, and we were next in line for “confession” to the heavy-handed inquisitor.
I took my wife out of the room, and he came after us. I demanded to know what had happened to Todd. They had locked him away in a room somewhere. I wanted to leave and said so. I was wrestled to the ground by several people, and forbidden to leave. I tried to break out of the church but was unable to do so. I could not take a pregnant wife over the back fence. The doors were locked and there were far too many people in there. It was overcrowded, and very dangerous to have the doors padlocked.
I told him that if he laid so much as a finger on her, I would knock his teeth out, blacken his eyes, and kick the shit out of him. I told him that if it was a confession he wanted, I would be happy to confess my sins before the whole congregation, and shouted out my confession. I also told him that I wanted to leave, that we were being illegally imprisoned by not being allowed to leave, and as soon as I left, I would call the police and the FBI, and report the overcrowding in a locked church to the fire department. Somebody reported the events to the Washington Post, though I did not.
We finally got out when Todd’s wife Michelle went into labor that night and I drove them to the hospital. She gave birth to their daughter Grace that night.
Before we went, I had specifically asked Dennis Orme whether the rumors of violence by this man were true and he had denied them. I angrily confronted him in the DC church, demanding to know why he had lied to me. He and Dr. Sheftick and some others were his goons preventing people by force from leaving. I very much resented the brute force applied to stop people leaving the event, or the building, and imprisoning protesters by force and with handcuffs in isolation.
If a similar event were to recur, I would do the same. This time, I would call the police on my cell phone. I have no regrets. I made a moral judgement, and I stand by it. … The fact that Dr. Pak was almost murdered by this brute indicates to me that I was on the mark. He left the country with the FBI and other authorities after him for his brutal crimes. Ever since then, I have been very wary of any violence perpetrated in the name of God in our church.
This was a dark chapter in the history of our church, which I hope is never repeated. Heaven help us if next time, the thugs are armed. It makes by blood boil just to talk about it.
Hoon-sook Pak is married to Heung-jin Moon after his death
On February 20, 1984, Heung Jin was married postmortem to Hoon Sook Pak, the daughter of Colonel Bo Hi Pak, one of Moon’s top aides. Colonel Pak stated that his son-in-law’s sacrifice “carries far greater importance than the crucifixion of Jesus Christ.”
According to Moon, his son needed to be married in order to move from prince to king in the spirit realm. Hoon Sook was positive about her unusual marriage. “I will never forget in my whole life and for eternity this greatest honor of being Heung Jin Nim’s bride, which I do not deserve.”
Spirit Revelation and the UC by James A. Beverley
Extracts from this essay published in the book ‘Controversial New Religions’ by James R. Lewis (Editor), Jesper Aagaard Petersen (Editor) Published in 2004 by Oxford University Press, USA (ISBN 0195156838)
The Heavenly Ministry of an Ascended Son
Reverend Moon’s second son, Heung Jin, sustained severe head injuries as a result of a car accident near Hyde Park, New York, in December 1983. He died in early January 1984. Moon claimed immediately that his son’s loss was a providential act allowed by God in order to protect Moon’s calling. “If the sacriﬁce of Heung Jin Nim had not been made, either of two great calamities could have happened. Either the Korean nation could have suffered a catastrophic setback, such as an invasion from North; or I myself could’ve been assassinated?”
Heung Jin was buried in Korea on January 8, 1984. A week later, Reverend Moon proclaimed that his son had a new mission and that he was free to travel between his spirit world and our physical world. Moon also proclaimed that Heung Jin became a leader to Jesus in the spirit realm and that he had assumed the role of “the commander-in-chief” to those who are unmarried in the spirit realm.”
On February 28, 1984, Heung Jin was married postmortem to Hoon Sook Pak, the daughter of Colonel Bo Hi Pak, one of Moon’s top aides. Colonel Pak stated that his son-in-law’s sacriﬁce “carries far greater importance then the cruciﬁxion of Jesus Christ.” According to Moon, his son needed to be married in order to move from prince to king in the spirit realm. Hoon Sook was positive about her unusual marriage. “I will never forget in my whole life and for eternity this greatest honor of being Heung Jin Nim’s bride, which I do not deserve.”
Shortly after the death of Heung Jin, Uniﬁcationists in different parts of the world claimed to be receiving messages from him. Most of the alleged revelations took place in 1984, and 1987 and were published in book form under the title The Victory of Love.
Revelations are also claimed from St. Francis, St. Paul, Kierkegaard, and Jesus. The last speaks both of his submission to Heung Jin and the True Parents. “I will show them that the Lord of lords and the King of kings and the king of glory is our precious Lord Sun Myung Moon and his beloved bride Hak Ja Han. They reign as king and queen of the entire universe. I, Jesus of Nazareth, known as the Christ, bow in humility before them. Any who will follow me must do the same.”
If the death of Heung Jin can be seen as a Calvary for Sun Myung Moon, his postmortem ministry amounts to a second Easter. To this day Heung Jin remains the central child in the ongoing life of the Korean Messiah. Heung Jin’s messages from the spirit realm have been foundational to the Unification movement in the last two decades, even as these revelations have been transmitted in rather unusual ways.
Another Heung Jin?
In the summer of 1987, Uniﬁcationist leaders heard that Heung Jin had retumed to earth in the body of a church member from Zimbabwe. The Japanese missionary to Zimbabwe informed Chung Hwan Kwak, one of Moon’s top aides, about the ministry of Heung Jin through the physical form of Cleopas Kundiona. In August 1987, Kwak traveled to Africa and met with the black Unificationist. In November, “Black” Heung Jin came to America and met the Moon family at East Garden.
Takeru Kamiyama, a leading Japanese Uniﬁcationist, described the meeting: “Father and Mother were waiting in the reception area. Heung Jin Nim ran over to father and practically jumped into his arms, saying. ‘Father! Father!’ Then he embraced Mother tightly, crying, ‘Mother! Mother!’ He sounded like he was weeping.” Black Heung Jin led the church in revival meetings in New York, Washington, San Francisco, and other cities. Many Uniﬁcationists greeted him openly and wrote glowing testimonies about his positive impact on them. Other members, including some of the True Children, were skeptical of his claim to be the embodiment of Moon’s deceased son.
