Jeongo Jeongchak

정오정착 · 正午定着 · High Noon Settlement, Settlement at the Noon Position, Settlement at High Noon, No-Shadow State, Vertical Anchoring

What Is Jeongo Jeongchak?

Jeongo Jeongchak is the state of permanent vertical alignment with God in which no shadow can be cast at any hour or in any season — the standing condition of a citizen of Cheon Il Guk.

The term names a single fixed position: the human heart standing directly beneath the Heavenly Parent as the noonday sun stands directly above the head, with the result that the line between God and the person admits no angle of deviation.

Outside this position, every motion produces a shadow; inside it, no shadow can form, because there is no surface for the shadow to fall upon.

True Father introduced this concept in the closing decade of his earthly course and gave it the most concentrated formulation on August 14, 2003, in the context of the Three-Age Great Transformation Four-Position Foundation Registration Unification Blessing Ceremony:

Up to now, four hundred million couples have been Blessed, and the spirit world has also been Blessed. Without going through the procedure of the Three-Age Great Transformation Four-Position Foundation Registration Unification Blessing Ceremony, one cannot enter the Kingdom of Heaven. That is the preparation. What was proclaimed at that time was that we must enter the era of Jeongo Jeongchak. The sunlight is at noon in the morning, at noon at lunchtime, and there is no shadow. There is no shadow in the evening either, and no shadow at night. Only by entering the era of Jeongo Jeongchak — without shadow twenty-four hours a day, through all four seasons of spring, summer, autumn, and winter — does one become a prince or princess of the Kingdom of Heaven. Because God is in the position of Jeongo Jeongchak through all the seasons, I too must be that way in order to become His kin.

— Sun Myung Moon (415-186, 08/14/2003) Speeches of Reverend Sun Myung Moon

This passage contains the complete doctrine in a single statement. Jeongo Jeongchak is not a momentary spiritual achievement; it is the permanent, all-weather, all-hour state of one who has structurally aligned with God.

The condition for citizenship in the Heavenly Kingdom is not occasional alignment but the permanent absence of any angle that could cast a shadow.

The concept is grounded in the structural teaching of the Exposition of the Divine Principle on the Four-Position Foundation, in which the perfected human being stands directly beneath God on a vertical axis of true love, with horizontal relations radiating outward from that vertical anchor.

Etymological Analysis

The term is composed of two two-character compounds, each precisely chosen:

正午 (jeong-o, 정오) — literally “true noon” or “exact midday.” 正 (jeong) means correct, upright, exact, straight, true; 午 (o) is the seventh of the twelve earthly branches and the traditional name for the hour from eleven in the morning to one in the afternoon — the moment when the sun is at its highest point in the sky.

Together, 正午 names not “around noon” but the precise apex moment when the sun reaches its zenith directly overhead and casts no shadow on a vertical object standing beneath it.

定着 (jeong-chak, 정착) — literally “fixed attachment” or “settled adherence.” 定 (jeong) means to fix, to settle, to determine, to make permanent; 着 (chak) means to attach, to stick to, to arrive at, to take hold. Together, 定着 names not a transient state but a permanent settling, a taking-root, an anchoring that cannot be displaced.

The same compound appears in Cheong Jeong Gung (天正宮), the palace dedicated in 2006, and in Jeongchak Daehoe (정착대회), the “settlement assembly” gatherings of the closing providence.

Combined, 정오정착 names the permanent fixing of one's position at exact noon — the structural condition of standing eternally beneath the zenith.

The English renderings used in Unification translation circles include High Noon Settlement, Settlement at the Noon Position, and Settlement at High Noon. None of these is fully satisfactory, because the English word “settlement” carries juridical or colonial overtones that do not translate the structural permanence of 定着. The most accurate gloss is “vertical anchoring at the noon position.”

In the official English translation of the Peace Messages, True Father uses the descriptive phrase “the sun is directly overhead, such that no shadow is cast,” and elsewhere “high noon of absolute values, where there are no dark shadows.” Both phrases preserve the doctrinal content even when the technical term is not transliterated.

In everyday Korean usage, 정오 simply means “noon” as a time of day and 정착 means “settling down” — as when a family settles in a new town or an immigrant takes permanent residence. True Father appropriated these ordinary words and gave them precise theological content.

