Remember, No Human Condition Is Ever Permanent

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Cheon Seong Gyeong 359

Human beauty does not just reside in the face. It can be seen and felt from all directions. Beauty is three-dimensional, like a ball. Whether seen from above, seen from the side, or seen from any direction, a person has his or her own perfect beauty. So you should not carelessly evaluate your wife’s face. Many beautiful women are poor, but women who have virtue or good fortune are of a different type. We often see that even in the case of a woman with a pretty face, her face becomes strange after having just two or three children. So we can conclude that those who can maintain their beauty even after childbirth are beautiful women. (God’s Will and the World – 543)

Cheon Seong 1342

The 72 Couples correspond to Jesus’ seventy-two disciples. As they succeed in laying a foundation of indemnity on earth, God’s providence can expand. Through the unity of the 72 Couples representing Cain and Abel with the 36 Couples representing Adam and Eve, all providential requirements for the family have been met, and the restoration of the family has been completed. Such is the significance of the Blessing up to the 72 Couples. With the accomplishment of the 72 Couples Blessing, a God-centered foundation was achieved on earth for the first time, both horizontally and vertically, and thereby, a central standard was set up. Thus, the vertical foothold – a central point that should be determined through God’s providence – can be established only when the 36 and 72 Couples are united as the perfected victors of history. Once that central point is determined, the victorious realm of the central ancestors desired by God will finally have been fulfilled. This perfect foundation must be developed horizontally on earth. (55-167, 1972.5.7)


Moderation is universally regarded as a virtue. excessive behavior of any kind—stinginess or profligacy, mortification of the flesh or licentiousness, self-righteousness or abject submissiveness—should be eschewed in favor of the Golden Mean or Middle path.
However, each tradition has its distinctive emphasis. Aristotle’s classic statement of the Golden Mean emphasizes the work of reason in finding the middle and keeping to it. the role of wisdom to know the mean is reflected in the popular Christian prayer, “God, grant me the serenity to accept what cannot be changed, the courage to change what should be changed, and the wisdom to know the difference.” the Buddha’s Middle path defines the religious life as threading a line between grasping at being and taking refuge in nothingness. throughout the history of Buddhism, philosophers and practitioners have sought to define this middle way between withdrawal from the world and social engagement, between effort at spiritual growth and attacking the pride that can arise with its attainment, and so on—an enduring dialectic. The Confucian mean is about personal balance, which is manifest in one’s actions and in the harmony of one’s relationships.
These traditional expressions of the mean are about individual behavior. Father Moon’s description of the mean, on the other hand, has a global outlook. The mean is achieved when a person’s individual balance is substantiated in harmonious relationships with others and then pursues actions in society to bring together high and low, rich and poor, black and white to form a level “horizon” of life.

Moral virtue is a mean… between two vices, the one involving excess, the other deficiency, and its character is to aim at what is intermediate in passions and in actions…
    Hence also it is no easy task to be good. For in everything it is no easy task to find the middle. Just as to find the middle of a circle is not for everyone but for him who knows; so, too, anyone can get angry—that is easy—or to give or spend money; but to do this to the right person, to the right extent, at the right time, with the right aim, and in the right way, that is not for every one, nor is it easy.
    Aristotle, Nicomachean Ethics II.9 (Hellenism)
The servants of the Most Gracious are… those who, when they spend, are not extravagant and not niggardly, but hold a just balance between those extremes.
    Qur’an 25.67
Be not righteous overmuch, and do not make yourself overwise; why should you destroy yourself? Be not wicked overmuch, neither be a fool; why should you die before your time?
    Ecclesiastes 7.16-17
In practicing the ordinary virtues and in the exercise of care in ordinary conversation, when there is deficiency, the superior man never fails to make further effort, and where there is excess, never dares to go to the limit.
    Doctrine of the Mean 13.4 (Confucianism)
With regard to honor and dishonor the mean is proper pride, the excess is known as a sort of empty vanity, and the deficiency undue humility.
    Aristotle, Nicomachean Ethics II.7 (Hellenism)
The master said, “‘The Ospreys!’ Pleasure not carried to the point of debauch; grief not carried to the point of self-injury.”
    Analects 3.20 (Confucianism)
Be generous but not extravagant; be frugal but not miserly.
    Nahjul Balagha, Saying 32 (Shiite Islam)
Remember, no human condition is ever permanent. Then you will not be overjoyed in good fortune nor too scornful in misfortune.
    Socrates (Hellenism)
That things have being, O Kaccana, constitutes one extreme of doctrine; that things have no being is the other extreme. These extremes have been avoided by the Tathagata, and it is a middle doctrine he teaches.
    Samyutta Nikaya 22.90 (Buddhism)
However hungry you are, you do not eat with both hands.
    Akan Proverb (African Traditional Religions)
Eat and drink, but waste not by excess: for God loves not the wasters.
    Qur’an 7.31
Give me neither poverty nor riches;
feed me with the food that is needful for me,
lest I be full, and deny thee,
and say, “Who is the l ord ?”
or lest I be poor, and steal,
and profane the name of my God.
    Proverbs 30.8-9
Your fame or your person, which is dearer?
Your person or your goods, which is worth
Gain or loss, which is the greater bane?
That is why excessive meanness is sure to lead
to great expense;
Too much store is sure to end in immense loss.
Know contentment, and you will suffer no
Know when to stop, and you will meet with no
You can then endure.
    Tao Te Ching 44 (Taoism)
While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in a state of equilibrium (chung). When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of harmony (ho). This equilibrium is the great root from which grow all the human actions in the world, and this harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
    Doctrine of the Mean 1.4-5 

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