Reverend Kwak suggested a positive attitude about Black Heung Jin: “If you had a relationship with Heung Jin before, don’t try to question him about your former experience together. Many small details of our experience on Earth are [not] needed and forgotten when we go to the spirit world. We should have an open, humble, and penitent mind and accept him 100 percent.”
In his public meetings, Black Heung Jin urged serious confrontation about sin in the movement, and members were given severe conditions for repentance. In this connection, there were complaints from some members about excessive physical discipline at the hands of the Black Uniﬁcationist. There were reports about broken bones and of members being detained against their will. There were also complaints that Black Heung Jin had a legalistic understanding of sexual issues.
The biggest controversy surrounding Black Heung Jin arose from the beating of Bo Hi Pak, the father of Heung Jin’s bride. Black Heung Jin disciplined Pak in a private session at the church’s training center in Tarrytown, New York. Uniﬁcationists told me that Pak was beaten so badly that he was unrecognizable. He required surgery to relieve pressure on his brain. Michael Isikoff of the Washington Post reported that Col. Pak was admitted to a Georgetown hospital for tests from December 9 to 17.
Reverend Moon allowed Black Heung Jin to continue his ministry at conferences through the early part of 1988 and then told him to return to Zimbabwe. Later that same year it was clear that Black Heung Jin had distanced himself from the ideology and practice of the Uniﬁcation movement. He reportedly impregnated the wife of the Japanese missionary to his country, and taught that he was the Lord of the Second Advent and that Reverend Moon was a precursor to his ministry.
Black Heung Jin (Cleopas Kundiona) by Nansook Hong
excerpt from: ‘In The Shadow of The Moons’ pages 150-153 by Nansook Hong
Black Heung Jin
“If the deification of Heung Jin and the [“Emperor of the Universe”] crowning ceremony tested my faith, the emergence of the Black Heung Jin nearly destroyed it. Many of the reports of possession by Sun Myung Moon’s dead son came from Africa. In 1987 the Reverend Chung Hwan Kwak went to investigate reports that Heung Jin had taken over the body of a Zimbabwean man and was speaking through him. The Reverend Kwak returned to East Garden professing certainty that the possession was real. We all gathered around the dinner table to hear his impressions.
The Zimbabwean was older that Heung Jin, so he could not be the reincarnated son of Sun Myung Moon. In addition, the Unification Church rejects the theory of reincarnation. Instead, the African presented himself to the Reverend Kwak as the physical embodiment of Heung Jin’s spirit. The Reverend Kwak had asked him what it was like to enter the spirit world. The Black Heung Jin said that upon entering the Kingdom of Heaven, he immediately became all-knowing. The True Family need not study on earth because they were already perfected. Knowledge would be theirs when they entered the spirit world.
That rationale appealed to Hyo Jin as much as if offended me. He had flirted with some courses at Pace University and at the Unification Church seminary in Barrytown, New York, but my husband was more interested in drinking than in learning. I was put off by the suggestion that we did not have to work to earn God’s favor. We in the Unification Church might be God’s chosen people, but I believed our efforts on earth would determine our place in the afterlife. We had to earn our place in Heaven.
The Reverend Moon was thrilled with the news from Africa. The Unification Church had been concentrating its recruitment efforts in Latin America and Africa. Clearly a Black Heung Jin could not hurt the cause. Without even meeting the man who claimed to be possessed by the spirit of his dead child, Sun Myung Moon authorized the Black Heung Jin to travel the world, preaching and hearing the confessions of The Unification Church members who had gone astray.
Confessions soon became central to the Black Heung Jin’s mission. He went to Europe, to Korea, to Japan, everywhere administering beatings to those who had violated church teachings by using alcohol and drugs or engaging in premarital sex. The Black Heung Jin spent a year on the road, dispensing physical punishment as penance for those who wished to repent, before Sun Myung Moon summoned him to East Garden.
We all gathered to greet him at Father’s breakfast table. He was a thin black man of average height who spoke English better than Sun Myung Moon. He seemed to me intent on charming the True Family, in much the way a snake encircles and then swallows its prey. I was anxious to hear some concrete evidence that this man possessed the spirit of the boy I once knew. I was not to hear it. The Reverend Moon asked him standard theological questions that any member who had studied the Divine Principle could have answered. He offered no startling revelations or religious insights. Maybe what most impressed Father was his ability to quote from the speeches of Sun Myung Moon.
The Reverend and Mrs. Moon suggested that we children meet with the Black Heung Jin privately and report back to them on our impressions. It was an amazing meeting. Hyun Jin, Kook Jin, and Hyo Jin kept asking the stranger questions about their childhood. He could not answer any of them. He did not remember anything about his life on Earth, he told us. Instead of inspiring skepticism, the Black Heung Jin’s convenient memory loss was interpreted as a sign of his having left earthly concerns behind when he entered the Kingdom of Heaven. Everyone in the household embraced him and called him by their dead brother’s name. I avoided him and found myself thinking that I was living with either the stupidest or the most gullible people on earth. There was a third alternative I did not consider at the time: the Reverend Moon was using the Black Heung Jin for his own ends, just as he had used the American civil liberties community before him.
Sun Myung Moon seemed to take pleasure in the reports that filtered back to East Garden of the beatings being administered by the Black Heung Jin. He would laugh raucously if someone out of favor had been dealt an especially hard blow. No one outside the True Family was immune from the beatings. Leaders around the world tried to use their influence to be exempted from the Black Heung Jin’s confessional. My own father appealed in vain to the Reverend Kwak to avoid having to attend such a session.
The Black Heung Jin was a passing phenomenon in the Unification Church. Soon the mistresses he acquired were so numerous and the beatings he administered so severe that members began to complain. Mrs. Moon’s maid, Won Ju McDevitt, a Korean who married an American church member, appeared one morning with a blackened eye and covered with purple bruises. The Black Heung Jin had beaten her with a chair. He beat Bo Hi Pak – a man in his sixties – so badly that he was hospitalized for a week in Georgetown Hospital. He told doctors he had fallen down a flight of stairs. He later needed surgery to repair a blood vessel in his head.
Sun Myung Moon knew when to cut his losses. When you are the Messiah, it is easy to make a course correction. Once it became clear that he had to disassociate himself from the violence he had let loose on the membership, Sun Myung Moon simply announced that Heung Jin’s spirit had left the Zimbabwean’s body and ascended into Heaven. The Zimbabwean was not quite so ready to get off the gravy train. At last sighting, he had established a breakaway cult in Africa with himself in the role of Messiah.”