The everyday meaning carries forward only as a shadow of the doctrinal meaning: just as a family that has “settled” no longer moves from place to place, the citizen of Cheon Il Guk who has reached Jeongo Jeongchak no longer wavers from the vertical alignment with God.

The Geometry of the Vertical

The image of the noonday sun is not a metaphor in the loose sense. It is a precise geometric statement of the relationship between God and the perfected human being.

True Father taught this geometry directly in February 1991, more than a decade before the term Jeongo Jeongchak entered his public vocabulary:

Without becoming one with True Parents and the realm of heart, one cannot reach the position of the restoration of the elder son's right. Even when the elder son's right has been restored, without one's heart being unified with True Parents, one cannot proceed to the position of Tribal Messiah. When one is unified with True Parents and the realm of heart, that is the position untouched by the Fall, and there God intervenes vertically. The true love that can be united with God and True Parents in the realm of heart passes through the shortest straight-line distance. Therefore, the love that connects upward is only the vertical. The shortest straight-line distance before the vertical is only the ninety-degree angle that touches the horizontal plane.

— Sun Myung Moon (215-128, 02/06/1991) Speeches of Reverend Sun Myung Moon

The geometry is explicit. God's true love descends along a single vertical line — the shortest possible distance between Heaven and earth. The human heart receives this love only at the precise point where the vertical meets the horizontal at a ninety-degree angle. Any other angle of approach lengthens the distance and refracts the light. The noonday sun, which stands at the zenith and shines along a single vertical line, is the natural image of this relationship.

The reason no shadow forms at exact noon is mathematical: a shadow is the projection of a body away from the light source. When the light source is directly above and the body is perfectly upright, the projection collapses into the body's own footprint. There is nothing to extend outward. The body's shadow has, in effect, returned into the body itself.

In the doctrinal application, the “body” is the heart of the perfected human being; the “light source” is the Heavenly Parent above; the “shadow” is the realm in which Satan operates — the angle of separation between God and the person, the surface upon which sin can act.

Jeongo Jeongchak is the geometric state in which the surface has been eliminated. There is no angle of separation; therefore, there is no realm in which Satan can act; therefore, the human being can be called a citizen of the Heavenly Kingdom.

True Father stated this with particular clarity in March 1998, during the Jardim providence in South America, in the context of teaching absolute faith, absolute love, and absolute obedience:

The harder the times, the more we must, centered on God, hold to absolute faith, absolute love, and absolute obedience. As for what it means to enter the realm of the spirit centered on the complete subject — it is the same as the fact that when sunlight shines and one stands in the exact vertical position, no shadow is cast. When noon comes and one stands beneath the sunlight, no shadow is cast. When the sun is at its highest point, the shadow disappears. Where there is no shadow, from there a new thing arises. This is because one has entered the realm of the spirit. The one who stands there worrying ends in failure. But even one who has failed, if he does not worry, takes his place at a higher dimension. Even in the position where others have all collapsed, all retreated, all disappeared, the one who does not worry develops at another dimension, at a higher dimension. This is the life-philosophy of True Parents.

— Sun Myung Moon (292-017, 03/22/1998) Speeches of Reverend Sun Myung Moon

The passage is structurally decisive. It identifies the no-shadow position with the “realm of the spirit” (영의 자리), and it identifies the means of entering that realm with the three absolutes — absolute faith, absolute love, absolute obedience.

The geometry of noon is the visible figure of an invisible spiritual structure: perfect vertical alignment of the heart with God produces a state in which neither circumstance, nor opposition, nor failure can cast a shadow, because there is no surface for the shadow to fall upon.

God's Eternal State of Jeongo Jeongchak

The most important doctrinal claim about Jeongo Jeongchak is that God Himself dwells permanently in this state. The phrase from the August 2003 speech is precise:

“Because God is in the position of Jeongo Jeongchak through all the seasons, I too must be that way to become His kin.”

This is the structural reason the condition for citizenship in the Heavenly Kingdom is the permanent no-shadow state. To live as a son or daughter of the Heavenly Parent, one must occupy the same kind of position the Heavenly Parent occupies.

This is also why True Father stressed that one cannot speak of “becoming kin” with God without first attaining Jeongo Jeongchak.

The fallen human being lives at an angle — a constantly shifting orientation toward God, sometimes turned toward Him in prayer, sometimes turned away in self-concern.

