위키문헌 kowikisource https://ko.wikisource.org/wiki/%EC%9C%84%ED%82%A4%EB%AC%B8%ED%97%8C:%EB%8C%80%EB%AC%B8 MediaWiki 1.45.0-wmf.8 first-letter 미디어 특수 토론 사용자 사용자토론 위키문헌 위키문헌토론 파일 파일토론 미디어위키 미디어위키토론 틀 틀토론 도움말 도움말토론 분류 분류토론 저자 저자토론 포털 포털토론 번역 번역토론 초안 초안토론 페이지 페이지토론 색인 색인토론 TimedText TimedText talk 모듈 모듈토론 0 48532 394674 391620 2025-07-07T09:12:27Z Namoroka 1939 394674 wikitext text/x-wiki {{미완성}} {{머리말 | 제목 = 지킬과 하이드 | 다른 표기 = {{첫가끝|ᄶᅦ클과 하이드}}, Strange Case of Dr Jekyll and Mr Hyde | 부제 = | 부제 다른 표기 = | 저자 = [[저자:로버트 루이스 스티븐슨|로버트 루이스 스티븐슨]] | 역자 = [[저자:릴리어스 호튼 언더우드|릴리어스 호튼 언더우드]] | 이전 = | 다음 = | 연도 = 1920 | 설명 = 《지킬 박사와 하이드 씨》, 원제 《지킬 박사와 하이드 씨의 이상한 사건》는 1886년 로버트 루이스 스티븐슨이 쓴 중편 소설이다. 런던의 한 변호사가 자신의 오랜 벗 헨리 지킬과 사람을 싫어하는 에드워드 하이드 사이서 벌어지는 수상한 일을 조사하는 이야기를 다루고 있다. 정신분열증의 생생한 형용으로 유명한 작품으로, 발표 뒤 곧장 성공했을 뿐더러 스티븐슨의 베스트셀러가 되기도 했다. 본 판본은 릴리어스 호튼 언더우드 역에 조선야소교서회가 1920년 발행한 것이다. }} {{보조 목차|contents=|1= * [[/서문|서문]] * [[지킬과 하이드/제1장|문제의 문]] * [[지킬과 하이드/제2장|하이드 씨는 누구인가?]] * [[지킬과 하이드/제3장|지킬 박사는 까딱없다]] * [[지킬과 하이드/제4장|살인 사건]] * [[지킬과 하이드/제5장|기괴한 편지]] * [[지킬과 하이드/제6장|래니언 박사는 어찌 되었나?]] * [[지킬과 하이드/제7장|유리창가에서 생긴 일]] * [[지킬과 하이드/제8장|마지막 밤]] * [[지킬과 하이드/제9장|래니언 박사의 편지]] * [[지킬과 하이드/제10장|헨리 지킬의 완전한 진술서]] }} == 라이선스 == {{번역 저작권 |원문 = {{PD-old}} |번역 = {{PD-anon-US}} }} [[분류:소설]] [[분류:근대 작품]] [[분류:공포물]] [[분류:영어 원작]] nj4betpka1fhxi66yfql4vjufvuyiq5 10 83775 394613 350813 2025-07-07T00:47:46Z Aspere 5453 복수 문자에 대응하게끔 수정 394613 wikitext text/x-wiki {{#if:{{{복수|}}}|{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''□'''</span>|□}}|(판독 불가){{#if:{{{1|}}}|: {{{1}}}}}}}{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''~'''</span>|~}}|(판독 불가 문자의 정확한 수를 알 수 없음)}}{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''□'''</span>|□}}|(판독 불가){{#if:{{{1|}}}|: {{{1}}}}}}}|{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''□'''</span>|□}}|(판독 불가){{#if:{{{1|}}}|: {{{1}}}}}}}}}<includeonly>[[분류:판독이 불가한 문자가 있는 작품]]</includeonly><noinclude>{{설명문서}}</noinclude> gee6bowyvrtusub4452u0rb60tcnr1b 10 83778 394614 352665 2025-07-07T00:48:32Z Aspere 5453 394614 wikitext text/x-wiki {{설명문서 안내}} == 사용법 == 이 틀은 문장 내 단어나 글자를 전사할 때 해당 부분을 아에 읽을 수 없는 경우 사용합니다. 페이지 이름공간에서는 강조를 위해 빨간색으로 <span style="color:red;">'''□'''</span>라고 표시되나, 다른 이름공간에서는 평범하게 □으로 표시됩니다. 이 틀은 사용한 문서를 자동으로 [[:분류:판독이 불가한 문자가 있는 작품]]으로 분류합니다. === 예시 === 읽을 수 없는 글자의 위치에 아무런 변수 없이 사용하면 됩니다. <pre>{{판독 불가}}</pre> {{판독 불가}} 첫 번째 변수에 추가적인 정보를 넣어줄 수 있습니다. <pre>{{판독 불가|Lorem ipsum}}</pre> {{판독 불가|Lorem ipsum}} 글자수를 정확히 알 수 없는 경우, {{변수|복수}} 변수를 입력하여 사용할 수 있습니다. <pre>{{판독 불가|복수=예}}</pre> {{판독 불가|복수=예}} {{변수|복수}}에는 아무 문자나 넣을 수 있으며, 모두 동일하게 동작합니다. <pre>{{판독 불가|복수=아무런 문자}}</pre> {{판독 불가|복수=아무런 문자}} 두 변수를 동시에 사용할 수 있습니다. <pre>{{판독 불가|Lorem ipsum|복수=예}}</pre> {{판독 불가|Lorem ipsum|복수=예}} == 같이 보기 == * {{tl|가리기}}: 원문에서 해당 부분이 이미 검열되어 있는 경우 * {{틀|복원}}: 읽을 수는 없지만 원문의 맥락상 내용을 추정할 수 있는 경우 == 넘겨주기 == * {{틀|?}} == 참고 == 이 틀은 {{틀|tooltip}}을 기반으로 동작합니다. <includeonly>{{연습장 기타|| <!-- 분류는 이 줄 아래에 기재하고, 인터위키는 위키데이터에 추가해주세요. --> [[분류:교정용 틀]] }}</includeonly> ok54u1d034p7vdn6gkkfcl9jedbosp1 252 84496 394671 391234 2025-07-07T09:05:37Z Namoroka 1939 394671 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[지장보살본원경언해]](地藏菩薩本願經諺解) |언어=ko |권= |저자= |번역자= |편집자= |삽화가= |학교= |출판사=문천 두류산 견성암 |위치= |연도=1762 |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=djvu |그림=1 |진행 상황=OCR |쪽별 색인=<pagelist 1=표지 2=서 6=권상 74=권중 136=권하 184=시주기 185=시주기/> |권별 색인= |목차=이 《지장보살본원경언해》는 1762년 문천의 두류산 견성암에서 개판된 책이다. 앞 부분에는 《[[석보상절]]》의 일부 내용이 수록되어있고 이후에는 《지장보살본원경》 제1품에서 제13품까지 언해되어 있다. 지장보살본원경은 부모나 조상들이 지옥에서 천도하여 극락왕성해도록 하는데 대한 공덕이 열거되어있다.<!-- 문서가 생성되면 머리말로 이 내용을 옮겨주세요 --> |너비= |머리말= |꼬리말= }} [[분류:옛한글 문헌 전자화 프로젝트의 색인 - 작업 대상]] gfzwtpkdsszew14cy2tkwl1ydx5ksy8 114 86377 394582 394568 2025-07-06T13:20:45Z Thomas Dongsob Ahn 16640 59 394582 wikitext text/x-wiki {{번역 머리말 | 제목 = 주자어류 017 | 다른 표기 = | 부제 = 대학4 / 혹문 상(上) | 부제 다른 표기 = | 저자 = | 편집자 = | 역자 = | 이전 = | 다음 = | 설명 = }} 朱子語類卷第十七 주자어류 권 17 * 　 大學四或問上 대학 4 / 혹문 상(上)<ref>앞서 주자어류 권 14부터 16까지 대학에 관하여 논하였다. 권 17은 대학에 관한 네 번째 권이자 대학혹문의 상권에 관한 것이므로 이와 같은 부제가 붙었다. 대학혹문은 주희가 지은 대학의 참고서로 상/하 두 권으로 묶여있다. 가상의 질문자가 질문하면 주희가 대답하는 형식으로 구성되었기 때문에 제목이 '누군가의 질문(或問)'이다. 논어, 맹자, 중용혹문도 있다.</ref> * 　 　經一章 == 경 1장 == <ref>대학은 경 1장과 전 10장으로 구성되어 있다. 주자어류 권 14부터 16까지는 대학의 이 순서에 맞추어 조목들이 정리되어 있었다. 대학혹문 역시 대학의 순서에 따라 경 1장부터 시작하여 전 10장에서 끝난다. 주자어류 권 17과 18 역시 혹문의 순서에 따라 경 1장부터 시작한다.</ref> === '누군가의 질문: 그대는 대인의 학문이라고...' 단락 === * 　 或問吾子以爲大人之學一段 ''' '누군가의 질문: 그대는 대인의 학문이라고...' <ref>대학혹문의 각 장은 여러 단락의 문답으로 구성되어 있다. 어류 17:1부터 18까지는 모두 그중 첫 번째 단락에 관한 내용이다. 어류 권 17과 18은 대학혹문을 먼저 읽지 않으면 이해하기 어려운 곳이 많다. 하지만 독자의 이해를 돕겠다고 여기다 대학혹문 전체를 인용하여 번역하는 것도 그 분량을 감안하였을 때 적절치 못하다. 박완식이 2010년에 번역한 '대학, 대학혹문, 대학강어'를 옆에 두고 참조하는 것이 좋다. 혹은 고려대학교 철학과 대학원생들의 번역을 웹상에서 쉽게 이용할 수 있으니 이쪽을 참조하는 것도 좋겠다 ([https://dh.aks.ac.kr/Edu/wiki/index.php/%EB%8C%80%ED%95%99#.E3.80.8E.ED.98.B9.EB.AC.B8.E3.80.8F_.EA.B2.BD1.EC.9E.A5 대학혹문 번역문(고려대 의적단)]).</ref> * 　17:1 問友仁: “看大學或問如何?”<ref>조선고사본은 상황 묘사가 보다 자세하다. '선생이 내게 물었다: 자네가 오늘 대학혹문을 읽었는데 어떠한가?(先生問友仁曰: 公今日看大學或問如何?)'</ref> '''(선생이) 나(友仁)에게 질문함: 대학혹문을 보니 어떠한가? 曰: “粗曉其義.” <ref>조선고사본은 다음과 같이 적었다. '그 뜻은 대강 깨쳤으나 아직 다 깨치지 못한 듯합니다. (云: 粗曉其義, 但恐未然.)'</ref> '''(나의) 대답: 그 뜻을 대강 깨쳤습니다. 曰<ref>조선고사본은 다음과 같이 적었다. '선생이 한두군데를 찍어서 내게 설명해보라고 하였다. 선생이 말하였다. (先生擧一二處令友仁說. 先生曰:)'</ref>: “如何是‘收其放心, 養其德性’?” '''(선생이) 말함: 무엇이 '그 놓쳐버린 마음을(放心)<ref>맹자 6A:11. 맹자가 되찾으라고 한 마음은 어진 정서(仁)에 가까우나 주희는 이를 집중하여 각성된 의식인 것처럼 풀이했다. 그래서 주희가 '구방심(求放心)'을 요구할 때 이를 '거경(居敬)' 으로 치환해도 말이 통한다. 실제로 대학혹문에서 이 부분은 어렸을 적 소학의 단계를 거치지 않고 성장한 어른이 이렇게 빼먹은 과정을 보충하는 방안으로 거경공부를 제안하는 대목이다. 본래 맹자에서 '방(放)'과 '존(存)'이라는 동사쌍으로 보이고자 한 이미지는 기르는 개나 닭이 울타리를 넘어 달아난 것을 수색해서 찾아오는 상황이었다. 주인이 고의로 풀어준 것은 아니지만 어쨌든 짐승이 집을 나가서 행방이 묘연한 상태이므로 '방심'은 '놓친 마음', '잃어버린 마음', '놓아버린 마음', '풀려난 마음', '달아난 마음' 등으로 다양하게 번역된다. 반대로 '존심(存心)'이나 '구방심'은 그렇게 달아난 것을 되찾아 집안에 가져온 뒤 다시 달아나지 못하게 적절하게 관리하고 있는 상태를 말한다. 그래서 대개 '찾아오다', '보존하다', '간직하다', '간수하다' 등으로 번역한다.</ref> 거두어들이고 그 덕성(德性)을 기른다[收其放心, 養其德性]'는 것인가? 曰: “放心者, 或心起邪思, 意有妄念, 耳聽邪言, 目觀亂色, 口談不道之言, 至於手足動之不以禮, 皆是放也. 收者, 便於邪思妄念處截斷不續, 至於耳目言動皆然, 此乃謂之收. 旣能收其放心, 德性自然養得. 不是收放心之外, 又養箇德性也.” '''(나의) 대답: 놓쳐버린 마음(放心)이란, 혹 마음(心)에 삿된 생각(邪思)이 일어나고, 의지(意)에 망령된 상념(妄念)이 생기며, 귀로 삿된 말을 듣고, 눈으로 혼란한 색을 보며, 입으로 도(道)에 어긋나는 말을 하고, 손발의 움직임이 예(禮)에 맞지 않는 데 이르기까지가 모두 놓침[放]입니다.<ref>이 주장의 레퍼런스는 물론 논어 12:1의 '극기복례'이다.</ref> 거두어들임[收]이란, 곧 삿된 생각과 망령된 상념이 있는 지점에서 딱 끊어 이어지지 않게 하는 것이며, 귀·눈·말·움직임[耳目言動]에 이르기까지 모두 그렇게 하는 것이니, 이것을 바로 거두어들인다[收]고 합니다. 자신의 놓쳐버린 마음(放心)을 거두어들일 수 있는 이상 덕성(德性)은 자연히 길러집니다. 방심(放心)을 거두는 것과 별개로 다시 덕성(德性)을 기르는 것이 아닙니다. 曰: “看得也好.” 友仁(69때). '''(선생이) 말함: 잘 보았다. 우인(友仁)의 기록. (69세 때) * 　17:2 問: 或問"'以七年之病, 求三年之艾', 非百倍其功, 不足以致之." 人於已失學後, 須如此勉强奮勵方得. '''질문: 《혹문(或問)》에서 "'일곱 해 된 병에 세 해 묵은 쑥을 구하는[七年之病, 求三年之艾]' 경우<ref>맹자 4A:9. 직전 조목의 주석에서 설명한 것처럼 이 부분은 어렸을 적 소학의 단계를 거친 적 없이 없었던 어른이 이렇게 빼먹은 과정을 보충하는 방안으로 거경공부를 제안하는 대목이다. 주희가 생각하는 이상적인 배움의 과정은 어렸을 적에 도덕원칙들을 신체화/습관화 시킨 뒤 (곧, 소학의 단계) 커서 그러한 도덕원칙들을 이지적으로 묻고 따져서 이해하는 것이다(곧, 대학의 단계). 하지만 주희가 보기에 오늘날에는 어려서부터 몸으로 익히는 사람들이 없으므로 불가피하게 소학의 과정을 다 큰 다음에 보충해야 한다. 이러한 보충 작업이 '경(敬)'공부이다. 비유하자면 평생에 걸쳐 (소학 때 못 했던 것을) 벌충해야 하는 끝나지 않는 검정고시 같은 것이다. 일곱 해 된 병은 소학의 공부를 건너뛴 기간이고 세 해 묵은 쑥은 그것을 뒤늦게 따라잡기 위한 방책으로서의 거경공부이다.</ref> 백 배로 노력하지 않으면 성취하기에 부족하다'고 하였습니다. 사람이 이미 배움을 잃은[失學]<ref>어렸을 적에 소학의 단계를 거치지 못했다는 말이다.</ref> 뒤에는 모름지기 이와 같이 노력하고 분발해야만 해낼 수 있습니다. 曰: “失時而後學, 必著如此趲補得前許多欠闕處. ‘人一能之, 己百之; 人十能之, 己千之.’ 若不如是, 悠悠度日, 一日不做得一日工夫, 只見沒長進, 如何要塡補前面!” 賀孫(62이후). '''대답: 시기를 놓친 뒤에 배우려면 반드시 이처럼 이전에 건너뛴 빈칸들을 서둘러[趲] 보충하여야 한다. '남이 한 번만에 능숙히 해내거든 자신은 백 번을 하고, 남이 열 번만에 능숙히 해내거든 자신은 천 번을 한다.’<ref>중용 제 20장.</ref> 만약 이와 같이 하지 않고 유유히 세월만 보내며 그날그날 해야할 공부(工夫)를 하지 않는다면 아무런 발전이 없을 것인데 무슨 수로 이전(에 건너뛴) 부분을 메우려 하는가? 하손(賀孫)의 기록. (62세 이후) * 　17:3 持敬以補小學之闕. 小學且是拘檢住身心, 到後來‘克己復禮’, 又是一段事. 德明(44이후). '''경(敬)을 견지함으로써[持敬]<ref> 마음을 경건하게 유지한다는 것은 마음을 진실하고 순수하며 평온하게 통일된 상태로(端慤純一靜專) 유지한다는 말이다(14:19). 조금 더 비근하게 설명하자면 흐리멍텅한 정신을 고조시켜 맑고 투명하고 집중된 상태로 유지하는 명상수련과 흡사하다. 어린아이가 평소 자유분방하게 지내다가도 엄숙한 선생님 앞에 서거나, 교실에서 무언가를 발표하거나, 그밖에 진지한 이벤트에 참가하여 자신의 몫을 수행하는 동안은 몸가짐을 조심하고 산만한 의식을 또렷하게 집중시키게 된다. 소학에서 요구하는 공부들, 예컨대 거처를 청소하고 어른들의 부름에 응답하는 공부들의 궁극적 목적은 바로 아이들의 마음을 이처럼 평온하게 통일된 상태로 세팅하는 것이다. 그러므로 주희가 소학 트레이닝을 겪지 않은 어른들에게 거경/지경 공부를 권하는 것은 A에 대한 대체물로서 (그와는 전혀 다른 범주의) B를 가져와서 제시하는 것이 아니다. A의 과정에서 자연스럽고 느긋하게 달성하고자했던 궁극적 목표를 생으로 가져와서 빨리 먹으라고 요구하는 것에 가깝다. 지난 십년의 공부를 몇년 안에 따라잡아서 해치워야하는 검정고시준비과정과 제일 가깝다. 한편 주희는 이처럼 마음을 특정한 상태로 세팅하고 유지하는 공부를 적극적인 이지적 탐구와 더불어 배움의 두 축으로 삼았다. 전자가 거경(居敬)/지경(持敬), 후자가 궁리(窮理)이다. 전자가 소학의 목표라면 후자는 대학의 목표이니, 주희의 '학'은 결국 소학과 대학일 뿐이라고 해도 좋다.</ref> 빼먹은 소학(小學) 단계를 보충한다. 소학(小學)은 일단은 몸과 마음을 꾸준히 붙들어매는[拘檢]<ref>'住'는 동사 뒤에 붙어서 행위의 지속을 나타내는 조사이다.</ref> 것이다. 훗날(에 하게 될) ‘자기를 이기고 예(禮)로 돌아가는[克己復禮]' (공부의) 경우는 또다른 단계의 일이다.<ref>극기복례 역시 자신의 몸과 마음을 붙들어매는 공부의 범주에 속한다. 다만 (주희의 설명에 의하면) 그 정도상 더 높은 수준의 공부일 뿐이다. 17:1을 보라.</ref> 덕명(德明)의 기록. (44세 이후) * 　17:4 問: “大學首云明德, 而不曾說主敬, 莫是已具於小學?” '''질문: 《대학》 첫머리에서 명덕(明德)을 말하면서 주경(主敬)은 전혀 언급하지 않은 까닭은 (주경이) 이미 소학(小學) 단계에서 갖추어져 있기 때문 아닙니까?<ref>직전 조목의 주석을 참조하라.</ref> 曰: “固然. 自小學不傳, 伊川卻是帶補一‘敬’字.” 可學(62때). '''대답: 진실로 그렇다. 소학(小學)이 전해지지 않게 되면서부터 이천(伊川)<ref>정이(程頤)</ref>이 '경(敬)' 자 하나를 가지고 보충하였다. 가학(可學)의 기록. (62세 때) * 　17:5 “敬”字是徹頭徹尾工夫. 自格物·致知至治國·平天下, 皆不外此. 人傑(51이후). ''' ‘경(敬)’자는 처음부터 끝까지 관통하는 공부이다. 격물(格物) 치지(致知)로부터 치국(治國) 평천하(平天下)에 이르기까지 전혀 이것에서 벗어나지 않는다. 인걸(人傑)의 기록. (51세 이후) * 　17:6 問或問說敬處. '''《혹문》에서 경(敬)을 설명한 부분에 대해 질문함. 曰: “四句不須分析, 只做一句看.” '''대답: 저 네 구절<ref>대학혹문에서 주희는 경을 다음의 네 가지 문구를 가지고 설명한다. 정씨형제의 '주일무적(主一無適)', '정제엄숙(整齊嚴肅)', 사량좌의 '상성성법(常惺惺法)', 윤돈의 '기심수렴 불용일물(其心收斂, 不容一物)'이다. 주일무적은 의식의 집중이라는 측면, 정제엄숙은 몸가짐을 엄숙하게 한다는 측면, 상성성법은 집중한 의식의 각성되고 고양된 느낌, 기심수렴 불용일물은 그렇게 집중된 의식의 단단히 안정된 느낌을 형용한다.</ref>은 나누어 분석할 필요 없이 그저 한 구절로 보라. 次日, 又曰: “夜來說敬, 不須只管解說, 但整齊嚴肅便是敬, 散亂不收斂便是不敬. 四句只行著, 皆是敬.” 燾(70때). '''다음 날 다시 말함: 어젯밤에 경(敬)에 대해 설명했는데, 계속 해설만 해서는 안 된다. 그저 정제엄숙(整齊嚴肅)하면 경(敬)이고, 산란하여 수렴하지 못하면 불경(不敬)이다. 저 네 구절은 단지 그대로 실천하기만 하면 모두 경(敬)이다. 도(燾)의 기록. (70세 때) * 　17:7 或問: “大學論敬所引諸說有內外之分.” '''누군가의 질문: 《대학》<ref>사실은 대학'혹문'이라고 해야 옳다.</ref>에서 경(敬)을 논하며 인용한 여러 설(說)에는 내외(內外)의 구분이 있습니다.<ref>굳이 구분하자면 '정제엄숙(整齊嚴肅)'은 외면에 초점을 맞춘 설명이고 나머지 셋은 내면이다.</ref> 曰: “不必分內外, 都只一般, 只恁行著都是敬.” 僩(69이후). '''대답: 꼭 내외(內外)로 나눌 필요는 없다. 모두 매한가지다. 그저 그렇게 실천해가기만 하면 모두 경(敬)이다.<ref>회암집 권 56의 답정자상(答鄭子上) 제 14서에 같은 취지의 문답이 실려 있다.</ref> 한(僩)의 기록. (69세 이후) * 　17:8 問: “敬, 諸先生之說各不同. 然總而行<ref>성화본, 조선고사본, 조선정판본에서는 '言'으로 썼다.</ref>之, 常令此心常存, 是否?” '''질문: 경(敬)에 대한 여러 선생의 설(說)이 각각 다릅니다. 하지만 총체적으로 실천하여 항상 이 마음을 간직하면[常存]<ref>'존(存)'자의 번역에 대해서는 17:1의 주석을 참조하라.</ref> 되는 것입니까?” 曰: “其實只一般. 若是敬時, 自然‘主一無適’, 自然‘整齊嚴肅’, 自然‘常惺惺’, ‘其心收斂不容一物’. 但程子‘整齊嚴肅’與謝氏尹氏之說又更分曉.” 履孫(65때). '''대답: 기실 매한가지이다. (마음이) 경건(敬)할 때 같으면 자연히 (마음이) '하나로 집중하여 다른 데로 가지 않고[主一無適]', 자연히 (몸가짐이) '단정하고 엄숙하며[整齊嚴肅]’, 자연히 '항상 반짝반짝 깨어있고[常惺惺]', '자기 마음을 거두어들여 한 물건도 (내 마음에 끼어드는 것을) 용납하지 않는다[其心收斂不容一物]'. 다만 정자(程子)의 '정제엄숙(整齊嚴肅)'이 사씨(謝氏)나 윤씨(尹氏)의 설(說)<ref>'상성성'이 사씨, '기심수렴 불용일물'이 윤씨의 설이다.</ref>보다 더 분명하다. 리손(履孫)의 기록. (65세 때) * 　17:9 或問: “先生說敬處, 擧伊川主一與整齊嚴肅之說與謝氏常惺惺之說. 就其中看, 謝氏尤切當.” '''누군가의 질문: 선생님께서 경(敬)을 설명하신 부분에서 이천(伊川)의 주일(主一)과 정제엄숙(整齊嚴肅) 설(說), 그리고 사씨(謝氏)의 상성성(常惺惺) 설(說)을 거론하셨습니다.<ref>이 설들에 대해서는 17:6을 참조하라.</ref> 그중에서 보면 사씨(謝氏)의 설명이 더욱 절실하고 적절[切當]<ref>'절(切)'은 어떤 설명이 피부에 와닿는 것처럼 친숙하고 현실적이며 구체적이라는 말이다.</ref>합니다. 曰: “如某所見, 伊川說得切當. 且如整齊嚴肅, 此心便存, 便能惺惺. 若無整齊嚴肅, 卻要惺惺, 恐無捉摸, 不能常惺惺矣.” 人傑(51이후). '''대답: 내가 보기엔 (사씨보다) 이천(伊川)이 적절하게 설명했다. 예를 들어 몸가짐을 정제엄숙(整齊嚴肅)하게 하면 이 마음이 보존[存]<ref>'존(存)'에 관해서는 17:1을 참조하라.</ref>되어 반짝반짝 깨어있을[惺惺] 수 있게 된다. 만약 정제엄숙(整齊嚴肅)한 자세 없이 반짝반짝 깨어있으려[惺惺] 한다면 아마 구체적으로 붙잡을 데가 없어[無捉摸]<ref>'정제엄숙'은 몸을 이렇게 하고 옷매무새를 저렇게 하라는 행동지침이므로 당장 구체적으로 무엇을 해야 하는지 알 수 있으므로 '붙잡을 데'가 있다. '상성성'은 의식의 각성된 상태를 형용한 말이므로 이 설명 속에는 어떤 행동지침이 없다.</ref> 늘 반짝반짝 깨어있을[常惺惺] 수 없게 될 것이다. 인걸(人傑)의 기록. (51세 이후) * 　17:10 問: “或問<ref>조선고사본에서는 이 자리에 '然則所謂敬者又若何而用力邪下' 14자가 더 들어있다.</ref>擧伊川及謝氏尹氏之說, 只是一意說敬.” '''질문: 《혹문》에서 이천(伊川) 및 사씨(謝氏), 윤씨(尹氏)의 설(說)을 거론한 것은 그저 한 뜻으로 경(敬)을 설명한 것입니까? 曰: ‘主一無適’, 又說箇‘整齊嚴肅’; ‘整齊嚴肅’, 亦只是‘主一無適’意. 且自看整齊嚴肅時如何這裏便敬. 常惺惺也便是敬. 收斂此心, 不容一物, 也便是敬. 此事最易見. 試自體察看, 便見. 只是要敎心下常如此.” '''대답: ‘주일무적(主一無適)’이라 하고 다시 ‘정제엄숙(整齊嚴肅)’이라 했는데 ‘정제엄숙(整齊嚴肅)’ 역시 그저 ‘주일무적(主一無適)’의 뜻이다. 어디 한번 정제엄숙(整齊嚴肅)할 때 어떻게 내면이 바로 경건(敬)해지는지 스스로 살펴 보라. '상성성(常惺惺)'해도 곧 경건(敬)하다. '수렴차심 불용일물[收斂此心, 不容一物]'<ref>본래는 '기심수렴 불용일물(其心收斂不容一物)'이다. 경에 대한 이 네 가지 설명법은 17:6에 자세하니 참조하라.</ref>해도 곧 경건(敬)하다. 이 일은 매우 알기 쉽다. 시험 삼아 스스로 체험[體察]해 보면<ref>'체찰(體察)'은 몸소 체험/관찰하는 것이다.</ref> 바로 알 수 있다. 단지 마음을 항상 이와 같이 하라는 요구일 뿐이다. 因說到放心: “如惻隱·羞惡·是非·辭遜是正心, 才差去, 便是放. 若整齊嚴肅, 便有惻隱·羞惡·是非·辭遜. 某看來, 四海九州, 無遠無近, 人人心都是放心, 也無一箇不放. 如小兒子才有智識, 此心便放了, 這裏便要講學存養.” 賀孫(62이후). '''이어서 말이 방심(放心)에 미쳤다: 측은(惻隱)·수오(羞惡)·시비(是非)·사손(辭遜)<ref>맹자가 말한 사단(四端)이다.</ref> 같으면 바른 마음[正心]이요, 조금이라도 어긋나면 곧 놓친(放) 것이다. 정제엄숙(整齊嚴肅)한다면 곧 (놓친 마음을 다시 붙들어 와서) 측은·수오·시비·사손의 마음이 있게 된다. 내 생각에 사해(四海)와 구주(九州)<ref>온세상을 말한다.</ref> 어디든 멀거나 가깝거나 사람들 각각의 마음은 모두 놓쳐버린 마음(放心)이니, 놓치지 않은 것이 하나도 없다. 어린아이 같은 경우도 지식[智識]이 생기자마자 이 마음을 바로 놓쳐버리게 되니, 이 지점에서 곧 강학(講學)과 존양(存養)<ref>강학과 존양은 각각 궁리와 거경 공부를 말한다. 17:1과 17:3의 주석을 참조하라.</ref>을 필요로 한다. o 하손(賀孫)의 기록. (62세 이후) * 　17:11 光祖問: “‘主一無適’與‘整齊嚴肅’不同否?” '''광조(光祖)<ref>주희의 제자 가운데 광조가 셋이나 있다. 일역판은 여기서는 그 중 증흥종(曽興宗, 1146-1212)을 말한다고 주장한다.</ref>의 질문: ‘주일무적(主一無適)’과 ‘정제엄숙(整齊嚴肅)’은 다르지 않습니까?<ref>둘 다 경건(敬)한 마음가짐에 대한 설명이다. 주일무적은 의식의 집중이라는 측면, 정제엄숙은 몸가짐을 엄숙하게 가다듬고 유지한다는 측면을 말한다. 앞의 몇 조목에서 자세하니 참조하라.</ref> 曰: “如何有兩樣! 只是箇敬. 極而至於堯舜, 也只常常是箇敬. 若語言不同, 自是那時就那事說, 自應如此. 且如大學論語孟子中庸都說敬; 詩也, 書也, 禮也, 亦都說敬. 各就那事上說得改頭換面. 要之, 只是箇敬.” '''대답: 어찌 두 종류가 있겠나? 경(敬)은 하나 뿐이다. (거경 공부를) 지극히 하여 요순(堯舜)의 경지에 이른다 해도 역시 언제나 이 하나의 경(敬)일 뿐이다. 표현방식이 다르다는 것에 관해서라면, 이러저러한 때에는 이러저러한 일을 가지고 말했기 때문에 자연히 응당 이와 같이 (서로 다른) 것이다. 또 예컨대 《대학》, 《논어》, 《맹자》, 《중용》이 모두 경(敬)을 말하고, 《시경》, 《서경》, 《예기》 또한 모두 경(敬)을 말하고 있다. 각각 이러저러한 일을 가지고 얼굴을 바꿔가며(改頭換面)<ref>껍데기, 표현방식만 바꾸었지 본질은 같다는 말이다.</ref> 설명하고 있다. 요컨대 경(敬)은 하나일 뿐이다. 又曰: “或人問: ‘出門·使民時是敬, 未出門·使民時是如何?’ 伊川答: ‘此“儼若思”時也.’ 要知這兩句只是箇‘毋不敬’. 又須要問未出門·使民時是如何. 這又何用問, 這自可見. 如未出門·使民時是這箇敬; 當出門·使民時也只是這箇敬. 到得出門·使民了, 也只是如此. 論語如此樣儘有, 最不可如此看.” 賀孫(62이후). '''다시 말함: 어떤 사람이 묻기를 ‘문을 나설 때와 백성을 부릴 때 경건(敬)하다면, 문을 나서기 전과 백성을 부리기 전에는 어떻게 합니까?’<ref>논어 12:2. </ref>라고 하니, 이천(伊川)이 답하기를 ‘이는 ‘깊은 생각에 잠긴 듯 엄숙할[儼若思]’<ref>예기 곡례 상. '경건하지 않음이 없게 하고, 깊은 생각에 잠긴 듯 엄숙하라(毋不敬，儼若思)'</ref> 때이다’라고 했다.<ref>이정유서 18:10. '질문: 문을 나서면 큰 손님을 뵙듯 하고 백성을 부릴 때는 큰 제사를 받들듯 하라고 하는데, 아직 문을 나서지 않았고 백성을 부리기 전에는 어떻게 합니까? 대답: 이는 깊은 생각에 잠긴 듯 엄숙해야 할 때이다. 문을 나섰을 때의 경건함이 이와 같다면 문을 나서기 전에는 어떨지 알 만하다. 또, 밖으로 드러나는 것은 안에서 나오는 것이다. (問: 出門如見大賓, 使民如承大祭. 方其未出門未使民時, 如何? 曰: 此儼若思之時也. 當出門時其敬如此, 未出門時可知也. 且見乎外者出乎中者也.)</ref> 이 두 구절<ref>주일무적과 정제엄숙을 말한다.</ref> 모두 ‘경건하지 않음이 없게 하라[毋不敬]’일 뿐이라는 것을 알아야 한다. 또 모름지기 문을 나서기 전과 백성을 부리기 전에는 어떻게 하는지 물어야 하는데, 이걸 또 물을 필요가 있나? 이건 스스로 알 수 있는 것이다. 예를 들어 문을 나서기 전과 백성을 부리기 전에도 이 경(敬) 하나일 뿐이고, 문을 나서고 백성을 부릴 때에도 역시 이 경(敬) 하나일 뿐이다. 문을 나서고 백성을 부린 뒤에도 역시 이와 같을 뿐이다. 《논어》에 이러한 경우가 많이 있으니, 결코 (이천에게 질문한 어떤 사람 처럼) 저렇게 보아서는 안 된다. 하손(賀孫)의 기록. (62세 이후) * 　17:12 或問“整齊嚴肅”與“嚴威儼恪”之別. '''누군가가 '정제엄숙(整齊嚴肅)’과 ‘엄위엄각(嚴威儼恪)’<ref>엄숙하고 위엄있는 안색과 거동을 말한다. 예기 제의(祭義)편에 등장하는 문구이다.</ref>의 차이에 대해 질문함. 曰: “只一般. 整齊嚴肅雖非敬, 然所以爲敬也. 嚴威儼恪, 亦是如此.” 燾(70때). '''대답: 똑같다. 정제엄숙(整齊嚴肅)이 경(敬)은 아니지만 경(敬)을 행하는 수단이다. 엄위엄각(嚴威儼恪) 역시 그렇다.<ref>이정유서 15:182와 같은 취지이다. '엄위엄각은 경의 도리가 아니다. 다만 경에 이르러면 여기서부터 시작해야 한다.(嚴威儼恪, 非敬之道. 但致敬, 須自此入.)'</ref> 도(燾)의 기록. (70세 때) * 　17:13 問: “上蔡說: ‘敬者, 常惺惺法也.’ 此說極精切.” '''질문: 상채(上蔡)<ref>사량좌</ref>가 말하기를 ‘경(敬)이란 늘 반짝반짝 깨어있기[常惺惺] 위한 방법이다’라고 하였습니다. 이 설명이 지극히 정밀하고 절실합니다[極精切].<ref>17:9를 참조하라.</ref> 曰: “不如程子整齊嚴肅之說爲好. 蓋人能如此, 其心卽在此, 便惺惺. 未有外面整齊嚴肅, 而內不惺惺者. 如人一時間外面整齊嚴肅, 便一時惺惺; 一時放寬了, 便昏怠也.” '''대답: 정자(程子)의 '정제엄숙(整齊嚴肅)' 설(說)만큼 좋지는 않다. 대개 사람이 이처럼<ref>정제엄숙을 말한다.</ref> 할 수 있으면 그 마음이 곧 여기에 있어서[在此]<ref>의식(consciousness)의 집중되고 각성된 상태를 말한다.</ref> 반짝반짝 깨어있게[惺惺] 되기 때문이다. 외면이 정갈하고 단정하며 엄숙(整齊嚴肅)하면서 내면이 반짝반짝 깨어있지 않은 사람은 없다. 예를 들어 누군가가 잠시라도[一時間] 외면이 정제엄숙(整齊嚴肅)하면 곧 그 시간만큼 깨어있게 되고, 잠시라도 (몸가짐이) 풀어지면[放寬] 곧 흐릿하고 나태해지게[昏怠] 된다. 祖道曰: “此箇是氣. 須是氣淸明時, 便整齊嚴肅. 昏時便放過了, 如何捉得定?” '''내(祖道)가 말함: 이것은 기(氣)의 문제입니다. 모름지기 기(氣)가 맑고 밝을 때[淸明]는 정제엄숙(整齊嚴肅)하고 흐릿할 때는 곧 방만하게[放過] 되니, 어떻게 해야 제대로 붙잡을 수 있습니까?<ref>'정(定)'은 현대 중국어 '주(住)'와 같다. 동사의 뒤에 붙어 'x得住'라고 하면 그 동작을 확실히 해낼 수 있다는 느낌을 주고 'x不住'는 그 동작을 제대로 해낼 역량이 없다는 느낌을 준다.</ref> 曰<ref>조선고사본에서는 '先生曰'이다.</ref>: “‘志者, 氣之帥也.’ 此只當責志. 孟子曰: ‘持其志, 毋暴其氣.’ 若能持其志, 氣自淸明.” '''대답: ‘심지(志)는 기(氣)를 통솔하는 장수이다[志者, 氣之帥也].’<ref>맹자 2A:2. 이른바 부동심장에 나오는 표현이다. 지(志)는 오늘날 말로 의지나 심지, 기(氣)는 의욕이나 기운, 에너지 정도에 해당한다. 심지가 장수라면 기는 병사들이다. 군부대가 작전을 수행하는 데 필요한 실제 에너지는 병사들에게서 나오지만(의욕과 기운), 병사들 각각이 어디로 움직여서 무엇을 행해야 하는지 정해주는 방향성은 장수에게서 나온다(의지와 심지). 예컨대 시험기간에 공부를 해야 한다고 생각하는 것은 우리 심지의 명령이지만 실제로 공부하지 않고 침대에 붙어 시간만 보내고 있는 것은 우리의 의욕과 기운의 항명과 태업 때문이다.</ref> 이는 응당 심지(志)에게 책임을 지워야 한다. 맹자(孟子)께서 말씀하시기를 ‘자기 심지(志)를 붙잡되 자기 기(氣)를 함부로 대하지 말라[持其志, 毋暴其氣]’고 하셨다.<ref>맹자 같은 곳. 어떤 일을 실제로 해내기 위해서는 결국 병사들이 움직여야 한다. 장수의 뜻이 굳건하고 일관되면 병사들이 그 명령에 복종할 가능성이 높으니 심지를 굳건히 붙잡는 것이 중요하다. 하지만 병사들의 항명과 태업에도 이유가 있으니 어떻게 해도 도저히 일하고 공부할 마음이 들지 않을 경우 그런 자신을 학대해서는 안 된다. 이에 대해서는 Kwong-loi Shun, Mencius and Early Chinese Thought(1997). P.68, 112-119를 참조하라.</ref> 만약 자기 심지(志)를 붙잡을 수 있다면 기(氣)는 저절로 맑고 밝아진다[淸明]. 或曰: “程子曰: ‘學者爲習所奪, 氣所勝, 只可責志.’ 又曰: ‘只這箇也是私, 學者不恁地不得.’ 此說如何?” '''누군가 말함: 정자(程子)께서 말씀하시기를 ‘배우는 자는 습관에게 빼앗기고 기(氣)에게 패배하니,<ref>도저히 의욕이 생기지 않아 공부하지 못하는 경우를 떠올려보라.</ref> 단지 심지(志)에게 책임을 지울 수 있을 뿐이다.’<ref>이정유서 15:96. '배우는 자는 기에게 패배하고 습관에게 빼앗기니, 단지 심지에게 책임을 지울 수 있을 뿐이다.(學者, 爲氣所勝, 習所奪, 只可責志.)' 문구의 배치가 다르나 대의는 같다.</ref>고 하고, 또 (심지를 붙잡으려는 것에 관해서)‘이 또한 사사로운 마음(私)일 뿐이지만, 배우는 자는 이렇게 하지 않으면 안 된다’<ref>이정외서 8:6. '심지를 붙잡는 것을 논하다 선생이 말함: (심지를 붙잡으려는 마음) 또한 사사로운 마음일 뿐이다. 