Theological Uproar in Unification Church; Rev. Moon Recognizes Zimbabwean as His Reincarnated Son
Washington Post March 30, 1988
By Michael Isikoff
Washington Post Staff Writer
Also published in the Los Angeles Times on April 1, 1988
Moon’s ‘Lost Son’ Sparks an Uproar
Every night last fall, students at the Unification Theological Seminary would gather for the latest revelations from the land of the dead. A senior named Charles was hearing voices – “channeling,” it was called – and relaying startling messages: Heung Jin Nim Moon, the late son of the Rev. Sun Myung Moon, was speaking from the “spirit world,” watching and judging them.
Then last November, the sprawling 230-acre campus in upstate New York was abuzz. The moment had arrived, seminary officials proclaimed: “Lord” Heung Jin Nim, killed in a 1984 car crash at age 17, had come back, reincarnated in the body of a visiting church member from Zimbabwe.
“About mid-November, I was told there was a black brother from Africa who had been prepared by Jesus … and that Heung Jin Nim had assumed his body,” said Dick Richard, a former seminary student who recently left the church. “It obviously scared a lot of people there … Moon, the Messiah.”
In the months since, the Unification Church has experienced what some members believe is the most momentous spiritual event in its 34-year history. The appearance of the young Zimbabwean – apparently accepted by Moon as the reincarnated soul of his dead son – has sparked a theological uproar among Moon’s followers, generating new debate over the direction of his controversial movement.
Church leaders said the Rev. Moon has taken no stand publicly over whether the Zimbabwean is being influenced by the spirit of Moon’s son. John Biermans, a church spokesman, said individual church members are free to decide for themselves whether to believe that the Rev. Moon’s son has returned.
Among those most troubled by the turn of events are political groups and journalists who have aligned themselves with – or gone to work for – some of Moon’s secular enterprises. Some senior officials of the Washington Times, which was founded by Moon, have been anguished over the affair, according to sources there.
While publicly dismissing reports about the new Heung Jin Nim as “wild” rumor, Editor in Chief Arnaud de Borchgrave previously worried that the Zimbabwean might be a North Korean plant designed to discredit Moon because of his staunch anti-communism, according to two of De Borchgrave’s associates.
“From the bottom of my navel, I don’t want to know about this,” said Ron Godwin, the Washington Times’ senior vice president for business and a former executive of the Rev. Jerry Falwell’s Moral Majority, when asked about the new Heung Jin Nim. “I know that such a person exists and that he’s been preaching in the church. But I will walk a mile not to get involved. . . . It’s church business.”
At least one issue has worried many of the paper’s executives: Details are skimpy, but Bo Hi Pak, the Washington Times president, was admitted to Georgetown Hospital for tests last year from Dec. 9 to Dec. 17, saying he had recently fallen down a flight of stairs, hospital sources said. No injuries were found. Later, Pak underwent surgery in South Korea to repair a blood vessel in his head, according to Washington Times executives.
Many at the newspaper and in the church, although they have no firsthand knowledge, believe the Zimbabwean is responsible for Pak’s injuries. Kate Tsubata, a church member, said she attended a lecture in January by a church elder who referred to Pak’s having been beaten by the reincarnated Heung Jin Nim.
Pak is out of the country and unavailable for comment, according to his office. “It’s a sensitive matter,” said Pak’s son, Jonathan. “It would be totally inappropriate for me to comment one way or another.”
De Borchgrave said he met with Pak in South Korea shortly after Pak’s surgery and never brought the matter up. He also met with Moon. “The conversation was entirely about the future of the world, about glasnost and perestroika,” De Borchgrave said.
Another element to the story has created, if not anguish, no small degree of curiosity.
Four years ago, Moon married off a dancer in the Washington Ballet named Hoon Sook Pak to the spirit of his recently deceased son. The union was critical because Unification theology teaches that one must be married to ascend to heaven, church members say. The teen-age Heung Jin Nim was single when he died.
Hoon Sook Pak, who has since taken the name of Julia Moon, is the daughter of Pak, the Times president. The arrival of the Zimbabwean last fall set off speculation within the church. Would Julia Moon live as the wife of the new Heung Jin Nim?
But the new Heung Jin Nim soon addressed the ticklish issue directly. Since the Zimbabwean’s body was merely the instrument of Heung Jin Nim’s spirit, there was no need for him to cohabit with Julia Moon. “I’m not for her,” the Zimbabwean explained at a San Francisco ceremony, according to John Raineri, a photographer and a church member for 12 years.
Much more about the new Heung Jin Nim is mysterious. Even his original name, what passport he carries and his whereabouts remain official church secrets. When Raineri tried to take pictures of the Zimbabwean in Washington in November, he said, church security officials seized his camera, saying they feared an assassination attempt.
It is not even clear whether the Zimbabwean’s exalted position is permanent. “He carries the spirit of Heung Jin Nim, but no one knows how long it will stay,” said one senior official in Moon’s organization.
Nevertheless, interviews with more than a dozen church members, former church members and officials of organizations financed by Moon’s businesses have established this much:
The Zimbabwean, described as a baby-faced black man of medium build in his early 20s, was a Unification Church member for three years when he began making claims last year to hearing the voice of Heung Jin Nim. After word of these revelations spread during the summer, Chung Hwan Kwak, director of the church’s World Missions Center in New York, flew to Zimbabwe to investigate, according to Gordon Anderson, Kwak’s deputy and the secretary-general of the Moon-financed Professors World Peace Academy.
Kwak apparently determined that the Zimbabwean was the genuine article. “It was the way this brother had profound insights into (Moon’s) Divine Principles, which is our main teaching,” Anderson said. “There were insights Rev. Kwak had never heard before . . . insights as profound as Rev. Moon’s.”
Other church accounts are more specific. “Rev. Moon gave him (Kwak) five questions, which only his son could have known about, and he (the Zimbabwean) answered every one,” said Kate Tsubata, quoting church literature and accounts from church leaders. “When the guy came to America, Mother and Father flung their arms around him and hugged him. . . . Rev. Moon has absolutely accepted him as his son.”