The shadow is continuous and changing throughout the day. The Heavenly Parent, by contrast, dwells eternally at the zenith of His own being, casting no shadow upon Himself or upon the creation.

The work of restoration is the work of bringing the human heart into the same eternal noonday position.

A complementary teaching from October 1993 makes the same point in a different language:

Before seeking dominion of the universe, one must perfect self-dominion. Christians and those who believe in religion must know this. Everyone wishes to be exalted, but what is it to be exalted? The shortcut to becoming exalted is to set oneself right first. Mind and body fight each day, and cannot reach a truce. Many sages have come and gone, but they were indifferent to this problem. Yet True Father has resolved it. So when one becomes one through true love and enters the realm of resonance, one knows everything without having to attain enlightenment. Although in the meantime I was persecuted and driven into a corner, the reason I have survived in that struggle is that I knew the path I was to walk. When one enters beneath the vertical of God, one knows the path to walk. Because one knows the direction, no matter how others rage, one walks one's own path.

— Sun Myung Moon (248-277, 10/03/1993) Speeches of Reverend Sun Myung Moon

“When one enters beneath the vertical of God, one knows the path to walk.” This is Jeongo Jeongchak in operational language.

The person who has aligned with the vertical does not need to deliberate about direction; the vertical itself supplies the orientation.

The shadow that would otherwise fall across the path — confusion, opposition, persecution — has been eliminated at the source.

The Three Absolutes as the Mechanism of Jeongo Jeongchak

The state of vertical alignment is not produced by effort, position, or status. It is produced by the practice of the three absolutes — 절대신앙 (absolute faith), 절대사랑 (absolute love), and 절대복종 (absolute obedience) — which were proclaimed by True Parents at the Jardim training center in Brazil in April 1995 as the First Jardim Declaration.

True Father taught that the three absolutes are not three separate practices but a single structural condition that produces vertical alignment.

Absolute faith means standing immovably in the direction of God regardless of circumstance. Absolute love means investing without holding anything back.

Absolute obedience means receiving Heaven's direction without modification. Together, they produce the geometric result of having no angle of deviation from the vertical — and therefore no shadow.

The connection between the three absolutes and the no-shadow state was made explicit in the March 1998 teaching cited above. True Father did not present them as two separate doctrines. He presented them as one structural fact stated from two angles: from the side of practice (the three absolutes) and from the side of geometry (no shadow at noon).

The person who practices the three absolutes occupies Jeongo Jeongchak. The person who occupies Jeongo Jeongchak practices the three absolutes. The two are convertible.

A second Jardim teaching of August 1998 — the Second Jardim Declaration — added the four attributes of God Himself: absolute (절대), unique (유일), unchanging (불변), and eternal (영원). These four attributes are also the attributes of Jeongo Jeongchak as a state.

The position beneath the vertical is absolute (no other position can substitute), unique (there is only one such position), unchanging (it does not move with the hours), and eternal (it persists into the spirit world).

The citizen who attains this state inherits, in finite measure, the four attributes of the Heavenly Parent.

First Proclamation: Punta del Este, December 2000

The phrase 정오정착 first entered the public providence as a motto inscribed at the head of the prayer of the Abolition of Paradise and Hell, prayed by True Parents at Punta del Este, Uruguay, on December 3, 2000. The context is consequential.

The prayer of that day declared the structural dismantling of the intermediate realms in the spirit world — paradise and hell — that had been the working geography of the providence for two thousand years. With those realms abolished, only the Kingdom of Heaven remained.

In that prayer, True Father formulated the motto of the new era:

Bear this fruit in fullness across heaven and earth, so that the family ideal that must complete the Heavenly Kingdom of Liberation may settle, in the name of the Heavenly Parent and the True Parents, in the heavenly and earthly worlds — under the motto of “Jeongo Jeongchak,” in which there is no shadow. At this very time, we offer up this hour, in which we abolish paradise and hell, which have been the foundation of God's sorrow in the earthly and spiritual worlds. Father, kindly receive this.

— Sun Myung Moon (339-017, 12/03/2000) Pyeonghwa Shingyeong

The “no shadow” motto is therefore not a poetic flourish. It is the operational name of the new geographic arrangement of the spirit world after the abolition of paradise and hell. With the intermediate shadow-regions removed, only the noonday realm remains, and the citizens registered into that realm must themselves be no-shadow beings — beings who have attained Jeongo Jeongchak.