그래도 배우는 자는 이렇게 하지 않으면 안 된다.(因論持其志先生曰: 只這箇也是私. 然學者不恁地不得.)' 역시 약간의 차이가 있으나 대의는 같다.</ref>고 하셨습니다. 이 설명은 어떻습니까? 曰<ref>조선고사본에서는 '先生曰'이다.</ref>: “涉於人爲, 便是私. 但學者不如此, 如何著力! 此程子所以下面便放一句云‘不如此不得’也.” 祖道(68때). '''대답: 인위(人爲)에 관련되면 곧 사사롭다(私).<ref>기운과 의욕의 자연스러운 추세에 맡겨두지 않고 심지를 다져서 특정한 방향으로 우리의 의욕을 몰고 가려는 것은 어느정도 작위적일 수밖에 없으므로 이렇게 말한 것이다.</ref> 다만 배우는 자가 이와 같이 하지 않으면 어떻게 힘을 쓰겠는가[著力]?<ref>'착력(著力)' 두 글자에 이미 작위성이 담겨있다.</ref> 이것이 정자(程子)께서 (사사롭다고 한 다음 그) 아래에다 바로 ‘(그래도) 이렇게 하지 않으면 안 된다’는 구문을 덧붙이신 까닭이다. 조도(祖道)의 기록. (68세 때) * 　17:14 因看涪陵記善錄, 問: “和靖說敬, 就整齊嚴肅上做; 上蔡卻云‘是惺惺法’, 二者如何?” '''부릉기선록(涪陵記善錄)<ref>정이의 제자 윤돈(尹焞)의 어록이다. 기록자는 윤돈의 제자인 풍충서(馮忠恕). 윤돈과 풍충서가 교유한 곳이 사천 부릉이었기 때문에 이러한 제목이 붙었다. 아마도 청 중엽까지는 존재했던 것으로 보이나 현재는 일실되었다. 이정외서 권 12에서 이 책으로부터 여덟 조목을 인용하고 있다.</ref>을 보다가 (선생이) 질문함: “화정(和靖)<ref>윤돈이다.</ref>은 경(敬)을 정제엄숙(整齊嚴肅)의 측면에서 설명하고,<ref>본래 윤돈의 설명은 '자기 마음을 거두어들여 한 물건도 (내 마음에 끼어드는 것을) 용납하지 않는다[其心收斂, 不容一物]'이다. 윤돈의 지침은 그 초점이 엄숙함에 있으므로 정이의 '정제엄숙'과 조응한다.</ref> 상채(上蔡)<ref>사량좌이다.</ref>는 오히려 ‘반짝반짝 깨어있게 해주는 방법[惺惺法]이다’라고 하니, 이 두 설명이 어떠한가?<ref>비슷한 취지의 문답이 회암집 권 56의 답정자상(答鄭子上) 제 14서에 실려있다. 정자상은 이 조목의 기록자인 정가학이다. '(질문) 和靖論敬以整齊嚴肅, 然專主於內; 上蔡專於事上作工夫, 故云敬是常惺惺法之類. (답변) 謝尹二說難分內外, 皆是自己心地功夫. 事上豈可不整齊嚴肅, 靜處豈可不常惺惺乎?'</ref> 厚之云: “先由和靖之說, 方到上蔡地位.” '''후지(厚之)가 대답함: 먼저 화정(和靖)의 설(說)을 따른 뒤에야 상채(上蔡)의 경지에 도달하게 됩니다. 曰: “各有法門: 和靖是持守, 上蔡卻不要如此, 常要喚得醒. 要之, 和靖底是, 上蔡底橫. '''(선생이) 말함: 각각 (나름의) 법문(法門)<ref>불교 용어. 진리에 이르는 방법, 경로 등을 이른다.</ref>이 있다. 화정(和靖)은 붙잡아 지키는 것[持守]이다. 상채(上蔡)는 이와 같이 하려 하지 않고 늘 깨어있고자[喚得醒] 한다. 화정(和靖)의 설은 옳고, 상채(上蔡)의 설은 비뚤다. <ref>횡설(橫說)은 횡설수설의 횡설이다. 조리가 없거나, 너무 고원하거나, 견강부회한 억지 주장을 이른다. 주희가 사량좌의 주장을 횡설이라고까지 했을까 의심할 수 있는데, 이러한 잠재적 의문에 답하는 차원에서 고문해의는 114:40에서 주희가 여조겸의 주장 하나를 '횡설'이라고 규정하고 있다고 지적한다. 그런데 상채의 설을 '횡'이라고 했으면 화정의 설은 '종(縱)'이나 '직(直)'이라고 해야 어울린다. '시(是)'와 '직(直)'은 자형이 가까우므로 전사 과정에서 실수가 있었을 가능성을 배제할 수 없다. 이렇게 교감할 경우 화정의 설과 상채의 설 사이에 우열과 정부정은 없고 범주의 차이만 남게 된다. 확신하기 어려운 문제이므로 일단 이렇게 남겨둔다.</ref> 渠<ref>조선고사본과 성화본은 '渠'를 '某'라고 적었다. 주자어류고문해의에서는 이것을 '횡거'라고 볼 경우 이어지는 '역왈경이직내'가 불완전인용이 된다고 지적하고, '某'로 바꿀 것을 제안했다. 일역판의 역자들 역시 이하의 '역왈경이직내'가 장재의 저작에서 보이지 않는다는 점을 근거로 '渠'를 '某'로 바꿀 것을 제안했다. 다만, 고문해의는 이 앞 부분을 '화정의 설은 옳고 상채의 설은 비뚤다(和靖底是, 上蔡底橫.).'라고 구두를 끊어서 읽어야 한다고 보았고 일역판은 '횡모(橫某)가 말했다'처럼 읽어야 한다고 보았다. 그런데, 어류의 다른 부분을 살펴보면 기록자가 정가학(鄭可學)인 조목은 자주 비경(蜚卿)과 후지(厚之) 등 여러 사람이 등장해 다자간 문답을 주고받으므로 각 발언이 누구의 질문이고 누구의 답변인지 파악하는 것이 쉽지 않다. 또, 정가학 조목들은 자주 자신의 발언을 '某曰'이나 '某云' 등으로 처리한다는 것을 금방 알 수 있다. 이러한 사례는 매우 많은데, 예컨대 4:38이나 7:24, 8:27, 19:93, 28:34, 106:32 등을 살펴보라. 이러한 사정을 감안하면 일역판 보다는 고문해의의 제안이 더 합리적이다. 여기서는 고문해의를 따른다.</ref>曰<ref>조선고사본에서는 '云'이라고 적었다.</ref>: ‘易曰: “敬以直內.” ’伊川云: ‘主一.’ 卻與和靖同. 大抵敬有二: 有未發, 有已發. 所謂‘毋不敬’, ‘事思敬’, 是也.” '''내(某)가 말함: 《주역》에서 '경(敬)으로써 내면을 곧게 한다[敬以直內]'고 하였고, 이천(伊川)이 말하기를 ‘마음을 하나로 한다[主一]’고 하였으니, 오히려 화정(和靖)의 주장과 같습니다. 대체로 경(敬)에는 두 가지가 있으니, (생각과 감정이) 아직 발하지 않았을 시점[未發]의 경과 이미 발한 뒤[已發]의 경입니다. 이른바 ‘경건하지 않음이 없게하라[毋不敬]’<ref>예기 곡례 상.</ref>와 ‘일을 할 적에는 경건할 것을 생각하라[事思敬]’<ref>논어 16:10.</ref>가 그것입니다.<ref>미발의 경과 이발의 경의 구분에 관해서는 17:11을 참조하라.</ref> 曰: “雖是有二, 然但一本, 只是見於動靜有異, 學者須要常流通無間." '''(선생이) 말함<ref>고문해의와 일역본 모두 주희의 말로 보았다.</ref>: 비록 두 가지가 있다 해도 뿌리는 하나이니, 그저 동(動)과 정(靜)의 차이를 보일 뿐이다. 배우는 자는 항상 (동/정 사이의) 흐름이 중단없이 자연스럽게 통하게 해야 한다. <ref>17:11의 논의를 참조하라. 정시의 경은 문을 나서기 전의 경건함이고 동시의 경은 문을 나서서 사태와 사물에 대처할 때의 경건함이다. 앞선 질문에서의 인용구로 말하자면 주역의 '경이직내'와 이천의 '주일무적', 윤돈(화정)의 '기심수렴 불용일물'은 정시의 경건함이다. 논어의 '사사경'은 동시의 경건함이다.</ref> 又: "如和靖之說固好, 但不知集義, 又卻欠工夫." '''또 (내가 말함)<ref>이 대목을 이렇게 독립시켜 질문자의 질문으로 처리하지 않으면 직전의 '曰: 雖是有二...'와 직후의 '曰: 亦是...'의 관계가 불분명해진다. 고문해의의 경우 일단은 앞쪽 曰을 주희의 대답으로, 뒤쪽 '曰'을 질문자의 추가 질문이라고 보았으나, 실은 상세히 읽어 보면 질문하는 말투가 아니어서 의심을 거두기 어렵다고 하였다. 일역판에서는 앞의 왈과 뒤의 왈을 모두 주희의 말로 해석하기 위하여 이 부분을 이렇게 질문자의 말로 떼어냈다. 여기서는 일역판을 따랐다.</ref>: 화정(和靖)의 설(說) 같은 경우 물론 좋긴 하지만 (그는) '의(義)에 부합하는 행위를 오래 축적해야 함[集義]'<ref>맹자 2A:2.</ref>을 알지 못했고, 또 (실질적이고 구체적인) 힘씀[工夫]이 부족했습니다.<ref>질문자는 화정의 경을 미발의 경건함, 정시의 경건함 쪽에 배속하고 있다. 이 경우 수행자 자신이야 홀로 방에 앉아 마음을 경건하게 길러낼 수 있을지라도 현실 사회 속에서 실질적인 문제들과 부딪치면서 매 순간 올바르고 경건한 선택을 내림으로써 스스로를 키워내는 과정은 겪어보지 못하는 것이다. 송대 문헌에서 거경(居敬)과 집의(集義) 공부를 이처럼 동/정, 내/외, 체/용의 두 방면으로 구분한 경우가 많다. 이정유서 18:101 '질문: "반드시 일삼는 것이 있어야 한다" 부분은 응당 경을 써야 하는 것 아닙니까? 답: 경은 (내면을) 함양하는 것 뿐이다. '반드시 일삼는 것이 있어야 한다' 부분은 모름지기 '집의'를 써야 한다.(問: 必有事焉, 當用敬否? 曰: 敬只是涵養一事, 必有事焉, 須當集義.) '질문: 경과 의는 어떻게 다릅니까? 대답: 경은 자신을 붙잡는 도리이고 의는 시비를 알고 이치에 따라 실천하는 것이 바로 의가 된다.(問: 敬義何別? 曰: 敬只是持己之道, 義便知有是有非, 順理而行, 是爲義也.)' 또 남헌집(南軒集) 권 32 답유성지(答㳺誠之)에서 다음과 같은 구절이 있다. '거경과 집의 공부는 병행하며 서로 의존하고 서로 이루어주는 것이다. 만약 경건하게 할 줄만 알고 의로운 행위를 축적할 줄은 모른다면 이른바 경이라는 것 또한 멀뚱히 아무런 일도 해내지 못하고 말 것이니 어떻게 마음의 본체가 사방으로 두루 흘러 영향을 미칠 수 있겠나? 집(集)은 축적한다(積)라는 뜻이다. 세상 모든 사건과 사물에 의로움(義)없는 것이 없으되 (그 의로움은) 사람의 마음에서 드러나니, 구체적인 사태 하나하나에서 (의로운 판단과 행위를) 모아서 축적해야 한다.(居敬集義, 工夫並進, 相須而相成也. 若只要能敬, 不知集義, 則所謂敬者, 亦塊然無所爲而已, 烏得心體周流哉? 集訓積, 事事物物, 莫不有義, 而著乎人心, 正要一事一件上集.)'</ref> 曰: “亦是渠才氣去不得, 只得如此. 大抵有體無用, 便不渾全.” '''(선생의) 대답<ref>고문해의에서는 일단 주희의 말로 보았으나 확신하지 못했다. 일역판도 주희의 말로 보았다.</ref>: 그는<ref>윤돈을 말한다.</ref> 역시 그 재기(才氣)<ref>재치있고 민활함을 말한다.</ref>가 부족했기에[去不得]<ref>'去得'은 현대 중국어 '可以'와 같다. '去不得'은 이에 대한 부정표현이다. 주희가 보기에 윤돈은 순발력이나 사회성은 부족하지만 묵묵히 정진하는 캐릭터였다. 예컨대 101:102-122를 보라.</ref> 단지 그와 같을 수밖에 없었던 것이다. 대개 본체(體)만 있고 작용(用)이 없으면 온전할[渾全] 수 없다.<ref>본체(體)와 작용(用)은 주희 고유의 것이라고는 결코 말할 수 없지만 그가 매우 자주 사용하는 개념어이다. 이 개념쌍에 익숙하지 않은 독자는 고등학교 때 배웠던 '체언'과 '용언'이라는 문법용어를 되짚어보시기를 권한다. 나, 너, 소, 말 등 정지된 형태로 구체적인 이미지를 그려볼 수 있는 물체들을 지시하는 말이 체언이다. 그렇게 그려낸 물체의 작동을 서술하는 '서술부'에 넣을 만한 말들이 '용언'이다. 예를 들어 '자전거가 움직인다'라는 문장이 있으면 '자전거'가 체, '움직인다'가 용이다. 어류 1:12에서는 다음과 같이 설명한다. "가령 귀가 본체라면 들음(hearing)은 작용이다. 눈이 본체라면 봄(seeing)은 작용이다(假如耳便是體, 聽便是用; 目是體, 見是用)" 5:65도 참조하면 좋다.</ref> 又問: “南軒說敬, 常云: ‘義已森然於其中.’” '''다시 질문함<ref>기록자인 가학의 질문인 듯하다.</ref>: 남헌(南軒)<ref>장식(張栻)이다.</ref>은 경(敬)을 설명할 적에는 늘 ‘(경건하기만 하면) 의(義)는 이미 그 안에 빽빽하게 들어차 있다[義已森然於其中]’고 말합니다.<ref>남헌집에는 이러한 언급이 없다. 오히려 위 주석에서 인용했듯 장식은 개인적 차원에서 경건한 자세를 견지하는 것과 사회적 차원에서 시비판단을 내리고 의로운 행적을 누적하는 것이 서로 구별되는 것처럼 말한 바 있다.</ref> 曰: “渠好如此說, 如仁智動靜之類皆然.” 可學(62때). '''대답: 그는 이처럼 말하기를 좋아하니, 인(仁)·지(智)·동(動)·정(靜) 등에 (대해서 말할 적에) 모두 그러하다.<ref>장식의 계사논어해(癸巳論語解) 권3에 다음과 같은 구절이 있다. '동과 정이라는 것은 인(仁)과 지(知)의 본질[體]이니, 물을 좋아하고(樂水) 산을 좋아(樂山)한다는 것은 그 본질이 그렇다는 말이다. 동(動)하면 즐겁고 정(靜)하면 장수한다. 일삼는 바 없이 실천하니 어찌 즐겁지 않겠는가? 항상 영원히 올바르며 굳건하니 어찌 장수하지 않겠는가? 하지만, 지(知)의 본질은 동적이지만 이치는 각기 멈추는 곳이 있으니 정(靜)이 결국 그 속에 있다. 인(仁)의 본질은 정적이지만 두루 흘러 쉬지 않으니 동(動)이 결국 그 속에 있다. 동과 정이 교차하여 드러나며 본체와 작용은 하나의 근원에서 나온다. 인과 지의 (진정한) 뜻을 깊이 체득한 자가 아니라면 (동정과 체용의 관계를) 알아보지 못한다.(動靜者, 仁知之體, 樂水樂山, 言其體則然也. 動則樂, 靜則夀. 行所無事, 不其樂乎? 常永貞固, 不其夀乎? 雖然, 知之體動, 而理各有止, 靜固在其中矣. 仁之體靜, 而周流不息, 動亦在其中矣. 動靜交見, 體用一源, 仁知之義, 非深體者, 不能識也.)'</ref> 가학(可學)의 기록. (62세 때) * 　17:15 問謝氏惺惺之說. '''사씨(謝氏)의 '성성(惺惺)' 설(說)에 대하여 질문함. 曰: “惺惺, 乃心不昏昧之謂, 只此便是敬. 今人說敬, 卻只以‘整齊嚴肅’言之, 此固是敬. 然心若昏昧, 燭理不明, 雖强把捉, 豈得爲敬!” '''대답: '성성(惺惺)'이란 마음이 흐릿하지 않다는[不昏昧] 말이니, 그저 이것이 바로 경(敬)이다. 요즘 사람들은 경(敬)에 대해 말할 적에 그저 ‘정제엄숙(整齊嚴肅)’만 가지고 설명한다. 이것도 물론 경(敬)이긴 하다만, 마음이 만약 흐릿하여 이치를 밝게 비춰주지 못한다면, 비록 억세게 붙잡는다[强把捉]<ref>주희는 의식(consciousness)을 바짝 긴장시켜 집중되고 각성된 상태로 유지하는 행위를 대개 물건을 손으로 세게 쥐고 있는 느낌으로 비유한다. 그래서 파착(把捉), 지(持), 지수(持守) 등은 글자는 달라도 동일한 현상을 지시하는 말로 보아야 한다.</ref> 한들 어찌 경(敬)이 될 수 있겠는가? 又問孟子告子不動心. '''또, 맹자(孟子)와 고자(告子)의 부동심(不動心)에 대하여 질문함. 曰: “孟子是明理合義, 告子只是硬把捉.” 砥(61때). '''대답: 맹자(孟子) (의 부동심은) 이치를 밝히고 의로움(義)에 부합하여 (획득하는 것)이고, 고자(告子)는 단지 (마음을) 억지로 단단히 붙잡아[硬把捉] (흔들리지 않게 하는) 것이다.<ref>부동심을 논한 맹자 2A:2는 난해한 조목이다. 주자어류 권 52의 200여 조목이 모두 이에 관한 내용이다. 요약하자면, 주희가 생각하기에 고자는 세상의 여러 일과 서책 등으로부터 이치를 파악하려고 하지 않는 도가적인 인물이다. 세상 일을 관찰하고 서책을 읽는 것이 자신의 마음을 흔들 수 있기 때문이다. 반면에 주희가 생각하는 맹자의 부동심은 적극적으로 이치를 따져서 파악하고(즉, 지언知言) 의로운 행위를 실천함으로써(즉, 집의集義) 마음을 다잡는 것이다. 이때문에 맹자의 부동심을 명리합의(明理合義)라고 평가하고 고자의 부동심을 경파착(硬把捉)이라고 힐난한 것이다. 이때 명리는 이지적 노력, 집의는 실천적 노력이다. 자세한 분석은 장원태, "맹자 3.2에 대한 고찰", 2013과 김명석, "不動心 획득을 위한 孟子의 심리적 메커니즘에 관한 고찰", 2021을 참조하라.</ref> 지(砥)의 기록. (61세 때) * 　17:16 或問: “謝氏常惺惺之說, 佛氏亦有此語.” '''누군가의 질문: 사씨(謝氏)<ref>사량좌이다.</ref>의 상성성(常惺惺) 설(說)<ref>앞서 십여 조목에서 자세히 설명하고 있으니 참조하라.</ref>의 경우, 불씨(佛氏) 역시 이러한 말이 있습니다. 曰: “其喚醒此心則同, 而其爲道則異. 吾儒喚醒此心, 欲他照管許多道理; 佛氏則空喚醒在此, 無所作爲, 其異處在此.” 僩(69이후). '''대답: 이 마음을 일깨우는[喚醒此心] 점에서는 같지만 그 도(道)의 성격은 다르다. 우리 유학(儒學)에서는 이 마음을 일깨워 그것이 많은 도리를 관조하게[照管] 하려는 것인데, 불씨(佛氏)는 헛되이 일깨워[在此]<ref>'재차'는 의식의 집중되고 각성된 상태를 말한다.</ref> (실제로) 하는 바가(作爲) 아무것도 없으니, 그 차이점이 여기에 있다. 한(僩)의 기록. (69세 이후) * 　17:17 問: “和靖說: ‘其心收斂, 不容一物.’” '''질문: 화정(和靖)<ref>윤돈이다.</ref>이‘기심수렴 불용일물(其心收斂, 不容一物)’이라고 했습니다.<ref>자기 마음을 거두어들여 한 물건도 (내 마음에 끼어드는 것을) 용납하지 않는다는 뜻이다. 17:8, 14 등을 참조하라.</ref> 曰: “這心都不著一物, 便收斂. 他上文云: ‘今人入神祠, 當那時直是更不著得些子事, 只有箇恭敬.’ 此最親切. 今人若能專一此心, 便收斂緊密, 都無些子空罅. 若這事思量未了, 又走做那邊去, 心便成兩路.” 賀孫(62이후). '''대답: 이 마음이 그 어떤 대상에도 전혀 붙어있지 않으면[不著一物] 그게 바로 수렴(收斂)이다. 그는 윗 구절에서 이르기를 ‘지금 사람이 사당[神祠]에 들어갈 때, 그때에는 그 어떤 사안도 전혀 마음에 더 붙일 수 없고 단지 공경(恭敬)함만 있을 뿐이다’고 하였으니,<ref>사고전서본 화정집(和靖集) 권 7, '예컨대 누군가 사당에 들어가 경의를 표할 적에 그 마음이 수렴되어 그 어떤 다른 사안도 전혀 붙일 수 없다. 이것이 하나로 집중됨[主一]이 아니고 무엇이겠나? (且如人到神祠中致敬時, 其心收斂, 更著不得毫髮事. 非主一而何?)'</ref> 이 말이 매우 친근하고 절실하다. 지금 사람이 만약 이 마음을 전일하게 할 수 있다면 곧 바짝 수렴하여 그 어떤 빈틈[空罅]도 없을 것이다. 만약 어떤 사안에 대하여 생각[思量]을 마치지 못했는데 또 다른 쪽으로 (마음이) 달려가 버리면 마음은 곧 두 갈래 길이 되어버린다. 하손(賀孫)의 기록. (62세 이후) * 　17:18 問尹氏“其心收斂不容一物”之說. '''윤씨(尹氏)<ref>윤돈.</ref>의 '기심수렴 불용일물(其心收斂, 不容一物)'<ref>자기 마음을 거두어들여 한 물건도 (내 마음에 끼어드는 것을) 용납하지 않는다는 뜻이다. 17:8, 14 등을 참조하라.</ref> 설(說)에 대한 질문. 曰: “心主這一事, 不爲他事所亂, 便是不容一物也.” '''대답: 마음이 어떤 한 가지 일을 주인으로 세워[主]<ref>'주(主)'자의 번역이 까다로운데, 전통적으로 '주장하다', '위주로 하다'와 같이 옮긴다. 여기서는 자신의 내면에 품은 여러 생각들의 위계서열에 있어서 최상의 자리, 즉 '주인'의 자리에 어떤 생각이나 마음가짐을 올려두었다는 의미에서 이상과 같이 번역했다. </ref> 다른 일에 의해 어지럽혀지지 않으면 곧 한 물건도 (내 마음에 끼어드는 것을) 용납하지 않는 것이다. 問: “此只是說靜時氣象否?” '''질문: 이는 고요할 때[靜時]의 기상(氣象)을 설명한 것 아닙니까? 曰: “然.” '''대답: 그렇다. 又問: “只靜時主敬, 便是‘必有事’否?” '''재질문: 고요할 때[靜時] 경(敬)을 주인으로 세우는[主] 것이 곧 '반드시 일삼는 것이 있어[必有事]'<ref>본래 출전은 맹자 2A:2. 정씨 형제에 의하면 마음의 고요한 측면에 대해서도 모종의 의식적[用意] 노력을 동반한 공부가 필요하니 그것이 바로 경(敬)이다.(이정유서 18:35) 맹자의 '반드시 일이 있다[必有事]'에서 '일삼다'는 의식적 노력에 대한 요청인데, 여기서 맹자가 요청한 것을 정씨 형제는 경공부라고 해석했다. 이정유서 15:186'필유사언은 반드시 일삼는 바가 있다는 말이니, 경이다.(必有事焉, 謂必有所事, 是敬也)'. 주희는 이러한 해석이 맹자의 본래 문맥에는 맞지 않다고 생각하면서도 또 배격하지는 않는다. 52:162, 회암집 권40 답하숙경 제 29서('主敬存養, 雖説必有事焉, 然未有思慮作爲, 亦靜而已.'), 권 61 답임덕구(答林德久) 제 6서(질문: ‘반드시 호연지기를 기름에 종사하고 효과를 미리 기대하지 않는다[必有事焉而勿正]’에 대해서, 명도와 이천은 대부분 “경(敬)을 위주로 한다”하고, 일설에는 “마땅히 의(義)를 모아야한다”고 했는데, 이것은 위 글의 ‘의(義)를 모아 생겨나는 것이다’를 이어서 말한 것입니다. 이른바 ‘반드시 호연지기를 기름에 종사한다’라는 것은 여러 가지 선(善)을 축적하는 공부가 아니겠습니까?‘必有事焉而勿正’, 二程多主於敬, 一說須當集義, 是承上文‘是集義所生者’而言. 所謂必有事, 則積集衆善工夫否? 답변: 맹자의 앞뒤 구절에 ‘경(敬)’자는 없고, ‘의(義)’자만 있을 뿐입니다. 정자는 이를 바꾸어서 ‘경(敬)’자로 설명했는데, 맹자의 본의와는 다릅니다. 집주를 보면 또한 자세히 음미할 수 있을 것입니다.孟子上下文無‘敬’字, 只有‘義’字, 程子是移將去‘敬’字上說, 非孟子本意也. 集註亦可細玩.)등을 보라. 이 '일삼음[事]'을 주희는 기본적으로 '의로운 행실을 축적[集義]'하는 행위로 본다. 예컨대 52:93, 97, 167 등을 보라.</ref> 아닙니까? 曰: “然.” 僩(69이후). '''대답: 그렇다. 한(僩)의 기록. (69세 이후) === "이 책의 이른바 '명덕을 밝히는 데 있다...'" 단락 === 此篇所謂在明明德一段 ''' 이 책의 이른바 '명덕을 밝히는 데 있다...' * 　17:19 問: “或問說‘仁義禮智之性’, 添‘健順’字, 如何?” '''질문: 《대학혹문》에서 ‘인(仁)·의(義)·예(禮)·지(智)의 본성[性]’을 설명하면서 ‘건(健)'과 '순(順)’ 자를 첨가하신 이유가 무엇입니까?<ref>대학혹문의 해당 구절은 다음과 같다. '하늘의 도가 널리 작동하여 세상 만물을 틔워주고 길러주는데 그 창조하고 변화하는 내용물은 (따지고 보면) 음양과 오행일 뿐이다. 그러나 이른바 음양과 오행이란 것도 (음양오행은 그 분류상 氣인데) 반드시 먼저 이치가 있고 난 다음에 기(氣)가 있는 것이요, 사물이 (실제로) 탄생한 측면에서는 또 기(氣)가 (먼저) 응취한 덕분에 그 뒤에 형체가 있게 되는 것이다. 그러므로 사람과 사물의 탄생은 필히 (먼저) 이 이치를 얻은 연후에 건, 순, 인, 의, 예, 지의 본성이 있게 되고, 필히 이 기를 얻은 연후에 혼, 백, 오장, 백해의 신체가 있게 된다. 주자(周子)의 이른바 "무극의 진수와 2&5(음양과 오행이다)의 정수가 신비롭게 합쳐져 (사람이 탄생했다)"는 말이 바로 이 이야기이다.(天道流行, 發育萬物, 其所以爲造化者, 陰陽五行而已. 而所謂陰陽五行者, 又必有是理而後有是氣; 及其生物, 則又必因是氣之聚而後有是形. 故人物之生必得是理, 然後有以爲健順仁義禮智之性; 必得是氣, 然後有以爲魂魄五臟百骸之身. 周子所謂‘無極之眞, 二五之精, 妙合而凝’者, 正謂是也.)' 대개 맹자이래로 인간의 본성을 설명할 적에는 '인의예지' 혹은 '인의예지신' 정도를 언급하는데 여기서는 '건'과 '순' 두 형용사가 더 들어갔으니 그 이유를 물은 것이다.</ref> 曰: “此健順, 只是那陰陽之性.” 義剛(64이후). '''대답: 이 건순(健順)이란 그저 저 음양(陰陽)의 성질일 뿐이다.<ref>주역에서 순양괘인 건(乾)괘의 성질이 굳건함(健), 순음괘인 곤(坤)괘의 성질이 유순함(順)이다. 인의예지신의 경우는 대개 백호통(白虎通)에서 정리한 내용에 따라 오행(목화토금수)에 하나씩 배당한다. 예컨대 인(仁)은 오행의 목(木)에 해당하며 그 방위는 동쪽이다. 어류 6:45를 참조하라. 대학혹문에서 인간의 탄생을 말하면서 단순히 오행의 정수를 받았다고만 했다면 인의예지신만 언급하는 것이 앞뒤가 맞지만 '음양'오행의 정수를 받았다고 했으니 음과 양의 성질에 해당하는 글자를 하나씩 더 첨부해서 앞뒤의 밸런스를 맞춘 것이다.</ref> 의강(義剛)의 기록. (64세 이후) * 　17:20 問<ref>조선고사본은 이 뒤에 '或問中' 세 글자가 더 있다.</ref>“健順仁義禮智之性”. ''' '건(健)·순(順)·인(仁)·의(義)·예(禮)·지(智)의 본성(性)'에 대한 질문.<ref>직전 조목의 주석을 참조하라.</ref> 曰: “此承上文陰陽五行而言. 健, 陽也; 順, 陰也; 四者, 五行也. 分而言之: 仁禮屬陽, 義智屬陰.” '''대답: “이는 윗글의 음양(陰陽)·오행(五行)을 이어받아 말한 것이다. 건(健)은 양(陽), 순(順)은 음(陰)이며, 네 가지<ref>인의예지(仁義禮智)</ref>는 오행(五行)이다. 나누어 말하면, 인(仁)과 예(禮)는 양(陽)에 속하고, 의(義)와 지(智)는 음(陰)에 속한다. 問: “‘立天之道, 曰陰與陽; 立地之道, 曰柔與剛; 立人之道, 曰仁與義.’ 仁何以屬陰?” '''질문: ‘하늘의 도(道)를 세우니 음(陰)과 양(陽)이라 하고, 땅의 도(道)를 세우니 유(柔)와 강(剛)이라 하며, 사람의 도(道)를 세우니 인(仁)과 의(義)라 한다.’<ref>주역 설괘전. 설괘전의 설명대로라면 음-유-인, 양-강-의가 각각 같은 범주로 묶여야 한다. 이에 대한 주희의 반론은 어류 6:54를 참조하라.</ref>고 했는데, 인(仁)이 어찌하여 음(陰)에 속합니까? 曰: “仁何嘗屬陰! 袁機仲正來爭辨.<ref>조선고사본에는 이 일곱자가 없다. 서산독서기 갑집 권 8에서는 이 부분을 '袁機仲力爭'이라고 썼다.</ref> 他<ref>조선고사본은 이 뒤에 '便'자가 더 있다.</ref>引<ref>'타인' 두 글자는 만력본과 화각본에서는 주석으로 처리했다.</ref>‘君子於仁也柔, 於義也剛’爲證. 殊不知論仁之定體, 則自屬陽. 至於論君子之學, 則又<ref>조선고사본에는 '又'자가 없다. </ref>各自就地頭說, 如何拘文牽引得! 今只觀天地之化, 草木發生, 自是條暢洞達, 無所窒礙, 此便是陽剛之氣. 如云: ‘采薇采薇, 薇亦陽<ref>하서린의 전경당본은 이 글자를'作'이라고 썼다.</ref>止.’ ‘薇亦剛止.’ 蓋薇之生也, 挺直而上, 此處皆可見.” '''대답: 인(仁)이 어찌 일찍이 음(陰)에 속했겠는가? 때마침 원기중(袁機仲)<ref>원추(袁樞, 1131-1205)의 자가 기중이다. 어류 6:55를 보면 그는 의를 양에, 인을 음에 배속해야 한다고 주장한 것으로 보인다. 회암집 권 38의 답원기중별폭(答袁機仲別幅)에도 원기중의 이러한 주장에 대한 주희의 반론이 실려있으니 참조하라.</ref>이 (그런 내용으로) 논쟁을 걸어왔다.<ref>여기서 '래(來)'는 찾아왔다는 의미가 아니라 내 쪽을 '향해서' 어떤 동작을 수행했다는 뜻에 가깝다.</ref> 그는 ‘군자는 인(仁)에 대해서는 유(柔)하고, 의(義)에 대해서는 강(剛)하다’<ref>양웅의 법언(法言) 군자(君子)편. 주자어류 6:136을 보면 주희도 양웅의 이 발언을 완전히 부정하지는 않는다. 경우에 따라 다르다거나, 본체가 강한 덕목이 작용은 유하다거나 하는 식으로 양웅과 자신의 견해 차이를 해소하려고 할 뿐이다.</ref>를 인용하여 증거로 삼았다. 이는 인(仁)의 확정적 본질[定體]을 논하자면 당연히 양(陽)에 속한다는 것을 전혀 이해하지 못한 것이다. 군자의 배움을 논하는 경우에는 또 각자의 경우[地頭]에 맞게 설명한 것이니,<ref>고문해의에서는 인의 확정적 본질을 논하는 경우에는 양에 속하고 인의 배움을 논하는 경우에는 음에 속한다고 정리했다.</ref> 어찌 (양웅의 법언에서 사용한) 문자(의 표현)에 얽매이는가?<ref>구문색인(拘文牽引)은 표현에 구애되어 얽매인 것이다.</ref> 이제 가만 보면 천지가 변화[天地之化]하여 초목이 탄생하고 발육할 적에 자연히 쭉쭉 뻗어나가 막히거나 걸리는 바가 없으니, 이것이 바로 양강(陽剛)한 기(氣)이다. 예를 들어 ‘고사리 캐고 고사리 캐니, 고사리 또한 양(陽)하네[采薇采薇, 薇亦陽止].’ ‘고사리 또한 강(剛)하네[薇亦剛止].’라 하였다.<ref>시경 소아 녹명지십 채미(采薇)편. 시경 쪽 원문은 '채미채미, 미역작지(采薇采薇 薇亦作止)', '채미채미, 미역유지(采薇采薇, 薇亦柔止)', '채미채미, 미역강지(采薇采薇, 薇亦剛止)'인데, 이는 고사리가 막 땅에서 자라나와 부드러운 단계를 거쳐 다 자라서 뻣뻣한 단계에 이르기까지의 시간의 경과를 노래한 것이다. 주희는 우선 '作'을 '陽'으로 잘못 썼고, 또 중간에 위치한 '柔'를 생략하고 마지막 '剛'만을 인용함으로써 시경 채미편을 자신이 앞서 주장한 것처럼 초목이 양강(陽剛)하다는 말의 경전적 근거로 사용하고 있다.</ref> 대개 고사리는 나면서부터 똑바로 위로 자라니, 이러한 (고사리의 특성)에서 (초목의 양강(陽剛)한 성질을) 모두 확인할 수 있다. 問: “禮屬陽. 至樂記, 則又以禮屬陰, 樂屬陽.” '''질문: (선생님의 말씀에 따르면) 예(禮)는 양(陽)에 속합니다. (하지만) 〈악기(樂記)〉에서는 또 예(禮)를 음(陰)에 배속하고 악(樂)을 양(陽)에 배속합니다.<ref>보다 엄밀히 말하자면 예기 악기편에서는 악을 하늘에, 예를 땅에 배속했다. '악은 하늘에서 말미암아 제작하고 예는 땅을 따라 제작한다(樂由天作, 禮以地制)'</ref> 曰: “固是. 若對樂說, 則自是如此. 蓋禮是箇限定裁節, 粲然有文底物事; 樂是和動底物事, 自當如此分. 如云‘禮主其減, 樂主其盈’之類, 推之可見.” 僩(69이후). '''대답: 물론 그렇다. 악(樂)과 한 쌍으로 말하자면 당연히 그렇다. 대개 예(禮)는 한정짓고 선을 그으며[限定裁節] 찬란하게 문채가 있는[粲然有文] 것이고, 악(樂)은 조화롭고 감동시키는[和動]<ref>예기 악기편에 나오는 표현이다.</ref> 것이니, 당연히 그렇게 (예가 양, 악이 음으로) 나뉜다. ‘예(禮)는 줄이는[減] 것을 위주로 하고, 악(樂)은 채우는[盈] 것을 위주로 한다[禮主其減, 樂主其盈]’라고 하는 것 등은 (앞선 내용을) 미루어 보면 알 수 있다.<ref>예기 악기편. '악이란 안에서 움직이는 것이요 예란 밖에서 움직이는 것이다. 그러므로 예는 줄이는 것을 위주로 하고 악은 채우는 것을 위주로 한다.(樂也者，動於內者也；禮也者，動於外者也。故禮主其減，樂主其盈.)' 줄이는 것은 '음'적인 운동, 채우는 것이 '양'적인 운동이다. 달이 차고 이지러지는 것을 떠올려 보라.</ref> 한(僩)의 기록. (69세 이후) * 　17:21 問: “健順在四端何屬?” '''질문: 건순(健順)은 사단(四端) 중 어디에 속합니까? 曰: “仁與禮屬陽, 義與智屬陰.” '''대답: 인(仁)과 예(禮)는 양(陽)에 속하고, 의(義)와 지(智)는 음(陰)에 속한다. 問: “小學: ‘詩·書·禮·樂以造士.’ 注云: ‘禮, 陰也.’” '''질문:《소학(小學)》에 ‘시(詩)·서(書)·예(禮)·악(樂)으로써 선비를 만든다’<ref>소학에서 예기 왕제편을 인용한 부분이다.</ref>고 하였는데, 주(注)에 ‘예(禮)는 음(陰)이다’라고 하였습니다.<ref>주석은 예기 왕제편에 대한 정현의 주석이다.</ref> 曰: “此以文明言, 彼以節制言.” '''대답: 이쪽은 문채나고 빛나는(文明) 측면에서 (예를) 설명한 것이고<ref>양에 속한다는 설명이다.</ref> 저쪽은 구별짓고 제약하는(節制) 측면에서 설명한 것이다.<ref>소학의 주석에 대한 설명이다.</ref> 問: “禮<ref>성화본은 '義'로 썼다. 이 조목의 첫 질문의 내용을 보나 이어지는 대화의 맥락상으로 보나 '義'가 더 어울리므로 이쪽으로 번역했다.</ref>智是束斂底意思, 故屬陰否?” '''질문: 의(義)와 지(智)는 거두어들이는[束斂] 느낌이 있으므로 음(陰)에 속하는 것입니까? 曰: “然.” '''대답: 그렇다. 或問: “智未見束斂處.” '''누군가의 질문: 지(智)는 거두어들이는 측면을 보지 못하겠습니다.<ref>일역판은 이 질문과 6:56과의 유사성을 근거로 여기서의 '누군가'가 해당 조목의 기록자인 심한일 수도 있다고 주장한다.</ref> 曰: “義猶略有作爲, 智一知便了, 愈是束斂. 孟子曰: ‘是非之心, 智也.’ 纔知得是而愛, 非而惡, 便交過仁義去了.” 胡泳(69때). '''대답: 의(義)는 오히려 의식적으로 해야 할 일들이(作爲) 조금 있지만, 지(智)는 한 번 알면 그걸로 끝이니 더욱 거두어들이는 쪽이다. 맹자(孟子)는 ‘시비(是非)를 가리는 마음은 지(智).’라고 한다. 옳은[是] 줄 알고서 사랑하고 그른[非] 줄 알고서 미워하자마자 인(仁)과 의(義)의 (영역으로) 넘어간다. 호영(胡泳)의 기록. (69세 때) * 　17:22 問陰陽五行健順五常之性. '''음양(陰陽)·오행(五行)·건순(健順)·오상(五常)의 성질(性)에 대한 질문. 曰: “健是稟得那陽之氣, 順是稟得那陰之氣, 五常是稟得五行之理. 人物皆稟得健順五常之性. 且如狗子, 會咬人底, 便是稟得那健底性; 不咬人底, 是稟得那順底性. 又如草木, 直底硬底, 是稟得剛底; 軟底弱底, 是稟得那順底.” 僩<ref>조선고사본에서는 '기손(蘷孫)'으로 썼다.</ref>(69이후). '''대답: 굳건함(健)은 저 양(陽)의 기(氣)를 부여받은 것이고, 유순함(順)은 저 음(陰)의 기(氣)를 부여받은 것이며, 다섯가지 떳떳한 품성(五常)은 오행(五行)의 이치(理)를 부여받은 것이다. 사람과 사물[人物]은 모두 건순(健順)·오상(五常)의 성질(性)을 부여받았다. 또 예컨대 개[狗子] 중에 사람을 무는 놈은 바로 저 굳건(健)한 성질(性)을 부여받은 놈이요, 사람을 물지 않는 놈은 저 유순(順)한 성질(性)을 부여받은 놈이다. 또 초목(草木) 중에 곧고 단단한 것은 강(剛)한 것을 부여받은 것이고, 부드럽고 약한 것은 저 윤순(順)<ref>이 글자는 엄밀한 문언이었으면 '柔'라고 썼어야 한다.</ref>한 것을 부여받은 것이다. 한(僩)의 기록. (69세 이후) * 　17:23 問: “或問‘氣之正且通者爲人, 氣之偏且塞者爲物’, 如何?” '''질문: 《대학혹문》에서 ‘바르고 통한[正且通]<ref>바르다는 것은 도덕적 올바름보다는 똑바로 서있는 물건의 경우처럼 밸런스가 좋다는 이미지에 가깝다. 통함은 공간적으로 이동할 때 장애 없이 시원시원하게 뻗어나가는 모습이다.</ref> 기(氣)는 사람이 되고, 치우치고 막힌[偏且塞] 기(氣)는 사물이 된다’고 한 것은 어째서입니까? 曰: “物之生, 必因氣之聚而後有形, 得其淸者爲人, 得其濁者爲物. 假如大鑪鎔鐵, 其好者在一處, 其渣滓又在一處.” '''대답: 사물의 생성은 반드시 (먼저) 기(氣)가 모인 뒤에 형체가 있게 되니, 그 맑은[淸] 것을 얻은 자는 사람이 되고 그 탁한[濁] 것을 얻은 자는 사물이 된다. 예를 들어 큰 용광로에서 철을 녹이면 잘 정련된 것이 한 쪽에 모이고 찌꺼기[渣滓]는 다른 한 쪽에 모이는 것과 같다. 又問: “氣則有淸濁, 而理則一同, 如何?” '''재질문: 기(氣)에는 청탁(淸濁)이 있지만 이치(理)는 똑같다고 한 것은 어째서입니까? 曰: “固是如此. 理者, 如一寶珠. 在聖賢, 則如置在淸水中, 其輝光自然發見; 在愚不肖者, 如置在濁水中, 須是澄去泥沙, 則光方可見. 今人所以不見理, 合澄去泥沙, 此所以須要克治也. 至如萬物亦有此理. 