While causing great excitement within the church, the “reincarnation” has taken some further strange twists. In some of the ceremonies, the new Heung Jin Nim has reportedly gotten rough, slapping or hitting some church members, according to present and former church sources.
Dick Richard said he saw one student with a black eye shortly after seeing the Zimbabwean. Tsubata tells of a friend who recounted being slapped repeatedly, 10 or 12 times. “He described them as stinging slaps to the face, causing him to see stars,” she said. “But afterward, he felt good.”
full story here: http://articles.latimes.com/1988-04-01/news/vw-787_1_heung-jin-nim
Compiled from his testimony at the World Mission Center (New Yorker Hotel) on November 21, 1987, and his speech at Belvedere on December 6, 1987
Translator: Hiroshi Matsuzaki
I would like to talk about my experience meeting [Black] Heung Jin Nim [Cleophas / Cleopas Kundiona] for the first time. Actually, it is a story of my faithlessness, and how I changed and finally came to understand what [Black] Heung Jin Nim is bringing to us.
Before he came to New York in November 1987, I had heard many stories about his new existence in the body of a black African young man, traveling around and hearing confessions. I wondered, how can this brother really be [Black] Heung Jin Nim? Members all over the world are claiming that [Black] Heung Jin Nim has spoken through them, but how can we know if he really did?
My Skeptical Mind
It was with this extremely skeptical mind that I went to East Garden, where [Black] Heung Jin Nim was to greet True Parents for the first time since he had been embodied. Some of the leaders gathered in the kitchen beforehand to talk. We had all heard rumors and felt this brother might be an imposter with evil intentions, so we made a determination to protect Father at any cost. Even Hyo Jin Nim was fully prepared to do anything necessary to defend Father. Such a “welcoming” atmosphere we created for his arrival!
Then [Black] Heung Jin Nim and his party arrived. Father and Mother were waiting in the reception room. [Black] Heung Jin Nim ran over to Father and practically jumped into his arms, saying, “Father! Father!” Then he embraced Mother tightly, crying, “Mother! Mother!” He sounded like he was weeping. I was shocked at all this. Was this an act? Never in my life had I seen the True Children run in and hug Father and Mother in such a way. They always come in respectfully and bow. I was completely on my guard.
Father asked [Black] Heung Jin Nim to sit on a couch to his right, and he asked Hyo Jin Nim, who was a little bit in back, to go sit beside him. [Black] Heung Jin Nim immediately put his arm around Hyo Jin Nim, grabbed his hand, and said, “My brother, my brother!” in a very close, loving way. I thought, “This is too much!”
I sat down where I could keep my eye on everything. Other leaders sat surrounding the table, and Father began to speak. After a while, neither he nor Mother showed any particular acceptance or non-acceptance of [Black] Heung Jin Nim. They were just natural, as at any leaders’ meeting. Some leaders began to ask [Black] Heung Jin Nim questions.
One elder asked, “Many brothers and sisters under me are channeling messages every night from you. How can I tell which ones are really speaking the truth?” [Black] Heung Jin Nim answered: “In the name of True Parents, ask the person who is channeling, ‘Do you come from the realm of Shim Jung, the realm of the heart of the True Parents?’ If that person can say ‘yes’ three times, then he is for real. This elder kept on questioning him about it, and finally [Black] Heung Jin Nim got very angry and said, “You are arrogant! You don’t understand the providence of restoration!”
At one point, a brother who was translating Father’s words hesitated and forgot what Father had just said. [Black] Heung Jin Nim yelled at him very loudly, “You must translate correctly! Correctly! Father’s word is absolute! You have to be a total object to Father! Write down word for word everything Father says. Get a pen and paper. Quick! Quick! Hurry up!” That brother had known [Black] Heung Jin Nim since he was a little boy. I thought, “How could he just yell at him that way? Translating from Korean to English is very difficult. If that were really [Black] Heung Jin Nim, he’d be a little more sympathetic.”
I Am Not Deceived!
Later on Hoon Sook Nim came in and sat slightly behind him to his left. [Black] Heung Jin Nim turned his head and just glanced at her for a second. I thought, “This is his eternal bride and he doesn’t even smile or wink or acknowledge her at all? This proves that it can’t be [Black] Heung Jin Nim. Father and Mother seem to really believe this is their son. Well, he may be able to deceive them, but I am not deceived!”
After a while, [Black] Heung Jin Nim went out of the room and then returned, wearing a Korean outfit, and made two full bows in front of True Parents. Then Father asked Mother take him shopping. As they all were leaving, [Black] Heung Jin Nim approached me. I introduced myself, saying, “I am Mr. Kamiyama,” and he said, “I know.” He asked me how my wife and children were. I said fine, and to sort of check him out I asked him, “Do you know Masao?” Masao was my brother’s son, about the same age as [Black] Heung Jin Nim. They had been very good friends when [Black] Heung Jin Nim was on the earth. He said, “Yes.” I added, “You know, Masao misses you.” He said, “I know, I know.” My immediate thought — again negative — was, “Anybody could say, ‘I know, I know’ and still be a fake.”
Then just before he got into the car he said to me, “I’m sorry I corrected you so harshly back then, but I had to do it, just to make sure everything is exact.” I couldn’t understand his heavily accented English, but a security brother who had been writing everything down told me what he said. I thought suspiciously, “It wasn’t me he was correcting. Doesn’t he even remember who he was talking to?” Such a doubtful spirit was surrounding me. I understood later that [Black] Heung Jin Nim was speaking to me as a representative of all the leaders, referring to the fact that we all needed correcting, because we had such negative minds.
With this heart of intense skepticism, I began the three-day conference in the World Mission Center. Since I know that confession and repentance are good things, I could see value in going, whether this brother was [Black] Heung Jin Nim or Jesus or some other spirit. Through the principle of returning resurrection, I knew that even evil spirits can help you grow by confronting your fallen nature, so no matter what, I could still be cleansed.
Just before the conference started, I was invited to a banquet at East Garden along with about 40 other Japanese leaders. During the banquet Father asked me a question. It was about marriage, but I couldn’t think of an answer right away. He said, “With that kind of attitude, you might get hit by [Black] Heung Jin Nim’.” On this “hopeful” note, I returned to the World Mission Center and went into the conference.