This is the structural reason the term Jeongo Jeongchak took on its full doctrinal weight only after the year 2000. Before the Abolition of Paradise and Hell, the providence still worked through intermediate realms in which partial alignment with God was tolerated.

After the abolition, the only standing position is full vertical alignment. Jeongo Jeongchak names the position one must hold to remain in the Heavenly Kingdom at all.

The Era of Jeongo Jeongchak (정오정착시대)

True Father did not present Jeongo Jeongchak only as a personal state. He proclaimed an entire providential era under this name — 정오정착시대, the era of Jeongo Jeongchak.

The era opened in the early years of the new millennium and continues into the substantial inauguration of Cheon Il Guk at Foundation Day on January 13, 2013.

The era is characterized by three providential features.

First, the abolition of the intermediate shadow-realms in the spirit world (paradise and hell), which was proclaimed in December 2000.

Second, the Coronation of God's Kingship on January 13, 2001, which placed the Heavenly Parent on the throne of both the spirit world and the earthly world.

Third, the opening of Cheon Il Guk through the Three-Age Great Transformation Four-Position Foundation Registration Unification Blessing Ceremony in 2003 and the substantial inauguration at Foundation Day in 2013.

Across this entire arc, the standing condition demanded of human beings is the same: no shadow at any hour, in any season.

The August 2003 teaching is therefore not the first proclamation of the era but the densest statement of its meaning. To enter the era of Jeongo Jeongchak is to enter a new condition of being — a condition in which the shifting orientations of fallen human life are replaced by the permanent vertical orientation of the Heavenly Kingdom.

True Father returned to the same teaching repeatedly in the years that followed. In the Punta del Este prayer, he gave it as a motto; in the 2003 speech, he gave it as an eschatological condition; in the 2007 Peace Message, he gave it as the official self-description of the world humanity is entering. The teaching does not change; only the providential framing develops.

In the Peace Messages

The concept of Jeongo Jeongchak appears in the canonical Pyeonghwa Shingyeong (Messages of Peace) in its English form, “the sun directly overhead such that no shadow is cast” and “the high noon of absolute values, where there are no dark shadows.”

Its clearest single occurrence is in the eighth Peace Message, delivered at True Parents' Birthday celebration at the Cheon Jeong Peace Palace on February 23, 2007 — True Father's eighty-eighth birthday by Korean counting.

This is the time when, metaphorically speaking, the sun is directly overhead, such that no shadow is cast. This signifies that we have passed through the era before the coming of Heaven, which included the Old, New, and Completed Testament ages. These eras have required immeasurable restitution and atonement to re-create the ideal. The present time, however, corresponds to the era, before Adam's Fall, of building the original, ideal world. It refers to the era of true love that is all-encompassing, all-powerful, and has overall authority. It is the realm of the heart in which the spiritual and physical worlds are bound together as a unified realm with True Parents, the King and Queen of Peace, at the center. In other words, it is the time of the kingdom of peace and unity in heaven and on earth.

— Sun Myung Moon (PHG-8, 02/23/2007) Pyeonghwa Shingyeong: God's Ideal Family and the Responsibility the Citizens of Cheon Il Guk Are Called to Fulfill

This passage establishes Jeongo Jeongchak as the official providential self-description of the era that opens at the coming of Heaven. The era before the coming of Heaven — the Old, New, and Completed Testament ages — was an era of restitution, in which the human being lived at an angle to God, and the providence worked to reduce that angle gradually through indemnity.

The era after the coming of Heaven dispenses with restitution; the angle has been closed; the sun stands directly overhead; no shadow is cast.

The same Peace Message returns to the image a second time, in describing the inward character of the Heavenly Kingdom:

A world governed by the heavenly way and the heavenly laws is a natural world, an unobstructed world of truth and pure reason. It is a world at the “high noon” of absolute values, where there are no dark shadows. Therefore, each of us should bear in mind that it is our providential calling to establish a true family. This is the way we can expedite the establishment of the universal peace kingdom on earth.

— Sun Myung Moon (PHG-8, 02/23/2007) Pyeonghwa Shingyeong: God's Ideal Family and the Responsibility the Citizens of Cheon Il Guk Are Called to Fulfill

The pairing in the Peace Message is doctrinally precise.

The first occurrence describes the era — the providential time in which we now live.