天何嘗不將此理與他. 只爲氣昏塞, 如置寶珠於濁泥中, 不復可見. 然物類中亦有知君臣母子, 知祭, 知時者, 亦是其中有一線明處. 然而不能如人者, 只爲他不能克治耳. 且蚤·虱亦有知, 如飢則噬人之類是也.” 祖道(68때). '''대답: 진실로 그러하다. 이치(理)라는 것은 하나의 보배 구슬과 같다. (구슬이) 성현(聖賢)에게 있으면 마치 맑은 물[淸水] 속에 있는 것과 같아서 그 휘광(輝光)이 자연히 드러나지만, 어리석고 불초(不肖)한 자에게 있으면 마치 탁한 물[濁水] 속에 있는 것과 같아서 반드시 진흙과 모래[泥沙]를 걸러내야만 비로소 그 빛을 볼 수 있다. 그래서 요즘 사람들이 이치(理)를 보지 못하니 마땅히 진흙과 모래를 걸러내야 한다. 이것이 모름지기 (자기 기질을) 다스려야만[克治] 하는 까닭이다. 만물(萬物)의 경우에도 역시 이 이치(理)가 있다. 하늘이 어찌 일찍이 이 이치(理)를 그것들에게 주지 않았겠는가? 단지 기(氣) 때문에 흐리고 폐색하여[昏塞] 마치 보배 구슬을 탁한 진흙탕 속에 둔 것처럼 (그 빛을) 다시는 볼 수 없을 뿐이다. 그러나 사물들 중에서도 군신(君臣)·모자(母子)를 알고, 제사(祭)를 알며, 때[時]를 아는 종류가 있으니,<ref>당시 사람들은 벌과 개미[蜂蟻]에게 엄정한 군신관계가 있고. 호랑이와 이리[虎狼]에게 부자(혹은 모자)간에 친밀한 관계가 있고, 승냥이와 수달[豺獺]이 사냥한 짐승을 널어놓는 방식으로 제사를 지낼 줄 안다고 생각했다. 호랑이와 이리의 친애함은 장자 천운편, 승냥이와 수달의 제사는 예기 왕제편이 최초의 출전인 것으로 보인다. 관련하여 주자어류 4:9, 11, 19 등을 참조하라.</ref> 역시 그 속에 한 가닥 밝은 부분[一線明處]이 있는 것이다. 그럼에도 (결국) 사람과 같을 수 없는 까닭은 그들이 (자기 기질을) 다스릴[克治] 수 없어서일 뿐이다. 또 벼룩[蚤]과 이[虱] 또한 (제한된 정도의) 지성(知)이 있으니, 예를 들어 굶주리면 사람을 무는 것 등이 이것이다. 조도(祖道)의 기록. (68세 때) * 　17:24 問: “或問云: ‘於其正且通者之中, 又或不能無淸濁之異, 故其所賦之質, 又有智愚賢不肖之殊.’ 世間有人聰明通曉, 是稟其氣之淸者矣, 然卻所爲過差, 或流而爲小人之歸者; 又有爲人賢, 而不甚聰明通曉, 是如何?” '''질문: 《대학혹문》에서 ‘그 바르고 통한[正且通] 자 중에서도 또 간혹 청탁(淸濁)의 차이가 없을 수 없으므로, 그 부여받은 기질[所賦之質]에 다시 지(智)·우(愚)·현(賢)·불초(不肖)의 차이가 있다’고 했습니다.<ref>현행본 대학혹문에서는 해당 부분을 다음과 같이 적고 있다. '그러나 통한 기에도 간혹 청탁의 차이가 없을 수 없고, 바른 기에도 간혹 미추의 차이가 없을 수 없기 때문에, 그 부여받은 기질이 맑은 사람은 지혜롭고 탁한 사람은 어리석으며 아름다운 사람은 어질고 추한 사람은 불초하니, 다시 서로 똑같을 수 없는 지점이 있다.(然其通也或不能無淸濁之異, 其正也或不能無美惡之殊, 故其所賦之質, 淸者智而濁者愚, 美者賢而惡者不肖, 又有不能同者.)' 회암집 권 62 답이회숙(答李晦叔) 제 6서에서는 본 조목에서 인용한 것과 흡사한 버전으로 혹문을 인용하고 있다.</ref> 세상 사람 중에 총명하고 통달한[聰明通曉] 자는 맑은[淸] 기(氣)를 부여받은 자입니다. 그러나 도리어 하는 바가 어긋나서 혹 소인(小人)의 부류가 되고 마는 자들이 있고, 또 한편으로 사람됨이 현명하지만[賢] 그다지 총명하고 통달하지 못한 자도 있으니, 이는 어째서입니까? 曰: “或問中固已言之, 所謂‘又有智愚賢不肖之殊’, 是也. 蓋其所賦之質, 便有此四樣. 聰明曉事<ref>다수의 판본에서 '了'로 적었다.</ref>者, 智也而或不賢, 便是稟賦中欠了淸和溫恭之德. 又有人極溫和而不甚曉事, 便是賢而不智. 爲學便是要克化, 敎此等氣質令恰好耳.” 僩(69이후). '''대답: 《대학혹문》에서 이미 이에 관하여 말했으니, 이른바 ‘또 지(智)·우(愚)·현(賢)·불초(不肖)의 차이가 있다’는 말이 그것이다. 대개 그 부여받은 기질[所賦之質]에 바로 이러한 네 가지 범주가 있다. 총명하고 사리에 밝은[聰明曉事] 자가 똑똑하되[智] 혹 현명하지 못하다면[不賢], 이는 곧 부여받은 것 가운데 맑고 온화하며[淸和] 따스하고 공손한[溫恭] 덕(德)이 부족한 것이다. 또 어떤 사람이 지극히 온화(溫和)하되 그다지 사리에 밝지 못하다면, 이는 바로 현명하지만[賢] 똑똑하지[智]는 못한 것이다. 배움(學)이란 바로 이러한 자기 기질을 이겨내고 변화시켜[克化] 딱 알맞게[恰好] 만들고자 하는 것일 뿐이다. 한(僩)의 기록. (69세 이후) * 　17:25 舜功問: “序引參天地事, 如何?” '''순공(舜功)의 질문: (대학혹문의) 서문(序)에서 '천지(天地)와 더불어 셋이 되는[參天地]' 일을 인용하신 것은 어째서입니까?<ref> '삼천지(參天地)'는 본래 중용 제 22장에서 인용한 것이다. 자신의 본성을 온전히 실현하면 남이 그렇게 하도록 도울 수 있는데, 이렇게 되면 천지가 만물을 낳고 기르는 일에 참여하는 셈이 된다. 천지가 만물을 낳고 기르는 일에 참여했다면 이미 (이 사람의 위격은) 천지와 같으니, '천지와 더불어 셋이 된다'고 할 수 있다. 다만 이 부분은 현행본 대학혹문에서는 서문이 아니라 경 1장에서 '명덕'을 설명하는 곳에서 인용하고 있다. '오직 사람만은 태어나면서 바르고 통한 기운을 얻었으니 그 본성이 가장 귀하다. 그러므로 그 마음이 허령통철(虛靈洞徹)하여 모든 이치를 다 갖추고 있으니, 사람이 금수와 다른 지점이 바로 여기에 있고, 사람이 요순처럼 되어 천지와 더불어 셋이 되어 (천지의) 낳고 기르는 일을 도울 수 있는 까닭 역시 여기서 벗어나지 않는다. 이것이 이른바 명덕(明德)이란 것이다.(唯人之生, 乃得其氣之正且通者, 而其性爲最貴, 故其方寸之間, 虛靈洞徹, 萬理咸備,蓋其所以異於禽獸者正在於此, 而其所以可爲堯舜而能參天地以贊化育者, 亦不外焉, 是則所謂明德者也.)'</ref> 曰: “初言人之所以異於禽獸者, 至下須是見己之所以參化育者.” '''대답: 처음에는 사람이 금수(禽獸)와 다른 까닭을 말하였으니, (이어지는) 그 아래에서는 모름지기 자신이 (천지가 만물을) 낳고 기르는 일에 참여하는[參化育] 까닭을 보아야 한다. 又問: “此是到處, 如何?” '''다시 질문: 이 과정은 종착점이[到處] 어떻게 됩니까? 曰: “到, 大有地步在. 但學者須先知其如此, 方可以下手. 今學者多言待發見處下手, 此已遲卻. 纔思要得善時, 便是善.” 可學(62때). '''대답: (종착점에) 도달하기까지 크게 (여러가지) 단계들이[地步] 있다. 다만 배우는 자는 반드시 먼저 그 (종착점이) 이러저러하다는 것을 알아야만 비로소 손을 쓸[下手] 수 있다. 지금 배우는 자들은 발현되는 경우[發見處]를 기다렸다가 손을 쓴다고 많이들 말하는데,<ref>이 발언은 아마도 호상학자들의 '찰식이발지제' 공부를 염두에 둔 듯하다. 고문해의는 회암집 권 51의 답동숙중(答董叔重) 제 3서에 이와 같은 내용이 있다고 지적했다.</ref> 이러면 이미 늦고 만다.<ref>'-却'은 현대 중국어 '-掉'와 마찬가지로 부정적인 행위가 완성되었음을 표시한다. 예컨대 '망각(忘却)'은 잊어버린다는 행위가 완성된 것이다.</ref> 선(善)을 얻어야 겠다고 생각하기만 하면 그 즉시 바로 선(善)이다. 가학(可學)의 기록. (62세 때) * 　17:26 問: “或問‘自其有生之初’以下是一節; ‘顧人心稟受之初, 又必皆有以得乎陰陽五行之氣’以下是一節; ‘苟於是焉而不値其淸明純粹之會’, 這又轉一節; 下又轉入一節物欲去, 是否?” '''질문: 《대학혹문》에서 ‘최초에 태어났을 때부터[自其有生之初]’ 이하가 한 단락이고, ‘생각건대 최초에 사람이 마음을 (하늘로부터) 받았을(稟受) 적에는 또 반드시 모두 음양(陰陽)·오행(五行)의 기(氣)를 얻음이 있었다’ 이하가 한 단락이며, ‘진실로 이 단계에서 그 청명하며 순수한 것들(을 받을) 기회[淸明純粹之會]를 만나지 못한다면’여기서 다시 전환되어 한 단락이고, 이어서 그 아래에서 다시 전환되어 '물욕(物欲)' 한 단락으로 들어가는 것이 맞습니까?<ref>질문자가 인용한 네 단락은 모두 현행본 대학혹문에서 찾아볼 수 없다. 현행본을 사서혹문의 최후개정판이라고 간주할 경우 여기서의 네 단락은 모두 구판의 문구들이 된다. 아래 주희의 말에 더해 여기서 인용된 부분만 가지고 추론하자면 제 1구는 인간 고유의 도덕적 동질성, 제 2구는 음양오행의 정수를 얻어 탄생한 인간의 신체적 동질성, 제 3구는 그럼에도 타고난 기질의 퀄리티 차이가 있다는 사실, 제 4구는 좋은 조건을 타고났으나 물욕에 빠져 추락하는 사람들의 이야기인 듯하다. 일역판 역시 이와 흡사하게 추론했으니 참조하라.</ref> 曰: “初間說人人同得之理, 次又說人人同受之氣. 然其間卻有撞著不好底氣以生者, 這便被他拘滯了, 要變化卻難.” '''대답: 처음에는 사람마다 똑같이 얻는 이치(理)를 설명하고,<ref>제 1구를 해설한 것이다.</ref> 그 다음에는 또 사람마다 똑같이 받는 기(氣)를 설명한 것이다.<ref>제 2구를 설명한 것이다.</ref> 그러나 그 사이에 도리어 좋지 못한 기(氣)를 만나[撞]<ref>'撞'은 우연히 만나는 것으로 질문자가 인용한 제 3구의 '値'와 같다.</ref> 태어나는 자가 있으니,<ref>제 3구에 대한 해설이다.</ref> 그 경우 곧 그 (기에) 구속되고 막혀서[拘滯] 변화시키고자 하여도 어렵다.<ref>제 4구를 해설한 것이다.</ref> 問: “如何是不好底氣?” '''질문: 어떠한 것이 좋지 못한 기(氣)입니까? 曰: “天地之氣, 有淸有濁. 若値得晦暗昏濁底氣, 這便稟受得不好了. 旣是如此, 又加以應接事物, 逐逐於利欲, 故本來明德只管昏塞了. 故大學必敎人如此用工, 到後來卻會復得初頭渾全底道理.” 賀孫(62이후). '''대답: 천지의 기(氣)에는 청탁이 있다. 만약 어둡고 혼탁한[晦暗昏濁] 기(氣)를 만난다면, 이는 곧 좋지 못한 것을 받은[稟受] 것이다. 이미 이와 같은데 또 사물을 응대함[應接事物]에 있어 사사건건 이욕(利欲)을 쫓아다니므로, 본래의 명덕(明德)이 계속 흐리고 폐색[昏塞] 된다. 그러므로 《대학》에서는 반드시 사람들이 이와 같이 힘을 쓰도록 가르쳐서, 나중에는 도리어 최초의 온전한[渾全] 도리를 회복할 수 있게 한다. 하손(賀孫)의 기록. (62세 이후) * 　17:27 林安卿問: “‘介然之頃, 一有覺焉, 則其本體已洞然矣.’ 須是就這些覺處, 便致知充擴將去.” '''임안경(林安卿)의 질문: (대학혹문에서) ‘순간적으로[介然之頃] 한 번 깨닫기만[覺] 하면 그 본체(本體)는 이미 환하다[洞然矣].’<ref>대학혹문에서 명덕(明德)이 끝내 은폐될 수 없음을 설명한 부분이다.</ref>고 했습니다. 모름지기 이렇게 깨달은 지점들[覺處]에 나아가 앎을 지극히 하고(致知) 확충해[充擴] 나가야 합니다. 曰: “然. 昨日固已言之. 如擊石之火, 只是些子, 纔引著, 便可以燎原. 若必欲等大覺了, 方去格物·致知, 如何等得這般時節! <林先引或問中“至於久而後有覺”之語爲比, 先生因及此.> 那箇覺, 是物格知至了, 大徹悟. 到恁地時, 事都了. 若是介然之覺, 一日之間, 其發也無時無數, 只要人識認得操持充養將去.” '''대답: 그렇다. 어제 진실로 이미 그것을 말했다. (그것은) 마치 부싯돌을 때려서 나오는 스파크[擊石之火]와 같으니, 작은 불씨[些子]일 뿐이지만, 착화하기만 하면 곧 온 들판을 다 태울[燎原] 수 있다. 만약 반드시 먼저 크게 깨달은[大覺] 다음에 비로소 격물(格物)·치지(致知)한다고 한다면, 어떻게 (아무것도 하지 않고) 그런 순간을 기다릴 수 있겠는가? <임안경[林]이 먼저 《대학혹문》 중의 '(이렇게 하기를) 오래 한 이후에 깨닫게 된다[至於久而後有覺]'<ref>대학혹문에서 인용한 이정(二程)의 말이다. 원출전은 이정유서 18:18. '질문: 배움은 어떻게 해야 깨달음에 이를 수 있습니까? 대답: 앎을 지극히하는 공부가 최우선이다. 앎을 지극히 할 수 있다면 생각이 매일 더욱 밝아질 것이고, (이렇게 하기를) 오래 한 이후에 깨닫게 된다.(問: 學何以有至覺悟處? 曰: 莫先致知. 能致知, 則思一日愈明一日, 久而後有覺也.)'</ref>는 말을 인용하여 비유하자 선생이 이어서 이것을 언급하신 것이다.> (대학혹문에서 말한) 저 깨달음이란[那箇覺] 사물이 탐구되어 앎이 지극해진[物格知至] 뒤의 대철대오[大徹悟]이다. 그러한 경지에 이르면 일은 모두 끝난다. 순간적인 깨달음[介然之覺] 같은 경우는 하루 동안에도 무시로 무수히[無時無數] 터져나오니, 단지 사람들이 그것을 알아차려[識認] 붙잡아 지키고[操持] 확충하고 길러[充養]<ref>산란하는 마음을 수습하여 정신을 집중함으로써 덕성을 두텁게 배양하는 공부를 말한다. 17:1과 3에서 설명하고 있는 소학 단계에서의 공부를 참조하라.</ref> 나아가기를 바랄 뿐이다. 又問: “‘眞知’之‘知’與‘久而後有覺’之‘覺’字, 同否?” '''다시 질문: ‘참된 앎[眞知]'<ref>진리를 피부에 와닿는 느낌으로 알아서 의심의 여지가 없음을 말한다. 이정이 자주 언급한 것이다. 이정유서 2上:24 '참으로 아는 것과 평범하게 아는 것은 다르다. 내가 본 일인데, 어떤 농부가 호랑이에게 물려 다친 적이 있었는데, 다른 사람이 호랑이가 사람을 해쳤다는 소식을 전하자 주변에서 놀라지 않는 사람이 없었으나 유독 그 농부만 안색이 변하여 다른 사람들과 반응이 달랐다. 호랑이가 사람을 해칠 수 있다는 것은 삼척동자라도 다 아는 사실이지만 '참으로 안' 것은 아니다. 참으로 안다는 것은 저 농부와 같아야 한다. 그러므로 사람이 불선을 알면서도 불선을 행하는 것은 역시 참으로 알지 못해서이다. 참으로 알았다면 결코 하지 않을 것이다.(眞知與常知異. 常見一田夫曾被虎傷, 有人說虎傷人, 衆莫不驚, 獨田夫色動, 異於衆. 若虎能傷人, 雖三尺童子, 莫不知之, 然未嘗眞知. 眞知須如田夫乃是. 故人知不善, 而猶爲不善, 是亦未嘗眞知. 若眞知, 決不爲矣.)</ref>이라고 할 때의 ‘지(知)’와 ‘오래 한 뒤에야 깨달음이 있다[久而後有覺]’의 ‘각(覺)’ 자는 (의미가) 같지 않습니까? 曰: “大略也相似, 只是各自所指不同. 眞知是知得眞箇如此, 不只是聽得人說, 便喚做知. 覺, 則是忽然心中自有所覺悟, 曉得道理是如此. 人只有兩般心: 一箇是是底心, 一箇是不是底心. 只是才知得這是箇<ref>성화본, 조선고사본, 조선정판본에서는 '是箇'의 순서가 '箇是'로 뒤집혀있다. 만력본과 화각본에서는 '是箇'를 주석처리했다. 여유량본과 전경당본에서는 저본(중화서국판)과 같다.</ref>不是底心, 只這知得不是底心底心, 便是是底心. 便將這知得不是底心去治那不是底心. 知得不是底心便是主, 那不是底心便是客. 便將這箇做主去治那箇客, 便常守定這箇知得不是底心做主, 莫要放失, 更那別討箇心來喚做是底心! 如非禮勿視聽言動, 只才知得這箇是非禮底心, 此便是禮底心, 便莫要視. 如人瞌睡, 方其睡時, 固無所覺. 莫敎纔醒, 便抖擻起精神, 莫要更敎他睡, 此便是醒. 不是已醒了, 更別去討箇醒, 說如何得他不睡. 程子所謂‘以心使心’, 便是如此. 人多疑是兩箇心, 不知只是將這知得不是底心去治那不是底心而已.” '''대답: 대략 비슷하니, 그저 각자 지시하는 바[所指]가 다를 뿐이다. 참된 앎[眞知]은 참으로 이러저러하다는 것을 아는 것이니, 단지 남이 말하는 것을 듣고서 안다고 하는 정도가 아니다. 깨달음[覺]이란 홀연히 마음속에 스스로 깨닫는 바[覺悟]가 있어서 도리가 이러저러하다는 것을 이해하게 되는 것이다. 사람에게는 두 종류의 마음이 있을 뿐이다. 하나는 옳은[是] 마음이고 다른 하나는 옳지 않은[不是] 마음이다. 그저 이것이 '옳지 않은 마음'임을 알기만 하면 곧 이 '옳지 않은 마음'을 아는 마음[知得不是底心底心]이 바로 '옳은 마음[是底心]'이다. 이 옳지 않음을 아는 마음을 가지고 저 옳지 않은 마음을 다스리는 것이다. 옳지 않음을 아는 마음이 바로 주인(主)이고, 저 옳지 않은 마음이 바로 손님(客)이다. 이것을 주인(主)으로 삼아 저 손님(客) 쪽을 다스려서, 항상 이 '옳지 않음을 아는 마음'을 굳게 지켜[守定] 주인(主)으로 삼고 놓치지[放失] 말아야 하니, 다시 어디서[那]<ref>여기서 '那'는 의문사이다. 현대중국어 '哪'와 같다.</ref> 별도로 마음을 마련해와서[討]<ref>'討'는 물건을 구해다 온다는 뜻이다.</ref> '옳은 마음'이라고 부를 것인가? 예(禮)가 아니면 보거나 듣거나 말하거나 행동하지 말라[非禮勿視聽言動]<ref>논어 12:1.</ref>는 말의 경우, '이건 예(禮)가 아니구나'라고 아는 그 마음[知得這箇是非禮底心]이야말로 바로 '예(禮)의 마음[禮底心]'이니, (이 마음을 주인으로 옹립한 사람은) 곧 (예에 어긋나는 것을) 보려 하지 않는다. 예컨대 사람이 꾸벅꾸벅 조는[瞌睡] 경우, 잠이 든 동안에는 전혀 지각하는[覺]<ref>깨달을 '각(覺)'은 잠에서 깨어있는 상태, 사물을 지각하는 행위를 말하기도 한다. 여기서는 중의적으로 쓴 것이다.</ref> 바가 없다. 그저[莫敎]<ref>고문해의에서는 '只是'나 '除是'와 같다고 풀면서 '莫'을 부정사로, '敎'를 사역동사로 보는 해석을 배격했다. 이러한 해석에 대한 근거로 어류 130:77을 제시했는데, 사실 어류 전체에서 '막교'가 이런 식으로 쓰인 곳은 130:77 한 군데인 반면 다수의 다른 조목에서는 모두 '~하게 하지 말라'는 의미로 쓰였으므로 여전히 의심스럽다. 한어대사전에서는 '막교'를 '막비(莫非)'와 같다고 했는데, 이렇게 되면 '~아님이 없다'가 된다. 일역판은 고문해의의 제언을 따랐다. 여전히 약간의 의심이 남지만 달리 더 낫게 해석할 방안이 떠오르지 않으므로 우선 고문해의를 따라 번역해 두었다.</ref> 막 깨어나자마자[纔醒] 번쩍 정신을 차리고[抖擻起精神]<ref>'두수(抖擻)'는 물건을 번쩍 들어올리거나 몸을 번쩍 일으키는 등을 말한다.</ref> 다시는 그 자신이 잠들도록 하지 않는 것, 이것이 바로 깨었다[醒]는 것이다. 이미 깨어난 뒤에 다시 별도로 '깨어있음'을 마련해와서 어떻게 하면 그 자신이 다시 잠들지 않게 할 수 있을까 하고 말하는 것이 아니다. 정자(程子)의 이른바 ‘마음으로 마음을 부린다[以心使心]’는 것이 바로 이와 같다.<ref>이정유서 18:85. '질문: 마음은 누가 부립니까? 대답: 마음으로 마음을 부리면 된다. 사람의 마음은 저 혼자 하라고 맡겨두면 달아나 버린다. (曰: 心誰使之? 曰: 以心使心則可. 人心自由, 便放去也.)'</ref> 사람들은 흔히 (이렇게 하면) 마음이 두개가 되어버리는 것 아닌가 의심하는데,<ref>마음 A로 마음 B를 통제한다는 식으로 서술하면 한 사람에게 있어 마음은 하나 뿐이라는 주희의 평소 생각에 배치되는 것처럼 들리기 때문에 이렇게 변론하는 것이다. '이심사심'이라고 말해도 사실은 하나뿐인 마음이 자기 자신을 제어하는 것이다. 16:136, 34:196, 96:52 등을 보라.</ref> 단지 이 '옳지 않음을 아는 마음'을 가지고 저 '옳지 않은 마음'을 다스릴 뿐이라는 것을 모르는 것이다. 元思云: “上蔡所謂‘人須是識其眞心, 方乍見孺子入井之時, 其怵惕·惻隱之心, 乃眞心也.'” '''원사(元思)가 상채(上蔡)<ref>사량좌이다.</ref>의 이른바 ‘사람은 모름지기 그 참된 마음[眞心]을 알아야 한다. 갑자기 어린아이가 우물에 빠지려는 것을 막 보았을 때의 그 경악하며[怵惕] 측은해하는[惻隱] 마음이 바로 참된 마음[眞心]이다.'에 관하여 발언함.<ref>상채어록 권2의 한 대목을 주희가 맹자집주 2A:6에서 인용한 것이다. 맹자집주쪽의 문장은 본 조목과 일치하나 상채어록의 원문과는 조금 다르다. '사람은 모름지기 그 참된 마음을 알아야 한다. 어린아이가 우물에 빠지려는 것을 보았을 때의 (마음이) 참된 마음이다. (人須識其眞心. 見孺子將入井時, 是眞心也.)'</ref> 曰: “孟子亦是只<ref>성화본, 조선고사본, 조선정판본에서는 '是只'가 '只是'로 순서가 뒤집혀있다.</ref>討譬喩, 就這親切處說仁之心是如此, 欲人易曉. 若論此心發見, 無時而不發見, 不特見孺子之時爲然也. 若必待見孺子入井之時, 怵惕·惻隱之發而後用功, 則終身無緣有此等時節也.” '''대답: 맹자(孟子) 역시 그저 비유를 하나 가져와서[討] 이렇게 친근하고 절실한[親切] 지점 위에서 인(仁)한 마음이란 이와 같음을 설명하여 사람들이 쉽게 깨닫게 하고자 했을 뿐이다. 이 마음의 발현(發見)을 논하자면 발현되지 않는 때가 없으니[無時而不發見], 꼭 어린아이를 보았을 때만 그러한 것이 아니다. 만약 반드시 어린아이가 우물에 빠지려는 것을 관찰하게 되는 순간을 기다렸다가 경악하며 측은해하는 마음이 발현된 뒤에야 힘을 써 공부하겠다고 한다면 죽을 때 까지 이러한 순간을 만날 수 없을 것이다.<ref>발현된 것을 근거로 거기서부터 거슬러 올라가 마음 속의 본래성을 회복하려는 시도를 당시 표현으로 이발찰식 공부라고 불렀다. 오늘날 호남성 장사에 해당하는 형호남로 담주(潭州)를 근거지로 하는 일군의 학자들이 이러한 방향의 공부를 주장했는데, 이를 통칭 '호상학(湖湘學)'이라고 부른다. 17:25에 이어 여기에서도 주희는 호상학의 공부방법론을 염두에 두고 이렇게 말하는 듯하다. 이어서 원사가 호상학의 거두인 호굉(胡宏)의 말을 인용하는 데에는 이러한 맥락이 있다.</ref> 元思云: “舊見五峰答彪居仁<ref>'彪居正'의 오기이다.</ref>書, 說齊王易<ref>성화본, 조선정판본, 조선고사본에서는 '易'을 '愛'로 적었다.</ref>牛之心云云, 先生辨之, 正是此意.” '''원사(元思)가 말함: 옛날 오봉(五峰)<ref>호굉(胡宏, 1105~1161)이다. 호상학의 거두로 장식(張栻, 1133-1180)의 스승이다.</ref>이 표거정(彪居正)에게 답한 편지에서 제나라 임금(齊王)이<ref>맹자와 대담한 제선왕을 말한다.</ref> 소를 바꾼 마음[易牛之心]<ref>맹자 1A:7. 제나라 선왕이 제사에 쓰일 희생물인 소가 두려움에 떨며 도살장으로 끌려가는 모습을 보고 측은한 마음이 들어 소 대신 양으로 바꾸라고 명령한 일을 말한다.</ref> 운운한 것을 보았는데,<ref>호굉의 주저인 지언(知言) 권 4에 이 대담이 실려있다. '다른날 물었다: 사람이 인하지 못한 까닭은 그 좋은 마음을 놓쳐서입니다. 놓친 마음을 가지고 (본래의 좋은) 마음을 구하는 것이 가능합니까? 대답: 제나라 임금이 소를 보고 차마 죽일 수 없었던 것은 이 좋은 마음의 싹이 이욕(利欲)의 틈새로 드러났기 때문이다. 한번이라도 드러난 그것을 붙잡아 간직하고 간직하여 기르고 길러서 확충하여 매우 커질 때까지 그치지 않으면 하늘과 똑같아진다. 이 마음이 발현하는 단서가 사람마다 다르지만, 핵심은 그것을 인식하는데 있을 뿐이다.(他日問曰: 人之所以不仁者, 以放其良心也. 以放心求心, 可乎? 曰: 齊王見牛而不忍殺, 此良心之苖裔, 因利欲之間而見者也. 一有見焉, 操而存之, 存而養之, 養而充之, 以至于大大而不已, 與天同矣. 此心在人, 其發見之端不同, 要在識之而已.)</ref> 선생님께서 (호굉과 표거정 사이의)그 대담을 논변하신 글<ref>주희가 장식, 여조겸과 함께 1170년(41세)에 완성한 호자지언의의(胡子知言疑義)를 말하는 것으로 보인다. 이 글은 회암집 권 73에 수록되어 있는데, 분량이 상당하며 또 본 조목을 이해하는데 결정적이라고 하기 어려우므로 인용하지는 않겠다.</ref>이 바로 이런 뜻이었습니다. 曰: “然. 齊王之良心, 想得也常有發見時. 只是常時發見時, 不曾識得, 都放過<ref>성화본, 조선고사본, 조선정판본에서는 이 뒤에 '去'자가 있다.</ref>了. 偶然愛牛之心, 有言語說出, 所以孟子因而以此推廣之也.” '''대답: 그렇다. 제나라 임금(齊王)의 좋은 마음[良心]도 생각해 보면 역시 늘상 발현될 때가 있었을 것이다. 다만 평상시 발현될 적에는 그것을 알아차린 적이 없어서 모두 놓쳐버렸을[放過] 뿐이다. 우연히 소를 아끼는 마음[愛牛之心]이 말로 발화되었기 때문에 맹자(孟子)가 그 기회에 그것을 미루어 넓힌 것이다. 又問: “自非物欲昏蔽之極, 未有不醒覺者.” '''다시 질문: 물욕(物欲)에 흐려지고 폐색됨이 극심하지[物欲昏蔽之極]않은 이상 (여지껏) 깨어나지[醒覺] 못하는 사람이 없었습니다. 曰: “便是物欲昏蔽之極, 也無時不醒覺. 只是醒覺了, 自放過去, 不曾存得耳.” 僩(69이후). '''대답: 설령<ref>'便是'는 '설령[即使]', '비록[雖是]' 등으로 풀이할 수 있다. 고문해의를 참조하라.</ref> 물욕(物欲)에 흐려지고 폐색됨이 극심하다 하더라도 (사람은) 깨어나지 못할 때가 없다. 단지 깨어나고 나서도 스스로 놓쳐버려[放過去] 한번도 (제대로) 간직하지[存得] 못했을 뿐이다. 한(僩)의 기록. (69세 이후) * 　17:28 友仁說“明明德”: “此‘明德’乃是人本有之物, 只爲氣稟與物欲所蔽而昏. 今學問進修, 便如磨鏡相似. 鏡本明, 被塵垢昏之, 用磨擦之工, 其明始現. 及其現也, 乃本然之明耳.” '''내(友仁)가 ‘명명덕(明明德)’을 설명했다: 이 ‘명덕(明德)’은 바로 사람이 본래 가지고 있는 물건인데, 단지 기품(氣稟)<ref>각자가 타고난 정신/신체적 퀄리티를 말한다. '품'은 누군가로부터 받았다는 뜻이다.</ref>과 물욕(物欲)에 뒤덮혀 흐려졌을 뿐입니다. 지금 학문(學問)을 하여 (덕을) 진전시키고 (사업을) 닦아나가는[進修]<ref>'진수'는 주역 건괘 문언전의 '진덕수업(進德修業)'에서 나온 말이다. 주희는 주역본의에서 '진덕'을 마음의 진정성(忠信)을 배양하는 공부로, '수업'을 언행을 가다듬고 단속하는 공부로 풀이했다.</ref> 것은 마치 거울을 갈고닦는[磨鏡]<ref>당시 거울은 청동거울임을 명심해야 한다. '마경'이란 유리거울을 헝겁으로 닦는 것이 아니라 청동거울을 숯돌 등을 가지고 갈아내는 작업에 가깝다.</ref> 것과 비슷합니다. 거울은 본래 밝지만 먼지와 때[塵垢]에 의해 흐려진 것을 갈고닦는[磨擦] 노력을 들여야만 그 밝음이 비로소 드러납니다. 드러나게 되면 곧 본래의 밝음[本然之明]일 뿐입니다. 曰: “公說甚善. 但此理不比磨鏡之法.” '''대답: 그대(公)의 설명이 매우 좋다. 다만 이 이치(理)는 거울을 갈고닦는 법[磨鏡之法]으로 비유할 수 없다. 先生略擡身, 露開兩手, 如閃出之狀, 曰: “忽然閃出這光明來, 不待磨而後現, 但人不自察耳. 如孺子將入於井, 不拘君子小人, 皆有怵惕·惻隱之心, 便可見.” 선생이 몸을 약간 일으켜 두 손을 펼쳐 (빛이) 번쩍 나오는 듯한 형상을 보이고서 말함: 홀연히 이 광명(光明)이 번쩍 나오는 것이지, 갈고닦기를 기다린 뒤에야 드러나는 것이 아니다. 단지 사람이 스스로 (이 광명을) 살피지 못할 뿐이다. 예컨대 어린아이가 우물에 빠지려 할 때 군자(君子)냐 소인(小人)이냐 할 것 없이 모두 경악하고 측은해하는 마음이 드는 것에서 (이를) 알 수 있다. 友仁云: “或問中說‘是以雖其昏蔽之極, 而介然之頃, 一有覺焉, 則卽此空隙之中而其本體已洞然’, 便是這箇道理.” '''내가(友仁) 말함: 《대학혹문》 중에 ‘그러므로 제아무리 뒤덮혀 흐려짐이 극심하다 하더라도 순간적으로[介然之頃] 한 번 깨닫기만[覺] 하면 이 빈틈[空隙] 속에서 그 본체(本體)는 이미 환하다[洞然矣]’<ref>직전 17:27에서 자세히 다루었으니 참조하라.</ref>고 설명한 것이 바로 이 도리입니다. 先生頷之, 曰: “於大原處不差, 正好進修.” 友仁(69때). '''선생이 고개를 끄덕이고 말함: 큰 근원[大原]의 차원에서 어긋나지 않았으니, (덕을) 진전시키고 (사업을) 닦기에[進修] 딱 좋을 때이다. 우인(友仁)의 기록. (69세 때) * 　17:29 問: “或問: ‘<ref>조선고사본에서는 이 지점에 '而吾之'가 더 있다.</ref>所以明而新之者, <ref>조선고사본에서는 이 지점에 '又'가 더 있다. 조선고사본처럼 인용해야 현행본 대학혹문과 일치한다.</ref>非可以私意苟且爲也.’ 私意是說著不得人爲, 苟且是說至善.” '''질문: 《대학혹문》에서 ‘(명덕을) 밝히고 (백성을) 새롭게 하는 일은 사사로운 뜻[私意]으로 구차한 것을[苟且] 해낼 수 있는 것이 아니다’라고 하였습니다. 사의(私意)는 인위(人爲)적으로 개입해서는 안 된다는 것을 말하고, 구차(苟且)는 지극한 선[至善]을 말하는 것입니다.<ref>대학혹문 인용구는 '사사로운 뜻으로 구차하게 해낼 수 있는 것이 아니다'라고 풀어야 맞겠으나 여기서 질문자가 '구차(苟且)'가 '지선(至善)'을 지시한다고 보고 있으므로 이와 같이 번역해 두었다. '구차(苟且)'라는 표현은 오늘날 한국어에서 '구차한 살림살이'의 경우처럼 가난하고 변변찮은 모양새를 뜻하지만, 주희 당시에는 '임시변통(makeshift)' 같은 뜻으로 쓰였다. 질문자가 구차(苟且)를 지선으로 오인한 까닭에 대해서는 다음 주석을 보라.</ref> 曰: “才苟且, 如何會到極處!” '''대답: 조금이라도 구차하면[苟且] 어떻게 지극한 지점[極處]에 도달할 수 있겠는가? 賀孫擧程子<ref>조선고사본에서는 이 뒤에 '以'가 더 있다.</ref>義理精微之極<ref>조선고사본에서는 이 뒤로 '姑以至善目之之語'가 더 있다. 이렇게 인용해야 문장이 현행본 대학혹문에 더 가깝게 된다.</ref>. '''내가(賀孫) 정자(程子)의 ‘지극히 정미(精微)한 의리(義理)’<ref>대학혹문에서 인용한 정이의 말이다. '지극히 정미한 의리여서 이름할 수 없다. 그러므로 임시로[姑] '지선(至善)'이라고 지목한다(以其義理精微之極, 有不可得而名者, 故姑以至善目之.)'. 원출전은 이정유서 15:183이다. '선이란 정미한 의리여서 이름할 수 없다. 우선은[且] '지선'이라고 지목한다.(善者, 義理之精微, 無可得名. 且以至善目之.)' '임시로[姑]'나 '우선은[且]'은 모두 '구차(苟且)'와 같다. 최초의 질문자와 섭하손(두 사람은 동일인일 수도 있다)은 정자가 계속해서 지극한 진리에 '구차하게' 지선(至善)이라고 임시적인 라벨을 붙이고 있다고 하니 대학혹문의 다른 구절에 등장한 '구차(苟且)'라는 표현 역시 지선(至善)을 지시하는 것이라고 오인한 듯하다.</ref>라는 말을 거론했다. 曰: “大抵至善只是極好處, 十分端正恰好, 無一毫不是處, 無一毫不到處. 且如事君, 必當如舜之所以事堯, 而後喚做敬; 治民, 必當如堯之所以治民, 而後喚做仁. 不獨如此, 凡事皆有箇極好處. 今之人, 多是理會得半截, 便道了. 待人看來, 喚做好也得, 喚做不好也得. 自家本不曾識得到, 少刻也會入於老, 也會入於佛, 也會入於申韓之刑名. 止緣初間不理會到十分, 少刻便沒理會那箇是白, 那箇是皂, 那箇是酸, 那箇是鹹. 故大學必使人從致知直截要理會透, 方做得. 不要恁地半間半界, 含含糊糊. 某與人商量一件事, 須是要徹底敎盡. 若有些子未盡處, 如何住得. 若有事到手, 未是處, 須著極力辨別敎是. 且看孟子, 那箇事恁地含糊放過<ref>조선고사본에서는 이 뒤에 '去'가 더 있다.</ref>! 有一字不是, 直<ref>조선고사본에서는 이 뒤에 '須'가 더 있다.</ref>爭到底. 這是他見得十分極至, 十分透徹, 如何不說得?” 賀孫(62이후). '''대답: 대체로 지선(至善)은 그저 지극히 좋은 지점[極好處], 100퍼센트 단정하고 딱 맞아서[端正恰好] 조금도 옳지 못한 데가 없는 지점, 조금도 (목표에) 이르지 못한 데가 없는 지점이다. 예컨대 임금을 섬김[事君]에 반드시 순(舜)임금이 요(堯)임금을 섬긴 방식과 같아야 비로소 경(敬)이라 하고, 백성을 다스림[治民]에 반드시 요(堯)임금이 백성을 다스린 방식과 같아야 비로소 인(仁)이라 한다. 이뿐만 아니라 모든 일에는 예외 없이 지극히 좋은 지점[極好處]이 있다. 요즘 사람들은 흔히 반절[半截]만 이해하고서 다 했다고 말한다. 남이 보고서 판단하기를 좋다고 해도 괜찮고[得] 좋지 않다고 해도 괜찮다[得]는 식이다. 이 표현에 대해서는 15:116을 참조하라.<ref>여기서 '득(得)'은 현대중국어 '行(xing)', 영어 'OK'와 같다. 누가 뭐라 해도 나쁘지 않다, 괜찮다고 받아들이는 나른한 태도를 뜻한다.</ref> 자기 자신의 인식이 본래 (목표에) 도달한 적이 없으니, 조금만 지나면 노자(老子)에게 들어갈 수도 있고, 부처[佛]에게 들어갈 수도 있으며, 신불해(申不害)와 한비자(韓非子)의 형명학(刑名)에도 들어갈 수 있다.<ref>전국시대 법가, 특히 신불해와 한비자의 학문을 형명(刑名) 또는 형명(形名)이라고 부른다. 이는 형벌과 관련된 이름은 아니다. 관료 각각에게 부여된 직무의 내용이 명칭(名)이고, 실제로 그 직무를 수행하는 모습이 형체(形)이다. 형체와 명칭, 실질과 명칭이 서로 부합하도록 국가기구를 운용해야 한다고 주장한 데에서 '형명학'이라는 별칭이 나온 것이다. 풍우란, 중국철학사(上), 1999. P.514-515.</ref> 그저 애초에 100퍼센트 이해하지 못했기 때문에, 조금만 지나도 어느 것이[那] 희고 어느 것이 검으며, 어느 것이 시고 어느 것이 짠지를 이해하지 못하게 되는 것이다.<ref>여기서 '那'는 의문사이다. 현대중국어 '哪'와 같다.</ref> 그러므로 《대학》에서는 반드시 사람으로 하여금 치지(致知) 단계에서부터 칼로 자른듯[直截]<ref>'직절(直截)'은 단순하고 명백하다는 뜻이다. 여기서는 확실성, 철저성을 의미한다.</ref> 철저히 이해하도록[理會透] 요구하니, (이렇게 해야) 비로소 해낼 수 있다. 그렇게 어중간하고[半間半界]<ref>'반간불계(半間不界)'와 같다. 철처하지 못하다는 뜻이다.</ref> 웅얼거리듯[含含糊糊]<ref>함호(含糊)는 말소리가 또렷하지 않고 웅얼거린다는 뜻이다.</ref> 해서는 안 된다. 내가 남과 무슨 일을 상의할 때에는 반드시 남김없이 철저히 하고자 한다. 만약 조금이라도 미진한 곳이 있다면 어떻게 멈출 수 있겠는가? 만약 일이 손에 들어왔을 때 맞지 않은 곳이 있다면, 모름지기 극력(極力)으로 변별하여 맞게 만들어야 한다. 또 맹자(孟子)를 보라. (그가) 무슨 일을 그렇게 웅얼웅얼 대충 넘어가던가? 한 글자라도 맞지 않으면 끝까지[到底] 다투었다. 이(렇게 다툰 이유)는 그의 이해가 100퍼센트 지극하고 100퍼센트 투철했기 때문이니, (이러하다면 맹자가) 어찌 논변[說]하지 않을 수 있겠는가?<ref>여기서는 심상하게 '말하다[說]'라고 풀어서는 안 된다. 논변을 너무 좋아한다는 당시의 악평에 대한 맹자의 변론으로 맹자 3B:9를 참조하라.</ref> 하손(賀孫)의 기록. (62세 이후) * 　17:30 問: “或問說明德處云: ‘所以應乎事物之間, 莫不各有當然之則.’ 其說至善處, 又云: ‘所以見於日用之間者, 莫不各有本然一定之則.’ 二處相類, 何以別?” '''질문: 《대학혹문》에서 명덕(明德)을 설명한 부분에 이르기를 ‘사물(事物)에 응하는 사이에 각각 마땅히 그러해야 할 법칙[當然之則]이 없는 경우가 없는 것이다'고 하였습니다. 