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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.
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.
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)