The second occurrence describes the inward character of the Heavenly Kingdom itself — a state of absolute values in which no dark shadow can form.

The era of Jeongo Jeongchak is the era of building, on earth, a world that already has the inward character of the Heavenly Kingdom. The two are not separate. The era is named by the condition it produces.

This is significant for the public reception of the term. Although 정오정착 is a Korean theological construction that does not transliterate easily, True Father chose to introduce its content into the most public document of his closing years — the Peace Messages addressed to heads of state, ambassadors, and global religious leaders.

The Peace Messages are not internal Korean-language sermons; they are formal English-language addresses, prepared for delivery in major venues around the world. The presence of the Jeongo Jeongchak teaching in the Peace Messages establishes the concept as part of the canonical public theology of the Family Federation, not merely as in-house Korean vocabulary.

A reader who studies the Pyeonghwa Shingyeong in sequence will find the no-shadow language threaded through several of the messages, but with greatest density in the messages of 2006 and 2007 — the years immediately following the Crowning of the True Parents of Heaven, Earth, and Humankind on June 13, 2006.

The temporal pattern is consistent with the providential logic: the Crowning placed True Parents on the throne of the substantial Kingdom; the Peace Messages then declared, in the world's hearing, that the Kingdom was now in the era of Jeongo Jeongchak.

Practical Dimension for Blessed Families

For Blessed Families, Jeongo Jeongchak is not an abstract eschatology. It is the daily working condition of life as a citizen of Cheon Il Guk. Three practical dimensions can be specified.

First, mind and body unity. True Father repeatedly identified the inward analog of Jeongo Jeongchak as the unity of mind and body. The fallen human being lives with mind and body in conflict; the citizen of Cheon Il Guk lives with mind and body in alignment, the mind oriented vertically toward God and the body responding without resistance.

The motto “Before seeking dominion of the universe, perfect self-dominion” (우주주관 바라기 전에 자아주관 완성하라) is the practical first step.

Without mind-body unity, vertical alignment with God is geometrically impossible.

Second, Hoon Dok Hae. The daily reading of True Parents' words is the operational means by which the Blessed Family maintains alignment with the vertical. True Father taught that True Parents' words proceed from the position of Jeongo Jeongchak.

By reading those words daily and absorbing them into the body's habits, the Blessed Family is, in effect, taking the noon position into itself line by line. The shadow that forms during the day's distractions is dispelled at the next reading.

Third, jeongseong. The daily offering of devotion — early-morning prayer, ascetic discipline, offerings of time and substance — is the means by which the body is shaped to the vertical.

The body does not align by intellectual agreement; it aligns by repeated submission to a position. Jeongseong is the practical work of repeatedly placing the body in the noon position until the position becomes the body's habit.

These three together — mind-body unity, Hoon Dok Hae, jeongseong — are the daily disciplines that produce Jeongo Jeongchak as a lived condition rather than as an aspiration.

The Blessed Family that practices them does not need to ask whether it has attained the no-shadow state. The disciplines produce the state; the state is the standing position of the family. What the family must guard is the discipline; the state takes care of itself.

True Father gave the closing practical instruction in the Foundation Day era, in his last full year on earth:

From today, January 28, 2012, True Parents' Birthday, you must cross beyond every environmental condition in every direction. You must cross beyond the individual age, the family age, the tribal age, the racial age, and the national age. With the last remaining barriers you must stake your life and give everything to cross them. Now you are entering the age that crosses beyond the realms of victory, liberation, and completion of the True Parents of Heaven, Earth, and Humankind. Even the way you breathe must change. The way you walk must change.

— Sun Myung Moon (CBG-5-572, 01/29/2012) Cham Bumo Gyeong, Book 5

“Even the way you breathe must change.” This is the practical signature of Jeongo Jeongchak. The shift is not from one set of beliefs to another. It is from one structural position — the angled, shadow-casting position of the fallen world — to another structural position — the vertical, no-shadow position of the Heavenly Kingdom. The body itself learns the new position. The breath, the gait, the gaze, the pace of work — all of these adjust to the noon standing.

Jeongo Jeongchak and Citizenship in Cheon Il Guk

The structural connection between Jeongo Jeongchak and citizenship in Cheon Il Guk is direct. The Registration Blessing (입적축복) administered at Foundation Day on January 13, 2013, registered Blessed Families as citizens of Cheon Il Guk in the records of Heaven. But registration is not an occupation; the registered citizen must also occupy the standing position of the kingdom. That standing position is Jeongo Jeongchak.