혹문에서 지선(至善)을 설명한 부분에서는 또 이르기를 ‘일상생활[日用] 사이에 나타나는 바에 각각 본래 그러한 일정한 법칙[本然一定之則]이 없는 경우가 없는 것이다’고 하였습니다. 두 부분이 서로 유사한데, 어떻게 구분합니까?<ref>현행본 대학혹문에는 질문자 진순이 인용한 두 문구 가운데 후자만 있다. 전자는 아마도 이러한 문제제기를 받아들여 개정의 과정에서 삭제된 것으로 보인다.</ref> 曰: “都一般. 至善只是明德極盡處, 至纖至悉, 無所不盡.” 淳(61·70때). '''대답: 모두 같은 이야기다. 지선(至善)은 단지 명덕(明德)이 남김없이 지극한 곳[極盡處]일 뿐이니, 지극히 섬세하고 상세하여[至纖至悉] 다하지 않음이 없다.<ref>같은 취지의 발언이 14:114에서도 보이는데 이 역시 진순이 질문하고 기록한 조목이다.</ref> 순(淳)의 기록. (61세 혹은 70세 때) * 　17:31 仁甫問: “以其義理精微之極, 有不可得而名者, 故姑以至善目之.” '''(다음 인용구에 대한) 인보(仁甫)의 질문: '지극히 정미한 의리여서 이름할 수 없다. 그러므로 임시로[姑] '지선(至善)'이라고 지목한다.'<ref>대학혹문. 17:29를 참조하라.</ref> 曰: “此是程先生說. 至善, 便如今人說極是. 且如說孝, 孟子說‘博弈好飮酒, 不顧父母之養’, 此是不孝. 到得會奉養其親, 也似煞强得這箇, 又須著如曾子之養志, 而後爲能養. 這又似好了, 又當如所謂‘先意承志, 諭父母於道', '不遺父母惡名’, 使'國人稱願道‘幸哉有子如此’', 方好.” '''대답: 이는 정(程) 선생의 설명이다. 지선(至善)은 곧 요즘 사람들이 '극히 옳다[極是]'고 말하는 것과 같다. 예컨대 효(孝)를 말함에 있어, 맹자(孟子)가 ‘장기 두고 바둑 두며 술 마시기를 좋아하여 부모 봉양을 돌보지 않는다’<ref>맹자 4B:30.</ref>고 한 것, 이것은 불효(不孝)이다. 자기 어버이를 봉양할 수 있는 경우는 역시 (앞서 말한) 그것보다는 꽤[煞] 나은[强得] 듯하지만, 그래도 반드시 증자(曾子)가 (어버이의) 뜻을 봉양한[養志] 것과 같이 해야만<ref>맹자 4A:19. 아버지의 의지를 살펴 그가 원하는 것을 이루어주는 쪽으로 일을 처리해주는 것을 말한다.</ref> 비로소 봉양을 잘하는 것이다. 이정도로도 좋은 듯하지만, 다시 마땅히 이른바 ‘부모의 뜻을 한발 앞서 헤아려 받들고, 부모를 타일러 도(道)로 인도하며',<ref>예기 제의편. '군자의 효도란 (어버이의) 생각을 한 발 앞서 알아차려 그 뜻을 받들고, 부모를 타일러 도로 인도하는 것이다. 나는 그저 봉양이나 하는 사람이니 어찌 효도한다고 하겠나?(君子之所為孝者, 先意承志，諭父母於道. 參，直養者也，安能為孝乎?)</ref> '부모에게 오명을 끼치지 않아',<ref>예기 제의편 '부모가 돌아가신 뒤에 자기 행실을 삼가서 부모에게 오명을 끼치지 않으면 잘 보내드렸다고 할 만하다.(父母旣沒，愼行其身，不遺父母惡名，可謂能終矣.)'</ref> '온 나라 사람들이 부러워 칭찬하며 "좋겠다! 저런 아들이 있어서."라고 말하게'<ref>예기 제의편. '좋은 고기를 익혀서 드리는 것은 효가 아니라 봉양[養]이다. 군자가 말하는 효라는 것은 온 나라 사람들이 부러워 칭찬하며 "좋겠다! 아들이 있어서." 라고 이렇게 말하는 것이 효이다.(亨孰膻薌，嘗而薦之，非孝也，養也。君子之所謂孝也者，國人稱愿然曰：『幸哉有子！』如此，所謂孝也已).</ref> 해야만 충분하다 하겠다. 又云: “孝莫大於尊親, 其次能養. 直是到這裏, 方喚做極是處, 方喚做至善處.” 賀孫(62이후). '''다시 말함: 효(孝)는 어버이를 높이는 것[尊親]보다 큰 것이 없고, 그 다음이 잘 봉양하는 것[能養]이다.<ref>예기 제의편. '큰 효도는 존친이요, 그 다음은 욕먹이지 않는 것이요, 그 아래가 잘 봉양하는 것이다.(大孝尊親，其次弗辱，其下能養)'</ref> 여기에 이르러야 비로소 '극히 옳은 곳[極是處]'이라 하고, 비로소 지선(至善)한 곳이라 한다. 하손(賀孫)의 기록. (62세 이후) * 　17:32 郭德元問: “或問: ‘有不務明其明德, 而徒以政敎法度爲足以新民者; 又有自謂足以明其明德, 而不屑乎新民者; 又有略知二者之當務, 而不求止於至善之所在者.’ 此三者, 求之古今人物, 是有甚人相似?” '''곽덕원(郭德元)의 질문: “《대학혹문》에서 ‘자신의 명덕(明德)을 밝히는데 힘쓰지 않고 오직 정교(政敎)와 법도(法度)만 가지고도 충분히 백성을 새롭게 할 수 있다고 여기는 자가 있고, 또 스스로 충분히 자신의 명덕(明德)을 밝힐 수 있다고 하면서도 백성을 새롭게 하는 일은 달갑지 않은[不屑] 자가 있으며, 또 이 두 가지<ref>명명덕과 신민이다.</ref>가 마땅히 힘써야 할 바임을 대략 알지만 지선(至善)이 있는 곳(所在)에 도달하여 머무르기를 구하지는 않는 자가 있다.’<ref>현행본 대학혹문의 문구를 약간 축약한 형태이다. 아래 원주에서 인용한 탁록(卓錄) 쪽은 '因'자 하나를 제외하고는 현행본 대학혹문과 일치한다.</ref>고 하였습니다. 이 세 부류를 고금(古今)의 인물 가운데서 찾아보면 누구와 비슷합니까? 曰: “如此等類甚多. 自謂能明其德而不屑乎新民者, 如佛·老便是; 不務明其明德, 而以政敎法度爲足以新民者, 如管仲之徒便是; 略知明德新民, 而不求止於至善者, 如前日所論王通便是<ref>조선고사본에서는 이 뒤에 '如此'가 더 있다.</ref>. <卓錄云: “又有略知二者之當務, 顧乃安於小成, 因<ref>현행본 대학혹문에서는 '狃'으로 썼다.</ref>於近利, 而不求止於至善之所在者, 如前日所論王通之事是也.”><ref>조선고사본에서는 이 주석 전체가 없는 대신 다음과 같은 주석이 붙어있다. '선생은 며칠 앞서 왕통론(王通論)을 지었는데 거기에 이런 말이 있었다.(先生前此數日作王通論, 其間有此語.)'</ref> 看他於己分上亦甚修飭, 其論爲治本末, 亦有條理, 甚有志於斯世. 只是規模淺狹, 不曾就本原上著功, 便做不徹. 須是無所不用其極, 方始是. 看古之聖賢別無用心, 只這兩者是喫緊處: 明明德, 便欲無一毫私欲; 新民, 便欲人於事事物物上皆是當. 正如佛家說, ‘爲此一大事因緣出見於世’, 此亦是聖人一大事也. 千言萬語, 只是說這箇道理. 若還一日不扶持, 便倒了. 聖人只是常欲扶持這箇道理, 敎他撑天柱地.” 文蔚(59이후). <ref>조선고사본에서는 이 뒤에 다음과 같은 주석이 붙어있다. '卓録同. 又問: "秦漢以下, 無一人知講學明理, 所以無善治.” 曰: “然.” 因泛論歷代以及本朝太宗眞宗之朝, 可以有爲而不爲. “太宗每日看太平廣記數卷, 若能推此心去講學, 那裏得來? 不過寫字作詩, 君臣之間以此度日而已. 眞宗東封西祀, 糜費巨萬計, 不曾做得一事. 仁宗有意於爲治, 不肯安於小成, 要做極治之事. 只是資質慈仁, 卻不甚通曉用人, 驟進驟退, 終不曾做得一事. 然百姓戴之如父母. 契丹初陵中國, 後來卻服仁宗之德, 也是慈仁之效. 緣它至誠惻怛, 故能動人如此.' 이 내용은 선두 네 글자를 제외하고 127:8과 일치하므로 그쪽을 참조하라. 여기서 번역하지는 않겠다.</ref> '''대답: “이러한 부류는 매우 많다. 스스로 자신의 (밝은) 덕(德)을 밝힐 수 있다고 하면서 백성을 새롭게 하는 것을 달갑게 여기지 않는 자로는 예컨대 불가와 노자[佛·老]가 바로 그렇다. 자신의 명덕(明德)을 밝히는데 힘쓰지 않고 정교(政敎)와 법도(法度)만 가지고도 충분히 백성을 새롭게 할 수 있다고 여기는 자는 예를 들어 관중(管仲)과 같은 사람들이 바로 그렇다. 명덕(明德)과 신민(新民)을 대략 알지만 지선(至善)에 도달하여 머무르기를 구하지는 않는 자는 예를 들어 전날 논의했던 왕통(王通)<ref>584-617. 호는 문중자(文中子).</ref>이 바로 그렇다. <탁(卓)의 기록에는 “또 이 두 가지가 마땅히 힘써야 할 바임을 대략 알지만 작은 성취[小成]에 안주하고 근시안적 이익[近利]을 따라서[因] 지선(至善)이 있는 곳(所在)에 도달하여 머무르기를 구하지 않는 자가 있으니, 예를 들어 전날 논의했던 왕통(王通)의 경우가 그렇다.”라고 하고 있다.> 내가 보기에 그는 자기 일신의 차원[己分上]에서도 깊이 수양했으며[修飭], 그 다스림의 본말(本末)을 논한 것도 조리가 있었으니, 이 세상[斯世]에 대해 진지하게 뜻이 있었던 것이다. 단지 스케일[規模]이 얕고 좁아서 일찍이 근본[本原]의 차원에서는 힘을 쓰지[著功] 않았기 때문에 철저하지[做不徹] 못한 것이다. 반드시 그 최선의 것[極]<ref>지선(至善)을 말한다.</ref>을 쓰지 않음이 없어야만 한다. 가만 보면 옛 성현(聖賢)은 다른데 마음을 씀이 없었고, 그저 이 두 가지<ref>명명덕과 신민</ref>만이 긴요한 부분[喫緊處]이었다. 명덕(明德)을 밝힘에 있어서는 조금도 사욕(私欲)이 없기를 원했고, 백성을 새롭게 함[新民]에 있어서는 사람들이 모든 각각의 사안(事事物物)에 대해 모두 마땅하게 처신하기를 원했다. 바로 불교에서 말하는 ‘이 하나의 큰 인연[一大事因緣]을 위해 세상에 출현했다’<ref>법화경 서품 '제불과 세존이 오직 이 하나의 큰 인연 때문에 세상에 출현했다.(諸佛世尊, 唯以一大事因緣故出現於世.)'</ref>는 것과 같으니, 이 역시 성인(聖人)의 하나의 큰일[一大事]이다. 천 마디 만 마디 말이 단지 이 도리를 설명할 뿐이다. 만약 하루라도 부지(扶持) 않으면 곧 쓰러져버린다. 성인(聖人)은 그저 언제나 이 도리를 부지하여 하늘과 땅을 지탱하게[撑天柱地] 하고자 하셨을 뿐이다. 문울(文蔚)의 기록. (59세 이후) * 　17:33 問: “明德而不能推之以新民, 可謂是自私.” '''질문: 명덕(明德)을 밝혔으되 그것을 미루어 백성을 새롭게하지[新民] 못한다면, 자기 생각만 한다[自私]<ref>자기 자신만을 위함, 자기 생각만 함, 자기 자신에게만 의미있음. 주희는 보통 '자사자리(自私自利)'와 같은 형태로 사용하며 주로 불교를 비판할 적에 꺼내는 표현이다. 불교는 자기 일신의 구원만 신경쓸 뿐 세상을 구원하는 데는 무관심하다는 취지이다.</ref>고 할 만합니다. 曰: “德旣明, 自然是能新民. 然亦有一種人不如此, 此便是釋·老之學. 此箇道理, 人人有之, 不是自家可專獨之物. 旣是明得此理, 須當推以及人, 使各明其德. 豈可說我自會了, 我自樂之, 不與人共!” '''대답: 덕(德)이 이미 밝아졌다면 자연히 백성을 새롭게 할 수 있다. 그러나 역시 그렇지 않은 부류의 사람들이 있으니, 이것이 바로 불교와 노자의 학문이다. 이 도리는 사람마다 다 가지고 있는 것이지 자기 자신이 독점할 수 있는 물건이 아니다. 이미 이 이치를 밝혔다면, 반드시 미루어 다른 사람에게 미치게 하여[推以及人] 각자 자기 덕(德)을 밝히게 해야 한다. 어찌 나 혼자 해냈으니 나 혼자만 그것을 즐기고 남과 공유하지 않겠다고 말해서야 되겠는가? 因說: 曾有學佛者王天順, 與陸子靜辨論云: “我這佛法, 和耳目鼻口髓腦, 皆不愛惜. 要度天下人, 各成佛法, 豈得是自私!” '''이어서 (내가) 말함: 일전에 불교를 배운 왕천순(王天順)<ref>누군지 확실치 않다. 상산집(象山集) 권 2의 여왕순백(與王順伯) 제 2서에서 이러한 내용을 다루고 있는 것을 감안할 때 왕천순은 왕순백의 이름을 오기한 것일 수 있다.</ref>이 육자정(陸子靜)<ref>육구연이다.</ref>과 변론하며 이르기를 '나의 이 불법(佛法)은 귀·눈·코·입·골수·뇌[耳目鼻口髓腦]까지 모두 다<ref>'和...皆'는 현대 중국어 '連...都'와 같다. '~까지 모두다', '~마저도 모두 다' 정도의 의미이다.</ref> 아끼지 않고 천하 사람들을 제도하여 각자 불법(佛法)을 이루게 하고자 하는데 이게 어떻게 자기 생각만 하는 것[自私]입니까!”라고 하였습니다. 先生笑曰: “待度得天下人各成佛法, 卻是敎得他各各自私. 陸子靜從初亦學佛, 嘗言: ‘儒佛差處是義利之間.’ 某應曰: ‘此猶是第二著, 只它根本處便不是. 當初釋迦爲太子時, 出遊, 見生老病死苦, 遂厭惡之, 入雪山修行. 從上一念, 便一切作空看, 惟恐割棄之不猛, 屛除之不盡. 吾儒卻不然. 蓋見得無一物不具此理, 無一理可違於物. 佛說萬理俱空, 吾儒說萬理俱實. 從此一差, 方有公私·義利之不同.’ 今學佛者云‘識心見性’, 不知是識何心, 是見何性.” 德明(44이후). '''선생이 웃으며 말함: 천하 사람들이 각자 불법(佛法)을 이루도록 제도하겠다는 것은<ref>서두의 '대(待)'는 '욕(欲)'이나 '장요(將要)'와 같다. 어떤 것을 하고자 하는 의욕을 말한다.</ref> 도리어 그들 각자가 자기 생각만 하도록[各各自私] 가르치는 것이다. 육자정(陸子靜) 역시 처음에는 불교를 배웠는데, 일찍이 (내게) 말하기를 ‘유교와 불교의 차이는 의(義)와 이(利)의 차이이다’고 하였다.<ref>이 대화가 언제 이루어졌는지는 알 수 없다. 1175년 아호에서의 만남, 혹은 1181년 백록동서원에서의 만남이었을 것으로 보인다.</ref> 내가 응답하기를 ‘그것은 오히려 부차적인 문제[第二著]이다. 그저 그 근본(根本)부터가 옳지 않다. 당초 석가(釋迦)가 태자(太子)였을 때 성문 밖으로 나가 노닐다가 생로병사(生老病死)의 고통을 보고 마침내 그것을 싫어하게 되어 설산(雪山)에 들어가 수행하였다.<ref>석가모니의 사문유관(四門遊觀)을 말한다.</ref> 그 하나의 생각으로부터 곧 일체를 공(空)으로 보게 되었고, 오직 그것을<ref>본질적으로 허망한 이 세상 일체를</ref> 잘라내어 버림[割棄]이 과감하지 못할까, 제거함[屛除]이 완벽하지 못할까 두려워했다.<ref>불교의 출세간주의에 대한 설명이다. 세간의 일은 모두 허망한 것이므로 그런 것에 대한 집착을 과감히 버려야 한다는 말이다.</ref> 우리 유학[吾儒]은 도리어 그렇지 않다. 대개 한 물건도 이 이치(理)를 갖추지 않음이 없고, 한 이치도 사물을 벗어날 수 없음을 이해하기 때문이다. 불교는 모든 이치[萬理]가 모두 헛되다[空]고 말하고, 우리 유학은 모든 이치가 모두 진실[實]하다고 말한다.<ref>'실(實)'을 '진실하다'고 번역하긴 했지만, 여기서 '공'은 내용물이 빈 그릇을, '실'은 내용물이 가득찬 그릇을 연상시키고 있음에 주의하라. 주희가 각각의 사건과 사물에는 본질이자 당위(곧, 이치)가 있으며 그 이치가 '진실되다'라고 말할 때는 불교에서 각각의 사건과 사물에 그러한 본질이자 당위가 '비어있다'고 주장한 것을 염두에 두고 있는 것이다.</ref> 이 하나의 차이로부터 비로소 공(公)과 사(私), 의(義)와 이(利)의 차이가 있게 된다.’ 지금 불교를 배우는 자들이 ‘마음을 알고 성품을 본다[識心見性]’고 말하지만, 대체 무슨 마음을 알고 무슨 성품을 본다는 것인지 모르겠다. o 덕명(德明)의 기록. (44세 이후) === '머물 곳을 알고 나서 확정된다' 이하 단락 === * 　 知止而後有定以下一段 '머물 곳을 알고 나서 확정된다' 이하 단락 * 　17:34 問: “能知所止, 則方寸之間, 事事物物皆有定理矣.” '''‘머무를 곳을 알 수 있으면[能知所止] 곧 마음[方寸] 속에서 사사물물(事事物物) 모두 확정불변한 이치[定理]가 있게 된다.’에 관한 질문.<ref>대학혹문. 14:126과 163에서 이 문제를 자세히 다루고 있다. 14:163을 보면 한 제자가 지적하기를 주희가 대학장구와 대학혹문에서 '定'자를 약간 다르게 해석하고 있다고 한다. 대학장구의 주석에서는 '심지에 확정된 방향이 생긴다(志有定向)'고 해설하는 반면 대학혹문에서는 '마음 속에서 사사물물에 확고한 이치가 있게 된다(方寸之間, 事事物物皆有定理矣)'라고 해설한다. 전자의 경우는 도덕적 앎이 투철해지는 만큼 그러한 앎을 실천으로 옮기기 위해 필요한 정신적 동력인 의지력 또한 그에 비례하여 투철해진다는 의미이다. 반면에 후자의 경우는 도덕적 앎이 투철해져서 각각의 경우에 객관적인 도덕률이 확고하게 존재함을 알게 되었다는 의미이다. 전자는 知止를 인지의 차원으로, 有定을 의욕의 차원으로 나누어 본 것이다. 후자의 경우는 知止도 인지, 有定도 인지의 차원이다. 14:163에서 주희는 '그게 그거다'라고 간단히 대답하고 있지만 현대인의 관점에서는 받아들이기 어렵다.</ref> 曰: “定·靜·安三項若相似, 說出來煞不同. 有定, 是就事理上說, 言知得到時, 見事物上各各有箇合當底道理. 靜, 只就心上說.” '''대답: 정(定)·정(靜)·안(安)<ref>대학 본문에서 제시한 정(定), 정(靜), 안(安), 려(慮), 득(得) 다섯 단계 가운데 세 꼭지를 말한 것이다. 14:157의 설명을 그대로 인용하자면 다음과 같다. '사물에 접촉하여(物格) 앎이 지극해지면(知至) 세상 모든 사태와 사물이 확정적인(定) 이치를 가지고 있음을 알게 된다. (이치가) 확정적(定)이란 것은 마치 추운 자가 옷을 갈망하고 굶주린 자가 음식을 갈망하는 것처럼 (너무 확정적이라서) 더 생각해볼 필요도 없다는 것이다. 견해가 이렇게 확정(定)되면 마음이 동요하거나 달아나지 않으므로 고요(靜)할 수 있다. 고요(靜)해지고 나면 가는 곳마다 편안할 수 있다. 어떤 상황에 놓이더라도, 예컨대 부귀함이나 빈천함이나 환난 등 어디에 처하더라도 (그곳에) 가는 족족 편안하다. 고요함(靜)은 마음에 중점을 두고 말한 것이요 편안함(安)은 몸과 상황에 중점을 두고 말한 것이다. 만약 사람의 견해가 확정되지 않으면 마음이 어떻게 고요(靜)해질 수 있겠나. 마음이 고요(靜)하지 않으면 저렇게 하고 싶다가도 다시 이렇게 하고 싶어지니 몸이 어떻게 편안(安)할 수 있겠나. 사려할 수 있다는 것은 눈 앞에 내가 (어떻게 해야 할지) 아는 사태가 닥쳤을 때 그것을 (아는대로) 실천할 수 있음을 의미한다. 예를 들어, 평소에 자식은 효도해야 하고 신하는 충성해야 한다는 것을 알고 있다면 (실제로) 부모를 섬기고 군주를 섬길 때에 이르러 각각의 구체적이고 복잡한 사정과 미묘한 부분을 사려하여 (마땅히) 멈출 (최선의) 지점을 얻을(得) 수 있다.'</ref> 세 항목은 비슷한 듯하지만 설명하면 자못 다르다. 확정됨(定)이 있다는 것은 사리(事理)의 측면에서 말한 것이니, 앎이 지극해졌을 때 사물마다 각각 마땅히 그러해야 할 도리가 있음을 (확실하게) 본다는 말이다. 고요함(靜)은 (같은 내용을) 마음의 측면에서 말한 것뿐이다.<ref>14:129에서 거의 같은 취지로 말하고 있으니 참조하라.</ref> 問: “‘無所擇於地而安’, 莫是‘素富貴行乎富貴, 素貧賤行乎貧賤’否?” '''질문: ‘자리를 가리지 않고 편안히 안정된다’<ref>대학혹문</ref>는 것은 아마도 ‘부귀(富貴)에 처하면 부귀한대로 행하고, 빈천(貧賤)에 처하면 빈천한대로 행한다’<ref>중용 제 14장. '소(素)'는 '현재(見在)'의 뜻이다.</ref>는 것 아닙니까?” 曰: “這段須看意思接續處. 如‘能得’上面帶箇‘慮’字, ‘能慮’上面帶箇‘安’字, ‘能安’上面帶箇‘靜’字, ‘能靜’上面帶箇‘定’字, ‘有定’上面帶箇‘知止’字, 意思都接續. 旣見得事物有定理, 而此心恁地寧靜了, 看處在那裏: 在這裏也安, 在那邊也安, 在富貴也安, 在貧賤也安, 在患難也安.<ref>조선고사본은 이 뒤에 '어떻게 생각하는가? 그대가 한 번 생각해 보라(看如何? 公且看,)'가 더 있다.</ref> 不見事理底人, 有一件事, 如此區處不得, 恁地區處又不得, 這如何會有定! 才不定, 則心下便營營皇皇, 心下才恁地, 又安頓在那裏得! 看在何處, 只是不安.” 賀孫(62이후). '''대답: 이 단락은 모름지기 의미가 어떻게 이어지는지를 보아야 한다. 예를 들어 ‘능득(能得)’ 위에는 ‘려(慮)’ 자가 있고, ‘능려(能慮)’ 위에는 ‘안(安)’ 자가 있으며, ‘능안(能安)’ 위에는 ‘정(靜)’ 자가 있고, ‘능정(能靜)’ 위에는 ‘정(定)’ 자가 있으며, ‘유정(有定)’ 위에는 ‘지지(知止)’ 자가 있으니, 뜻이 모두 이어진다. 이미 사물에 확고불변한 이치[定理]가 있음을 보고서 이 마음이 이렇게 고요해졌다면[寧靜], 어떤[看]<ref>의문구 앞에 나오는 '간(看)'은 '그 어떤... 막론하고(不管, 儘管)'으로 풀이한다. 14:143, 157을 참조하라.</ref> 상황에 처했느냐를 막론하고, 여기에 있어도 편안하고[安], 저기에 있어도 편안하며, 부귀(富貴)에 있어도 편안하고, 빈천(貧賤)에 있어도 편안하며, 환난(患難)에 있어도 편안하다.<ref>부귀, 빈천, 환난은 질문자가 인용한 중용 제 14장에서 들고 있는 예시들이다.</ref> 사리(事理)를 보지 못하는 사람은 사안 하나를 가지고 이렇게 처리해도 잘 되지 않고 저렇게 처리해도 잘 되지 않으니, 이런 경우 어떻게 확고함(定)이 있을 수 있겠는가! 조금이라도 확고(定)하지 못하면 마음속이 곧바로 안절부절 불안하니[營營皇皇], 마음속이 조금이라도 그렇게 되면 또 어디에 (자신을) 편안히 둘[安頓] 수 있겠는가! 어디에[看] 있든 그저 불안할 뿐이다. 하손(賀孫)의 기록. (62세 이후) * 　17:35 “能慮則隨事觀理, 極深硏幾.” '''‘사려할 수 있으면[能慮] 사안에 따라 이치를 관찰하여 깊음을 지극히하고 기미를 갈고닦는다[隨事觀理, 極深硏幾].’<ref>대학혹문. '극심'과 '연기'는 본래 주역 계사상에 나오는 표현이다. 심은 깊음이고 극은 그 깊음을 지극히한다는 것이다. 이는 현상세계에 잘 대응할 수 있도록 흔들리지 않고 안정감 있고 깊이 있는 정신을 구축하는 노력을 말한다. 연은 갈고닦는다는 뜻이고 기는 기미이다. 기미를 갈고닦는다는 것은 현상세계의 다양한 변화의 양상을 면밀히 살펴 파악하는 노력을 말한다. 변화의 양상을 잘 알면 변화가 시작하려는 바로 그 지점을 언제나 빠르고 정확하게 캐치할 수 있을 것이다. 그래서 다른 것도 아니고 '기미'를 살핀다고 한 것이다. 이 부분에 관한 논의는 14:146을 참조하라.</ref>에 관한 질문. 曰: “到這處又更須審一審. ‘慮’字看來更重似‘思’字. 聖人下得言語恁地鎭重, 恁地重三疊四, 不若今人只說一下便了, 此聖人所以爲聖人.” 賀孫(62이후). '''대답: 이 지점에 이르러서는 다시 한 번 신중히 살펴보아야[審]<ref>'심(審)'은 극심연기의 '연(硏)'을 풀이한 말이다.</ref> 한다. ‘려(慮)’ 자는 내 생각에 ‘사(思)’ 자보다[似]<ref>여기서 '사(似)'는 '어(於)'와 같다.</ref> 더 무겁다. 성인이 표현을 고른 것이 이렇게 진중(鎭重)하고 이렇게 거듭 반복되니[重三疊四], 요즘 사람들이 그저 한 번 말하고 마는 것과는 같지 않다. 이래서 성인은 성인인 것이다. 하손(賀孫)의 기록. (62세 이후) * 　17:36 安卿問: “知止是始, 能得是終. 或問言: ‘非有等級之相懸.’ 何也?” '''안경(安卿)의 질문: 지지(知止)는 시작이고 능득(能得)은 끝입니다.<ref>이에 대한 설명은 17:34의 주석을 참조하라.</ref> 《대학혹문》에서는 (양자간에) ‘등급(等級)이 서로 현격히 벌어져 있지 않다’<ref>현행본 대학혹문에서는 이 말을 풀어써두어서 표현이 조금 다르다. '공자의 지우학(志于學)부터 종심소욕불유구(從心所欲不踰矩)까지와 맹자의 선인(善人), 신인(信人)으로부터 성인(聖人), 신인(神人)까지가 실로 등급이 현격히 벌어져 있어서 평생토록 거쳐가는 순서인 것과는 같지 않다.(非如孔子之志學以至從心, 孟子之善信以至聖神, 實有等級之相懸, 爲終身經歷之次序也)'</ref>고 말했는데, 무슨 뜻입니까? 曰: “也不是無等級,<ref>조선고사본에는 이 여섯 글자가 없다.</ref> 中間許多只是小階級, 無那大階級. 如志學至從心, 中間許多便是大階級, 步卻闊. 知止至能得, 只如志學至立相似, 立至不惑相似. 定·靜·安, 皆相類, 只是中間細分別恁地.” '''대답: 역시 등급(等級)이 없는 것은 아니지만, 중간의 많은 것들은 단지 작은 계단[階級]들일 뿐 그렇게 큰 계단은 없다는 말이다. 예를 들어 배움에 뜻을 두는 것[志學]<ref>논어 2:4에서 공자가 자신이 15세에 배움에 뜻을 두었다고 했다.</ref>부터 마음대로 해도 법도에 어긋남이 없는[從心]<ref>공자가 70세에 달성한 경지이다.</ref> 경지에 이르기까지 중간의 많은 것들은 곧 큰 계단이니 보폭이 오히려 넓다. 지지(知止)부터 능득(能得)까지는 배움에 뜻을 두는 것[志學]부터 스스로 섰다[立]<ref>공자가 30세에 달성한 경지이다.</ref>까지와 비슷하고, 스스로 섰다[立]부터 유혹에 흔들리지 않음[不惑]<ref>40세의 경지이다.</ref>까지와 비슷하다. 정(定)·정(靜)·안(安)은 모두 비슷한 부류요, 단지 중간에 저처럼 세밀하게 구별했을 뿐이다. 問: “到能得處是學之大成, 抑後面更有工夫?” '''질문: 능득(能得)의 경지에 이르면 배움에 대성한[學之大成] 것입니까, 아니면 뒤에 공부가 더 있습니까? 曰: “在己已盡了, 更要去齊家, 治國, 平天下, 亦只是自此推去.” 㝢(61이후). '''대답: 자기 자신의 차원에서는[在己] 이미 다 했고, 다시 제가(齊家), 치국(治國), 평천하(平天下)를 해야 하지만, (후자는) 역시 그저 여기서<ref>자기 자신의 차원이다.</ref> 미루어 나아가는 것일 뿐이다.<ref>이 부분은 14:152와 흡사하다.</ref> 우(㝢)의 기록. (61세 이후) === '옛날에 명덕을 천하에 밝히고자 한 자는...' 단락 === * 　 古之欲明明德於天下一段 옛날에 명덕을 천하에 밝히고자 한 자는 단락 * 　17:37 問: “或問‘自誠意以至於平天下, 所以求得夫至善而止之’, 是能得已包齊家治國說了. 前晩何故又云‘能得後, 更要去齊家, 治國, 平天下'?” '''질문: 《대학혹문》에서 ‘성의(誠意)에서 평천하(平天下)까지는 저 지선(至善)의 자리를 얻어 거기에 머무르기를 구하는 것이다’<ref>대학혹문. '격물, 치지, 성의, 정심, 수신이란 명명덕의 일이요 제가, 치국, 평천하란 신민의 일이다. 격물치지는 지선이 있는 곳을 알기를 구하는 것이요, 성의부터 평천하까지는 저 지선의 자리를 얻어 거기에 머무르기를 구하는 것이다.(格物·致知·誠意·正心·修身者, 明明德之事也; 齊家·治國·平天下者, 新民之事也. 格物致知, 所以求知至善之所在; 自誠意以至於平天下, 所以求得夫至善而止之也.)'</ref>라고 하였는데, 이는 '능득(能得)'이 이미 제가(齊家)와 치국(治國)까지 포함하여 설명한 것입니다.<ref>전통시대 유학이 커버하는 영역을 크게 수기(修己)와 치인(治人)으로 나누었을 때, 인용된 대학혹문의 문구대로라면 두 영역이 수기로 일원화된 것처럼 이해될 수 있다는 지적이다.</ref> (그런데) 어제 저녁에는 어찌하여 또 ‘능득(能得)한 뒤에 다시 제가(齊家), 치국(治國), 평천하(平天下)를 해야 한다’고 말씀하신 것입니까?<ref>치인의 영역이 수기만으로 설명되지 않는다는 의미이다. 어제 저녁의 대화란 17:36을 말한다. 17:34 또한 참조하라.</ref> 曰: “以修身言之, 都已盡了. 但以明明德言之, 在己無所不盡, 萬物之理亦無所不盡. 如'至誠惟能盡性', 只盡性時萬物之理都無不盡了. 故盡其性, 便盡人之性; 盡人之性, 便盡物之性.” 㝢<ref>조선고사본에서는 '순의 기록. 우의 기록도 같다.(淳○㝢同)'이다.</ref>(61이후). '''대답: 수신(修身)으로 말하자면 이미 다 된 것이다.<ref>대학의 '능득'이란 문구는 수기와 치인 가운데 수기의 측면에 해당한다는 말이다.</ref> 단, 명덕(明德)을 밝히는 것으로 말하자면 자기 자신의 차원에서도 남김 없이 다 하고 만물의 이치 또한 남김 없이 다 하는 것이다.<ref>명덕을 밝히는 일을 수기에 국한시켜 보지 말고, 수기와 치인을 포함하는 상위의 범주로 보라는 말이다.</ref> 예컨대 '오직 지극한 진정성(誠)이라야 (자신의) 본성(性)을 온전히 다할 수 있고'<ref>중용 제 22장의 한 구문을 축약한 것이다.</ref>, 오직 (자신의) 본성(性)을 다할 때라야 만물의 이치도 남김 없이 다 하게 된다. 그러므로 자기 본성(性)을 다하면 곧 남의 본성(性)을 다하게 되고, 남의 본성(性)을 다하면 곧 사물의 본성(性)을 다하게 된다. 우(㝢)의 기록. (61세 이후) * 　17:38 蜚卿言: “或問云: ‘人皆有以明其明德, 則各誠其意, 各正其心, 各修其身, 各親其親, 各長其長, 而天下無不平矣.’<ref>조선고사본에서는 이 뒤에 '伯羽謂' 세 자가 더 있다. '비경(蜚卿)'이 동백우(童伯羽)의 자(字)이므로 한 사람이 연이어 말하고 있는 것이다.</ref> 明德之功果能若是, 不亦善乎? 然以堯舜之聖, 閨門之內, 或未盡化, 況謂天下之大, 能服堯舜之化而各明其德乎?” '''비경(蜚卿)이 말함: 《대학혹문》에 이르기를 ‘사람들이 모두 자신의 명덕(明德)을 밝힐 수 있다면, 각자 자신의 의지를 참되게 하고[誠其意], 각자 자신의 마음을 바르게 하며[正其心], 각자 자신의 몸을 갈고닦고[修其身], 각자 자신의 어버이를 친애하며[親其親], 각자 자신의 어른을 공경하여[長其長], 천하가 평정되지 않음이 없게 될 것이다.’라고 하였습니다. 명덕(明德)의 공효(功)가 과연 이와 같다면 또한 훌륭하지 않겠습니까? 그러나 요순(堯舜)과 같은 성인도 규문(閨門) 안에서 혹 다 교화시키지 못한 경우가 있었거늘, 하물며 커다란 천하 전체가 요순(堯舜)의 교화에 순복하여 각자 자신의 덕(德)을 밝힐 수 있으리라 말하시는 것입니까? 曰: “大學‘明明德於天下’, 只是且說箇規模如此. 學者須是有如此規模, 卻是自家本來合如此, 不如此便是欠了他底. 且如伊尹思匹夫不被其澤, 如己推而納之溝中, 伊尹也只大槪要恁地, 又如何使得無一人不被其澤! 又如說‘比屋可封’, 也須有一家半家不恁地者. 只是見得自家規模自當如此, 不如此不得. 到得做不去處, 卻無可奈何. 規模自是著恁地, 工夫便卻用寸寸進. 若無規模次第, 只管去細碎處走, 便入世之計功謀利處去; 若有規模而又無細密工夫, 又只是一箇空規模. 外極規模之大, 內推至於事事物物處, 莫不盡其工夫, 此所以爲聖賢之學.” 道夫(60이후). '''대답: 《대학》의 ‘천하에 명덕을 밝힌다[明明德於天下]’는 것은 일단은 그 규모(規模)<ref>대강의 윤곽선, 원대한 스케일 같은 의미이다.</ref>가 이러하다고 설명한 것뿐이다. 배우는 자는 반드시 이러한 규모(規模)를 가져야 한다. 자기 자신은 본래부터 응당 이와 같아야 하니, 이와 같지 않으면 곧 (본래의) 자기 것을 결여하고 있는 것이다. 예컨대 이윤(伊尹)은 평범한 백성 한 사람이라도 (요순과 같은 정치의) 혜택을 입지 못하는 자가 있으면 마치 자기가 그를 밀어서 도랑에 빠뜨린 것처럼 생각했다.<ref>맹자 5A:7.</ref> (그러나) 이윤(伊尹)도 역시 그저 대체로 이렇게 하고자 했다는 것 뿐이니, 또 어떻게 단 한 사람도 그 혜택을 입지 못함이 없게 할 수 있겠는가? 또 예컨대 ‘집집마다 봉작을 내릴 만하다[比屋可封]’<ref>한서 왕망전(王莽傳). '명성한 세상에는 나라에 훌륭한 사람이 많으므로, 요순 시대에는 집집마다 봉작을 내릴 수 있었습니다.(明聖之世，國多賢人，故唐虞之時，可比屋而封.)'</ref>는 것 역시 한두 집 정도는 그렇지 않은 경우가 있었을 것이다. 단지 자기 자신의 규모(規模)가 당연히 이와 같아야 하며 이와 같지 않으면 안 된다고 보았던 것 뿐이다. (세웠던 스케일에 걸맞게) 해낼 수 없었던 부분에 대해서는 어쩔 수 없는 것이다.<ref>'做不去'는 '할 수 없다', '做得去'는 '할 수 있다'이다.</ref> 규모(規模)는 당연히 그렇게 해야 하는 반면<ref>'著'은 '須著'과 같다. '반드시'.</ref> 공부(工夫)는 한 마디 한 마디 나아가야 한다. 규모(規模)와 단계별 순서[次第]도 없이 그저 지엽적인 것들[細碎處]에만 힘을 쓰면 곧바로 (오늘날) 세간의 공리(功利)를 따지는 영역으로 들어가게 되고, 규모(規模)는 있지만 세밀한 공부(工夫)가 없다면 또 한갓 빈 규모(空規模)이고 말 뿐이다. 밖으로는 규모(規模)의 크기를 지극히하고 안으로는 미루어 (구체적인) 사사물물(事事物物)의 부분에 이르게 하여 그 어느 방면으로도 공부(工夫)를 다하지 않음이 없는 것, 이것이 성현(聖賢)의 배움이 성현의 배움이 되는 까닭이다. 도부(道夫)의 기록. (60세 이후) * 　17:39 問或問“心之神明, 妙衆理而宰萬物”. '''《대학혹문》의 '마음의 신명[心之神明]이니, 여러 이치를 절묘하게 운용하고 만물을 주재한다'<ref>대학혹문. '저 지(知) 같은 경우는 마음의 신명이니, 여러 이치를 절묘하게 운용하고 만물을 주재하는 것이다.(若夫知則心之神明, 妙衆理而宰萬物者也.)' 신명의 신(神)은 우리 의식의 완성도가 높음을, 명(明)은 의식의 활동성을 가리킨다. 재(宰)는 컨트롤한다는 의미이다. 묘(妙)를 운용하다로 풀이한 것은 17:40을 참조하라.</ref>에 대한 질문. 曰: “神是恁地精彩, 明是恁地光明.” '''대답: 신(神)은 그렇게 정밀하고 아름답다[精彩]는 것이요, 명(明)은 그렇게 밝게 빛난다는[光明] 것이다. 又曰: “心無事時, 都不見; 到得應事接物, 便在這裏; 應事了, 又不見: 恁地神出鬼沒!” '''다시 말함: 마음은 일이 없을 때는 전혀 보이지 않다가도 응사접물(應事接物)하게 되면 곧 이 안에[在這裏]<ref>마치 주인의 부주의로 인해 풀려나 달아나버린 가축처럼, 정신이 산만하여 마음이 '이 안에 없는' 상태가 바로 '방심(放心)'의 상태이다. 경건한 자세를 견지하면 산란한 정신을 수습하여 집중시킬 수 있는데 이렇게 집중된 상태를 어류에서는 자주 '여기 있다(在這裏)'고 표현한다.</ref> 있으며, 일에 대한 응대를 마치고 나면 다시 보이지 않게 되니, 이렇게나 신출귀몰(神出鬼沒)하다! 又曰: “理是定在這裏, 心便是運用這理底, 須是知得到. 知若不到, 欲爲善也未肯便與你爲善; 欲不爲惡, 也未肯便不與你爲惡. 知得到了, 直是如飢渴之於飮食. 而今不讀書時, 也須收斂身心敎在這裏, 乃程夫子所謂敬也. ‘整齊嚴肅’, 雖只是恁地, 須是下工夫, 方見得.” 賀孫(62이후). '''다시 말함: 이치(理)는 이 안에<ref>자신의 내면을 말한다.</ref> 확고하게 있고, 마음[心]은 바로 이 이치(理)를 운용(運用)하는 주체이니, 반드시 앎[知]이 지극해져야 한다. 만약 앎[知]이 지극해지지 못하면 선(善)을 행하고자 해도 (마음은) 선뜻 자네와 함께 선(善)을 행하려 하지 않을 것이고, 악(惡)을 행하지 않고자 해도 (마음은) 선뜻 자네와 함께 악(惡)을 행하지 않으려 하지 않을 것이다. 앎[知]이 지극해지고나면 바로 굶주리고 목마른 자가 마시고 먹으려는 것[飢渴之於飮食]과 같이 (선을 행하고 불선을 피하게) 된다. 지금 책을 읽지 않을 때에도 반드시 몸과 마음을 거두어들여[收斂身心] 여기에 있도록[在這裏] 해야 하니, 이것이 곧 정부자(程夫子)<ref>정씨 형제를 말한다.</ref>께서 말씀하신 경(敬)이다.<ref>경에 대한 설명은 17:1부터 18까지에 걸쳐 자세히 적혀있으니 참조하라.</ref> ‘정제엄숙(整齊嚴肅)’이 비록 이런 것에 불과하지만, 반드시 실제로 힘써 해보아야만[工夫] (이러한 것을) 알 수 있다. 하손(賀孫)의 기록. (62세 이후) * 　17:40 德元問<ref>조선고사본에서는 이 뒤에 '<대학혹문>에서 "앎은 묘중리하고 만물을 주재하는 것이다."