The 40 of us gathered in one room to prepare for our confession. I was standing right in front of [Black] Heung Jin Nim. He asked me, “What did Father say to you about this confession?” I replied, “Well, he said I might get hit by you.” He laughed out loud. I admit I had pretty complicated emotions in my mind by then.
We were asked to write down all our sins. I had confidence that I wouldn’t be in too much trouble, because I didn’t have any record of what I thought was the worst category of sin in the Unification movement — sexual sins. I thought that any other kind of sin was just trivial and wouldn’t really count. I was sure I would get off easy.
One area of sin we were asked to confess was that of disbelief, being disloyal to God and True Parents. This includes Cain/Abel problems and the accompanying resentment. I didn’t feel I had any problems in that area. But when it was my turn, and I confessed my sins to [Black] Heung Jin Nim, he shouted out loudly, so that everyone could hear, “Kamiyama’s sin is so big!!” The natural reaction in my mind was, “Wait a minute! How can you say that? I don’t have any heavy sins.” Because of my sin, he said, I had to fast for eight days. I was so shocked! That hit my pride right there in front of all the leaders. I wanted to prove that his judgment was unwarranted, so I took my confession list over to show Rev. Kwak to try and prove I was unjustly treated. People who I knew had seriously sinned had gotten only a three- or four-day fast. What will the leaders and members suspect me of having done, when they find out I have to fast for eight days?! I left the confession room reeling with all kinds of emotions. As I was leaving, [Black] Heung Jin Nim called to the staff, “Tell Mr. Abe to take care of him:”
I felt, “Oh, no. Now, he’s telling other people I need taking care of!”
After our confession we were supposed to pray in repentance, even all night if we could. I wasn’t inspired at all to pray. I just kind of leaned against the wall and prayed externally.
A Serious Struggle
The next morning, after the confessions were over, [Black] Heung Jin Nim wanted to speak to us all together. I tried listening for several hours, but I started to become very judgmental about what he was saying. I didn’t want to be in the conference anymore, so I went to my office and just sat there. After a while, a brother brought me a message that [Black] Heung Jin Nim wanted me to come back. I said, “Come on, how he could remember my name so easily?” But after getting even more messages from him, I decided to go back into the conference room.
I thought, “Whether this guy is really [Black] Heung Jin Nim or not, he’s leading this conference, so I should at least apologize” I said to [Black] Heung Jin Nim, “I’m sorry I wasn’t here when you called me.” Inside I was ready to really rebel if he returned judgment against me. If he said something harsh to me I would say something even harsher to him. But surprisingly, what he did was just put his arm around me and say very softly and gently, “It’s okay, it’s okay. Where is your wife? Is she all right?” Somehow he knew that was the best thing he could have done for me at that time.
I stayed in the conference from then on, and every time a doubtful or skeptical thought came into my mind, [Black] Heung Jin Nim would call my name. Toward the end he really shook me out of my doubtful mind by calling out, “Kami!” That’s the nickname I got while in Danbury with Father. As I approached him, he picked up a sheet of paper, held it up for me to see, crushed it, and threw it on the floor. I knew what it meant: I have to crush my old concepts and cast them away so I can become new. This demonstration pierced through my doubt more than anything else he had done.
By the third day I was seriously struggling to know if this were [Black] Heung Jin Nim or not, and to understand the meaning of what he was telling me. I prayed, demanding an answer from God, “Please, God, tell me — is this brother really [Black] Heung Jin Nim? I have to know!” It was a short prayer, but very fervent. …
… I had dinner with [Black] Heung Jin Nim the other day [in Dec. 1987], and he told us how completely united he is with Hyo Jin Nim. [Black] Heung Jin Nim had to return to earth to fulfill the mission he was given.
Hyo Jin Nim has the physical body to take the substantial leadership as the Abel figure. This is the time of their unity. That unity is the key to our movement’s now entering into a new level, transcending anything in the past.
Do Not Miss This Chance
You know the parable of the five foolish virgins, who, because they carelessly let their lamps go out, were not prepared to meet the bridegroom when he came. At this time, make sure your spiritual eyes and ears are opened. What would happen if you missed this opportunity to confess? If you cannot surrender yourself to your true Abel, you will go through much suffering.
Think about it. If you give yourself into the hand of the true Abel, you may receive some fasting or other condition, but what is that compared to the gift of total freedom? [Black] Heung Jin Nim only wants to make us new and totally erase from our lives the stupid sins we committed in the past. The reason I am testifying to you so frankly, forgetting my pride, is to let you see that I went through it the hard way, but you don’t have to. It is not necessary. If some of you are having difficulties in this area, please let me know and I will help you.
The number-one virtue to have in order to receive this heavenly blessing of forgiveness is the meekness of a child. The best advice I can give you is to purify yourself with prayer and fasting to prepare yourself for your confession. I am sure you will have a good experience. Just be an obedient son or daughter of heaven.”
Black Heung Jin – The Victory of (All You Need Is) Love by Dan Fefferman
[These are Dan Fefferman’s comments following the publication of the book “The Victory of Love” by “Heung Jin Moon” who had died some years previously in a car accident. The book was published in 1992 by HSA-UWC.]
…We arrived in Barrytown to hear the tragic news that Rev. Moon’s faithful teenage son Heung Jin [had been in an accident]. His car had slammed into a jackknifed truck a few miles down the road toward Poughkeepsie. He remained in a coma long enough for his parents to return from a speaking tour in Korea. Then he died.
At Heung Jin Nim’s funeral, or “Seung Hwa” (Harmonious Ascension) ceremony, Rev. Moon declared that his son’s death had not been in vain. It was, in fact, a vicarious atonement for the sin of the American Unification Movement, whose failures had resulted in the unjust imprisonment of Rev. Moon for tax evasion in Danbury prison. Heung Jin Nim, he declared, now sat at the right hand of God in the spiritual world together with Jesus. Kings and presidents, sages and saints, even Jesus himself had submitted themselves to his authority. His ascension into the spiritual world had created a turning point in the struggle between good and evil. From now on God’s providence would move forward rapidly. And the spiritual world, centering on Heung Jin Nim, would cooperate in an unprecedented way with the Unification movement on earth. Heung Jin himself would be able to communicate freely between the two worlds. Revelations were to be expected. A new Church holiday, the Day of the Victory of Love was initiated.