True Father stated the equation clearly: “Only by entering the era of Jeongo Jeongchak does one become a prince or princess of the Kingdom of Heaven.” The prince or princess of the kingdom is not a person of rank or privilege; the prince or princess is the person who lives in the same vertical alignment as the Heavenly Parent. Registration is the entry into the kingdom on paper; Jeongo Jeongchak is the entry into the kingdom in substance.

This explains the rhetorical urgency of True Father's teaching on the term in the years 2000 through 2012. He did not present Jeongo Jeongchak as an option for the advanced disciple; he presented it as the entry condition for the new era. To live in the era after the coming of Heaven without attaining the no-shadow state is, in the providential logic, to remain in the era before the coming of Heaven while the world has already moved on.

The era has been proclaimed; the standing condition has been defined; what remains is the disciplined work of bringing oneself into the standing condition.

The Heavenly Calendar, inaugurated by True Father in 2010 as the primary providential reckoning of time, provides the temporal frame for this work. The calendar marks the days, months, and seasons in which the citizen of Cheon Il Guk practices the disciplines of Jeongo Jeongchak.

Each day's Hoon Dok Hae, each morning's jeongseong, each Blessed Family's daily life — these accumulate, on the Heavenly Calendar, into a substantial life in the era of vertical anchoring.

Key Takeaway

Jeongo Jeongchak is the permanent state of vertical alignment with the Heavenly Parent in which no shadow can be cast at any hour or in any season — the standing position of a citizen of Cheon Il Guk.
The image is geometric, not merely metaphorical: when the source of light is directly above and the receiver is perfectly upright, there is no surface for a shadow to fall upon, and Satan can find no realm in which to act.
The state is produced by the practice of the three absolutes — absolute faith, absolute love, and absolute obedience — proclaimed at the Jardim training center as the First Jardim Declaration in 1995.
The Heavenly Parent dwells eternally in Jeongo Jeongchak; the human being can become His kin only by attaining the same standing position.
The motto “Jeongo Jeongchak, in which there is no shadow” was first publicly proclaimed at Punta del Este, Uruguay, on December 3, 2000, in the prayer of the Abolition of Paradise and Hell.
The teaching appears in the canonical Peace Messages in its English form — “the sun is directly overhead, such that no shadow is cast” and “the high noon of absolute values, where there are no dark shadows” — establishing it as part of the public theology of the Family Federation.

What is the difference between Jeongo Jeongchak and the Three Absolutes?

The three absolutes — absolute faith, absolute love, absolute obedience — name the practice; Jeongo Jeongchak names the structural state the practice produces.

The two are convertible: the person who practices the three absolutes occupies Jeongo Jeongchak, and the person who occupies Jeongo Jeongchak practices the three absolutes.

Why is the noonday sun the chosen image and not some other?

The noonday sun is the only natural phenomenon in which a vertical light source produces no shadow on a vertical receiver. It is therefore the precise geometric figure of the perfected relationship between the Heavenly Parent and a citizen of Cheon Il Guk. No other natural image carries the same structural information.

Does Jeongo Jeongchak apply to ordinary daily life or only to special moments?

True Father's formulation is explicit: twenty-four hours a day, through all four seasons. The state is not occasional but continuous.

The disciplines of Hoon Dok Hae, jeongseong, and mind-body unity are the daily means by which the Blessed Family lives in Jeongo Jeongchak as ordinary life rather than as exceptional achievement.

Key Texts

Pyeonghwa Shingyeong (Messages of Peace) — The seventeen Peace Messages of True Father, in which Jeongo Jeongchak appears in its canonical English form. The clearest single occurrence is in the eighth message of February 23, 2007.
Cham Bumo Gyeong — The canonical record of True Parents' lifework, with sustained treatment of Jeongo Jeongchak in Book 13 in the context of the Foundation Day providence.
Cheon Seong Gyeong — The foundational scripture of Cheon Il Guk, in which the vertical structure of true love is given its doctrinal grounding.
Speeches of Reverend Sun Myung Moon — Volumes 292, 339, 415, and 611 contain the densest concentration of Jeongo Jeongchak teaching, given between 1998 and 2009.