라고 하였는데,(或問"知妙衆理而宰萬物者也",)'라고 적혀있다.</ref>: “何謂‘妙衆理’?” '''덕원(德元)의 질문: (대학혹문의)‘묘중리(妙衆理)’는 무슨 말입니까?<ref>직전 조목을 참조하라.</ref> 曰: “大凡道理皆是我自有之物, 非從外得. 所謂知者, <或錄此下云: “便只是理. 才知得,”><ref>조선고사본에는 이 주석이 없다.</ref> 便只是知得我底道理, 非是以我之知去知彼道理也. 道理固本有, 用知, 方發得出來. 若無知, 道理何從而見! <或錄云: “才知得底, 便是自家先有之道理也. 只是無知, 則道無安頓處. 故須知, 然後道理有所湊泊也. 如夏熱冬寒, 君仁臣敬, 非知, 如何知得!”> <ref>조선고사본에는 이 주석이 없다.</ref>所以謂之‘妙衆理’, 猶言能運用衆理也. ‘運用’字有病, 故只下得‘妙’字.” <或錄云: “蓋知得此理也.”> <ref>조선고사본에는 이 주석이 없다.</ref> '''대답: 무릇 도리(道理)는 모두 자신이 본래 가지고 있는 것이지 밖으로부터 얻는 것이 아니다. 이른바 앎[知]이란 것은 <혹자의 기록에서는 이 다음에 이렇게 말함: “그저 이치(理)일 뿐이다. 알게 되면”> 곧 나에게 있는 도리를 알게 되는 것이지, 나의 앎[知]을 가지고 저쪽의 도리를 알게 되는 것이 아니다.<ref>주희는 '지(知)'를 여러 다른 의미로 사용하므로 주의해서 읽어야 한다. 첫 번째 '앎'과 두 번째 '알게 되는'과 네 번째 '알게 되는'은 어떤 것을 알게 되는 행위(to know)를 뜻하고 세 번째 '나의 앎'은 무언가를 알 수 있는 능력(intelligence)을 뜻한다.</ref> 도리는 물론 (자기 자신이) 본래부터 가지고 있는 것이지만, 앎[知]을 사용해야만 비로소 틔워낼 수 있다.<ref>여기서의 앎은 의식(consciousness)이나 인지(cognition)에 가깝다.</ref> 만약 앎[知]이 없었다면 도리가 무슨 수로 드러나겠는가? <혹자의 기록: “알게 되는 것은 바로 자기 자신이 먼저 가지고 있던 도리이다. 앎[知]이 없으면 도(道)를 놓아둘 곳이 없게 되고 만다. 그러므로 모름지기 알아야 하니, 그런 다음에야 도리가 정박할 곳이 있게 된다. 예를 들어 여름은 덥고 겨울은 추우며, 임금은 인(仁)하고 신하는 공경(敬)하는 것을, 앎[知]이 아니면 어떻게 알 수 있겠는가?”> 그래서 ‘여러 이치를 절묘하게 운용한다[妙衆理]’고 했으니, 여러 이치를 잘 운용할 수 있다는 말과 같다. ‘운용(運用)’이라는 글자는 병폐가 있으므로 그저 ‘묘(妙)’ 자를 쓸 수밖에 없었다.” <혹자의 기록: “대개 이 이치를 안다는 뜻이다.”> 又問: “知與思, 於身最切緊.” '''재질문: 앎[知]과 생각[思]은 자신에게 가장 가깝고 긴요합니다. 曰: “然. 二者只是一事. 知如手, 思是使那手去做事, 思所以用夫知也.” 僩(69이후). <ref>조선고사본에는 이 뒤에 총 196자의 긴 주석이 달려있는데, 본 조목과 비교하면 첫 질문은 약간 다르고 주희의 대답 부분은 동일하며, 재질문과 재대답이 없는 형태이다. 첫 질문만 번역하고 주희의 대답부분 번역은 생략한다. '혹자의 기록. 곽형의 질문: "대학혹문에서 '(앎은) 묘중리하고 만물을 주재하는 것이다.'라고 하였는데 '묘중리'는 무슨 말입니까? 혹시 여러 이치의 오묘한 신비를 탐색하여 주재자가 된다는 것 아닙니까?" (或錄云:郭兄問: "或問'妙衆理而宰萬物者也', 何以謂之妙衆理? 豈非以知能探賾衆理之妙， 而爲之主宰乎?", 曰: "大凡道理, 皆是我自有之物, 非從外得. 所謂知者, 便只是理. 才知得, 便是自知得我之道理, 非是我以知去知那道理也. 道理固本有, 須用知, 方發得出來. 若無知, 道理何從而見? 才知得底, 便是自家先有之道理也. 只是無知, 則道無安頓處. 故須知, 然後道理有所湊泊也. 如冬寒夏熱, 君仁臣敬, 非知, 如何知得? 所以謂之妙萬理, 如云能運用萬理. 只是運用字又有病, 故只下得个妙字, 蓋知得此理也.")</ref> '''대답: 그렇다. 그 둘은 하나일 뿐이다. 앎[知]은 손과 같고, 생각[思]은 저 손을 부려 일을 하게 하는 것이니, 생각[思]이란 저 앎[知]을 사용하는 것이다.<ref>여기서의 '앎'은 알 수 있는 능력(intelligence) 혹은 의식(consciousness)에 가깝다.</ref> 한(僩)의 기록. (69세 이후) * 　17:41 問: <ref>조선고사본에서는 이 다음에 '知則心之神明, 妙衆理而宰萬物者也'이 있다. 해당 부분은 대학혹문의 직접인용이다. 17:39를 보라.</ref>“知如何宰物?” '''질문: 앎[知]이 어떻게 만물을 주재(宰)합니까?<ref>17:39와 40을 참조하라.</ref> 曰: “無所知覺, 則不足以宰制萬物. 要宰制他, 也須是知覺.” 道夫(60이후). '''대답: 지각(知覺)<ref>지각(知覺)은 사태의 패턴을 알아차리고 시비를 구분하는 등 인지적 활동 전반을 말한다. 주희는 심지어 이나 벼룩이 사람을 무는 것까지도 지각의 활동이라고 말한다.</ref>이 없으면 만물을 재제(宰制)<ref>힘을 행사하여 무언가를 통제하고 관리하는 행위를 말한다. 오늘날 표현으로 '컨트롤하다' 정도의 뜻이다.</ref>할 수 없다. 만물을 재제(宰制)하려면 역시 지각(知覺)해야 한다. 도부(道夫)의 기록. (60세 이후) * 　17:42 或問<ref>조선고사본에서는 이 뒤에 주석으로 '知者妙衆理而宰萬物'가 더 적혀있다.</ref>: “‘宰萬物’, 是‘主宰’之‘宰’, ‘宰制’之‘宰’?”<ref>조선고사본에서는 이 부분 전체가 주석처리되어있고, 이어서 역시 주석으로 '答'자가 적혀있다.</ref> '''누군가의 질문: ‘재만물(宰萬物)’은 ‘주재(主宰)’의 ‘재(宰)’입니까, ‘재제(宰制)’의 ‘재(宰)’입니까?” 曰: “主便是宰, 宰便是制.” '''대답: 주(主)가 바로 재(宰)이고, 재(宰)가 바로 제(制)이다.<ref>주(主)는 무언가를 소유한 주인, 재(宰)는 일을 통괄하는 매니져, 제(制)는 컨트롤의 뜻이다. 결국 세 글자 모두 같은 실상을 지시하는 말이다.</ref> 又問: “孟子集注言: ‘心者, 具衆理而應萬事.’ 此言‘妙衆理而宰萬物’, 如何?” '''재질문: 《맹자집주(孟子集注)》에서는 ‘마음이란 여러 이치를 갖추고 만사에 응하는 (것이다).’라고 하셨는데 여기<ref>대학혹문을 말한다.</ref>서는 ‘여러 이치를 절묘하게 운용하고 만물을 주재한다’고 말씀하신 것은 어째서입니까? 曰: “‘妙’字便稍精彩, 但只是不甚穩當, ‘具’字便平穩.” 履孫(65때). '''대답: ‘묘(妙)’ 자는 조금 정채(精彩)롭긴 하지만 그다지 온당(穩當)하진 못하고, ‘구(具)’ 자는 평온(平穩)하다.<ref>'묘'는 난이도가 높은 동작을 완벽하게 수행해낸다는 인상이 있다. 그와 비교하면 '구'는 훨씬 수수하고 무엇보다도 정적이다.</ref> 리손(履孫)의 기록. (65세 때) * 　17:43 郭兄問“莫不有以知夫所以然之故, 與其所當然之則.<ref>조선고사본에서는 이 뒤로 68자가 더 있다. '當然之則, 如君之仁, 臣之敬, 子之孝, 父之慈, 所以然之故, 如君何故用仁, 臣何故用敬, 父何故用慈, 子何故用孝. 畢竟未曉, 敢以君何故用仁問先生, 伏望敎誨, 俾知所以然之故' 번역은 번역문의 주석쪽을 참조하라.</ref>” '''곽형(郭兄)이 “그렇게 되는 까닭[所以然之故]과 그 그렇게 해야 마땅한 법칙[其所當然之則]을 알지 못함이 없다”<ref>이치(理)를 설명하는 두 가지 방법이다. '소이연지고(所以然之故)'는 어떤 사태가 발생하게 되는 자연스럽고 합리적인 이유를 말한다. 예컨대 물체가 위에서 아래로 떨어지는 것이 사물의 이치이다. '소당연지칙(所當然之則)'은 우리가 이런저런 상황에 처하였을 때 준수해야 마땅한 법칙을 말한다. 예컨대 부모가 되어서는 자식을 사랑하는 것이 마땅한 법칙이다. 현행본 대학혹문에는 다음과 같이 적혀있다. '천하의 사물에는 반드시 각자 그렇게 되는 까닭과 그렇게 해야 마땅한 법칙이 있으니, 이것이 이른바 이치이다.(至於天下之物, 則必各有所以然之故, 與其所當然之則, 所謂理也.)' 또, 혹문의 전 5장 부분에서도 '다른 수 없이 마땅히 그렇게 해야만 한다는 점과 반드시 그것이 그렇게 될 수밖에 없는 점을 알지 못하는 경우가 없다.(莫不有以見其所當然而不容巳, 與其所以然而不可易者.)'고 적고 있다.</ref>에 대해 질문함.<ref>조선고사본에 적힌 68자를 이어서 번역하자면 다음과 같다. '그렇게 해야 마땅한 법칙이란 임금의 인(仁), 신하의 경(敬), 아들의 효(孝), 아비의 자(慈) 같은 것들이고, 그렇게 되는 까닭이란 임금은 어째서 인(仁)해야 하는지, 신하는 어째서 경(敬)해야 하는지,아비는 어째서 자(慈)해야 하는지, 아들은 어째서 효(孝)해야 하는지 등입니다. 끝내 깨치지 못하겠으니, 감히 '임금은 어째서 인해야 하는가'를 가지고 선생님께 묻습니다. 부디 가르침을 주시어 '그렇게 되는 까닭'을 알게 해주십시오.</ref> 曰: “所以然之故, 卽是更上面一層. 如君之所以仁, 蓋君是箇主腦, 人民土地皆屬它管, 它自是用仁愛. 試不仁愛看, 便行不得.<ref>조선고사본에서는 이 뒤로 '자연히 이렇게 하게 된다(自然用如此).'</ref> 非是說<ref>조선고사본에서는 '是說'이 '說是'로 적혀있다.</ref>爲君了, 不得已用<ref>조선고사본에서는 '以'</ref>仁愛<ref>조선고사본에서는 이 뒤로 '行之'</ref>, 自是理合如此. 試以一家論之: 爲家長者便用愛一家之人, 惜一家之物, 自是理合如此, 若天使之然. 每常思量著, 極好笑, 自那原頭來便如此了. 又如父之所以慈, 子之所以孝, 蓋父子本同一氣, 只是一人之身, 分成兩箇, 其恩愛相屬, 自有不期然而然者. 其它大倫皆然, 皆天理使之如此, 豈容强爲哉! 且以仁言之: 只天地生這物時便有箇仁, 它只知生而已. 從他原頭下來, 自然有箇春夏秋冬,<ref>조선고사본에서는 이 뒤로 '初有陰陽, 有陰陽, 便有四象'.</ref> 金木水火土. <初有陰陽, 有陰陽, 便有此四者.> <ref>조선고사본에서는 이 주석이 없다.</ref>故賦於人物, 便有仁義禮智之性.<ref>조선고사본에서는 이 뒤로 '自它原頭處便如此了'</ref> 仁<ref>조선고사본에서는 이 뒤에 '則'</ref>屬春, 屬木. 且看春間天地<ref>조선고사본에서는 '天地'가 없다.</ref>發生, 藹然和氣, 如草木萌芽, 初間僅一針許, 少間漸漸生長<ref>조선고사본에서는 '長'을 '發'로 적었다.</ref>, 以至枝葉花實, 變化萬狀, 便可見他生生之<ref>조선고사본에서는 '生之'가 없다.</ref>意. 非仁愛, 何以如此. 緣他本原處有箇仁愛溫和之理如此, 所以發之於用, 自然慈祥惻隱. 孟子說‘惻隱之端’, 惻隱又與慈仁不同, 惻隱是傷痛之切. 蓋仁, 本只有慈愛, 緣見孺子入井, 所以傷痛之切<ref>조선고사본에서는 이 뒤로 '也'</ref>. 義屬金, 是天地自然有箇淸峻剛烈之氣. 所以人稟得, 自然有裁制, 便自然有羞惡之心. 禮智皆然. 蓋自本原而已然, 非旋安排敎如此也. 昔龜山問一學者: ‘當見孺子入井時, 其心怵惕·惻隱, 何故如此?’ 學者曰: ‘自然如此.’ 龜山曰: ‘豈可只說自然如此了便休? 須是知其所自來, 則仁不遠矣.’ 龜山此語極好. 又<ref>조선고사본에서는 이 뒤로 '引'</ref>或人問龜山曰: ‘“以先知覺後知”, 知·覺如何分?’ 龜山曰: ‘知是知此事, 覺是覺此理.’ 且如知得君之仁, 臣之敬, 子之孝, 父之慈, 是知此事也; 又知得君之所以仁, 臣之所以敬, 父之所以慈, 子之所以孝, 是覺此理也.” 僩(69이후). '''대답: ‘그렇게 되는 까닭[所以然之故]’이란 다시 한 단계 더 위의 것이다. 예를 들어 임금이 인(仁)하게 되는 까닭은 임금은 두뇌[主腦]여서 인민과 토지가 모두 그의 관할이니 그는 자연히 인애(仁愛)하게 된다. 어디 한번 (임금이) 인애(仁愛)하지 않다고 생각해 보면, 즉시 말이 안 된다[行不得].<ref>'행부득(行不得)'은 근본적인 모순이 있어 성립하거나 기능하지 못한다는 말이다. 임금에게는 모든 것이 자기 소유인데 사람이 자신의 것을 아끼지 않는다는 것은 가만 생각해 보면 '전혀 말이 안 된다'는 뜻이다.</ref> 임금이 되고 나서 부득이하게 인애(仁愛)한다는 말이 아니라, 이치상 당연히 이렇다는 말이다. 어디 한번 한 집안으로 논해보자. 가장(家長)이 된 자는 곧 온 집안 사람을 사랑하고 온 집안 물건을 아끼게 되니, 이치상 당연히 그렇게 되어 마치 하늘이 시켜서 그렇게 된 것 같다. (이런 것을) 생각할 때마다 매우 우스우니, 저 근원[原頭]에서부터 이와 같이 된 것이다. 또, 아버지가 자애롭게 되는 까닭과 아들이 효도하게 되는 까닭의 경우는, 대개 부자(父子)란 본래 같은 하나의 기(氣)인데 한 사람의 몸이 둘로 나뉜 것 뿐이므로,<ref>기는 사람의 물질적인 부분을 설명해주는 개념이다. 자식의 신체는 전적으로 부모에게서 연유한 것이다. 따라서 기의 측면으로 말하자면 양측은 동질의 물질을 두 장소에 나누어둔 것 뿐이다. 비유하자면 같은 물을 두 그릇에 나누어 담은 것과 같다.</ref> 그 은혜와 사랑이 서로 이어지는[恩愛相屬] 것은 자연히 그렇게 되기를 기대하지 않아도 그렇게 되는 점이 있다. 그 밖의 다른 중대한 인간관계의 범주[大倫]<ref>예컨대 오륜(五倫) 같은 것이다.</ref>들이 모두 그러하니, 모두 천리(天理)가 그렇게 시킨 것이다. 어찌 억지로 노력하는 요소가 끼어들 틈이 있겠나? 또, 인(仁)으로 말해보자면, 천지(天地)가 이 사물들을 낳으면서 인(仁)이 있게 되니, 그것은<ref>천지를 말한다.</ref> 단지 낳을[生] 줄만 알 뿐이다. 그 근원[原頭]으로부터 흘러나와 자연히 춘하추동(春夏秋冬)과 금목수화토(金木水火土)가 있게 된다. <먼저 음양(陰陽)이 생기고, 음양(陰陽)이 있고 나서 이 네 가지가 있게 된다.><ref>본문의 맥락으로 보면 이 '네 가지'는 춘하추동이다. 다만 조선고사본쪽을 따르자면 이 네 가지는 사상(四象)이다. 사상은 음양이 한 차례 더 분화한 형태, 곧 태음, 태양, 소음, 소양을 말한다.</ref> 그러므로 (그것들이) 사람과 사물(人物)에게 부여되면 인의예지(仁義禮智)의 본성(性)이 있게 된다. 인(仁)은 봄에 속하고 목(木)에 속한다.<ref>17:19, 6:45를 참조하라.</ref> 또, 봄철에 천지가 만물을 발생시키고 온화한 기운이 가득한 것[藹然和氣]을 보라. 예컨대 초목의 싹[萌芽]이 처음에는 겨우 바늘 하나 크기였다가 이윽고 점점 생장하여 가지, 잎, 꽃, 열매에 이르도록 변화만상(變化萬狀)하니, 이에 그것의<ref>천지.</ref> 낳고 낳는[生生] 의지를 볼 수 있다. (천지의) 인애(仁愛)가 아니라면 어찌 이와 같겠는가. 그것의 본원(本原)에 인애온화(仁愛溫和)의 이치가 이렇게 있기 때문에, 그것이 발현되어 작용할 적에 자연히 자애롭고 측은하다[慈祥惻隱]. 맹자(孟子)가 ‘측은(惻隱)의 단서[端]’<ref>사단의 하나인 측은지심을 말한다.</ref>를 말하였는데, 측은(惻隱)은 또 자인(慈仁)과 다르니, 측은(惻隱)은 상심하고 애통함[傷痛]이 간절한 것이다. 대개 인(仁)은 본래 자애(慈愛)만 있을 뿐이지만, 어린아이가 우물에 빠지려는 것을 보았기 때문에 상심하고 애통함이 간절한 것이다. 의(義)는 금(金)에 속하니, 천지에는 자연히 맑고 준엄하며 굳세고 맹렬한 기운[淸峻剛烈之氣]이 있다. 그래서 사람이 그것을 부여받으면 자연히 재제(裁制)<ref>선을 긋고 잘라내고 절제하고 통제하는 행위.</ref>함이 있게 되고, 자연히 수오지심(羞惡之心)<ref>불명예를 수치스러워하고 불의를 미워하는 마음이다.</ref>이 있게 된다. 예(禮)와 지(智)의 경우도 모두 그러하다. 대개 본원(本原)으로부터 이미 그러한 것이지, 임의로[旋]<ref>'旋'은 멋대로, 임의로(隨意).</ref> (의도를 가지고) 안배하여 그렇게 되도록 만드는 것이 아니다. 옛날 구산(龜山)<ref>이정의 제자 양시.</ref>이 어떤 배우는 이에게 묻기를 ‘어린아이가 우물에 빠지려는 것을 보았을 때 그 마음이 깜짝 놀라고 측은한데[怵惕惻隱], 어째서 이러한가?’ 하니, 그 사람이 답하기를 ‘자연히 그러합니다.’라고 하였다. 구산(龜山)이 말하기를 ‘어찌 그냥 자연히 그렇다고만 말하고 말 수 있는가? 반드시 (그것이) 어디서 왔는지[所自來]를 알아야 하니, (그렇게 하면) 인(仁)에서 멀지 않게 된다.’고 하였다.<ref>구산집(龜山集) 권 11, 어록 2. '(선생이) 말함: "어린아이가 우물에 빠지려는 것을 본 사람에게 반드시 측은지심이 드는데, 자기의 고통이 아닌데도 빠진자를 위하여 고통스러워하는 것은 어째서인가?" 사조의 대답: "(자기 자신의) 자연스러운 부분에서 나온 것이라 멈출 수 없습니다." (선생이) 말함: 어찌 자연스럽게 그러하겠나? 이 이치를 몸소 탐구하여 (그것이) 어디서 왔는지 알게 되면 인의 도리가 멀지 않게 될 것이다." (曰: "孺子將入於井, 而人見之者, 必有惻隠之心, 疾痛非在己也, 而爲之疾痛, 何也?" 似祖曰: "出於自然, 不可已也." 曰: "安得自然如此? 若體究此理, 知其所從來, 則仁之道不遠矣.")' 주희의 인용이 정확하지는 않지만 큰 틀에서는 다르지 않다.</ref> 구산의 이 말이 대단히 좋다. 또 어떤 사람이 구산에게 묻기를 ‘“먼저 안 자가 뒤에 아는 자를 깨우친다”에서 앎(知)과 깨우침(覺)은 무슨 차이입니까?’라고 하니, 구산이 말하기를 ‘지(知)는 이 일[事]을 안다는 것이고, 각(覺)은 이 이치[理]를 깨닫는다는 것이다.’라고 하였다.<ref>양시가 아니라 이정의 말이다. 이정수언(二程粹言) 권 1에 보인다. 해당 텍스트는 양시가 이정의 어록을 문어체로 바꾼 작품이다. 이때문에 양시의 말인 것으로 착각한 듯하다. '누군가의 질문: "석씨는 '말 한마디에 깨친다'고 하는데 어떻습니까?" 선생: "왜 꼭 부처인가? 맹자도 그렇게 말했다. 먼저 안 자가 뒤에 아는 자를 깨우치고, 먼저 깨친 자가 뒤에 깨친 자를 깨우친다. 앎은 이 일을 안다는 것이고 깨달음은 이 이치를 깨닫는다는 것이다." (或問：釋氏有言下覺，如何? 子曰：何必浮屠氏? 孟子言之矣. 以先知覺後知，以先覺覺後覺. 知者，知此事也. 覺者，覺此理也.)'</ref> 예컨대 임금의 인(仁)과 신하의 경(敬), 아들의 효(孝), 아버지의 자(慈)를 아는 것은 이 일을 아는 것이다. 나아가, 임금이 인(仁)하게 되는 까닭, 신하가 경(敬)하게 되는 까닭, 아버지가 자(慈)하게 되는 까닭, 아들이 효(孝)하게 되는 까닭을 아는 것은 이 이치를 깨닫는 것이다. 한(僩)의 기록. (69세 이후) * 　17:44 或問“格物”章本有“所以然之故”. '''대학혹문의 ‘격물(格物)’ 장(章)에 원래는 ‘그렇게 되는 까닭[所以然之故]'이라는 표현이 있었다.<ref>현행본 대학혹문의 해당 부분은 다음과 같다. '내가 듣기로, 천도가 작동하여 (만물을) 만들어내고 길러냄에, 소리와 색과 모양을 가지고서 천지 사이를 채우고 있는 것들이 모두 물(物)이다. 물이 있고 나면, 이 물이 (지금과 같은 모습이) 된 까닭에는 각각 그렇게 해야 마땅한 법칙이 있어서 자연히 그만둘 수 없으니, 이는 모두 하늘이 부여한 것을 받은 것이지 사람이 만들 수 있는 것이 아니다.(曰: "吾聞之也: 天道流行, 造化發育, 凡有聲色貌象而盈於天地之間者, 皆物也; 旣有是物, 則其所以爲是物者莫不各有當然之則而自不容已, 是皆得於天之所賦而非人之所能爲也.)"</ref> 曰: “後來看得, 且要見得‘所當然’是要切處. 若果見得不容已處, 則自可黙會矣.” '''(이에 대한 선생의) 대답: 나중에 보니, 우선은 ‘그렇게 해야 마땅한 바[所當然]’를 알게 하는 것이 긴요하고 절실[要切]하다는 것을 알게 되었다. 만일 정말로 그만둘 수 없다는[不容已] 측면<ref>'소당연'을 말한다.</ref>을 보게 된다면 저절로 묵묵히 이해할[默會]<ref>묵묵히 이해함은 소리로 발성하지 않는다는 뜻이 아니다. 개념의 차원에서 이해하는 것이 아니라 정감의 차원에서 절감하여 세상과 삶에 대한 나의 태도에 비가역적인 변화가 발생함을 말한다.</ref> 수 있게 될 것이다. === '치국과 평천하는 (천자와) 제후의 일이다' 단락 === * 　 治國平天下者諸侯之事一段 '치국과 평천하는 (천자와) 제후의 일이다'<ref>치국은 제후의 일이고 평천하는 천자의 일이다. 대학혹문 원문에서는 '천자와 제후의 일(天子諸侯之事)'이라고 하였으나 여기서는 천자 부분이 생략된 형태로 인용되어 있다.</ref> 단락 * 　17:45 問: “南軒謂: ‘爲己者, 無所爲而然也.’” '''질문: 남헌(南軒)<ref>장식(張栻)</ref>이 ‘자신을 위하는 자[爲己者]<ref>논어 14:25. 배움이 제대로 이루어지면 반드시 타인의 인정과 주목을 받게 된다. 하지만 처음부터 타인의 인정과 주목을 목표로 배움에 종사한다면 배움이 제대로 이루어지기 어렵다. 전자가 위기지학, 후자가 위인지학이다.</ref>는 위하는 바가 없이 그러하다[無所爲而然也].’<ref> 남헌집 권14. 맹자강의서(孟子講義序). '배우는 사람이 공자와 맹자에 깊이 마음을 두어 반드시 그 문을 찾아 들어가려 한다면, 내 생각에 의(義)와 이(利)의 분별보다 먼저 할 것이 없다. 대개 성인의 학문은 위하는 바가 없이 그러하다. 위하는 바 없이 그러함이 (바로 중용에서 말한) 천명(命)이 그치지 않는 이유이고, 본성(性)이 치우치지 않는 이유이며, 가르침(敎)이 무궁한 이유이다. 무릇 위하는 바가 있어서 그리 되는 것들은 모두 인욕(人欲)의 사사로움이요 천리(天理)가 간직된 바가 아니니, 이것이 바로 의와 이의 구분이다.(學者潜心孔孟, 必得其門而入, 愚以爲莫先於義利之辯. 蓋聖學無所爲而然也. 無所爲而然者, 命之所以不已, 性之所以不偏, 而敎之所以無窮也. 凡有所爲而然者, 皆人欲之私而非天理之所存, 此義利之分也.)' 해당 부분은 주희가 대학혹문에서 직접인용하고 있다.</ref>라고 했습니다. 曰: “只是見得天下事皆我所合當爲而爲之, 非有所因而爲之<ref>조선고사본에서는 '之'를 '也'로 적었다.</ref>. 然所謂天下之事皆我之所當爲者, 只恁地强信不得. 須是學到那田地, 經歷磨鍊多後, 方信得過.” 道夫(60이후). '''대답: 단지 천하의 일이 모두 자신이 마땅히 해야 할 바라고 보았기에 (그 모든 일들을) 하는 것이지, 어떤 다른 이유로 인하여 그것을 하는 것이 아니다.<ref>통상적인 논어 해석에서 벗어나서 '자기 직분을 벗어나는 일을 하는 것'을 위인지학으로, '자기 직분상 마땅히 해야 할 것을 하는 것'을 위기지학이라고 본 것이다. 대학혹문 경 1장의 14절에서는 치국과 평천하는 모두 천자나 제후쯤 되는 사람들의 일인데 평범한 사대부가 대학을 읽으며 치국 평천하를 꿈꾸는 것은 직분을 벗어나는 일을 생각하는 것이므로 '위인지학'이 아니냐며 의문을 제기한다. 이에 대하여 주희는 군자란 자신이 모시는 임금을 요순처럼 만들어 백성들에게 요순의 은택을 입히려고 하므로 치국 평천하가 모두 군자의 '직분'의 범위 안에 들어온다고 대답한다. 그러므로 군자가 되고자 하는 이가 대학의 치국 평천하 부분을 공부하는 것은 자기 직분 내의 것을 공부하는 것이므로 '위기지학'이 된다. 관련하여 어류 15:156을 보라.</ref> 그러나 이른바 천하의 일이 모두 내가 마땅히 해야 할 바라는 것은, 그저 그렇게 억지로 믿는[强信] 것으로는 안 된다. 반드시 배워서 저 경지[田地]에 도달하여 많은 경험과 단련[經歷磨鍊]을 거친 뒤에야 비로소 확실히 믿어지게 된다[信得過].<ref>'得過'의 '득'은 가능성을, '과'는 방향을 나타내는 보어이다.</ref> 도부(道夫)의 기록. (60세 이후) * 　17:46 問爲己. '''위기(爲己)에 대해 묻다.<ref>직전 조목을 참조하라.</ref> 曰: “這須要自看, 逐日之間, 小事大事, 只是道我合當做, 便如此做, 這便是無所爲. 且如讀書, 只道自家合當如此讀, 合當如此理會身己. 才說要人知, 便是有所爲. 如世上人才讀書, 便安排這箇好做時文, 此又爲人之甚者.” 賀孫(62이후). '''대답: 이는 모름지기 스스로 보아야 하니, 매일매일 작은 일이든 큰 일이든 그저 '나는 이걸 해야 한다'고 말하고 그렇게 하는 것, 이것이 바로 위하는 바가 없는 것[無所爲]이다. 예컨대 글을 읽을 때, 그저 '나는 이렇게 (이걸) 읽어야 한다', '이렇게 자기자신을 신경써야[理會] 한다'<ref>'리회(理會)'는 종종 어떤 사안에 관심을 가지고 집중적으로 살피고 헤아리는 행위를 말한다. 8:91에서 비슷한 취지로 말하고 있으니 참조하라.</ref>고 말하는 것과 같다. 남이 알아주기를 바란다고 말하자마자 곧 위하는 바가 있는 것[有所爲]이 된다. 예컨대 세상 사람들이 글을 읽자마자 (자기가) 읽은 것을 활용하여[安排] 완전히[好]<ref>'好'는 이어지는 동작의 완성도가 높음을 나타낸다.</ref> 시문(時文)<ref>과거시험답안.</ref>으로 만들어버리는 것은 그중에서도 남을 위함[爲人]이 심한 경우이다. 하손(賀孫)의 기록. (62세 이후) * 　17:47 “‘爲己者, 無所爲而然.’ 無所爲, 只是見得自家合當做, 不是要人道好. 如甲兵·錢穀·籩豆·有司, 到當自家理會便理會, 不是爲別人了理會. 如割股·廬墓, 一則是不忍其親之病, 一則是不忍其親之死, 這都是爲己. 若因要人知了去恁地, 便是爲人.” '''‘자신을 위하는 자[爲己者]는 위하는 바가 없이 그러하다[無所爲而然].’<ref>장식의 말. 17:45를 보라.</ref> 위하는 바가 없다는 것은 그저 자기 자신이 (어떤 것을) 마땅히 해야 함을 알게 된 것이지, 남들이 '좋다'고 말해주기를 바라는 것이 아니다. 갑병(甲兵)<ref>군무를 말한다.</ref>·전곡(錢穀)<ref>재무를 말한다.</ref>·변두(籩豆)<ref>제사와 의전을 말한다.</ref>·유사(有司)<ref>그밖의 모든 실무를 말한다.</ref>와 같이, 자기 자신이 마땅히 처리[理會]<ref>'리회(理會)'의 번역에 관해서는 직전 조목의 주석을 참조하라.</ref>해야 할 때가 되면 곧 처리하는 것이지, 다른 사람을 위해서 처리하는 것이 아니다. 할고(割股)<ref>자신의 허벅지살을 베어내 병든 부모에게 먹이는 행위. 효행의 케이스로 종종 거론된다.</ref>나 여묘(廬墓)<ref>부모의 무덤 곁에 여막을 짓고 사는 행위. 역시 효행의 일종으로 거론된다.</ref> 같은 것은, 하나는 그 어버이의 병듬을 견디지 못해서 그런 것이고 다른 하나는 그 어버이의 죽음을 견디지 못해서 그런 것이니, 이는 모두 자신을 위하는[爲己] 행위이다. 만약 남이 알아주기를 바라기 때문에 그렇게 한다면 곧 남을 위하는[爲人] 행위이다.<ref> 이 부분은 대학혹문의 특정 구문을 염두에 두고 한 말이다. '대저 배우는 사람의 입장에서 천하의 사무를 보기를 (모두) 마땅히 해야 하는 자신의 사무로 여기고 수행한다면 갑병, 전곡, 변두, 유사의 업무조차도 모두 자신을 위하는[爲己] 것이다. (하지만) 세상에 알려질 수 있겠구나 하여 수행한다면 (자기) 허벅지살을 베어내고 여묘살이하고 망가진 수레와 파리한 말을 타는 것도 모두 남을 위하는[爲人] 것일 뿐이다.(大抵以學者而視天下之事, 以爲己事之所當然而爲之, 則雖甲兵·錢穀·籩豆·有司之事, 皆爲己也; 以其可以求知於世而爲之, 則雖割股廬墓、敝車羸馬, 亦爲人耳.)'</ref> 器遠問: “子房以家世相韓故, 從少年結士, 欲爲韓報仇, 這是有所爲否?” '''기원(器遠)<ref>주희의 제자 조숙원(曹叔遠)</ref>의 질문: 자방(子房)<ref>한(漢)의 개국공신 장량(張良, BC 250-BC 186).</ref>이 집안 대대로 한(韓)나라를 섬겼기 때문에 젊어서부터 선비를 모아 한(韓)나라를 위해 복수하고자 하였는데, 이것은 위하는 바가 있는 것[有所爲] 아닙니까? 曰: “他當初只一心欲爲國報仇. 只見這是箇臣子合當做底事, 不是爲別人, 不是要人知.” 賀孫(62이후). '''대답: 그는 애당초 오직 한 마음으로 나라를 위해 복수하고자 했을 뿐이다. 그저 이것이 신하로서 마땅히 해야 할 일임을 보았을 뿐이지, 다른 사람을 위해서도 아니고 남이 알아주기를 바란 것도 아니다. 하손(賀孫)의 기록. (62세 이후) * 　17:48 行夫問<ref>조선고사본에서는 이 뒤로 '남헌이 말하기를(南軒云)'이 더 있다.</ref>“爲己者無所爲而然”. <ref>조선고사본에서는 이 뒤로 '...다. 이는 모든 일이 다 자신이 응당 해야 할 바라고 보아서 남이 알아주기를 구하지도 칭찬을 바라지도 않고 그 어떤 다른 (목적)에도 의지하지 않는다는 말 아닙니까? (也. 這是見得凡事皆吾所當爲, 非求人知, 不求人譽, 無倚無靠之謂否?)'가 더 있다.</ref> '''행부(行夫)<ref>'행보'라고 읽어야 할지 '행부'라고 읽어야 할지 확실치 않다.</ref>가 “자신을 위하는 자는 위하는 바가 없이 그러하다[爲己者無所爲而然]”에 대해 질문함.<ref>이 부분에 대해서는 17:45와 46, 47을 참조하라.</ref> 曰: “有所爲者, 是爲人也. 這須是見得天下之事實是己所當爲, 非吾性分之外所能有, 然後爲之, 而無爲人之弊耳. 且如‘哭死而哀, 非爲生者’. 今人弔人之喪, 若以爲亡者平日與吾善厚, 眞箇可悼, 哭之發於中心, 此固出於自然者. 又有一般人欲亡者家人知我如此而哭者, 便不是, 這便是爲人. 又如人做一件善事, 是自家自肯去做, 非待人敎自家做, 方勉强做, 此便不是爲人也.” '''대답: 위하는 바가 있다는 것은[有所爲者] 남을 위한다는 것[爲人]이다. 이에 관해서는 반드시 천하의 일이 기실 자신이 마땅히 해야 할 바이며 자기 본연의 직분[性分]의 범위 밖에 존재할 수 있는 것이 아님을 알아야 하니 (그렇게 알게 된) 뒤에 그것을 실천해야 남을 위하는 폐단[爲人之弊]이 없게 될 뿐이다.<ref>대학혹문의 다음 구절을 참조하라. '그러므로 군자의 마음은 활연대공하여, 천하를 봄에 그 어떤 사물도 자신의 마음이 마땅히 아껴할 바가 아니라고 여김이 없고, 그 어떤 일도 자신의 직분상 마땅히 해야할 바가 아니라고 여김이 없다. 혹여 천한 필부의 처지에 있더라도 자기 임금을 요순으로 만들고 자기 백성을 요순의 백성으로 만드는 것이 여전히 자기 직분의 범위 안에 있다고 여긴다.(是以君子之心, 豁然大公, 其視天下, 無一物而非吾心之所當愛, 無一事而非吾職之所當爲, 雖或勢在匹夫之賤, 而所以堯舜其君, 堯舜其民者, 亦未嘗不在其分去聲內也)'</ref> 예컨대 ‘죽은 이를 위해 곡하며 슬퍼하는 것은 산 자를 위한 것이 아니요...’의 경우,<ref>맹자 7B:33.</ref> 요즘 사람이 다른 사람의 상(喪)에 조문할 때, 만약 망자가 평소 나와 잘 지냈으므로 참으로 애석하여 마음속에서 우러나와 통곡한다면 이는 진실로 자연스러운 것이다. 다른 어떤 부류의 사람들은 망자의 가족이 내가 이렇다는 것을 알아주기를 바라며 곡하니, 이는 옳지 않으며, 이것이 바로 남을 위하는 것[爲人]이다. 또 예를 들어 어떤 사람이 한 가지 좋은 일을 할 때, 자기 자신이 기꺼이 스스로 하는 것이지, 남이 자기더러 하라고 시키면 그제서야 억지로 하는 것이 아니라면, 이는 곧 남을 위하는 경우[爲人]가 아니다. 道夫曰: “先生所說錢穀·甲兵·割股·廬墓, 已甚分明, 在人所見如何爾.” '''내가(道夫) 말함: 선생님께서 말씀하신 전곡(錢穀)·갑병(甲兵)·할고(割股)·여묘(廬墓)<ref>17:47을 참조하라.</ref>는 매우[已甚] 분명하니, (이러한 행위들이 위기가 되느냐 위인이 되느냐는) 사람들 각자의 소견에 달려 있을 뿐입니다.<ref>각자의 마음가짐에 달린 일이라는 뜻이다.</ref> 又問: “割股一事如何?” '''(내가) 다시 질문함: 할고(割股)는 어떻습니까? 曰: “割股固自不是. 若是誠心爲之, 不求人知, 亦庶幾.” '''대답: 할고(割股)는 물론 옳지 않지만, 만약 성심(誠心)으로 한 일이고 남이 알아주기를 구하지 않았다면 역시 (옳은 쪽으로) 거의 가깝다[庶幾]. “今有以此要譽者.” '''(나의 말): 요즘 이로써 명예를 구하려는 자가 있습니다. 因擧一事爲問. 先生詢究, 駭愕者久之,<ref>조선고사본에서는 이 뒤로 '재질문: "요즘은 이유여하를 막론하고 다들 자신의 (할고 등의) 행위가 옳지 않다고 자인합니다<그럴 뿐만이 아닙니다>. 그러나 그 곡절(을 살펴보면) 역시 매우 난처한 지점이 있습니다." 이윽고, ...(再問: 如今都不問如何, 都<不只>自認自家不是, 然其曲折亦甚難處. 久之,)'가 더 있다.</ref> 乃始正色直辭曰: “只是自家過計了. 設使後來如何, 自家也未到得如此. 天下事惟其直而已. 試問鄕鄰, 自家平日是甚麽樣人! 官司推究亦自可見.” '''이어서 한 가지 일을 들어 물었다. 선생님께서 (내게 사정을) 자세히 물으시고 한동안 경악하셨다. 이내 안색을 바로하고 직설적으로 말씀하셨다: (그사람) 자신의 계산이 지나쳤던[過計] 것일 뿐이다. 설사 나중에 어떻게 된다고 하더라도 자기 자신은 역시 이 지경에까지 이르지 않았을 것이다. 천하의 일(에 대처하는 자세로는) 오직 정직함[直] 뿐이다. (그 사람은) 어디 한번 마을 사람들에게 물어보라, 자기 자신이 평소 어떤 사람인지! 관청(官司)에서 조사해도 역시 저절로 알 수 있는 것이다. 行夫曰: “亦著下獄使錢, 得箇費力去.” 행부(行夫)의 말: 그래도 (체포될 경우) 옥에 갇혀 돈을 써야 하니[著]<ref>'著'은 종종 '須著'의 준말로 쓰인다. '~해야 한다'의 의미이다. 17:38의 용례를 참조하라.</ref> 고생이 많을 것입니다. 曰: “世上那解免得全不霑濕! 如先所說, 是不安於義理之慮. 若安於義理之慮, 但見義理之當爲, 便恁滴水滴凍做去, 都無後來許多事.” 道夫(60이후). '''대답: 세상에 어떻게[那] 조금도 젖지 않고[霑濕]<ref>'점유(沾濡)'라고도 쓴다.</ref> 면할 수[解]<ref>'解'는 영어에서의 can과 같다.</ref> 있겠는가! 앞서 말한 경우 같으면, (그 사람은) 의리(義理)에 대한 생각에서 편안하지 못했던 것이다. 만약 의리(義理)에 대한 생각에서 편안했더라면 그저 의리상 마땅히 해야 하는 것임을 이해하고서 곧 그렇게 물방울이 떨어지자마자 어는 것처럼[滴水滴凍]<ref>'적수성동(滴水成凍)'의 형태로도 사용한다. 확고부동함, 과감함, 엄정함을 의미하며, 확실하게 하나하나 사안을 격파해가는 기상을 형용하기도 한다. 주자어류사휘연구 p.255 참조.</ref> 해나가서 뒷날의 여러 사건들이 전혀 일어나지 않았을 것이다.<ref>본 조목의 후반부에서 거론하고 있는 이 사건에 대해서는 다른 기록이 없어 알기 어렵다. 일역판에서는 다음과 같이 짐작한다. 송회요집고등을 보면 당시 의도적인 할고를 통해 효자로 인정받아 세금과 요역을 면제받는 일이 적지 않았던 것으로 보인다. 따라서 각급 관청에서는 할고행위가 보고되면 그것이 진정에서 나온 것인지 혹은 부당이득을 목적으로 자행한 것인지 확인하고 조사하는 작업을 했을 것이고, 조사 결과 불순한 할고라고 판단되면 체포하여 투옥시키는 경우도 있었을 것이다. 