The next three years indeed witnessed a flood of spiritual communications from “Lord Heung Jin,” delivered through numerous U.C. members throughout the world and culminating in the “incarnation” of Heung Jin Nim in a member from Zimbabwe. The publication of a compilation of these revelations by HSA-UWC in the new book Victory of Love, marks, I believe, a milestone in the Church’s history, the significance of which I shall explore below.
The book’s title derives from the Church Holiday initiated to commemorate Heung Jin’s sacrifice. It is a collection of transcripts of reported communications from Heung Jin Nim (the term “Nim” is a Korean honorific roughly equivalent to “Lord” in English).
Perhaps most interesting of all is the inclusion of a mere two communications from the Zimbabwean source. This spokesman – no mere channel but an actual temporary “incarnation” by Heung Jin, according to Church officials – preached for well over a year in every major Church center in Europe, America, Japan and Korea. He held lengthy workshops, heard confessions, meted out penance, forgave sins, arranged adoptions for childless couples, healed marriages, even solemnized divorces. Yet a mere three years later, his revelations merit a mere 50 pages out of 264.
I for one consider this a happy decision by the editors. They have done the Church a service, in one sense, by not admitting to the institutional memory such foibles as the infamous “List of Sins” each member was required to renounce before completing one of the African Heung Jin Nim’s conferences. It turns out that many of the acts for which we were pronounced guilty were not really sins after all. Yet thousands of faithful Unificationists publicly humiliated themselves in renouncing them.
Foremost among these were a list of alleged misdeeds apparently resulting from the African Heung Jin’s penchant for the micromanaging of members’ sexual lives. Everything from birth control to oral sex to the use of any posture other than the “missionary position” was forbidden. Thankfully, Rev. Moon himself later offered a corrective to this mis-guidance, at a conference for international missionaries during the Seoul Olympics in the summer of 1988. Since the speech was never reproduced in the U.S., it is important here to quote the relevant passages at length:
“Ask all the creations of the universe, your eye, your ear, your nose. Which do your lips like better, your own lips or your lover’s lips? Even teeth. They are rough and hard. They usually bite food. But that isn’t their main purpose. Bite the lover!…
“Did you bite your lover’s hips. Did you?! [Audience: “Amen!” Laughter.] The most mysterious kind of joy or peace will be given when you use your mouth or teeth to bite or lick the most precious part of your lover…
“What part of your lover would you like to touch? Hair, hands, face, leg, palm or what? When you touch your lover’s hips or bosom, she might say “Oh, I haven’t bathed yet. It’s smelly.” But to me it is a perfume. [Laughter] Your laughing means you share a common experience. Did you? I did experience this!…
“So freedom – of hands, ears, lips, eyes, etc., all five senses – freedom is given. But how to be used? To engender True Love and True Freedom. When Father looks at you – your faces, eyes, ears, nose – knowing that nose loves True Love, he doesn’t feel like saying “you rascal, get out!” He feels tenderness toward you, knowing your senses love true love.” (Conference for International Missionaries, Summer, 1990. The passages were transcribed by the author from a video tape. The translator is Dr. Bo Hi Pak. It should be noted that Dr. Pak, in other speeches, often uses the word “hips” as a euphemism for a woman’s sexual organs.)
Mrs. Moon explained the apparent contradiction between Rev. Moon’s standard of True Love and Heung Jin Nim’s list of sins by reminding the missionaries that Heung Jin had died at the tender age of 17 without ever knowing the bliss of sexual union. Such a “Puritanical” attitude, she explained, is appropriate for a teenager, but adults understand that God wants blessed couples to feel free to express their True Love for one another as their hearts direct them. (Reported to the author independently by a witness, who declined to be identified.)
Yet, while I am grateful to the editors of Victory of Love for their choice of which material to include, I also believe that the time has come to speak openly and directly about the Heung Jin phenomenon. In this sense, the book misses the mark.
I do not believe we should ignore some of the teachings and practices which Heung Jin – or rather, which the “African Brother” in the name of Heung Jin – carried out. Foremost among these was the extensive use of violence and intimidation.
The use of violence by the African “Heung Jin” was defended by some Church leaders as equivalent to acts of penance and contrition in the Catholic Church. This rationalization may have had merit, if all we were talking of were a slap on the face and the imposition of conditions of fasting and prayer — and in most cases, that’s all it was. But in other cases — not just isolated cases, but nearly everywhere this African Heung Jin preached — acts of serious violence were carried out.
In Washington, D.C. the Church’s doors were locked to prevent people from leaving. Members, both men and women, were handcuffed to radiators. Several were beaten strongly, not just slapped. In Barrytown, one member’s nose was broken; another was sent to the hospital with broken ribs. In New York, a member was beaten so severely that he spent a week in the hospital with severe head and body injuries, and later required surgery. In Japan, several more members were sent to the hospital. “Heung Jin” also walked around armed with a pistol and threatened severe punishment, including death (to be executed by God, not himself) for those who failed to unite with him.
I realize the use of violence has been condoned even lately, by Church leaders. Rev. Moon’s living son Hyun Jin, for example, states that:
“When Heung Jin Nim came in the black brother’s body, you thought, “that can’t be Heung Jin Nim.” And some of you were upset about him beating you… If I got hit by Heung Jin Nim, I would say “great.” Physical pain will go away. But the failures you have in life could stay with you for eternity.” (Hyun Jin Moon, “True Parents’ Tradition,” published transcript from unofficial notes of sermon given in Washington, D.C., May 17, 1992.)
The fact remains that if the principle of institutionalized violence — even in the name of True Love — is left unchallenged, we are leaving a very dangerous precedent for future generations. The violence which the African “Heung Jin” did to the members of the Unification Church is a blot on Rev. Moon’s record which can only be erased, in my opinion, by a frank recognition by the True Family that it was wrong — if not in principle at least in the actual degree to which it was carried out.
In fact, Rev. Moon himself came close to doing this when, in 1990 [it was summer 1988], he dispatched the “African Brother” back to Zimbabwe, told “Heung Jin” to work from the spiritual world from now on and instructed Church leaders that any future incarnations or channels would not be legitimate.
