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39 So the Lord said to him:
You Pharisees clean the outside of cups and dishes, but on the inside you are greedy and evil. 40 You fools! Didn’t God make both the outside and the inside?[g] 41 If you would only give what you have to the poor, everything you do would please God.
42 You Pharisees are in for trouble! You give God a tenth of the spices from your gardens, such as mint and rue. But you cheat people, and you don’t love God. You should be fair and kind to others and still give a tenth to God.
43 You Pharisees are in for trouble! You love the front seats in the meeting places, and you like to be greeted with honor in the market. 44 But you are in for trouble! You are like unmarked graves[h] that people walk on without even knowing it.
No one can explain how a baby breathes before it is born.[b] So how can anyone explain what God does? After all, he created everything.
6 Plant your seeds early in the morning and keep working in the field until dark. Who knows? Your work might pay off, and your seeds might produce.
World Scripture and the Teachings of
Sun Myung Moon
God’s Creation and Human Creativity
Microcosm and Macrocosm
A human being is a of the universe, encapsulating in him or herself the essences of all things. conversely, the entire universe resembles a human being in macrocosm. the world’s scriptures express this insight in both mythological and philosophical language.
As a microcosm, linked to all space and time, a human being has the foundation to know, use, and enjoy all things. of all creatures, humans have the widest scope of thought and action, encompassing all things, knowing and appreciating all things, guiding and prospering all things, and transcending all things. nevertheless, as Father Moon teaches, being a microcosm also brings with it the responsibility to love the universe and uphold the universe.
What is the source of the correspondence between macrocosm and microcosm? the Upanishads and other mystical texts describe a primordial person—Purusha, Metatron—a cosmic Man which pre-existed the creation and gave it shape. Father Moon speaks of a pre-existing human “prototype” in the mind of God. From that starting point, it was inevitable that all the elements of nature would recombine in human beings, when they arose. he goes on to describe the spirit world as shaped like a gigantic person.
All that the Holy One created in the world He
created in man.
Talmud, Abot de Rabbi Nathan 31 (Judaism)
The whole of existence arises in me,
In me arises the threefold world,
By me pervaded is this all,
Of naught else does this world consist.
Hevajra Tantra 8.41 (Buddhism)
The human form is built into the world struc-
ture; indeed, even the cosmos.
Hildegard of Bingen, Scivias (Christianity)
One who knows the inner self knows the exter-
nal world as well. One who knows the external
world knows the inner self as well.
Acarangasutra 1.147 (Jainism)
Man is the product of the attributes of Heaven
and Earth, by the interaction of the dual forces
of nature, the union of the animal and intelli-
gent souls, and the finest subtle matter of the
The five elements in their movements
alternately displace and exhaust one another.
Each one of them, in the revolving course of the
twelve months of the four seasons, comes to be
in its turn the fundamental one for the time.
The five notes of harmony, with their
six upper musical accords and twelve pitch-
tubes, come each, in their revolutions among
themselves, to be the first note of the scale.
The five flavors, with the six condiments
and twelve articles of diet, come each one, in
their revolutions in the course of the year, to
give its character to the food.
The five colors, with the six elegant figures
which they form on the two robes, come each
one, in their revolutions among themselves, to
give the character of the dress that is worn.
Therefore Man is the heart and mind of
Heaven and Earth, and the visible embodiment
of the five elements. He lives in the enjoyment
of all flavors, the discriminating of all notes of
harmony, and the enrobing of all colors.
Book of Ritual 7.3.1-7 (Confucianism)
Consider a man’s body: his head rises up and is
round and resembles the shape of heaven. His
hair resembles the stars and constellations. His
ears and eyes, quick in their senses, resemble the
sun and the moon. The breathing of his nostrils
and mouth resembles the wind. The penetrating
knowledge of his mind resembles the spiritual
intelligence [of Heaven].
Tung Chung-Shu, Luxuriant Gems of the
Spring and Autumn Annals 56 (Confucianism)
In the beginning the Self alone was here—no
other thing that blinks the eye at all. He thought,
“What if I were to emanate worlds?”
He emanated these worlds, water, rays
of light, death, the waters. Water is up there
beyond the sky; the sky supports it. The rays of
light are the atmosphere; death the earth; what
is underneath, the waters.
He thought again, “Here now are these
worlds. What if I were to emanate guardians?”
He raised a Man (Purusha) up from the water
and gave him a form. 7
He brooded over him; when He had finished
brooding over him, a mouth broke open on him
the likeness of an egg. From the mouth came
speech and from speech Fire.
Nostrils broke open, from the nostrils came
breath, from breath the Wind.
Eyes broke open, from the eyes came sight,
from sight the Sun.
Ears broke open, from the ears came hearing,
from hearing the Points of the Compass.
Skin broke out, from skin grew hairs, from
the hairs plants and trees.
A heart broke out, from the heart came
mind, from the mind the Moon.
A navel broke open, from the navel came
the out-breath, from the out-breath Death.
A phallus broke forth, from the phallus
came semen, from semen Water…
Those deities [the macrocosmic beings],
Fire and the rest, after they had been sent forth,
fell into the great ocean. Besieged with hunger
and thirst, they begged, “Allow us a place in
which we may rest and take food.”
He led a cow towards them. They said,
“This is not enough.” He led a horse towards
them. They said, “This is not enough.” He led
man towards them. Then they said, “Well done,
indeed.” Therefore man is well done. He said
to them, “Enter the man, each according to his
Then Fire, having become speech, entered
the mouth; the Wind, having become breath,
entered the nostrils; the Sun, having become
sight, entered the eyes; the regions, having
become hearing, entered the ears; the plants
and trees, having become hairs, entered the
skin; the Moon, having become mind, entered
the heart; Death, having become out-breathing,
entered the navel; Water, having become semen,
entered the phallus…
The Self considered, “How could these
guardians exist without Me?… If, without Me,
speech is uttered, breath is drawn, eye sees,
ear hears, skin feels, mind thinks, sex organs
procreate, then what am I?” Whereupon,
opening the center of the skull, He entered. The
door by which He entered is called the door of
Aitareya Upanishad 1.1-3.12 (Hinduism)