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Cheon Seong Gyeong 1726
The substantial realm of the dual
characteristics is intended to become
God’s partner and return to Him
through true love. It is the origin-divi-
sion-union action. The internal nature
and external form, which were origi-
nally one, come together again sub-
stantially through the blessing of Adam
and Eve. At this place where everything
unites, God comes there to unite with
man and woman, who are united. I’ve
spoken these great words. God is that
near to us. There is nothing better than
coming to know God, who used to be at
the depths of our minds. In accordance
with His command, we should walk the
path of victory unerringly throughout
the course of our lives. (250-108, 1993.10.12)
Richard: This profound teaching explains how God fundamentally manifests in the Blessed sexual union of husband and wife.
Cheon Seong Gyeong 1273
The path of restoration begins from
the era of the servant of the servant and
passes through the eras of the servant,
adopted son, and true son. Then, if you
were to pass through the eras of servant
of servant, servant and adopted son
could you then form a relationship with
the era of the true son? You cannot form
a relationship with the era of the true
son just like that. You must establish the
foundation of faith, the foundation of
substance, and finally the foundation for
the Messiah, as laid down in the Divine
Principle. What that means is that you
need to receive the Messiah. The Mes-
siah is the true Son of God. The adopted
son and the true son are of different lin-
eages. That is why conversion of the lin-
eage is necessary. (55-192, 1972.5.9)
Richard: The Blessing is the ceremony of the conversion of lineage: See here.
World Scripture and the Teachings of
Sun Myung Moon
2. Divine Joy Surpassing the Pleasures of the Senses
The kingdom of God is not food and drink but righ-
teousness and peace and joy in the Holy Spirit.
The Infinite is the source of joy. There is no joy
in the finite. Only in the Infinite is there joy.
Ask to know the Infinite.
Chandogya Upanishad 7.23 (Hinduism)
God has promised to believers… beautiful man-
sions in Gardens of everlasting bliss. But the
greatest bliss is the good pleasure of God: that is
the supreme felicity.
The bliss of lusts and heaven-world equal not
One sixteenth of the bliss of craving’s ending.
Udana 11 (Buddhism)
Having tasted the flavor of seclusion and the
flavor of pacifying the passions, he becomes free
from anguish and stain, imbibing the taste of the
joy of the Dhamma.
Dhammapada 205 (Buddhism)
Anybody can enjoy the pleasures of the body, a
slave no less than the noblest of mankind; but no
one allows a slave any measure of happiness, any
more than a life of his own. Therefore happiness
does not consist in pastimes and amusements,
but in activities in accordance with virtue.
Aristotle, Nicomachean Ethics 10.6 (Hellenism)
When totally free from outer contacts
a man finds happiness in himself,
He is fully trained in God’s discipline
and reaches unending bliss.
The experiences we owe to our sense of touch
are only sources of unpleasantness.
They have a beginning and an end.
A wise man takes no pleasure in them.
Bhagavad-Gita 5.21-22 (Hinduism)
The Self-existent is the essence of all felicity…
Who could live, who could breathe, if that bliss-
ful Self dwelt not within the lotus of the heart?
He it is that gives joy.
Of what is the nature of joy? Consider the
lot of a young man, noble, well-read, intelligent,
strong, healthy, with all the wealth of the world
at his command. Assume that he is happy, and
measure his joy as one unit.
One hundred times that joy is one unit of
the gandharvas; but no less joy than gandharvas
has the seer to whom the Self has been revealed,
and who is without craving.
One hundred times the joy of the gandharvas
is one unit of the joy of celestial gandharvas
[angels]… One hundred times the joy of the
celestial gandharvas is one unit of the joy of
the pitris… joy of the devas… of Indra… of
Brihaspati… of Prajapati… of Brahma, but no less
joy than Brahma has the seer to whom the Self has
been revealed, and who is without craving.
It is written: He who knows the joy of
Brahman, which words cannot express and the
mind cannot reach, is free from fear. He is not
distressed by the thought, “Why did I not do
what is right? Why did I do what is wrong?” He
who knows the joy of Brahman, knowing both
good and evil, transcends them both.
Taittiriya Upanishad 2.7-9 (Hinduism)