The Zimbabwean’s name, incidentally, is Cleopas Kundiona. But he did not refrain speaking as Heung Jin when he returned to Africa. After Church leaders reprimanded him for this and attempted to curb his power, he eventually formed a splinter group, taking some of the Africa’s senior members along with him, including my own spiritual son, Greogory Novalis. He now reportedly claims to be Heung Jin no longer, but a Christ in his own right.
With that history behind us, the publication of Victory of Love takes on a new light. It is certainly a valuable source book of inspirational readings, which succeeded in bring several tears to the eye of even this critical reader. But for me it is best understood as an expression of the spirituality of the channelers. Its authority as a collection of actual communications from Heung Jin has been forever tainted for me by those dark days of fear and confusion when a man of violence was loosed upon the Church in Heung Jin’s name.
The book is presented as authored by “Heung Jin Moon.” Yet it includes no example of words or writings actually spoken or composed by Heung Jin Moon while he lived on earth. Most of the communications were received through channeling. The channellers are not identified, except when referred to by “Heung Jin” during the communication. Even then only initials are given. This convention makes the book less useful than it could have been. We are able to tentatively identify the channeler “J” as probably Jim Stephens, who received numerous communications from Heung Jin while coordinating seminars for Christian clergy in Korea. And the source of the last two chapters – based on abridged texts of conferences for “Second-Self Wives and Second Self Husbands” – bears the unmistakable handwriting of the Zimbabwean source. But other revelators are not easily identifiable.
The use of initials is also carried over when “Heung Jin” speaks of or to specific individuals. This, too, prevents clarity. Rev. “A,” referred to as the leader of a 40-Day Training workshop, is undoubtedly Rev. Ahn, director of education in New York. But is “Rev. K.” who appears several times, actually Rev. Kamiyama, Rev. Kwak, or one of the innumerable Rev. Kim’s?
Lest the reader think me ungrateful, I should point out that in many ways, Victory of Love inspires me and gives me hope for the Church’s future. It has captured numerous beautiful expressions of “Heung Jin’s” commitment to True Love. It has indicated that the Church apparently does not wish to canonize those aspects of the African Heung Jin’s ministry which I personally found abhorrent. …
Black Heung-jin fled because he committed felony
Black Heung-jin fled because he committed felony assault on members, including but not limited to, Hak-ja Han’s maid, Won-ju McDevitt and Bo Hi Pak. The Black Heung-jin was not forced out by any of the Moon kids. That’s a bold faced lie they tell in order to distance themselves from the horrendous evil that it was. And if you believe them then it’s simply wishful thinking on your part! … [ref. also Damian Anderson, above.]
Heung Jin Nim’s Spiritual Work by Michael Mickler
by Michael Mickler and Michael Inglis
684 pages, HSA Publications (October 2000) ISBN: 0910621993
Heung Jin Nim’s Spiritual Work (pages 397-399)
It may have been possible to deny claims of Heung Jin Nim appearances and channeled messages. However, there were two substantial occurrences that demonstrated that the movement meant business about the barriers between the physical and spiritual worlds being broken down.
The first of these was Heung Jin Nim’s blessing in marriage with Hoon Sook Pak in February 1984. A Korean spiritualist testified that Heung Jin Nim’s only regret, apart from not having served his parents long enough, was that he had not been blessed. The day before he died, Rev. Moon also promised him that he “would have adopted sons, that his tribe would go on.” Hoon Sook Nim, Col. Pak’s second daughter and an accomplished ballerina, stepped forward to be his bride, “accepting…responsibility to live her entire earthly life for the sake of God and solely for True Parents and her husband in the spirit world.” Rev. Moon expressed confidence that her “example of loyalty” would empower members “to overcome… problems in dealing with Satan’s attacks.” As he expressed it, “What couple could complain at having to endure a forty-day, three-year or even seven-year separation period” when thinking “of the kind of life she is living.”
The other substantial occurrence that served to mainstream the church’s spiritualist tradition was the “returning resurrection” of Heung Jin Nim twenty-four hours a day in the body of a young Black Zimbabwean member. According to one account, “In July 1987, in the prayer room in a small house in the middle of Africa, Heung Jin Nim announced to a few members (‘second selves’ and ‘chosen ones,’ he calls them) that he would begin his activities on earth in the heart of Africa.” This represented a decisive new phase beyond communicating “through a medium’s voice or by automatic writing.” Within a short period, Heung Jin Nim in his fully embodied form gained acceptance from Rev. Chung Hwan Kwak, Executive Director of the movement’s World Mission Department. Rev. Kwak utilized his monthly “Letter from the Publisher” column in Today’s World to describe the phenomenon and offer guidance to the worldwide membership. According to Rev. Kwak, “Our movement has absolutely needed the kind of personal assistance he has been providing.” He cautioned members against trying to question Heung Jin Nim “about your former experience together” as “many small details of our experience on earth are unneeded and forgotten when we go to the spirit world.”
By January 1988, working at what one account described as “an incredible pace,” Heung Jin Nim in his new form conducted four special three-day conferences in Africa, then successive conferences in Greece, Thailand, Columbia, Argentina, France, England, America and the Far East. The conferences were intense. After singing, prayer, testimonies and a short introductory talk by Heung Jin Nim, each began with individual confessions. With as many as 800 or more members present, this could take hours, with those present exhorted to pray or sing holy songs for each other the entire time. Once this was finished, Heung Jin Nim offered extensive commentary on the Principle and its application, including accounts of his direct experience with Biblical figures in the spirit world.
Sometimes, these commentaries were accentuated “through dramatic role-playing, by calling upon people in the audience to take part in the scenes he directed.”
These lectures, punctuated by songs and testimonies or sometimes lively jumping and marching, also took hours, and there was no provision for sleep during the three days. Food also was not a problem since most members were placed on fasting conditions following their confessions.
Heung Jin Nim showed special concern for infertile couples and called for couples willing to give birth to a child for them to adopt. There were “tears streaming from many eyes” as “the giving and receiving couples embraced with deep emotion.” At the close of each conference, “participants were given a detailed schedule for their…lives of devotion and attendance,” including time for morning and evening prayers and for study and discussion of the Principle. Many members experienced personal liberation. Public confession or confession with one’s spouse was a prominent feature of “Black” Heung Jin Nim’s conferences. They could unburden themselves of deeply held secrets and “separate from Satan.” Within an intensely supportive environment, they could repent, make restitution as needed, and have a “second chance” to become pure. Others achieved levels of spiritual intimacy, which had been lacking.