여기서 언급된 사건의 당사자는 병든 부모를 구하기 위해 반드시 할고해야 한다고 믿고 있었는데도 자신이 위선자로 지목되어 관청의 조사를 받게 될까 두려워 할고하지 않았고, 그 결과 (어쩌면 할고를 통해 병이 나을 수도 있었을) 부모가 사망한 것이다.</ref> 도부(道夫)의 기록. (60세 이후) == 전 1장 == * 　傳一章 전 1장 === '그렇다면 (전 1장에서) 극명덕이라고 한 것은...' 단락 === * 然則其曰克明德一段 '그렇다면 (전 1장에서) 극명덕이라고 한 것은...' 단락 * 　17:49 問: “‘克明德’, ‘克, 能也’. 或問中卻作‘能致其克之之功’, 又似‘克治’之‘克’, 如何?” 질문: ‘극명덕(克明德)’<ref>대학 전 1장.</ref>에 대하여 ‘극(克)은 능(能)이다.’<ref>해당부분에 대한 대학장구의 주석.</ref>고 하였는데, 《대학혹문》 에서는 도리어 ‘이겨내려는[克] 노력을 다할 수 있다’<ref>현행본 대학혹문에서는 '能'자가 없고 '不可不致其克之之功也'라고 쓰고 있다.</ref>고 풀이하여 다시‘이겨내어 다스리다[克治]’의 ‘극(克)’처럼 보이는데, 어째서입니까?<ref>극(克)은 능(能)이나 승(勝)으로 훈한다. 대학장구에서는 능으로 훈했는데 혹문에서는 승으로 훈했으니 이상하다는 질문이다.</ref> 曰: “此‘克’字雖訓‘能’字, 然‘克’字重於<ref>여유량본 이전의 판본들은 모두 '於'를 '如'로 적고 있다.</ref>‘能’字. ‘能’字無力, ‘克’字有力. 便見得是他人不能, 而文王獨能之. 若只作‘能明德’, 語意便都弱了. 凡字有訓義一般, 而聲響頓異, 便見得有力無力之分, 如‘克’之與‘能’是也. 如云‘克宅厥心’, ‘克明俊德’之類, 可見.” 僩(69이후). '''대답: 이 ‘극(克)’ 자는 비록 ‘능(能)’ 자로 훈(訓)하지만, 그래도 ‘극(克)’ 자가 ‘능(能)’ 자보다 무겁다. ‘능(能)’ 자는 힘이 없고 ‘극(克)’ 자는 힘이 있다. 곧 다른 사람은 능하지 못한데 문왕(文王)만 능했음을 알 수 있다. 만약 단지 ‘능명덕(能明德)’이라고만 썼으면 말의 뜻이 모두 약해졌을 것이다. 무릇 글자 중에는 훈(訓)과 뜻[義]은 같지만 음향[聲響]이 완전히[頓] 달라서 힘이 있고 없음의 차이를 알 수 있는 경우가 있으니, ‘극(克)’과 ‘능(能)’이 바로 그런 경우이다. ‘능히 삼택의 마음을 안다[克宅厥心]’<ref>상서 주서 입정(立政)편 제 12장. 본래 '惟克厥宅心'이어야 하는데 본 조목에서는 글자의 순서를 바꾸어 인용하고 있다. '택(宅)'은 지위이다. 입정편에서 세 가지 큰 지위에 거한 자를 '삼택' 혹은 '삼유택(三有宅)'이라고 부른다. '惟克厥宅心'은 문왕(文王)이 이 삼택의 마음을 능히 잘 알았다는 뜻이다.</ref>, ‘능히 큰 덕을 밝힌다[克明俊德]’<ref>상서 우서 요전 제 2장. 대학 전 1장에서도 인용하고 있다.</ref> 등과 같은 것들에서 (이 차이를) 볼 수 있다.<ref>주희가 질문에 제대로 대답한 것으로 보이지 않는다.</ref> 한(僩)의 기록. (69세 이후) === '하늘의 밝은 명령을 자세히 살핀다' 단락 === * 顧諟天之明命一段 '하늘의 밝은 명령을 자세히 살핀다' 단락 * 　17:50 問<ref>조선고사본에서는 이 뒤로 '대학혹문에서 밝은 명령에 대해 설명한 곳에서 말하기를(或問說明命處云)'이 더 있다.</ref>: “‘全體大用, 無時不發見於日用之間’. 如何是體? 如何是用?” <ref>조선고사본에서는 '如何是體? 如何是用?'이 없고 '일상 속의 어디가 전체대용의 지점입니까?(日用間如何是全體大用處)'라고 적혀 있다.</ref> '''질문:‘온전한 본체[全體]와 위대한 작용[大用]이 일상[日用] 속에서 발현되지 않는 때가 없다'<ref>대학혹문.</ref>에서, 체(體)는 무엇이고 용(用)은 무엇입니까?<ref>본체(體)와 작용(用)은 주희 고유의 것이라고는 결코 말할 수 없지만 그가 매우 자주 사용하는 개념어이다. 이 개념쌍에 익숙하지 않은 독자는 고등학교 때 배웠던 '체언'과 '용언'이라는 문법용어를 되짚어보시기를 권한다. 나, 너, 소, 말 등 정지된 형태로 구체적인 이미지를 그려볼 수 있는 물체들을 지시하는 말이 체언이다. 그렇게 그려낸 물체의 작동을 서술하는 '서술부'에 넣을 만한 말들이 '용언'이다. 예를 들어 '자전거가 움직인다'라는 문장이 있으면 '자전거'가 체, '움직인다'가 용이다. 어류 1:12에서는 다음과 같이 설명한다. "가령 귀가 본체라면 들음(hearing)은 작용이다. 눈이 본체라면 봄(seeing)은 작용이다(假如耳便是體, 聽便是用; 目是體, 見是用)" 5:65도 참조하면 좋다. 대학의 맥락에서 말하자면 '전체대용(全體大用)'은 하늘이 우리에게 부여해준 명덕(明德)과 그것이 현실적으로 드러난 양상을 아울러 말한 것이다.</ref> 曰: “體與用不相離. 且如身是體, 要起行去, 便是用. <ref>조선고사본에서는 '體與用不相離. 且如身是體, 要起行去, 便是用.'이 없고, 그 대신 '可見.'과 '如喜怒哀樂'의 사이에 '體與用不相離, 如這是體, 起來運行便是用.'이 있다.</ref>‘赤子匍匐將入井, 皆有怵惕惻隱之心, ’只此一端<ref>조선고사본에서는 '擧此一節'</ref>, 體·用便<ref>조선고사본에서는 '便'을 '亦'으로 적었다.</ref>可見. 如喜怒哀樂是用, 所以喜怒哀樂是體.<ref>조선고사본에서는 이하의 주석에서처럼 '희노는 용이요, 희노할 수 있게끔 해주는 원천이 체이다.(如喜怒是用, 所以能喜怒者, 便是體)'라고 적고 있다.</ref>” <淳錄云: “所以能喜怒者, 便是體.”> 㝢(61이후).<ref>조선고사본에서는 ' <淳錄云: “所以能喜怒者, 便是體.”> 㝢'을 간단히 '순의 기록. 우의 기록도 같다(淳. 㝢同.)'라고 적고 있다.</ref> '''대답: 체(體)와 용(用)은 서로 떨어지지 않는다. 예컨대 몸[身]은 체(體)이고 일어나 가려는 것은 용(用)이다. ‘어린아이가 기어서 우물에 빠지려 할 때 모두 경악하고 측은한 마음[怵惕惻隱之心]이 있다’는 단지 이 한 가지 단서에서 체(體)와 용(用)을 볼 수 있다. 희노애락(喜怒哀樂)은 용(用)이고, 희노애락의 원천[所以喜怒哀樂]은 체(體)이다. <진순의 기록: 희노할 수 있게끔 해주는 원천이 체이다.><ref>'소이(所以)'는 가능근거이다. 우리의 몸이라는 조건이 있어야 걷고 달리는 것이 가능하고 핸드폰이 있어야 앱이 돌아가는 것처럼 기뻐하고 슬퍼하는 감정의 솟구침도 그것을 가능하게 해주는 가능근거가 먼저 존재해야 한다.</ref><ref>본 조목은 서우와 진순이 각각 기록한 것인데 조선고사본에서는 진순의 것을 수록했고 여정덕본에서는 서우의 기록을 기준으로 하되 진순의 것을 주석으로 삽입한 것처럼 보인다.</ref> * 　17:51 問: “或問: ‘常目在之, 眞若見其“參於前, 倚於衡”也, 則“成性存存”, 而道義出矣.’<ref>조선고사본에서는 이 뒤에 다음 구문이 더 있다. '늘 반복하여 생각하지만 그 뜻을 아직 깨닫지 못했습니다. 『중용』(제 16장)에서 말하기를, '마치 그 위에 있는 듯하고, 그 좌우에 있는 듯하다'고 한 것은 귀신(鬼神)의 성정과 공효[德]가 이처럼 성대하다고 말한 것입니다. 귀신이라고 한다면 (우리) 몸 밖에 (실제로) 있는 물건입니다만, 지금 이른바 (밝은) 덕이라고 하는 것은 바로 하늘이 나에게 명하여 나의 이 작은 마음 속에 갖추어진 것이니, 애초에 어찌 형체가 있어서 볼 수 있는 것이겠습니까? 그런데 지금은 "마치 정말로 그것이 앞에 참여하고 있고 멍에에 기대고 있음을 보듯이 하라"고 하니,(常反覆思之, 而未會其意. 如中庸言, 如在其上, 如其左右, 是言鬼神之德如此其盛也. 猶曰鬼神者, 身外之物也. 今之所謂德者, 乃天之所以命我, 而具於一心之微, 初豈有形體之可見? 今乃曰眞若見其參於前而倚於衡,)'</ref> 不知<ref>조선고사본에서는 이 뒤에 '其'가 더 있다.</ref>所見者果何物耶?” '''질문: 《대학혹문》에서 ‘"항상 거기에 눈을 두어서[常目在之]"<ref>대학 전 1장에 나오는 '고식(顧諟)'에 대한 주희의 풀이이다. 대학장구에 보인다.</ref> 마치 정말로 “(서 있을 때는 도리가 내 눈 앞에서 나의 일에) 참여하고 있음을, (수레에 타고 있을 때는 도리가) 멍에에 기대고 있음"<ref>논어 15:5</ref>을 보듯이 한다면 “이루어진 본성(性)을 간직하고 간직하여[成性存存]” 도의(道義)가 (거기서) 나올 것이다.<ref>주역 계사상전 제 7장. '이루어진 본성을 간직하고 간직함이 도의가 나오는 문이다(成性存存, 道義之門)'</ref>’<ref>대학혹문. 어류 16:9에서 이 부분을 자세히 다루고 있으니 참조하라.</ref>라고 하였습니다. 제가 잘 모르겠습니다만, 보았다는 것은 과연 어떤 물건입니까? 曰: “此豈有物可見! 但是凡人不知省察, 常行日用, 每與是德相忘, 亦不自知其有是也. 今所謂顧諟者, 只是心裏常常存著此理在. 一出言, 則言必有當然之則, 不可失也; 一行事, 則事必有當然之則, 不可失也. 不過如此耳, 初豈實有一物可以見其形象耶!” 壯祖(미상). '''대답: 이 어찌 볼 수 있는 물건이겠는가? 다만 뭇 사람들이 성찰(省察)할 줄 몰라서 일상생활[常行日用] 속에서 매양 이 (밝은) 덕(德)을 잊고 지내며,<ref>'與'는 뒤따라오는 명사구를 목적어로 확정해준다. '相'은 뒤따라오는 동사의 일방적인 적용을 나타낸다. 뭇 사람들'이' 밝은 덕'을' 잊고 사는 것이지, 밝은 덕과 사람들이 서로를 잊고 산다는 말이 아니다.</ref> 자신이 이것을 가지고 있는줄도 모르고 있다. 지금 이른바 '자세히 살핀다[顧諟]'는 것은 그저 마음속에서 늘 이 이치(理)를 간직하고 있으라는 것 정도이다.<ref>'在'는 단정적 어감의 어기사로, 문언의 '焉'과 같다.</ref> 일단 말을 냈으면 말에는 반드시 그렇게 해야 마땅한 법칙[當然之則]이 있으니 실언해서는 안 되고, 일단 일을 행했으면 일에는 반드시 그렇게 해야 마땅한 법칙이 있으니 실수해서는 안 된다. 이런 것에 불과할 뿐이니, 애초에 어찌 실제로 무슨 물건이 있어 그 형상(形象)을 볼 수 있다는 것이겠는가? 장조(壯祖)의 기록. (미상) * 　17:52 問: “引‘成性存存, 道義出矣’, 何如?” '''질문: '이루어진 본성(性)을 간직하고 간직하여[成性存存] 도의(道義)가 (거기서) 나올 것이다.'<ref>17:51을 참조하라.</ref>를 인용하신 이유는 무엇입니까? 曰: “自天之所命, 謂之明命, 我這裏得之於己, 謂之明德, 只是一箇道理. 人只要存得這些在這裏. 才存得在這裏, 則事君必會忠; 事親必會孝; 見孺子, 則怵惕之心便發; 見穿窬之類, 則羞惡之心便發; 合恭敬處, 便自然會恭敬; 合辭遜處, 便自然會辭遜. 須要常存得此心, 則便見得此性發出底都是道理. 若不存得這些, 待做出, 那箇會合道理!” 賀孫(62이후). '''대답: 하늘이 명(命)한 바를 '밝은 명령(明命)'이라 하고, 내가 내 속에 얻은 것을 '밝은 덕(明德)'이라 하니, (이 둘은) 하나의 도리일 뿐이다. 사람들은 그저 이것을[這些] 자기 속에 잘 간직하기만 하면 된다. 자기 속에 간직하기만 하면, 임금을 섬김에 반드시 충(忠)할 수 있을 것이고, 어버이를 섬김에 반드시 효(孝)할 수 있을 것이며, 어린아이(가 우물에 들어가려는 것)를 보면 깜짝 놀라는(怵惕) 마음이 바로 틔워나올 것이고, 담을 뚫고 넘어[穿窬] (도둑질하는) 무리를 보면 수치스럽고 미워하는[羞惡] 마음이 바로 틔워나올 것이며, 응당 공경(恭敬)해야 할 곳에서는 바로 자연스레 공경할 수 있을 것이고, 응당 사양[辭遜]해야 할 곳에서는 바로 자연스레 사양할 수 있을 것이다. 늘 반드시 이 마음을 잘 간직해야 하니, (이렇게 하면) 곧 이 본성(性)이 발현한 것이 모두 도리라는 것을 알게 된다. 만약 이것을<ref>밝은 명령이자 밝은 덕.</ref> 잘 간직하지도 못하면서 틔워나오길 기대한다면 그 무엇이 도리에 합치할 수 있겠나? 하손(賀孫)의 기록. (62세 이후) === '이 세 가지는 실로 모두 스스로 밝히는 일이다.' 단락 === * 是三者固皆自明之事一段 '이 세 가지는 실로 모두 스스로 밝히는 일이다.' 단락 * 　17:53 問: “‘顧諟’一句, 或問復以爲見‘天之未始不爲人, 而人之未始不爲天’, 何也?” '''질문: '자세히 살피다[顧諟]’<ref>대학 전 1장. '하늘의 밝은 명령을 자세히 살핀다[顧諟天之明命]' 원출전은 서경 상서 태갑편.</ref> 구절은 《대학혹문》에서 다시 ‘하늘은 일찍이 사람이 아닌 적이 없고 사람은 일찍이 하늘이 아닌 적이 없음'을 드러낸 것이라고 하셨는데, 무슨 뜻입니까? 曰: “只是言人之性本無不善, 而其日用之間莫不有當然之則. 則, 所謂天理也. 人若每事做得是, 則便合天理. 天人本只一理. 若理會得此意, 則天何嘗大, 人何嘗小也!” 壯祖(미상). '''대답: 사람의 본성(性)은 본래 선(善)하지 않음이 없고 사람의 일상생활[日用]에는 마땅히 따라야 할 법칙[當然之則]이 있지 않음을 말한 것 뿐이다. 법칙[則]이란 이른바 천리(天理)이다. 사람이 매사를 옳게 한다면 곧 천리(天理)에 합치된다. 하늘과 사람은 본래 (동일한) 하나의 이치일 뿐이다. 만약 이 뜻을 이해한다면 하늘이 어찌 (사람보다) 클 것이며 사람이 어찌 (하늘보다) 작을 것인가? 장조(壯祖)의 기록. (미상) * 　17:54 問“天未始不爲人, 而人未始不爲天.” ''' '하늘은 일찍이 사람이 아닌 적이 없고 사람은 일찍이 하늘이 아닌 적이 없다[天未始不爲人, 而人未始不爲天]'에 대한 질문. 曰: “天卽人, 人卽天. 人之始生, 得於天也; 旣生此人, 則天又在人矣. 凡語言動作視聽, 皆天也. 只今說話, 天便在這裏. 顧諟, 是常要看敎光明燦爛, 照在目前.” 僩(69이후). '''대답: 하늘이 사람이고 사람이 하늘이다. 사람의 탄생은 하늘에서 얻었으니, 이 사람을 낳은 이상 하늘은 다시 사람 안에 있게 된다. 말하고 움직이며 보고 듣는 것[語言動作視聽] 모두가 다 하늘이다. 바로 지금 (내가) 말하고 떠드는 것도 하늘이 그 안에 있다. '자세히 살핀다[顧諟]'함은 항상 (명덕의) 찬란한 광명(光明)이 내 눈 앞을 비추도록 보라는 것이다.<ref>유사한 표현이 14:73에 있으니 참조하라.</ref> 한(僩)의 기록. (69세 이후) == 전 2장 == * 　傳二章 전 2장 === '누군가의 질문: 욕조(盤)에 명문(銘)을 새긴 까닭은...' 단락 === * 或問盤之有銘一段 '누군가의 질문: 욕조(盤)에 명문(銘)을 새긴 까닭은...' 단락 * 　17:55 德元問: “湯之盤銘, 見於何書?” '''덕원(德元)<ref>곽우인(郭友仁)</ref>의 질문: 탕(湯) 임금의 반명(盤銘)<ref>물그릇에 새긴 글귀이다. 대학 전 2장에 보인다.</ref>은 어느 책에서 보입니까? 曰: “只<ref>조선고사본에서는 이 뒤에 '是'가 있다.</ref>見於大學.” '''대답: 오직 《대학》에서만 보인다. 又曰<ref>조선고사본에서는 '又曰'이 없다.</ref>: “成湯工夫全是在‘敬’字上. 看<ref>조선고사본에서는 이 뒤에 '得'이 있다.</ref>來, 大段是一箇修飭底人, 故當時人說他做工夫處亦說得大段地著. 如禹‘克勤于邦, 克儉于家’之類, 卻是大綱說. 到湯, 便說‘檢身若不及’.” '''다시 말함: 성탕(成湯)의 공부(工夫)는 모두 '경(敬)' 자 하나에 있다. 내가 보기에 (그는) 대단히 단정하고 삼가는[修飭] 사람이었으므로, 당시 사람들이 그가 실천한 공부를 말할 때 또한 매우 드러나게[著] 말했다. 예를 들어 우(禹)임금의 '나라 일에 부지런하고 집안 살림에 검소했다[克勤于邦, 克儉于家]'<ref>상서 우서 대우모 제 14장. '나라 일에 부지런하고 집안 살림에 검소하여 자만하고 큰 체하지 않으니, (이는) 너의 현명함이니라.(克勤于邦, 克儉于家, 不自滿假, 惟汝賢.)'</ref> 같은 부류는 도리어 대강(大綱)을 말한 것이다. 탕(湯) 임금에 대해서는 '몸을 단속하되 미치지 못하는 듯이 했다[檢身若不及]'<ref>아무리 단속해도 부족하다고 여겼다는 말이다. 상서 상서 이훈 제 5장. '위에 거하시어 능히 밝히시며, 아래에 거하시어 능히 충성하시며, 사람을 허여하되 다 갖추기를 요구하지 않으시고, 몸을 단속하되 미치지 못하는 듯이 하시어 만방을 소유함에 이르셨으니, 오직 이것이 어려운 것입니다.(居上克明, 爲下克忠, 與人不求備, 檢身若不及, 以至于有萬邦, 玆惟艱哉)'</ref>고 말한다. 文蔚云: “‘以義制事, 以禮制心’, ‘不邇聲色, 不殖貨利’等語, 可見日新之功.” '''내가[文蔚] 말함: '의(義)로써 일을 제어하고 예(禮)로써 마음을 제어하며[以義制事, 以禮制心]',<ref>상서 상서 중훼지고 제 8장.</ref> '음악과 여색을 가까이하지 않고 재물을 불리지 않았다[不邇聲色, 不殖貨利]'<ref>상서 상서 중훼지고 제 5장.</ref> 등의 말에서 '날로 새로워짐[日新]'<ref>대학 전 2장.</ref>의 효과[功]를 볼 수 있습니다. 曰: “固是. 某於或問中所以特地詳載者, 非<ref>조선고사본에서는 이 뒤에 '說'이 있다.</ref>道人不知, 亦欲學者經心耳.” 文蔚(59이후). '''대답: 진실로 그렇다. 내가 《대학혹문》 중에서 (이 부분을) 특별히 상세히 실은 것은, 남들이 알지 못한다고 말하려는 것이 아니요, 역시 배우는 자들이 마음을 썼으면[經心] 해서일 뿐이다. 문위(文蔚)의 기록. (59세 이후) * 　17:56 問: “丹書曰: ‘敬勝怠者吉, 怠勝敬者滅; 義勝欲者從, 欲勝義者凶.’ ‘從’字意如何?” * '''질문: 《단서(丹書)》에 이르기를 '경건함(敬)이 태만(怠)함을 이기면 길(吉)하고, 태만(怠)함이 경건함(敬)을 이기면 멸(滅)하며, 의(義)가 욕(欲)을 이기면 따르고[從], 욕(欲)이 의(義)를 이기면 흉(凶)하다.'고 하는데 '종(從)' 자는 무슨 뜻입니까?<ref>대대례기(大戴禮記) 무왕천조(武王踐阼)편에서 태공망이 무왕에게 조언할 적에 단서(丹書)라는 책을 인용하며 한 말이다. 대학혹문에서 이 부분을 인용하고 있으므로 이렇게 질문한 것이다. 단서가 어떤 책인지에 관해서는 알려지지 않았다. 참고로 무왕천조편은 상해박물관 소장 전국시대 초나라 죽간 컬렉션(속칭 '상박초간') 가운데서도 발견되었다. 馬承源, 上海博物館藏戰國楚竹書(七), 上海古籍出版社, 2008. 상박초간본과 대대례기본을 비교한 논문으로는 다음을 참조하라. 문병순, "≪上博(七)·武王踐阼≫篇 板本 비교 분석", 중국어문논총 41, 2009. 59-74.</ref> 曰: “從, 順也. 敬便豎起, 怠便放倒. 以理從事, 是義; 不以理從事, 便是欲. 這處敬與義, 是箇體·用, 亦猶坤卦說敬·義.” 㝢(61이후). <ref>조선고사본에서는 이 뒤에 통행본의 51:36에 해당하는 부분을 이어서 기록하고 있다. 짐작컨대 51:36과 17:56은 본래 하나의 조목이었는데 앞부분은 대학혹문에서 인용한 단서에 관한 문답이고 뒷부분은 맹자 1B에 관한 문답인 관계로 여정덕이 둘로 나누어 지금과 같이 배치한 듯하다.</ref> '''대답: 종(從)은 순(順)이다. 경건(敬)하면 세워지고[豎起], 태만(怠)하면 쓰러진다[放倒]. 이치[理]를 기준으로 일을 따르는 것이 의(義)이고, 이치[理]를 기준으로 일을 따르지 않는 것이 바로 욕(欲)이다. 여기에서 경(敬)과 의(義)는 (각각) 본체(體)와 작용(用)이니, 또한 곤괘(坤卦)에서 설명한 경(敬)과 의(義)(의 관계)와 같다.<ref>주역 곤괘 문언전의 '경건함을 가지고 안쪽을 올곧게 하고 의로움을 가지고 바깥쪽을 방정하게 한다(敬以直內, 義以方外)'를 말한다. 내면의 경건함 쪽이 본체, 외면의 올바른 행실 쪽이 작용이다.</ref> '''우(㝢)의 기록. (61세 이후) == 전 3장 == * 　傳三章 전 3장 === '다시 시경 기욱(淇奧)편을 인용한 까닭은...' 단락 === * 復引淇澳之詩一段 '다시 시경 기욱(淇奧)편을 인용한 까닭은...' 단락 * 　17:57 “‘<ref>조선고사본은 이 앞에 '大學言'이 있다.</ref>瑟兮僩兮者, 恂慄也’. ‘僩’字, 舊訓寬大. 某看經子所載, 或從‘忄’·或從‘扌’之不同, 然皆云有武毅之貌, 所以某注中直以武毅言之.” ''' ‘슬혜한혜[瑟兮僩兮]란 전율하고 두려워힌다[恂慄]는 뜻이다.'<ref>대학혹문.</ref> 에서,‘한(僩)’ 자는 옛날에는 관대(寬大)라고 훈(訓)했다.<ref>모시(毛詩)의 위풍(衛風) 기욱(淇澳)편에서 이와 같이 훈했다.</ref> 내가 여러 전적[經子]<ref>경자(經子)는 경사자집(經史子集)의 준말이다. 다양한 문헌을 이른다.</ref>에 실린 바를 보니, ‘심방변(忄)’ 을 쓰거나 ‘재방변(扌)’ 을 쓰는 등의 차이가 있지만,<ref>재방변을 쓰면 '한(撊)', 심방변을 쓴 글자는 현재 폰트가 존재하지 않는다. 예컨대 전자는 춘추좌씨전(春秋左氏傳)의 소공(昭公) 18년조에, 후자의 경우는 순자(荀子) 영욕(榮辱)편에 대한 양경(楊倞)의 주석에 등장한다.</ref> 무인처럼 굳건한 모습[武毅之貌]이 있다고 말한다. 그래서 내가 주석에서<ref>대학장구.</ref> 직접적으로 '무의(武毅)'로 설명했다. 道夫云: “如此注, 則方與‘瑟’字及下文恂慄之說相合.” '''내(道夫)가 말함: 이 주석과 같아야만 ‘슬(瑟)’ 자 및 아랫글의 '준률(恂慄)' 설(說)에 부합합니다. 曰: “且如‘恂’字, 鄭氏讀爲‘峻’. 某始者言, 此只是‘恂恂如也’之‘恂’, 何必如此. 及讀莊子, 見所謂‘木處則惴慄恂懼’, 然後知鄭氏之音爲當. 如此等處, 某於或問中不及載也. 要之, 如這般處, 須是讀得書多, 然後方見得.” 道夫(60이후). '''대답: 예컨대 ‘준(恂)’ 자를 정씨(鄭氏)<ref>정현(鄭玄)</ref>는 ‘준(峻)’으로 읽었다.<ref>대학에 대한 정현의 주석에서 보인다. '준(恂)자는 간혹 준(峻)자로 쓴다.(恂字, 或作峻)'</ref> 나는 처음에는 '이건 그저 순순여야(恂恂如也)<ref>논어 10:1. 신실하다는 뜻.</ref>의 순(恂)일 뿐인데, 어찌 반드시 그렇게 (준이라고) 읽어야 하는가'라고 했었다. 《장자(莊子)》를 읽다가 이른바 ‘나무 위에 있으면 두려워 전율한다[惴慄恂懼]’는 것을 보고서야 비로소 정씨(鄭氏)의 음(音)이 타당함을 알았다. 이와 같은 부분은 내가 《대학혹문》에 미처 싣지 못했다. 요컨대 이런 것들은 모름지기 글을 많이 읽고 나서야 알 수 있는 것이다.<ref>이 조목은 16:41과 흡사하니 참조하라.</ref> 도부(道夫)의 기록. (60세 이후) * 　17:58 問<ref>조선고사본에서는 이 뒤로 '시경 기욱편을 인용한(引淇奥詩如)'가 더 있다.</ref>: “切磋琢磨, 是學者事, 而‘盛德至善’, 或問乃指聖人言之, 何也?” '''질문: '절차탁마(切磋琢磨)'<ref>대학 본문에서 인용한 시경 기욱편이다.</ref>는 배우는 자의 일인데, ‘성대한 덕과 지극한 선[盛德至善]’<ref>대학 본문에서 시경 기욱편의 한 구문을 해석한 말이다.</ref>을 《대학혹문》에서 성인(聖人)을 가리켜 말한 것은 어째서입니까?<ref>주희는 대학혹문에서 '성덕지선'을 성인의 풍모를 형용한 말이라고 풀이했다. '성대한 덕과 지극한 선을 백성들이 잊지 못한 것은, 대개 사람의 마음이 다 똑같이 (가지고 있는) 바이지만, 성인은 이것을 먼저 얻은 데다가 또 이렇게 충만하게 채워 밝게 드러냈다. 그래서 백성들이 모두 이를 우러러 잊지 못했던 것이다. '성덕'은 자기자신이 얻은 것을 가지고 말한 것이고, '지선'은 이치의 지극함을 가지고 말한 것이다. '절차탁마'는 이러한 지점에 머물기를 구하는 것뿐이다. ('盛德至善, 民不能忘', 蓋人心之所同然, 聖人旣先得之而其充盛宣著又如此. 是以民皆仰之而不能忘也. '盛德', 以身之所得而言也; '至善', 以理之所極而言也. '切磋琢磨', 求其止於是而已矣.)'</ref> 曰: “後面說得來大, 非聖人不能. 此是連上文‘文王於緝熙敬止’說. 然聖人也不是插手掉臂做到那處, 也須學始得<ref>조선고사본에서는 '始得'이 없다.</ref>. 如孔子所謂: ‘德之不修, 學之不講, 聞義不能徙, 不善不能改, 是吾憂也.’ 此有甚緊要? 聖人卻憂者, 何故? 惟其憂之, 所以爲聖人. 所謂‘生而知之者’, 便只是知得此而已. 故曰: ‘惟聖罔念作狂, 惟狂克念作聖.’” 淳(61·70때). 寓同. <ref>조선고사본에서는 순이 아니라 우의 단독기록으로 적었다.</ref> '''대답: 뒷부분에서 설명한 것은 무척 커서 성인(聖人)이 아니면 불가능하다. 이는 윗글의 ‘문왕(文王)께서, 아! 끝없이 밝히고 공경하시어 그치셨도다[緝熙敬止].’<ref>시경 대아 문왕편의 구문을 대학 전 3장에서 인용한 것이다. '어(於)'는 '오'라고 읽는다. 감탄사이다. 시집전에 따르면 '집(緝)'은 끝없이 계속하다, '희(熙)'는 밝히다, '경(敬)'은 경건히, '지(止)'는 어조사이다. 어조사라는 것은 강하고 구체적이고 단독적인 의미가 없다는 뜻이다. 다만 대학의 저자는 이 '지(止)'에 '그치다'라는 의미가 있다고 믿었기 때문에 이 자리에 인용한 것이므로 우리가 시경이 아니라 대학을 해석할 적에는 역시 '그치다'라고 해석해주어야 한다. 대학혹문의 해당부분을 보면 주희도 이러한 차이를 알고 있었다.</ref>에 이어서 설명한 것이다.<ref>문왕은 성인이니 '성덕지선'은 역시 성인을 형용한 말이라는 것이다.</ref> 그러나 성인(聖人)도 손놓고 수수방관하며[揷手掉臂] 저 경지에 이른 것이 아니니, 역시 모름지기 배워야만 (그렇게) 된다. 예컨대 공자(孔子)가 이른바 ‘덕(德)이 닦이지 못하며, 학문(學)이 강마되지 못하며, 의(義)를 듣고도 (그쪽으로) 옮겨가지 못하며, 불선(不善)을 고치지 못하는 것, 이것이 나의 걱정거리이다[德之不修, 學之不講, 聞義不能徙, 不善不能改, 是吾憂也].’<ref>논어 7:3</ref>같은 경우, 여기에 무슨 긴요함이 있는가? (그런데도) 성인이 도리어 걱정하신 것은 어째서인가? 바로 그것을 걱정하셨기 때문에 성인이 되신 것이다. 이른바 ‘나면서부터 아는 자[生而知之者]’<ref>논어 7:19</ref>(라는 말에서 안다는 것이)란 그저 이것을 아는 것일 뿐이다. 그러므로 ‘성인이라도 생각하지 않으면 미치광이가 되고, 미치광이라도 능히 생각하면 성인(聖)이 된다.’<ref>서경(書經) 주서(周書) 다방(多方)편 제 17장.</ref>고 하였다. 순(淳)의 기록. (61세 혹은 70세 때). 우(寓)의 기록도 같음. * 　17:59 “‘如切如磋者, 道學也; 如琢如磨者, 自修也.’ 旣學而猶慮其未至, 則復講習討論以求之, 猶治骨角者, 旣切而復磋之. 切得一箇樸在這裏, 似亦可矣, 又磋之使至於滑澤, 這是治骨角者之至善也. 旣修而猶慮其未至, 則又省察克治以終之, 猶治玉石者, 旣琢而復磨之. 琢, 是琢得一箇樸在這裏, 似亦得矣, 又磨之使至於精細, 這是治玉石之至善也. 取此而喩君子之於至善, 旣格物以求知所止矣, 又且用力以求得其所止焉. 正心·誠意, 便是道學·自修①. ‘瑟兮僩兮, 赫兮喧兮’, 到這裏, 睟面盎背, 發見於外, 便是道學·自修之驗也.” 道夫云: “所以或問中有始終條理之別也, 良爲此爾.” 曰: “然.” 道夫(60이후). • 17:59 “‘자르는 듯하고 가는 듯함[如切如磋]’은 도학(道學)이고, ‘쪼는 듯하고 가는 듯함[如琢如磨]’은 자수(自修)이다. 이미 배우고도 오히려 그 이르지 못함을 염려하면 다시 강습(講習)하고 토론(討論)하여 그것을 구하니, 뼈나 뿔을 다루는 자가 이미 자르고[切] 다시 그것을 가는 것[磋]과 같다. 잘라서 하나의 바탕[樸]을 여기에 얻으면 또한 괜찮은 듯하지만, 또한 그것을 갈아서[磋] 매끄럽고 윤택함[滑澤]에 이르게 하니, 이것이 뼈나 뿔을 다루는 자의 지극한 선[至善]이다. 이미 닦고도[修] 오히려 그 이르지 못함을 염려하면 또한 성찰(省察)하고 극치(克治)하여 그것을 마치니, 옥이나 돌을 다루는 자가 이미 쪼고[琢] 다시 그것을 가는 것[磨]과 같다. 쪼는 것[琢]은 하나의 바탕[樸]을 여기에 얻으면 또한 괜찮은 듯하지만, 또한 그것을 갈아서[磨] 정밀하고 세밀함[精細]에 이르게 하니, 이것이 옥이나 돌을 다루는 것의 지극한 선[至善]이다. 이것을 취하여 군자가 지선(至善)에 임함을 비유하니, 이미 격물(格物)하여 머무를 곳[所止]을 알기를 구하고, 또한 힘을 써서 그 머무를 곳[所止]을 얻기를 구한다. 정심(正心)·성의(誠意)가 바로 도학(道學)·자수(自修)이다①. ‘엄밀하고 굳세며[瑟兮僩兮], 빛나고 성대함[赫兮喧兮]’ 여기에 이르면, 얼굴에 윤기가 흐르고 등에 넘쳐[睟面盎背] 밖으로 드러나니, 바로 도학(道學)·자수(自修)의 증험(驗)이다.” o 도부(道夫)가 말하다: “그러므로 《혹문(或問)》 중에 시종(始終)과 조리(條理)의 구별이 있는 것이니, 진실로 이 때문입니다.” o 답하다: “그렇다.” o 도부(道夫)의 기록. (60세 이후) o ①: (편집자 주: 원문에는 각주 표시가 있으나 내용은 없음) * 　17:60 “‘如切如磋’, 道學也”, 卻以爲始條理之事; “‘如琢如磨’, 自修也”, 卻以爲終條理之事, 皆是要工夫精密. 道學是起頭處, 自修是成就處. 中間工夫, 旣講求又復講求, 旣克治又復克治, 此所謂已精而求其益精, 已密而求其益密也. 謨(50이후). • 17:60 “‘자르는 듯하고 가는 듯함[如切如磋]’은 도학(道學)이다”는 도리어 시작하는 조리[始條理]의 일로 삼고, “‘쪼는 듯하고 가는 듯함[如琢如磨]’은 자수(自修)이다”는 도리어 마치는 조리[終條理]의 일로 삼으니, 모두 공부(工夫)가 정밀(精密)함을 요구한다. 도학(道學)은 시작하는 부분이고, 자수(自修)는 성취하는 부분이다. 중간의 공부는 이미 강구(講求)하고 또다시 강구하며, 이미 극치(克治)하고 또다시 극치하는 것이니, 이것이 이른바 이미 정밀한데 그 더욱 정밀함을 구하고, 이미 치밀한데 그 더욱 치밀함을 구하는 것이다. o 모(謨)의 기록. (50세 이후) * 　17:61 周問: “切磋是始條理, 琢磨是終條理. 終條理較密否?” 曰: “始終條理都要密, 講貫而益講貫, 修飭而益修飭.” 淳(61·70때). • 17:61 주(周)가 묻다: “절차(切磋)는 시작하는 조리[始條理]이고, 탁마(琢磨)는 마치는 조리[終條理]입니다. 마치는 조리가 비교적 치밀합니까?” o 답하다: “시작하는 조리와 마치는 조리 모두 치밀해야 하니, 강론하고 익힘[講貫]에 더욱 강론하고 익히며, 수양하고 삼감[修飭]에 더욱 수양하고 삼가야 한다.” o 순(淳)의 기록. (61세 혹은 70세 때) * 　17:62 問: “琢磨後, 更有瑟僩赫喧, 何故爲終條理之事?” 曰: “那不是做工夫處, 是成就了氣象恁地. ‘穆穆文王’, 亦是氣象也.” 㝢(61이후). • 17:62 묻다: “탁마(琢磨) 뒤에 다시 슬한(瑟僩)·혁훤(赫喧)이 있는데, 어찌하여 마치는 조리[終條理]의 일이 됩니까?” o 답하다: “그것은 공부하는 부분이 아니라 성취된 뒤의 기상(氣象)이 그러한 것이다. ‘점잖고 교양 있는 문왕[穆穆文王]’ 또한 기상(氣象)이다.” o 우(㝢)의 기록. (61세 이후) o5s0j17pcfvy5b3et58nds7oyth8k7l 4 87889 394576 394455 2025-07-06T12:25:57Z Aspere 5453 /* 미디어위키:Edittools 내 문자 추가 관련 의견 조사 */ 답변 394576 wikitext text/x-wiki {{절차 머리말 | 제목 = 사랑방 | 부제 = | 이전 = | 다음 = | 단축 = 문:사 | 설명 = 사랑방은 위키문헌 공동체의 토론 문서입니다. 자유롭게 질문하거나 의견을 남겨 주세요. 기존 토론에 참여하거나 [{{SERVER}}{{localurl:{{NAMESPACE}}:{{BASEPAGENAME}}|action=edit&section=new}} 새 문단을 만들어서] 참여하시면 됩니다. 위키미디어 재단 등의 소식은 [[위키문헌:소식지|소식지]] 문서에서 보실 수 있습니다. 또한 관리 등 [[문:관리자|관리자]]가 필요한 요청의 경우 [[문:관리자 게시판|관리자 게시판]]을 이용하면 더 빠를 수 있습니다. }} {{/안내문}} == 대문 개선에 관한 의견 수렴 == 현재의 대문이 굉장히 오래 된 것도 맞고 현실적으로 도움이 될 만한 내용도 없다는 의견을 많이 받아, 대문의 모습과 내용을 일부 바꿔 보았습니다. * [[사용자:Aspere/대문 초안]] 현재 대문과 비교하여 다음과 같은 점을 변경하였습니다. * 최상단 오른쪽의 링크 일부 수정 * 위키문헌에 대한 기본적인 소개 삽입 * "둘러보기"에 분류와 더불어 대표적인 포털을 삽입 ** 제대로 정비된 포털 자체가 많지 않아 그나마 단기간에 발전시킬 수 있을 만한 포털을 중심으로 삽입하였습니다. 대표 이미지 또한 완벽하지 않으며 바뀔 수 있습니다. * 대표적인 문헌 몇 개를 선정해 "추천 문헌" 란 제작 ** 마찬가지로 포함된 문헌 자체는 바꿀 여지가 있습니다. * 거의 유지관리가 되지 않는 "특집 기사", "오늘의 역사", "하이라이트" 항목 삭제 한 번씩 보시고 드시는 감상이나 의견을 말씀해 주시면 감사드리겠습니다. "둘러보기"나 "추천 문헌"에 어떤 것이 들어가면 좋겠다는 간단한 것도 환영합니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 3일 (금) 19:57 (KST) :소개 부분이 조금 길고 여백이 많은 것 같습니다. 또한 각 항목간의 여백이 일정치 않습니다. "위키문헌이란" 항목의 제일 밑 부분은 여백이 없는데 "진행중인 공동 작업"과 "새로 올라온 문헌"에는 여백이 있고요. 주제별 색인에서 그림은 가운데 정렬을 하거나 기본 갤러리 기능이 아닌 다른 방식으로 그림을 표현하는게 낫지 않을까요. "조선노동당"이 들어가 있는 이유는 잘 모르겠네요. 또한 추천 문헌에서 훈민정음 그림과 하단의 "숙종의 한글편지", "개벽/1923년 2월/님의 노래" 부분이 서로 조화가 안 되는 것 같습니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 7일 (화) 19:04 (KST) ::여백은 기기 환경에 따라 차이가 크게 나는 만큼 정확히 일치시키기가 어렵습니다. 타 언어판 대문을 보시더라도 좌우 불균형이 거의 기본일 정도입니다. 그리고 전체적으로 일부러 여백이 많아 보이게끔 배치한 게 맞습니다 (현재 대문이 너무 빡빡하다는 지적을 몇 번 받아서). 포털도 마찬가지로 강제로 가운데 정렬시키면 환경에 따라 깨지기 때문에 기본 정렬로 놔둔 것입니다. ::또한 추천 문헌의 위아래 부분은 전혀 다른 부분인데 둘 사이가 조화되지 않는다는 말씀이 무엇을 말씀하시고자 하는지 전혀 모르겠습니다. 디자인적으로 어울리지 않는다는 말씀이신가요, 아니면 내용상으로 어울리지 않는다는 말씀이신가요? [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 7일 (화) 19:23 (KST) :::여백을 일부로 의도하신거라면 이해하겠습니다. 훈민정음만 왜 우측에 따로 나와있는지 모르겠다는 의미였습니다. 