The Fruit of the Knowledge of the Tree of Good and Evil Cannot be Literal

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The Bible contains God’s command not to eat of the fruit of the tree of the knowledge of good and evil. It concerns that which can break our relationship with Him. Thus, it has become a problem. The Divine Principle explains this fact explicitly. It is a great gospel to those who are ignorant of the facts of the Fall, and can save all human beings living in suffering. The fruit of the tree of the knowledge of good and evil cannot be regarded as literal. It is not a fruit borne on an actual tree. Why would God have created a fruit that could consign humanity into the throes of conflict and destruction for untold generations? My explanation of all that being the result of an act of illicit love is the most logical thing you could ever think of. (128-86, 1983.6.5)

Richard: Attend the upcoming Peaceful Families; Peaceful Work workshop, Unification Principle Study (Day 2) to understand clearly what the Fall of Man is. Ignorance is not bliss. This is essential information for every person on earth.

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From the principled standard of the course of restoration, we can see that the things of creation should have first belonged to the first human ancestors. They belong to God, of course, but when we consider the standard of the blessing God gave to humankind, we can see that they should have belonged to the first human ancestors. They should have belonged to parents of goodness untainted by the Fall. (23-330, 1969.6.15)


4. Mindfulness—Awareness of All Thoughts and Feelings

There is this one way, monks, for the purification of beings, for the overcoming of sorrow and misery, for the destruction of pain and grief, for winning the right path, for the attainment of Nibbana, namely the Four Arousings of Mindfulness. What are these four?    Here a monk lives contemplating the body in the body… contemplating feelings in feelings… contemplating consciousness in consciousness… and contemplating mental objects in mental objects, ardent, clearly conscious and mindful, having overcome in this world, covetousness and dejection.
    And how, monks, does a monk live contemplating body in the body?
    Here a monk, having gone to the forest, sits down cross-legged keeping his body erect and setting up mindfulness in front of him. Mindful he breathes in, mindful he breathes out. Breathing in long, he knows, “I breathe in long.” Breathing out long, he knows, “I breathe out long.” Breathing in short, he knows, “I breathe in short.” Breathing out short, he knows, “I breathe out short.” “Experiencing the whole body I shall breathe out,” thus he trains himself…
    And further, a monk knows when he is going, “I am going”; he knows when he is standing, “I am standing”; he knows when he is sitting, “I am sitting”; he knows when he is lying down, “I am lying down”; or just as the body is disposed so he knows it…
    And further, a monk reflects on this very body enveloped by the skin and full of manifold impurity from the soles up and from the crown of the head down, thinking, “There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, membranes, spleen, lungs, bowels, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, fat, saliva, mucus, synovic fluid, urine.”… And seeing a body dead for one day, or two or three, swollen, discolored, decomposing, thrown aside in the cemetery, he applies this perception to his own body, “Truly, this body of mine, too, is of the same nature, it will become like that and will not escape it.”…
    And how, monks, does a monk live contemplating feelings in feelings?
    Here a monk when experiencing a pleasant feeling knows, “I experience a pleasant feeling”; when experiencing a painful feeling knows, “I experience a painful feeling”; when experiencing a feeling that is neither pleasant nor painful knows, “I experience a neither pleasant nor painful feeling.”…
    And how does a monk live contemplating consciousness in consciousness?
    Here, monks, a monk knows the consciousness with craving as with craving; the consciousness without craving as without craving; the consciousness with anger as with anger; the consciousness without anger as without anger; the consciousness with ignorance as with ignorance; the consciousness without ignorance as without ignorance…
    And how does a monk live contemplating mental objects in mental objects?
    Here, monks, a monk lives contemplating mental objects in the mental objects of the five hindrances. When sense desire is present, a monk knows, “There is sense desire in me,” or when sense desire is not present he knows, “There is no sense desire in me.”… When anger is present, he knows… when sloth and torpor is present, he knows… when restlessness and worry are present, he knows… when doubt is present, he knows…
    Truly, monks, whoever practices these Four Settings up of Mindfulness for seven years, then one of two results may be expected by him: highest knowledge here and now or, if some remainder of clinging is yet present, the state of non-returning.
    Majjhima Nikaya 1.55-63, Satipatthana Sutta (Buddhism)

Leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world—by not allowing the mind to depend upon notions evoked by sounds, odors, flavors, touch-contacts, or any qualities. The mind should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven.
    Diamond Sutra 14 (Buddhism)

Man’s feelings are the evil aspect of his nature. If one realizes they are evil, then this evil will not exist in the first place. If the mind is in the state of absolute quiet and inactivity, depraved thoughts will cease of themselves.
    Li Ao (Confucianism)

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