Heung Jin Nim conducted three conferences in the U.S.: at the World Mission Center in Manhattan, at the Washington, D.C. church, and at a church workshop site [Aetna Springs] in the San Francisco Bay Area. These were attended by approximately 800 members each. He also conducted a smaller session at the church’s seminary at Barrytown, New York and several more private sessions. Most importantly, he met Rev. and Mrs. Moon and appeared to gain their sanction. According to one description, he “ran over to Father and practically jumped into his arms, saying ‘Father! Father!’ Then he embraced Mother tightly, crying, ‘Mother! Mother!’ “ At the beginning of the New York conference, Hyo Jin Nim Moon, Heung Jin Nim’s elder brother, spoke in tears, stating, “I have the most reason to be skeptical, but now I know it’s my brother. Please receive him.”
These conferences and the accompanying worldwide tour consummated the Heung Jin Nim revival but also terminated it. By summer 1988, Rev. Moon directed Heung Jin Nim’s embodiment to return to Africa, an order that he disobeyed. At this point, there was a consensus that Heung Jin Nim’s spirit had left the embodiment and an evil spirit had taken over. The reasons for this reversal were complex, but the basic problem was “Black” Heung Jin Nim’s violent treatment of those he believed were not truly following True Parents, a situation that he found intolerable and for which he held the leadership responsible. In addition, reports emerged of his entering European churches on holy days and leaping onto altars for loud prayers, followed by group cheers and hasty exits. Some of this leaked to the press and become a source of embarrassment. In sum, even by the permissive standards applied to one regarded to be a member of the True Family, his excesses became too much for the movement to tolerate.
Once rejected, Black Heung Jin Nim deviated further. He sent a flurry of faxes to church centers denouncing the “evil Kwak” for misrepresenting his work to True Parents. Eventually, he turned against Rev. Moon. There was a reported book burning of Divine Principle in Zimbabwe, and the former embodiment, who resumed using his original name, Cleopas, traveled to Japan where he attacked the church in several interviews. He later impregnated and had a child by the wife of the church’s Japanese missionary to Zimbabwe. He also began his own sect, drawing out with him the bulk of the church’s Zimbabwean membership, eighty or so members.
Black Heung Jin Nim’s apostasy had little impact in the United States, where apparently he was no longer free to enter the country. However, members were confused. Many members had faith and life-transforming experiences through his conferences. It was important to preserve the legitimacy of these while distancing the church from the more bizarre aberrations. The official position was that the initial appearances were authentic. Heung Jin Nim really was fully present and his forgiveness was real. At some later point, after he had left the U.S., Heung Jin Nim departed his embodiment. This satisfied most. However, some voiced dissatisfaction and requested clarification about restrictions Heung Jin Nim had placed on sexual expression within marriage. Despite his later deviation, Black Heung Jin Nim consistently took a puritanical line. This took several years to resolve in favor of more open expression and was only one area of ambiguity.
Beyond individual and family considerations, a key issue was the place of spiritual phenomena in the Unification tradition. The Heung Jin Nim revival clearly was over. After 1988, there was little evidence of active channeling and several copycat embodiments were not credible. There was a short-lived episode in Malaysia, but in the U.S., several Heung Jin Nim “wanna-be’s” were regarded as deluded pretenders. However, this did not mean that the role of those with charismatic and spiritual gifts had ended or was even diminished. The place of spiritual phenomena within the tradition was too long-standing and pervasive for that. Rev. Moon did not back off from pronouncements that the barriers between the spiritual and physical worlds were broken, and in the mid and late ’90s, the movement was impacted by a fresh spiritual revival of even broader scope, though more controlled than the Heung Jin Nim revival of the 1980s.
Sun Myung Moon:
“Since Heung Jin was sent as a living sacrifice, he is a bridge. Because Heung Jin is the bridge of the spiritual world centered on love and the family foundation, Jesus has to follow Heung Jin. Don’t you have to go through the bridge of the family? Heung Jin is the only person who went to the spiritual world as the victorious sacrifice who was loved by True Parents as their son. Thus, he can control the spiritual world with full authority. Heung Jin would have gone to the spiritual world as just an ordinary person who died away from home. However, because True Parents established all conditions through this ceremony before his life was cut off, Satan could not interfere after his death. This is how the Seung Hwa ceremony came about. When Unificationists of three generations become truly united and hold the Seung Hwa ceremony, even a sinner can be forgiven. Do you understand the meaning of Ae Seung Il? (Yes!)”
São Paulo, Brazil January 2, 1997
An interview with Black Heung Jin after he parted from Moon
Cleopas Kundiona / Cleophas Kundiona was known as “Black Heung Jin Nim”. He had convinced Sun Myung Moon that he was possessed by the spirit of his dead son. This interview was given in Tokyo in July 1992. Mr. Kamiyoshi is on the left of the screen, sitting to Cleopas’ right as the panel face the audience. Mr. Kamiyoshi looks like he’s been through hell. He was the Japanese missionary to Zimbabwe during the time of Cleopas.
Cleopas video part 1 http://vimeo.com/39941021
This has a Japanese introduction for about 40 minutes. Then Cleopas begins to speak in English… and throughout the second video.
Cleopas video part 2
You can get a real feel for his particular type of charisma and self-confidence. At the end of the interview he deflects the questions about reports of his own violent treatment of members.
If you do not know about “Black Heung Jin Nim,” watch the videos.
This is a truly insane and bizarre part of the history of the Unification Church. Cleopas’s own grossly immoral behaviour in the guise of the Black Heung Jin (for which no official explanation or apology was ever given) is fairly well-known in the Unification Church community. However, his proximity to the Moon family lent credence to his allegations of Moon’s own similar behaviour, which Cleopas used as a justification for his own.
The whole episode remains largely undocumented, despite references in the books of Massimo Introvigne, Nansook Hong and James A. Beverley. George Chryssides, in his book The Advent of Sun Myung Moon (pages 124-130), takes an important look at the theology of the UC surrounding Jesus and Heung Jin Moon.
The episode needs to be told more fully, as it sheds light on the inner dynamics and immorality of Moon’s world, and provides salutary lessons on members’ inability to resist gross abuse when it is packaged as providential purification.