또한 와이드스크린으로 보면 <code><nowiki>----</nowiki></code>로 구분된 부분이 훈민정음 그림의 좌측으로 올라와 보기 좋지가 않습니다. 벡터 2022가 아니라 기존 벡터 스킨을 쓰시면 바로 확인이 되겠네요. [https://imgdb.in/mnIc 그림 링크]--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 7일 (화) 23:24 (KST) ::::{{핑|Namoroka}} 그림 남겨주셔서 정말 감사합니다! 사실 지금 문제 확인이 안 되서 가지고 있는 모든 모니터를 다 꺼내오고 있었던 중이었는데... 일단 오른쪽 먹는 문제는 {{틀|clear}}를 넣어 봤습니다. 제가 레거시벡터를 거의 안 써서 저게 넘어간다고 인지를 못 했네요. (제가 주로 쓰는 모니터에서도 우연의 일치로 레거시벡터에서 문제가 없는 것처럼 보입니다) ::::그리고 그림에 생기는 여백 문제는 틀을 가져온 [[:ja:|일본어판 대문]]에도 확인해보니 그대로 나타나고 있었습니다. 저 정도로 여백이 크게 나타난다면 확실히 고치긴 해야 한다는 것에는 공감합니다. 그런데 어떻게 고칠지 당장은 생각이 안 나네요. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 7일 (화) 23:42 (KST) :::::"위키문헌이란"의 윗부분과 "새로 올라온 문헌"의 윗부분의 여백도 아~주 미묘하게 여백이 다르네요. 해당 부분의 margin을 %가 아닌 em으로 지정하면 문제가 안 발생할 것 같습니다. 다른 부분에서도 margin을 1% 1% 1% 0로 정의했다가 같은 줄에서 1em 0로 지정하는 등 중복되는 부분이 많아 보입니다. 이러면 가장 마지막에 지정한 margin만 적용되는것 아닌가요? / 그리고 그림이 8개가 있으면 좁은 스크린에서, 적어도 벡터 2022에서는 그림이 3개/3개/2개 이런식으로 표시되는데 그러면 좌우를 비교했을 때 우측에 빈 공간이 너무 많이 남지 않는가요?--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 7일 (화) 23:48 (KST) ::::::일단 그림은 [[특:차이/349148|center 태그를 강제로 넣으면]] 가운데로 가기는 합니다. (이게 더 보기 좋은지 확신이 안 서서 원래대로 되돌려놓기는 했습니다만) 그리고 표시되는 그림 개수 자체는 화면의 좌우폭에 따라 자동으로 되는 거라 신벡터 스킨 자체의 문제는 아닙니다. (저는 6개 / 2개로 나옵니다) 남는 폭이 애매하게 그림 하나가 안 되면 그렇게 되는 것 같습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 7일 (화) 23:53 (KST) :::::::<code><nowiki><gallery align="center"></nowiki></code>은 잘못된 코드 같고, <code><nowiki><center><gallery align="center"></nowiki></code> 대신 <code><nowiki><gallery style="text-align:center"></nowiki></code> 이게 맞을 듯 싶습니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 00:01 (KST) :::::::<code><nowiki><gallery class="center"></nowiki></code>가 있네요. 아니면 <code><nowiki><gallery mode=packed></nowiki></code>나 <code><nowiki><gallery mode=packed-hover></nowiki></code>는 어떠신지요.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 00:14 (KST) :::::::추가로 만약에 packed를 쓰거나, 쓰지 않더라도 대문에 병렬되어 표시되는 그림은 가로세로 비율이 똑같이 나오도록 나중에 자르는 것이 좋을 것 같습니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 00:23 (KST) ::::::::좋은 말씀 감사드립니다. 자르는 거야 어렵지 않고 여차하면 대문 용도로 문헌에 로컬 업로드도 해버리면 되니까요. 사진은 그래도 조금 더 어울리는 게 있을지 한번 더 찾아본 다음 잘라보겠습니다. ::::::::일단은 packed-hover가 제일 나은 것 같아서 그걸로 해 두긴 했습니다. 이런 게 있는지도 몰랐는데 많이 배워가네요. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 8일 (수) 00:34 (KST) ::::::그리고 좌우 높이가 약간 다른 건 말슴하신 대로 퍼센트 빼니까 동일하게 보입니다. 일단 제가 가지고 있는 모니터 상으로는 동일하게 나오는데 혹시 또 문제가 있다면 알려주시면 정말 감사드리겠습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 8일 (수) 00:35 (KST) :::::::그림에서 packed를 쓸지 말지는, 취향 차이인 듯 싶으니 이건 다른 사용자분들도 보시고 의견을 달아주셨으면 좋겠네요.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 22:38 (KST) 오래된 토론이긴 한데 어떻게든 결론을 내놓는 것이 나을 것 같아서 일부 수정점을 남기겠습니다. 사용하는 파일들을 1:1 비율이 되게끔 잘라 로컬에 업로드해 두었습니다 (보호는 아직 안 걸었습니다). 조선노동당 포털은 제가 저것까지 정비할 자신이 없어서 그냥 과감하게 날려버렸습니다. 이 이외에 특별히 변경한 것은 없습니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 19일 (수) 15:53 (KST) :{{핑|Namoroka}} 토론에 참여해주신 다른 분이 안 계셔서 연락드립니다. 제 생각에는 이 정도로 일단 도입해봐도 나쁘지는 않을 것 같은데, 어떻게 생각하시나요? 조금 더 다듬을 만한 게 있을지 질문드리고 싶습니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 19일 (수) 15:53 (KST) ::저는 큰 이의가 없습니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 3월 19일 (수) 18:30 (KST) {{알림}} 대문을 수정하였습니다. 아마 문제가 없으리라고 99% 정도 확신하긴 하는데...혹시 뭔가 잘못되어 있으면 주저 말고 말씀해 주세요. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 20일 (목) 22:24 (KST) == 저작권 틀의 번역명 == 저작권 틀의 명칭이 {{틀|PD-미국}}과 같이 한국어로 되어 있는 경우가 있는데, 저는 이를 모두 다른 언어판에 맞춰 영어식으로 바꾸는 것이 적절하다고 생각합니다. 해당 틀은 미국 연방 정부의 작품만 해당하는데 이름은 그냥 "미국"이라고만 말하고 있습니다. 원래 이름은 PD-USGov이고요. 해당 틀들을 모두 PD-미국-정부 이런 식으로 번역하는 수고를 할 것이 아닌 이상, 다른 언어판이나 공용에서 부르는 이름을 그대로 카피해 오는게 훨씬 수월합니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 12일 (일) 03:18 (KST) :틀이 전체적으로 굉장히 오래전에 만들어진 것이라서 그런 것 같습니다. 틀 내용이 오래 된 경우도 많고요. 어차피 넘겨주기를 남겨두면 괜찮을 테니 과감히 바꾸셔도 괜찮다고 생각합니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 12일 (일) 03:25 (KST) == 초안 이름공간 도입 제안 == 현재 위키문헌에는 등재 기준 자체는 충족하는 것으로 보이나 문서의 상태가 너무 좋지 않은 경우가 많습니다. 대표적으로 [[90마745]] 문서나 [[71다2016]] 같이 봇으로 긁어온 판례 문서, [[분석심리학 논문집/Chapter2]]와 같이 번역되지 않고 방치된 문서, [[알프레드 노벨의 유언]] 같이 대체 어디서 온 건지 모르겠는 경우가 있을 것 같습니다. 그런데 또 문서 품질이 안 좋다고 지우는 것은 점차 발전시켜 나가는 것이라는 위키미디어 운동의 취지 자체에 반하는 것이어서 손을 대지는 못 하고 있습니다. 차라리 그래서 [[w:위키백과:초안|위키백과의 초안 이름공간]]을 동일하게 도입해서 이러한 문서를 따로 격리해 놓는 것은 어떨까 제안해봅니다. 저품질 문서가 표시된다는 문제를 해결할 수 있으면서도 사용자 참여에 의한 문서 개선의 가능성을 열어주는 것입니다. 이에 관하여 여러분의 의견을 묻고 싶습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 13일 (월) 16:47 (KST) :{{찬성}}: 동의합니다. [[사용자:Korbine287|Korbine287]] ([[사용자토론:Korbine287|토론]]) 2025년 1월 15일 (수) 17:03 (KST) :{{찬성}} --[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 16일 (목) 22:01 (KST) {{알림}} 지침화를 위해 [[위키문헌:초안]] 문서를 생성하였습니다. 위키백과의 해당 문서를 들고 온 다음 위키문헌 실정에 맞게 약간 수정해 주었는데, 어색한 부분이 보이신다면 자유로운 수정 부탁드립니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 19일 (일) 17:45 (KST) * 초안 이름공간의 설정은 제안문의 "위키백과의 초안 이름공간을 동일하게 도입"이라는 문구에 따라 한국어 위키백과의 설정과 동일하게 도입하도록 조정되었습니다. 특기할 점은 다음과 같습니다. ** 초안 이름공간의 영어 넘겨주기 (<code>Draft</code>-><code>초안</code>, <code>Draft_talk</code>-><code>초안토론</code>)가 설정됩니다. ** 초안 이름공간의 내용은 검색엔진의 수집을 거부하도록 설정됩니다. ** 위 검색엔진의 수집 거부는 <code><nowiki>__INDEX__</nowiki></code> [[:mw:Help:Magic words#Behavior switches|매직 워드]]를 무시합니다. (초안 이름공간의 특정 문서만 검색엔진이 수집하도록 설정할 수 없습니다.) ** 초안 이름공간에서도 시각편집기를 사용할 수 있습니다. : — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 30일 (목) 22:41 (KST) :: 이 기능은 한국시간으로 다음 주 화요일 (2월 4일) 23시를 전후하여 적용될 예정입니다. (목요일 (UTC) 재단 패치 업데이트: 한국시간 금요일 오전 6시라서 무리, 금요일 (UTC)에는 패치 업데이트는 긴급상황에만 가능, 다음주 월요일은 제가 바빠서...) — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 30일 (목) 22:48 (KST) == [[틀:번역 미완료]] 삭제 제안 == 해당 틀이 저작권적으로 모호한 면이 많고 최대한 자유로운 사용을 보장해야 한다는 위키미디어 운동 자체의 취지와 맞지 않다고 생각하는 바, {{틀|번역 미완료}} 틀을 삭제하고 전부 {{틀|GFDL/CC-BY-SA-4.0}} 틀로 교체할 것을 제안합니다. # 완성되지 않은 문서의 저작권을 판단할 수 없게끔 하는 구조 #* 위키문헌에 있는 모든 문서는 최소한 {{틀|GFDL/CC-BY-SA-4.0}} 라이선스를 사용해야 합니다. 이것보다 더 풀어질 수는 있지만 더 좁혀질 수는 없습니다. 따라서 특별히 라이선스를 정한 것이 아니라면 {{틀|GFDL/CC-BY-SA-4.0}} 라이선스를 가정하는 것이 합리적입니다. #* 문서가 미완성인 경우에도 이 라이선스 규칙은 동일하게 적용됩니다. 그런데 해당 틀의 내용은 "미완성 상태이기 때문에 쓰지 말고 기다려봐라" 라는 내용에 가깝습니다. 이는 문서 기여의 근본적 취지와는 다르다고 생각합니다. 문서를 완성해야만 자유 저작물이 된다고 보는 것도 이상하고요. # 저작권 결정권을 "번역을 완성한 사용자"에게 주는 시스템 자체의 의문 #* 위키문헌은 그 특성 상 여러 명이 기여하며, 저작권 정책에 따라 문서에 기여한 부분에 대한 저작권은 개인이 가지나 문서 전체에 대한 소유권을 주장할 수는 없습니다. 따라서 "기여자가 문서 전체에 대한 라이선스를 결정"하는 것 자체가 이상하다고 생각합니다. #* 만약 기여자가 여러 명인데 각자 사용하고자 하는 라이선스가 다른 경우에 부분별로 라이선스를 나눠서 표시할 수도 없을 것이고, 한 사용자가 CC-BY-SA를 주장하는 부분을 다른 사용자가 편집한 다음 "나는 퍼블릭으로 배포하겠다"라고 하면 이것을 저작권 침해로 봐야 하는지도 잘 모르겠습니다. 원래대로라면 해당 틀을 사용한 문서의 주기여자 모두에게 연락을 넣어야 하겠으나, 현실적으로 이 틀을 사용하는 문서는 오래 전 미완료 상태로 방치된 문서인 경우가 많아 현실적으로 연락이 닿을 가능성도 낮을 것 같고, {{틀|GFDL/CC-BY-SA-4.0}}와 호환되지 않는 라이선스를 주장하며 위키문헌에 올렸을 것이라고 생각하기도 어렵습니다 (만약 그럴 경우 삭제 대상입니다). 따라서 현재 사용자분들의 총의만으로 결정해도 괜찮은 문제라고 생각합니다. 이에 관련해서 여러분의 의견을 묻고 싶습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 15일 (수) 20:47 (KST) :동의합니다. 저장하기를 누른 그 순간 GFDL/CC-BY-SA-4.0로 배포하는 것을 허락한 것입니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 16일 (목) 14:03 (KST) {{알림}} 장기간 새로운 의견 제시가 없어 총의가 형성되었다고 보고, {{틀|번역 미완료}}를 {{틀|GFDL/CC-BY-SA-4.0}}으로 치환한 다음 해당 틀을 삭제하겠습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 30일 (목) 21:09 (KST) == what is this word? == {{토론 이동|위키문헌:질문방#what is this word?}} == What is this word? == {{토론 이동|위키문헌:질문방#What is this word?_2}} == What is this word? == {{토론 이동|위키문헌:질문방#What is this word?_3}} == [[틀:판독 불가]] 개편 알림 == {{틀|판독 불가}} 틀을 한국어 위키문헌 실정에 맞게 '□' 기호를 표시하게끔 변경하였습니다. 틀을 이용하면 추적이 간편하다는 이점이 있으므로, 앞으로 작업하시는 분들께서는 수동으로 '□' 기호를 입력하기보다는 해당 틀을 사용해 주시면 좋을 것 같습니다. 넘겨주기인 {{틀|?}}로도 사용할 수 있습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 17일 (금) 10:50 (KST) :영어판과 틀 구성이 조금 다른데, {{틀|판독 불가}}는 한 글자에만 사용하고 {{틀|미판독 문자}}는 두 글자 이상에 사용하는 것이 맞을까요? ::그 틀도 따로 있다는 걸 까먹고 있었네요. 일단 역할이 동일하니 넘겨주기 처리하겠습니다. 지금 외출 중이어서 정리 작업은 조금만 있다가 하겠습니다. 알려 주셔서 감사합니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 18일 (토) 17:25 (KST) :::중간에 생략된 글자가 몇 글자인지 알 수 없는 경우도 있으므로 영어판과 같은 형태의 틀도 필요하다고 생각합니다. 띄어쓰기 없는 한글/한문의 경우 그 특성상 폭이 일정하기 때문에 글자수 유추가 비교적 쉽지만 문장 부호, 띄어쓰기나 알파벳이 섞이면 그 글자수를 알기가 어렵습니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:55 (KST) == "해석" 이름공간 도입 제안 == 현재 많은 문서에 케이스 바이 케이스식으로 수록되어 있는 "해석문"(번역이 아님)을 수록하기 위하여 "해석:" 이름공간을 새롭게 만들 것을 제안합니다. ; 생성 필요 이유에 관한 설명 # 통일되지 않은 방식: 여러분이 이미 잘 아시는 것처럼, 현재 있는 문서들에는 해석이 중구난방으로 달려 있습니다. 방식도 통일되어 있지 않고 극단적으로 해석이 원문처럼 둔갑한 경우도 많습니다. #* 현재 방식의 문제는 [[위키문헌토론:한문 해석문의 수록|한문 해석문의 수록 지침 도입 토론]]에 자세히 정리해 둔 것이 있습니다. #* 통일안으로 만들어진 한문 해석문 지침의 경우, 틀 사용 방식이 어렵기도 하고 "한문은 아닌데 해석문이긴 한 경우"를 전혀 커버하지 못한다는 문제가 있습니다. # 번역 이름공간으로 대체 불가: [[번역:언간독]]과 같은 경우, 한문도 아니고 원문([[언간독]])은 분명 한국어이기 때문에 "번역"이라고 하기는 어렵지만 해석은 등재해주고 싶다는 의견이 있었습니다. ; 추가를 통해 기대되는 효과 # 명확한 구분: 위키문헌은 근본적으로 '''원문을 수록하는 프로젝트'''이기 때문에 엄밀한 의미에서 마음대로 해석문을 만들면 안 됩니다. 이것이 너무 가혹한 정책이기 때문에 만들어진 것이 "번역" 이름공간이고요. 현재 "해석문"은 번역도 아니고 그렇다고 원문도 아닌 애매한 상태이나, "번역" 이름공간과 마찬가지로 독립적인 이름공간을 주는 것이 매 번 제기되는 "취지에 맞지 않는다"라는 의견을 수용하면서도 해석문의 작성을 가능하게끔 하는 방식이 될 수 있습니다. #* 번역 이름공간과의 구분: 전 지침에서 지적한 것과 같이 "한문은 엄연한 의미에서는 한국어이다"라는 문제를 해소해 줄 수 있습니다. # 활동 장려: 해석문을 만드는 방식으로 위키문헌에 기여하고자 하는 분들께는 어떤 방식으로 활동하면 되는지 더 명확해지는 것인 만큼, 이를 매개로 해석 활동을 하고 싶은 사용자를 모을 수 있는 기회로 작용할 수도 있습니다. # 문서 간의 관계 정리: 해석이라기보다는 한자 독음만 적는 경우([[대한민국헌법]]과 [[대한민국헌법 (한자혼용)]]의 관계 등)까지도 포함하면 문서 간의 관계를 더 구조적으로 정비할 수 있습니다. 이전에는 해석이 있다는 것도 모를 수도 있지만 아에 이름공간으로 정비해 버리면 서로 연관지어주기 더 쉬우리라고 생각합니다. # 정확한 원문 / 이해가 쉬운 텍스트의 동시 제공: 원문에 한자음이 표시되지 않은 경우 이해를 위해 편집자가 임의로 적어주는 경우가 있는데 이는 엄연한 의미에서 원문 훼손인 만큼, 이럴 때 해석 이름공간을 이용하면 확실히 원문은 원문대로, 해석은 해석대로 분리해줄 수 있을 것 같습니다. 이름공간 번호는 (큰 상관은 없으나) 112(해석)와 113(해석토론)을 생각하고 있습니다. 그냥 번역 이름공간이 114-115번이어서 임의로 생각해낸 번호입니다. 또한 일반-해석 사이의 연결은 밑에서 제안하는 것처럼 스크립트를 이용한 버튼 사용을 제가 제안하고는 있지만, 꼭 이래야 하는 것은 아니고 그냥 단순히 상단에 틀을 붙이는 정도로 해도 괜찮을 것 같습니다. 해석 이름공간을 실제로 도입한다면 지금까지의 편집 지침·경향·관행을 뜯어고쳐야 할 수도 있습니다. 그런 만큼 꼭 한 마디씩이라도 의견 남겨 주시면 감사하겠습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 23일 (목) 18:31 (KST) :{{찬성}} 아무래도 지금 규칙을 만들어두는 편이 좋다고 생각합니다. 소 잃고 외양간 고치는 것보다는 유비무환이 더 좋다고 보는 입장이라서요. [[사용자:NZ 토끼들|NZ 토끼들]] ([[사용자토론:NZ 토끼들|토론]]) 2025년 1월 23일 (목) 18:36 (KST) :번역 이름공간만을 사용하기에는 부족한 점이 있다고 생각하므로 새로운 이름 공간을 도입하자는 의견에 찬성합니다. [[사용자:Respice post te|Respice post te]] ([[사용자토론:Respice post te|토론]]) 2025년 1월 23일 (목) 19:12 (KST) :{{찬성}} 찬성합니다. -- [[사용자:Jjw|Jjw]] ([[사용자토론:Jjw|토론]]) 2025년 1월 23일 (목) 19:54 (KST) :{{찬성}} 개인적으로는 중국어 위키백과의 간체자-정체자 변환처럼 한자를 1:1 단순 대응하는 것이 있었으면 좋겠다고 생각하였는데, 이러한 방식도 나쁘지 않은 것 같습니다. 다만 여전히 의미가 조금 헷갈리는 부분이 있습니다. 저는 고대 또는 중세 한국어를 현대 한국어로 "번역"하는 것으로 이해가 되는데, 해석과 번역이 개념상 어떠한 차이가 있는지 잘 모르겠습니다. 고대 그리스어를 현대 그리스어로 옮겨도 여전히 "번역"의 개념에 들어가는 것이 아닐련지요? 번역 이름공간을 사용하면 안 되는 이유가 있는지요? [[위키문헌:한문 해석문의 수록]] 생성 당시에 토론에 참여하지 않아서 잘 모르겠네요.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 18:21 (KST) ::또한 여전히 해석이나 번역을 사용하더라도 여전히 교정 기능을 사용하였으면 좋겠습니다. 예시 [[:en:Page:รัฐธรรมนูญ (ฉบับชั่วคราว) ๒๕๕๗ (๒) ๒๕๕๙.pdf/1]]--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 18:22 (KST) ::: 이 모든 문제는 근본적으로 "한문"과 "중국어"의 경계가 불명확해서 생깁니다. 한문이라고 하나로 이야기하긴 하지만 단어만 한자로 쓰는 경우("한국식 한문")부터 중국어로 번역한 것이나 다름없는 수준까지 넓게 분포하기 때문에 어디까지 한국어의 변형인지, 어디부터 중국어인지 선을 긋기가 어려우니까요. [[위키문헌:사랑방/보존 4#한문으로 되어 있는 원문 텍스트의 이동 제안|실제로 과거 토론에서도 관련한 문제가 논의된 적도 있습니다]]. 이런 문제로 인해 한문은 "번역", "해석", "풀이" 등 온갖 용어가 섞여 사용되긴 하는데, 저번에 총의를 수렴할 때는 "그래도 한문은 한국어에 속하니까 "번역"은 아니지 않은가"라는 의견이 상당수 제기되어서 이를 반영한 제안입니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 20:08 (KST) ::: 또한 한자를 음으로 자동으로 변환하는 것은 저도 정말 보고 싶은 기능인데, 한자와 한자음이 한국어에서 간체-정체 관계처럼 일대일로 대응되지 않기 때문에 그런 예외를 전부 처리해주려면 굉장히 어려울 것 같습니다. 예를 들면 "金"은 거의 항상 "금"으로 읽지만 사람 이름에 들어가는 순간 전부 "김"으로 읽는데 소프트웨어적으로 일반 단어와 인명을 구분해주기가... 만들 수만 있으면 국한문 혼용 문헌의 접근성이 엄청 좋아질 것 같습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 20:08 (KST) :::: 중국어 위키백과에서도 기본 변환 테이블은 있지만 그렇지 않은 것은 <code>-{zh-tw:歐; zh-cn:奥; zh-hk:奧}--</code>와 같이 지정하고 있고, 한국어 위키문헌에서 필요한 기능은 각 언어별로 양방향 전환이 필요한 중국어와 달리 한자 → 한글 단방향 변환만 필요하기에 더욱 쉬울 것이라고 생각했는데, 이제까지 이러한 논의가 없었나 보네요. 하여튼 이건 나중에 따로 해야하는 얘기입니다. / 원문이 아닌 모든 한국어는 번역 이름공간으로 가지 않는 것이군요. 그렇다면 해석 이름공간에는 "현대 한국어로 풀어서 설명한 것"만을 포함하고, 단순히 한자를 한글로 옮긴 것은 포함하지 않는 건가요? 아님 해석 문서에 가능하면 둘 다 기재하는 건가요?--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 22:58 (KST) ::::: 둘 다 포함하는 것을 생각하고 있습니다. 제가 "정리가 필요하다"라고 하는 가장 큰 이유가, 원문도 원문에 따라 한자만 있는 경우, 한글 독음을 달아둔 경우, 원문 내에서 아에 풀이까지 해주는 경우가 모두 있는데 독음을 달아주는 것을 포함해 원문에 무엇인가를 보충하는 것을 편집자의 영역으로 넘겨버리면 독자 입장에서 원문에는 없는데 따로 달아준 것인지, 아니면 원문에 이미 있던 것인지를 구분할 수 없을 테니 확실히 구별해 표시할 필요가 있다고 하는 것이기 때문입니다. 덧붙여 "위키문헌은 원문을 그대로 넣는 곳"이라고 소개하면서 정작 저런 것 하나하나를 봐 주기 시작하면 결국은 "어디까지 괜찮은가"라는 문제가 생기고 결국은 다시 중구난방으로 돌아가는 셈일 것이고요. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 23:07 (KST) === 자바스크립트를 통한 "해석" 버튼 표시 === 이름공간을 실제로 도입할 경우 원문과 해석문을 유기적으로 연결해 줄 방법이 필요하다고 생각합니다. 단순히 상단에 틀을 부착하는 방식도 나쁘지는 않으나, 타 사이트에서 영감을 얻어서 상단에 링크 버튼을 추가하는 스크립트를 제작해왔습니다. ; 스크립트 설명 일반 이름공간(ns:0)의 문서일 경우 "문서"와 "토론" 사이에 "해석"으로 가는 링크를, 해석 이름공간(가칭)의 경우 "해석"과 "토론" 사이에 "문서"로 가는 링크를 삽입해줍니다. 도입 시 아마도 [[미디어위키:common.js]]에 해당 내용을 삽입해서 모든 사용자에게 표시되게끔 해야 하지 않을까 싶습니다. ; 스크립트 실험판 크게 두 버전을 만들었는데, 둘 중 어떤 것이 더 나을지 아직 결정하지 못했습니다. 관련해서 여러분의 의견을 꼭 받고 싶습니다. : '''[[사용자:Aspere/haeseoktest.js|버전 1]]''': 상대편 문서가 없을 경우 빨간 링크로 표시합니다. :* 장점: 문서를 만들어줄 수 있다는 것이 가시적으로 보이는 만큼, 활동 유도에 효과적입니다. :* 단점: 모든 문서가 해석문을 필요로 하는 것은 아니다 보니, 너무 과도한 표시가 될 우려가 있습니다. : '''[[사용자:Aspere/haeseoktest-withoutlink.js|버전 2]]''': 상대편 문서가 없을 경우 아에 링크를 표시하지 않습니다. :* 장점: 깔끔하고 해석문이 필요 없을 경우에 편리합니다. :* 단점: 해석문으로 가는 링크가 없어지는 셈이다 보니 일반 사용자 입장에서 접근하기 어려워집니다. 토론 문서도 존재하지는 않지만 빨간 링크로 표시하고 있으며, 영어 위키낱말사전 등에서는 Citations 이름공간이 별도로 있는데 이 경우에도 문서가 없더라도 그대로 표시하고 있으므로 첫 번째가 맞다고 생각합니다. [[:en:wikt:위키백과]] 필요 없는 문서에서는 별도 틀로 숨길 수 있으면 좋겠네요. 추가로 여기에서도 Gadget-DocTabs.js를 이미 사용 중입니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 23:04 (KST) :옳으신 말씀입니다. 또 그걸 어떻게 구현해야 하는지 공부해와야겠네요... [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 23:13 (KST) ; 스크립트 사용해 보기 [[특수:내사용자문서/common.js]]에 다음 줄을 삽입해 주세요. '''두 개를 동시에 넣지 마세요!''' * '''버전 1''': <code><nowiki>importScript("User:Aspere/haeseoktest.js");</nowiki></code> ([[사용자:Aspere/haeseoktest.js]]) * '''버전 2''': <code><nowiki>importScript("User:Aspere/haeseoktest-withoutlink.js"); </nowiki></code> ([[사용자:Aspere/haeseoktest-withoutlink.js]]) 현재 스크립트는 "해석" 이름공간이 없는 만큼 "번역" 이름공간으로 작동하게끔 설계되어 있습니다. 그래서 표시되는 모습은 [[언간독]] 및 [[번역:언간독]] 문서를 보시는 것이 제일 좋습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 23일 (목) 18:31 (KST) :일단 첫 번째 버전부터 [[특수:고유링크/354414|common.js 생성]]을 통해 테스트합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 13:54 (KST) ::* [[User:Aspere/haeseoktest.js]] ::코드를 검토하기 위해 링크를 달아 놓습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 13:56 (KST) ::: 링크를 좀 눈에 잘 띄게 걸어둘 걸 그랬네요. 신경써 주셔서 감사드립니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 24일 (금) 14:13 (KST) ::가젯으로 Gadget-DocTabs.js라는 비슷한 기능이 있고, 이 기능은 하위 문서를 탭으로 보여주는 기능이라 1:1 비교는 어렵겠으나 API 사용을 더 선호하여 선택하신 까닭이 있으실까요? --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 14:15 (KST) :::사실 저도 JS를 완벽히 이해하고 있지도 않고 JS 실력이 안 좋기 때문에 상세하게 조언해 드리기는 좀 어렵습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 14:16 (KST) :::: 간단한 이유입니다. 제가 API밖에 몰라서... 저도 이것저것 조합하면서 만든 것이고 "하여튼 작동하니 좋았쓰" 마인드로 완성해서 아마 분명히 개선점이 많으리라 생각합니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 24일 (금) 14:16 (KST) :::::저도 왜 API를 썼는지 이유가 궁금해서 여쭤 본 거고, JS에서 API를 사용하는 게 구체적으로 어떤 영향이 있는지는 잘 모릅니다. 사실 자바스크립트는 사용자가 사용 중인 컴퓨터나 장치의 에셋을 사용하는 거고, 루아나 API는 서버 에셋을 사용하므로 사실 그 사실만 놓고 본다면 API 써도 문제는 없지 않나 싶습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 15:27 (KST) : <s>$.ready는 현재 depracted된 표현입니다.</s>--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 23:08 (KST) :: (대충 진짜 몰랐다는 답변) 혹시 어떻게 고치면 좋을지 조언을 받을 수 있을까요? --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 23:11 (KST) ::: 제가 다른 사항과 착각하였습니다. 그대로 사용하셔도 무방합니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 26일 (일) 18:12 (KST) [[특수:환경설정#mw-prefsection-gadgets|환경설정의 소도구]] 베타 단락에 해당 코드를 추가해두었습니다. / 버전 1은 해석을 쓰지 않는 문서가 절대 다수이므로 쓰지 않는 것이 맞다고 생각합니다. 버전 2의 경우 현 구조상에서는 원문은 없고 해석만 존재하여 원문에서 해석 이름공간으로 넘겨주기가 되어있으면 여전히 링크가 표시됩니다. [[오즈의 마법사]] → [[번역:오즈의 마법사]]의 사례처럼요. [[오즈의 마법사]] 문서가 존재하니 "문서" 탭이 표시가 되지만 눌러보면 넘겨주기입니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:54 (KST) == 문헌 사랑방의 대량 메시지 == 낱말사전의 경우에는 [[:분류:메시지 전달을 받지 않는 사용자]] 분류를 추가하고 아예 커뮤니티 공간에서는 대량 메시지를 받지 않거나, 다른 공간에 모아 두는 것으로 작년에 사용자들(지금은 없지만...)간 협의를 봤었던 기억이 있습니다. 제가 메타에서 이러한 대량 메시지를 받아야 하는가 받지 말아야 하는가에 대한 규정은 찾지 못했고, 그래서 낱말사전에서는 메인공간 뿐만 아니라 기간별 하위 문서에도 대량 메시지를 지웠거나 아예 받지 않습니다. [[w:위키백과:사랑방_(기술)/2025년_1월#MediaWiki_message_delivery_봇의_오동작|백과 사랑방에 오동작 보고]]를 잘못 올리면서 생각난 건데, 문헌에서도 의논하려고 생각을 해 뒀다가 잊은 내용이라 지금에서야 올립니다. 문헌 사랑방에서 가장 먼저 노출되어야 하는 건 문헌 사용자들이 문헌에 관해 남기는 의견이지 메타에서 뭐 규정 만들거나 행사한다거나 하는 내용은 아니라고 생각합니다. 거의 절대 다수의 메시지가 문헌과는 관련도가 크지 않은 안건이고, 대량 메시지 내용이 더 많아서 사실상 '정보 공해'라고 생각합니다. 문헌 사용자들도 메시지에 적힌 요청처럼 한국어로 번역을 해 준다거나 관심을 전혀 가지지 않습니다. 현재 대량 메시지는 모두 지우고, 이후 기간별 하위 문서가 만들어질 경우 그 하위 문서들에도 위 분류를 추가해야 한다고 생각합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 13:48 (KST) :{{찬성}} 이전과 달리 활동하는 분들이 많아진 만큼 충분히 신경써야 할 문제라고 생각합니다. 그런데 완전히 받지 않는 것은 좀 너무할 수도 있다고 생각이 들어서 따로 받는 곳을 만드는 게 어떨까 싶은데 기술적인 면에서 어떻게 해야 하는지는 잘 모르겠네요. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 24일 (금) 14:11 (KST) ::{{ㄷ|Aspere}} 딱 제 수준에서는 아예 사랑방을 남겨 두고 자유게시판을 새로 만든 다음 자유게시판에 메시지 거부 분류를 넣는 식의 트릭을 떠 올릴 수 있긴 합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 21:13 (KST) :[[:w:백:소식지]] 처럼 격리소를 만들어 두는 방안도 고려해 보시면 좋겠습니다. — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 30일 (목) 21:44 (KST) :: 알려주셔서 감사합니다. 