All Humans Are Caught in An Inescapable Network of Mutuality

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Cheon Seong Gyeong 2140

The cosmic expansion of true love
means that heaven and earth should
become a house of true love, and the new
millennium must be a time in which we
complete the building of God’s Kingdom
throughout the world. As the cosmos
originated from God, families, tribes,
races, nations, and the world must work
to complete a house of love that stands
in the position of His object partner by
becoming one with each other accord-
ing to the principled formula. The nation
must be a house of love where all families
can enter, the world must be one where
all nations can enter, and the cosmos
must be one that embraces the world.
Here, the family of true love becomes
the starting point and core of our enor-
mous house of the Kingdom of Heaven
and the cosmos. Within the family, hus-
band and wife must be the house of love
for each other and likewise, parents and
children for each other.
God’s Kingdom is the place where
the ideal of true freedom and faith blos-
oms and bears fruit and the place occu-
pied by true families that are the results
of true love, true life, and true lineage. It
marks the beginning of God’s millennial
kingdom overflowing with eternal true
love and true happiness. I have promot-
ed true family values because the family
formed by a union between a true man
and true woman where God can dwell
is the center of the Realm of the Cosmic
Sabbath. Accordingly, we must realize
on earth the Garden of Eden mentioned
in the Bible.

Cheon Seong Gyeong 1014

If a grandmother comes and asks, “Is
the church leader here?” and you look at
her and reply, “No, he’s not here,” you
will be punished. Just see what happens
when she asks, “Where did the church
leader go?” and you answer, “Why do
you ask, grandmother? We have no need
for an old grandmother.” God will scold
you saying, “You good-for-nothing!
Where did you come from?” Denying
aged grandmothers and grandfathers is
the same as denying your mother and
father. That is why you can only be a
devoted son when you serve and support
your aged parents and grandparents.
(56-38, 1972.5.10)

World Scripture and the Teachings of
Sun Myung Moon

Chapter 2

Truth and Universal Law


All beings, great and small, are linked in a web of interdependent relationships. Apart from the whole, no individual could exist. Therefore, to think of “myself” as a separate individual is a fundamental error of cognition. Einstein called it an “optical delusion of consciousness… a kind of prison for us, restricting us to our personal desires, and to affection for a few persons nearest to us.” He said we should “free ourselves from this prison, by widening our circle of compassion to embrace all living creatures, and the whole of nature in all its beauty.”
In reality, every being is immersed in a web of cause and effect—a chain of “concatenation” according to a Buddhist text—that stretches to the ends of the universe. This understanding is the basis of the Buddhist teaching of “no-self.” Recognizing that all beings are “I” and “I” am all beings, it is the root of the Buddhist ethic of compassion. It is a remedy for the malady of individualism, which leads people to believe that the goal is “my” salvation. In fact, no human being can attain ultimate peace as long as other people are suffering.

We are members one of another.
Ephesians 4.25

This world of men, given over to the idea of “I
am the agent,” bound up with the idea “another
is the agent,” understand not truly this thing;
they have not seen it as a thorn. For one who
looks at this thorn with caution, the idea “I am
the agent” exists not, the idea “another is the
agent” exists not.
Udana 70 (Buddhism)

All things are devoid of self-nature [separate
existence], have never been born, and in their
original nature are [transparent] like the sky;
things separated from concatenation belong to
the discrimination of the ignorant. When this
entire world is regarded as concatenation, as
nothing else but concatenation, then the mind
gains tranquility. 19
Lankavatara Sutra 78 (Buddhism)

Why should I be unable
To regard the bodies of others as “I”?
It is not difficult to see
That my body is also that of others.
In the same way as the hands and so forth
Are regarded as limbs of the body,
Likewise why are embodied creatures
Not regarded as limbs of life?

Only through acquaintance has the thought of
“I” arisen
Towards this impersonal body;
So in a similar way, why should it not arise
Towards other living beings?
When I work in this way for the sake of others,
I should not let conceit or [the feeling that I
am] wonderful arise.
It is just like feeding myself—
I hope for nothing in return.
Shantideva, Guide to the Bodhisattva’s
Way of Life 8.112-16 (Buddhism)

It is because every one under heaven recognizes
beauty as beauty that the idea of ugliness exists.
And if every one recognized virtue as virtue,
this would merely create fresh conceptions of
For truly, Being and Not-being grow out of one
Tao Te Ching 2 (Taoism)

All humans are caught in an inescapable net-
work of mutuality, tied in a single garment of
destiny. Whatever affects one directly, affects
all indirectly. I can never be what I ought to be
until you are what you ought to be, and you can
never be what you ought to be until I am what
I ought to be.
Martin Luther King, Jr. (Christianity)

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