위키백과에 그런 공간이 있는 줄도 몰랐네요;; --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 30일 (목) 22:10 (KST) 특별한 의견이 없으면 위에서 레비님이 말씀해주신 것을 참고해서 [[위키문헌:소식지]](가칭)를 만들어 보겠습니다. 일단 해 보고 안 맞는 것 같으면 그 때 없애도 되니까요. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 30일 (목) 22:10 (KST) :{{ㄷ|Revi C.|Aspere}} 잘 모르는 게 사실이긴 하나, 완벽한 격리가 가능한지에 대한 기술상의 의문점이 있습니다. 위키백과 소식지 공간이 좋은 예시인 건 사실인데, 사실 위키백과 사랑방은 소식지 공간이 있어도 사실 몇몇 대량 메시지가 올라 옵니다. 이건 대량 메시지 봇의 소스코드를 확인해 봐야 하는 부분인지 잘 모르겠습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 31일 (금) 03:16 (KST) ::관련 HTML 태그에 뭐 디자인 넣을 때 쓰는 class 같은 거에 표시해 놓고 봇이 식별해서 보내는 건가 싶긴 합니다. 사실 저도 봇이랑 가상 키보드 만들 때 그걸 찾는 식으로 구문을 작성하고 효과 띄우고 했던 걸로 기억합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 31일 (금) 03:19 (KST) :: 대량메시지의 발송은 '대량메시지 목록'을 통해 이루어지므로 메타의 대량메시지 목록을 수정하면 됩니다. — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 31일 (금) 14:12 (KST) {{알림}} [[문:소식지]] 문서를 만들어서 현재까지 사랑방에 올라온 대량메시지를 옮겨 두었습니다. 또한 메타에 있는 대량메시지 수신 목록도 보이는 대로 소식지 쪽으로 가게끔 수정했습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 2월 6일 (목) 00:20 (KST) == Request to buy book == There is a book I want to buy, but I want to ask first: #Is this book available? #I'm willing to give you people money to buy this in South Korea since I don't have a South Korean phone and thus I can't register an account. Do you guys accept Venmo payments? [https://www.hanauction.com/htm/off_auction_read.htm?id=6593&off_id=35&page=9&ac_num=44&PHPSESSID=69f7e0e46946ba4f2df13a4e2dc69561] [[사용자:Blahhmosh|Blahhmosh]] ([[사용자토론:Blahhmosh|토론]]) 2025년 1월 30일 (목) 12:13 (KST) :It was already sold out more than 10 years ago. You already know that copy of this book is available on Nat'l Library of Korea. [[:File:NLK-한古朝46-가2239 竹溪遺稿.pdf]] Is there any particular reason you need an original copy? --[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 30일 (목) 19:40 (KST) ::This book is also available for checkout at the [https://clio.columbia.edu/catalog/3791963?counter=1 Columbia University Library], fyi.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 30일 (목) 19:42 (KST) ::The reason I want another copy is because this copy you posted has many worn out characters, so I need another copy of this book to fill in all the worn out characters with the correct characters @[[사용자:Namoroka|Namoroka]] [[사용자:Blahhmosh|Blahhmosh]] ([[사용자토론:Blahhmosh|토론]]) 2025년 1월 31일 (금) 05:24 (KST) :::I'll ask the library near where I live if it is possible to borrow or check books.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 31일 (금) 05:29 (KST) == 관리자 선거 절차 일부 수정 제안 == [[위키문헌토론:관리자 선거 절차#당선자 결정에서의 조건 2 (반대표보다 최소 20표 이상 많은 찬성표) 삭제 제안|위키문헌토론:관리자 선거 절차]]에서 관리자 당선을 결정할 때의 조건 중 하나로 써 있는 "반대표보다 최소 20표 이상 많은 찬성표" 조문을 삭제하면 어떨까 하는 토론을 발제하였습니다. 한 번씩 읽어보시고 의견 남겨주시면 감사하겠습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 2월 10일 (월) 02:15 (KST) == 국회회의록 에디터톤 마무리 == 지난 1월 한 달 동안 진행되었던 [[문:국회회의록 에디터톤|국회회의록 에디터톤]]이 마무리되었습니다. 참여자 여러분 덕분에 위키문헌 내부의 문서 보충과 더불어 위키백과 문서와의 연계도 강화할 수 있었습니다. 에디터톤 결과는 [[위키문헌:국회회의록 에디터톤/채점표]] 문서에서도 확인하실 수 있습니다. 참여해 주신 분들께 다시 한 번 감사드립니다! ; 종합 순위 * 1위 (1명): [[사:ZornsLemon|ZornsLemon]] (750,029 바이트) * 2위 (2명): [[사:Aspere|Aspere]] (599,680 바이트), [[사:Raccoon Dog|Raccoon Dog]] (334,597 바이트) * 3위 (1명): [[사:jjw|jjw]] (105,491 바이트) * 한자 서브 챌린지 참여자: [[사:ZornsLemon|ZornsLemon]] (92,683 바이트), [[사:Aspere|Aspere]] (5,573 바이트) ; 주제별 완성한 문서 {| class="wikitable" |- ! 시기·사건 !! 문서 |- | [[:w:대한민국 제헌 헌법|대한민국 제헌 헌법]] | * [[국회본회의 회의록 (한글 텍스트화)/제헌/제1회/제2차]] * [[국회본회의 회의록 (한글 텍스트화)/제헌/제1회/제6차]] |- | [[:w:국회 프락치 사건|국회 프락치 사건]] | * [[국회본회의 회의록 (한글 텍스트화)/제헌/제3회/제1차]] |- | [[:w:사사오입 개헌|사사오입 개헌]] | * [[국회본회의 회의록 (한글 텍스트화)/제3대/제19회/제90차]] * [[국회본회의 회의록 (한글 텍스트화)/제3대/제19회/제91차]] |- | [[:w:4·19 혁명|4·19 혁명]] | * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제7차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제8차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제9차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제10차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제11차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제12차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제13차]] |- | [[:w:국회 오물투척사건|국회 오물투척사건]] | * [[국회본회의 회의록 (한글 텍스트화)/제6대/제58회/제14차]] |- | [[:w:삼선 개헌|삼선 개헌]] | * [[국회본회의 회의록 (한글 텍스트화)/제7대/제69회/제3차]] |- | [[:w:김영삼 의원 제명 파동|김영삼 의원 제명 파동]] | * [[국회본회의 회의록 (한글 텍스트화)/제10대/제103회/제2차]] * [[국회본회의 회의록 (한글 텍스트화)/제10대/제103회/제5차]] |- | [[:w:박종철 고문치사 사건|박종철 고문치사 사건]] | * [[국회본회의 회의록 (한글 텍스트화)/제12대/제132회/개회식]] ** [[국회본회의 회의록/제12대/제132회/개회식]] |- | [[:w:이석기 내란 선동 사건|이석기 내란 선동 사건]] | * [[국회본회의 회의록/제19대/제320회/제2차]] |- | [[:w:윤석열 대통령 탄핵소추|윤석열 대통령 탄핵소추]] | * [[국회본회의 회의록/제22대/제418회/제16차]] * [[국회본회의 회의록/제22대/제419회/제4차]] |} [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 2월 10일 (월) 14:47 (KST) == 색인 이름공간 == 관련 틀을 수정 중이어서 오류가 발생할 수 있습니다. 오류가 발생하는 경우 편집 버튼을 누른 후 아무 내용도 수정하지 않고 바로 저장([[w:WP:NULL|Null edit]])하면 정상적으로 표시됩니다. 곧 수정할 예정이오니 양해 부탁드립니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 2월 23일 (일) 03:10 (KST) [[분류:메시지 전달을 받지 않는 사용자]] == [[위키문헌:저작권 토론]] (가칭) 신설 제안 == 지금 각 문서의 저작권 관련 논의는 각 토론 문서에서 진행되고 있습니다. 문서의 내용에 관련한 논의이니 자연스러운 일이긴 하나, 가시성이 너무 떨어져서 정말 "부르지 않으면 모르는" 상황인 것 같습니다. 의견을 받자고 토론을 여는 것인데 몰라서 의견을 못 남기는 건 좀 역설적이라고 생각합니다. 따라서 영어판의 [[:en:Wikisource:Copyright discussions|Wikisource:Copyright discussions]]을 도입하여 이러한 논의를 한 곳으로 모아 진행하면 어떨까 생각합니다. [[:w:백:삭제 토론|위키백과의 삭제 토론]]처럼 관련 논의를 한 번에 볼 수 있는 장소를 만들어 "부르지 않아도" 토론에 참여할 수 있는 가능성을 좀 더 넓혀보자는 취지입니다. 해당 문서에는 삭제 토론 틀처럼 별도의 틀을 달아 안내하면 좋을 것 같습니다. 해당 문서의 이름은 일단 직역하긴 했는데 어감이 좋은 것 같지는 않아서 더 좋은 아이디어가 있으시면 말씀해 주시면 감사하겠습니다. 또한 영어판에서 토론 알림용으로 사용하는 <nowiki>{{</nowiki>[[:en:Template:Copyvio|Copyvio]]<nowiki>}}</nowiki>는 한국어판에 {{틀|저작권 의심}}으로 일단 존재는 하지만 한 번 손봐야 할 것 같습니다. {{핑|Namoroka|ZornsLemon}} 저작권 논의 관련해서 특히 활발히 활동하시는 사용자 분들이라 생각해서 호출드립니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 9일 (일) 22:08 (KST) :저작권에 대해 잘 아는 건 아니라서 도움이 될지는 모르지만, 좋은 아이디어 같습니다. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 3월 9일 (일) 22:21 (KST) ::괜찮은 것 같습니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 3월 12일 (수) 00:52 (KST) {{알림}} [[위키문헌:저작권 토론]] 문서를 생성하였습니다. 이게 토론 활성화에 얼마나 도움이 될지는 두고 봐야 하겠지만 일단은 시험적인 성격으로 활용해 주셨으면 합니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 12일 (수) 17:43 (KST) == [[위키문헌토론:저작권 정책#저작권 정책 개정]]에 관하여 == 안녕하세요 여러분. 현재 저작권 정책의 일부 오류를 수정하기 위해 토론을 개설하였습니다. 많은 참여 부탁드립니다. [[사:Takipoint123|Takipoint123]] ([[사토:Takipoint123|토론]]) 2025년 3월 13일 (목) 02:30 (KST) == Photocopying Ancient texts in SKY and other universities == Hello. I'm planning on going to South Korea some time in April because some ancient historical texts are stored there that I need to copy. Can you check with me on the photocopying and loaning policies of these universities? I don't speak Korean, so I had a really hard time understanding their photocopying and loaning policies. *https://lib.pusan.ac.kr/ *https://lib.kookmin.ac.kr/ *https://library.history.go.kr/ *https://library.kmu.ac.kr *https://east.skku.edu/ *https://library.korea.ac.kr/ *https://library.sogang.ac.kr/ *https://library.yonsei.ac.kr/ *http://kostma.korea.ac.kr/ *https://library.cnu.ac.kr/ *https://ndlsearch.ndl.go.jp *http://www.library.pref.osaka.jp/site/nakato/english-nakato.html *https://lib.ewha.ac.kr/ *https://dldml2xhd.tistory.com/15920276 *https://lib.snu.ac.kr *https://lib.khu.ac.kr *https://lib.gnu.ac.kr *https://lib.dongguk.edu/search/detail/CATTOT000000239323 *https://www.nfm.go.kr *https://libs.yu.ac.kr/ *https://lib.jnu.ac.kr/ *https://elibrary.wku.ac.kr/ *https://dl.jbnu.ac.kr/ *https://www.gogung.go.kr/ Specifically, I want to see what their policies on scanning ancient historical texts are. I've searched the internet and couldn't find anything related to some of them. [[사:Blahhmosh|Blahhmosh]] ([[사토:Blahhmosh|토론]]) 2025년 3월 23일 (일) 15:02 (KST) :Oh, and one more thing, I'm here because I want to read '''ancient historical texts''', which are obviously very fragile, so do I need special permissions to read these books? And is it possible to scan these books? [[사:Blahhmosh|Blahhmosh]] ([[사토:Blahhmosh|토론]]) 2025년 3월 23일 (일) 15:04 (KST) == 韓語維基文庫《大韓民國憲法》文本之原貌問題及設立大使館頁面之建議　｜　{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}《{{ruby|大韓民國憲法|대한민국헌법}}》{{ruby|本文|본문}}의{{ruby|原型|원형}}{{ruby|問題|문제}}및{{ruby|大使館|대사관}}{{ruby|페이지|page}}{{ruby|設立|설립}}{{ruby|提案|제안}} == 　　（本人母語爲漢語而非韓語，韓語文本乃程式翻譯所成，或有錯誤或未臻完善，尚祈海涵。答覆若用漢文（古漢文、今白話文皆可）、英文、德文，則在下能直接讀之；亦歡迎韓文回覆，在下將以翻譯程式讀之。） 　　（저의{{ruby|母國語|모국어}}는{{ruby|中國語|중국어}}이며{{ruby|韓國語|한국어}}가아닙니다．{{ruby|本|본}}{{ruby|韓國語|한국어}}{{ruby|本文|본문}}는{{ruby|機械|기계}}{{ruby|飜譯|번역}}으로{{ruby|作成|작성}}된것이므로{{ruby|誤謬|오류}}나{{ruby|未洽|미흡}}한{{ruby|部分|부분}}이있을수있습니다．{{ruby|諒解|양해}}부탁드립니다．{{ruby|答辯|답변}}이{{ruby|漢文|한문}}（{{ruby|古文|고문}}，{{ruby|現代|현대}}{{ruby|白話文|백화문}}모두{{ruby|可能|가능}}），{{ruby|英語|영어}}，{{ruby|獨逸語|독일어}}로{{ruby|作成|작성}}될{{ruby|境遇|경우}}저는{{ruby|直接|직접}}읽을수있습니다．{{ruby|韓國語|한국어}}로{{ruby|答辯|답변}}하셔도좋으며，{{ruby|飜譯|번역}}프로그램을통해읽겠습니다．） === 一、《大韓民國憲法》文本之原貌問題 === === {{ruby|一|일}}．《{{ruby|大韓民國憲法|대한민국헌법}}》{{ruby|本文|본문}}의{{ruby|原型|원형}}{{ruby|問題|문제}} === 　　考諸韓語維基文庫[[대한민국헌법|大韓民國憲法]]所收錄之文本，皆以純諺文示之。然而，按其歷史，該等憲法原文蓋爲'''漢諺混寫'''。具體情形如下： 　　{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}의[[대한민국헌법|{{ruby|大韓民國憲法|대한민국헌법}}]]에{{ruby|收錄|수록}}된{{ruby|本文|본문}}는모두{{ruby|純|순}}한글로만{{ruby|表示|표시}}되어있습니다．그러나그{{ruby|歷史|역사}}에따르면，{{ruby|該當|해당}}{{ruby|憲法|헌법}}의{{ruby|原文|원문}}은{{ruby|大部分|대부분}}'''{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}'''으로{{ruby|作成|작성}}되었을{{ruby|可能性|가능성}}이큽니다．{{ruby|具體的|구체적}}인{{ruby|狀況|상황}}은다음과같습니다： :* '''自一九四八年至一九八七年之十份《大韓民國憲法》'''：於韓語維基百科[[대한민국헌법|大韓民國憲法]]分類中所收之文本，悉以'''純諺文'''呈示。然考諸相關資料，當時所定之憲法原文，蓋爲'''漢諺混寫'''。 :* '''{{ruby|一九四八年|일구사팔년}}부터{{ruby|一九八七年|일구팔칠년}}까지의열{{ruby|個|개}}의《{{ruby|大韓民國憲法|대한민국헌법}}》'''：{{ruby|韓國語|한국어}}위키{{ruby|百科|백과}}의[[대한민국헌법|{{ruby|大韓民國憲法|대한민국헌법}}]]{{ruby|分類|분류}}에{{ruby|收錄|수록}}된{{ruby|本文|본문}}는모두'''{{ruby|純|순}}한글'''로{{ruby|表示|표시}}되어있습니다．그러나{{ruby|關聯|관련}}{{ruby|資料|자료}}에따르면，{{ruby|當時|당시}}{{ruby|制定|제정}}된{{ruby|憲法|헌법}}의{{ruby|原文|원문}}은{{ruby|大槪|대개}}'''{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}'''으로{{ruby|作成|작성}}되었을{{ruby|可能性|가능성}}이큽니다． :* '''一九一九年大韓民國臨時政府之《[https://zh.wikisource.org/wiki/大韓民國臨時憲章_(1919年) 大韓民國臨時憲章]》與《[https://zh.wikisource.org/wiki/大韓民國臨時憲法_(1919年) 大韓民國臨時憲法]》'''：見於中文維基文庫，未見於韓語維基文庫。此二文本係臨時政府在華所制，或其原文即爲'''漢文'''，然具體情形在下難以考定。 :* '''{{ruby|一九一九年|일구일구년}}{{ruby|大韓民國臨時政府|대한민국임시정부}}의《[https://zh.wikisource.org/wiki/大韓民國臨時憲章_(1919年) {{ruby|大韓民國臨時憲章|대한민국임시헌장}}]》및《[https://zh.wikisource.org/wiki/大韓民國臨時憲法_(1919年) {{ruby|大韓民國臨時憲法|대한민국임시헌법}}]》'''：이는{{ruby|中國語|중국어}}위키{{ruby|文獻|문헌}}에서볼수있으나{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}에는{{ruby|收錄|수록}}되어있지않습니다．이두{{ruby|文書|문서}}는{{ruby|臨時政府|임시정부}}가{{ruby|中國|중국}}에서{{ruby|制定|제정}}한것으로，그{{ruby|原文|원문}}이'''{{ruby|漢文|한문}}'''일{{ruby|可能性|가능성}}이있으나{{ruby|具體的|구체적}}인{{ruby|狀況|상황}}은제가{{ruby|確認|확인}}할수없습니다． 　　按中文維基文庫所錄，'''一九八七年現行本'''《[[s:zh:大韓民國憲法|大韓民國憲法]]》備有漢語翻譯及漢諺混寫原文，而'''一九四八年本'''《[https://zh.wikisource.org/wiki/大韓民國憲法_(1948年) 大韓民國憲法]》僅見中文翻譯，而無原文。至於'''一九一九年臨時政府之兩文本'''，則僅有中文譯本，未詳其原文爲韓文抑或漢文。 　　{{ruby|中國語|중국어}}위키{{ruby|文獻|문헌}}에{{ruby|收錄|수록}}된{{ruby|資料|자료}}에따르면，'''{{ruby|一九八七年|일구팔칠년}}{{ruby|現行本|현행본}}'''《[[s:zh:大韓民國憲法|{{ruby|大韓民國憲法|대한민국헌법}}]]》은{{ruby|漢字|한자}}{{ruby|飜譯|번역}}및{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}{{ruby|原文|원문}}이{{ruby|包含|포함}}되어있고，'''{{ruby|一九四八年本|일구사팔년본}}'''《[https://zh.wikisource.org/wiki/大韓民國憲法_(1948年) {{ruby|大韓民國憲法|대한민국헌법}}]》은{{ruby|中國語|중국어}}{{ruby|飜譯|번역}}만있고{{ruby|原文|원문}}은{{ruby|包含|포함}}되어있지않습니다．또한，'''{{ruby|一九一九年|일구일구년}}{{ruby|臨時政府|임시정부}}의두{{ruby|文書|문서}}'''역시{{ruby|中國語|중국어}}{{ruby|飜譯|번역}}만있고{{ruby|原文|원문}}이{{ruby|韓國語|한국어}}인지{{ruby|漢文|한문}}인지{{ruby|明確|명확}}하지않습니다． 　　據此推想，自一九四八年至一九八七年之各版本，皆應以'''漢諺混寫'''爲原文。今韓語維基文庫所存者純以諺文示之，或非原貌。 　　이에비추어보면，{{ruby|一九四八年|일구사팔년}}부터{{ruby|一九八七年|일구팔칠년}}까지의모든버전은'''{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}'''으로{{ruby|作成|작성}}되었을{{ruby|可能性|가능성}}이큽니다．{{ruby|現在|현재}}{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}에있는{{ruby|텍스트|rext}}는{{ruby|純|순}}한글로만{{ruby|表示|표시}}되어있어{{ruby|原型|원형}}을{{ruby|完全|완전}}히{{ruby|反映|반영}}하지못하고있을수있습니다． 　　是以建議： 　　따라서다음과같은{{ruby|提案|제안}}을드립니다： :* '''於韓語維基文庫[[대한민국헌법|大韓民國憲法]]分類下，補全各版本憲法之原始漢諺混寫文本，並明示其爲原始文獻。''' :* '''{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}의[[대한민국헌법|{{ruby|大韓民國憲法|대한민국헌법}}]]{{ruby|分類|분류}}하에{{ruby|各|각}}버전의{{ruby|憲法|헌법}}의{{ruby|原來|원래}}{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}{{ruby|本文|본문}}를{{ruby|補完|보완}}하고，이를{{ruby|原文|원문}}으로{{ruby|明示|명시}}하십시오．''' :* '''如一九一九年臨時政府之憲章及憲法原文爲漢文，則亦宜補錄考定並註明為原始文獻。''' :* '''{{ruby|萬若|만약}}{{ruby|一九一九年|일구일구년}}{{ruby|臨時政府|임시정부}}의{{ruby|憲章|헌장}}및{{ruby|憲法|헌법}}의{{ruby|原文|원문}}이{{ruby|漢文|한문}}이라면，이를{{ruby|調査|조사}}하여{{ruby|原文|원문}}으로{{ruby|追加|추가}}하고{{ruby|原本|원본}}{{ruby|資料|자료}}임을{{ruby|明示|명시}}하십시오．''' === 二、設立大使館頁面之建議 === === {{ruby|二|이}}．{{ruby|大使館|대사관}}{{ruby|페이지|page}}{{ruby|設立|설립}}{{ruby|提案|제안}} === 　　各語言之維基文庫，多於社群入口設立'''大使館'''頁面，以便非該語言之使用者得以溝通聯繫。例如： 　　여러{{ruby|言語|언어}}의위키{{ruby|文獻|문헌}}에서는{{ruby|大槪|대개}}{{ruby|使用者|사용자}}커뮤니티의{{ruby|入口|입구}}에'''{{ruby|大使館|대사관}}'''{{ruby|페이지|page}}를{{ruby|設定|설정}}하여그{{ruby|言語|언어}}를모르는{{ruby|使用者|사용자}}도{{ruby|連絡|연락}}하고{{ruby|疏通|소통}}할수있도록하고있습니다．{{ruby|例|예}}를들어： :* '''[https://zh.wikisource.org/wiki/Wikisource:大使館 中文維基文庫大使館]'''：提供官話白話文外十五種語文之導引，且於[https://zh.wikisource.org/wiki/社群主頁 社群主頁]設有英語入口，便於搜尋。 :* '''[https://zh.wikisource.org/wiki/Wikisource:大使館 {{ruby|中國語|중국어}}위키{{ruby|文獻|문헌}}{{ruby|大使館|대사관}}]'''：{{ruby|官話|관화}}{{ruby|白話文|백화문}}외에도{{ruby|十五個|십오개}}{{ruby|言語|언어}}로{{ruby|案內|안내}}를{{ruby|提供|제공}}하며，[https://zh.wikisource.org/wiki/社群主頁 {{ruby|使用者|사용자}}모임]{{ruby|페이지|page}}에{{ruby|英語|영어}}로된{{ruby|入口|입구}}가있어{{ruby|檢索|검색}}이{{ruby|容易|용이}}합니다． 　　然本人於嘗試聯繫韓語維基文庫社群時，未能於社群主頁或其他入口見設大使館頁面。爲促進跨語言交流與合作，故建議： 　　그러나제가{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}{{ruby|使用者|사용자}}모임와{{ruby|連絡|연락}}을{{ruby|試圖|시도}}했을때，커뮤니티{{ruby|主要|주요}}{{ruby|페이지|page}}나다른{{ruby|入口|입구}}에서{{ruby|大使館|대사관}}{{ruby|페이지|page}}를찾을수없었습니다．{{ruby|言語間|언어간}}{{ruby|疏通|소통}}과{{ruby|協力|협력}}을{{ruby|促進|촉진}}하기위해，다음과같은{{ruby|提案|제안}}을드립니다： :* '''於韓語維基文庫設立大使館頁面，並以主要國際語言（如英語、漢語等）標示聯繫方法，以便異語使用者能通暢聯絡。''' :* '''{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}에{{ruby|大使館|대사관}}{{ruby|페이지|page}}를{{ruby|設立|설립}}하고，{{ruby|主要|주요}}{{ruby|國際|국제}}{{ruby|言語|언어}}（例：{{ruby|英語|영어}}，{{ruby|中國語|중국어}}등）로{{ruby|連絡|연락}}{{ruby|方法|방법}}을{{ruby|表示|표시}}하여다른{{ruby|言語|언어}}{{ruby|使用者|사용자}}들이{{ruby|圓滑|원활}}히{{ruby|連絡|연락}}할수있도록하십시오．''' 　　謹此奉陳，並頌 文祺。 　　{{ruby|謹呈|근정}}합니다． {{ruby|文運|문운}}을기원합니다． ::::[[사:Xsgzjmxs|Xsgzjmxs]] ([[사토:Xsgzjmxs|토론]]) 2025년 4월 3일 (목) 15:28 (KST) :{{답장|Xsgzjmxs}}, [[:zh:大韓民國臨時憲章 (1919年)]]와 [[:zh:大韓民國臨時憲法 (1919年)]]는 중국어 번역문이며, 당시 실제 원문은 말씀하신대로 국한문혼용의 한국어로 기재되어 있는 것이 맞습니다. 두 문서는 [[대한민국임시헌장 (제1호)]] 및 [[대한민국임시헌법 (제2호)]]에 수록되어 있습니다. [[대한민국임시헌법 (제2호)]]의 경우 순한글로만 기록되어 있어 수정이 필요해 보이네요. [https://db.history.go.kr/modern/level.do?levelId=ij_001_0010_00010] [https://db.history.go.kr/modern/level.do?levelId=ij_001_0010_00020] / 대사관은 다른 사용자들의 의견이 있으면 있어도 괜찮다고 생각합니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 4월 3일 (목) 21:47 (KST) :예를 들어 [[대한민국헌법 (제1호) 국한문]]에 국한문 제헌헌법을 올려두었습니다. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 4월 3일 (목) 22:21 (KST) :: 有勞相助，甚爲感念！<br>　　援助을주심에깊이感謝드립니다． :: 　　另有一事欲就教於君：竊以爲《大韓民國憲法》（第一號）之[[대한민국헌법 (제1호) 국한문|漢諺混寫本]]與[[대한민국헌법_(제1호)|純諺文本]]實係同一文本，並無實質差異，故其於維基文庫之編排，或可共列於一頁之中，且陳明以漢諺混寫者爲原文，純諺文者爲其對應之譯本。如此編次，不惟便於讀者參照比較，亦可避免彼此分置而互無指引之弊。蓋若分頁而置，且不設標示，則閱者或見其一而不知其二，未免有所遺闕。<br>　　또한가지아뢰고자하는바가있습니다：思索건대《大韓民國憲法》（第一號）의[[대한민국헌법 (제1호) 국한문|漢字한글混用本]]과[[대한민국헌법_(제1호)|純粹한글本]]은實質的으로同一한文獻으로，內容上別다른差異는없사온즉，維基文獻에서는兩本文을一페이지에倂記하고，混用本을原文으로삼아純한글本을그對應飜譯으로明記함이어떨까합니다．이와같이編輯한다면，讀者가兩本을對照해읽기에容易할뿐만아니라，兩本을따로이配置하되서로간아무런案內도없을境遇，한쪽만보고他쪽의存在를알지못하게되는弊端도막을수있으리라思料됩니다． :: 　　又據《大韓民國憲法》（第一號）[https://upload.wikimedia.org/wikipedia/commons/7/7e/2007_11_25_WarMemorial_120.JPG 實物照片]，觀其版面所用空格分詞，與今行標準略有不同。譬如首頁一段，原應爲：<br>　　아울러《大韓民國憲法》（第一號）[https://upload.wikimedia.org/wikipedia/commons/7/7e/2007_11_25_WarMemorial_120.JPG 實物寫眞]에따르면，그紙面에使用된空白區分方式은現行表記基準과다소差異가있사옵니다．例컨대初頁의本文은다음과같이되어야할것입니다： :: :: [[파일:2007 11 25 WarMemorial 120.JPG|섬네일|《大韓民國憲法》（第一號）實物寫眞]] :: :: ::::　　大韓民國憲法 ::::　　　前　文 ::::　悠久한歷史와傳統에빛나는　우리들大韓國民은　己未三一運動으로大韓民國을建立하여　世界에宣布한偉大한獨立精神을繼承하여　이제民主獨立國家를再建함에있어서　正義人道와同胞愛로써民族의團結을鞏固히하며　모든社會的弊習을打破하고　民主主義諸制度를樹立하여政治、經濟、社會、文化의모든領域에있어서各人의機會를均等히하고　能力을最高度로發揮케하며　各人의責任과義務를完遂⋯⋯ :: :: 　　依此觀之，維基文庫之錄文，或應如實反映原始版本之格式，庶幾尊重史實，保存原貌。誠願編輯諸君詳察之。<br>　　이와같이살펴볼때，위키文獻의收錄文은原本의形式을忠實히反映함이마땅할것이며，그리함으로써歷史的事實을尊重하고元來의面貌를保存하는데에도貢獻할수있으리라信합니다．
바라건대編輯에關係되신여러先生님들께서깊이살펴주시기를仰望하옵니다． :: 
　　順頌<br>時綏。 :: [[사:Xsgzjmxs|Xsgzjmxs]] ([[사토:Xsgzjmxs|토론]]) 2025년 4월 11일 (금) 10:12 (KST) == Digital Library of the National Library of Korea on Wikimedia Commons == [[c:Category:Books_in_the_Digital_Library_of_the_National_Library_of_Korea]] [[사:維基小霸王|維基小霸王]] ([[사토:維基小霸王|토론]]) 2025년 5월 20일 (화) 20:38 (KST) == 한국 저작권 틀 개정 관련 == * [[틀:PD-대한민국/연습장|틀:PD-대한민국]] ([[commons:Template:PD-South Korea|Template:PD-South Korea]]) * [[틀:PD-대한민국-법인/연습장|틀:PD-대한민국-법인]] ([[commons:Template:PD-South Korea-organization|Template:PD-South Korea-organization]]) → 기존의 [[틀:PD-대한민국-업무상]] * [[틀:PD-대한민국-무명/연습장|틀:PD-대한민국-무명]] ([[commons:Template:PD-South Korea-anon|Template:PD-South Korea-anon]]) * [[틀:PD-대한민국-비보호/연습장|틀:PD-대한민국-비보호]] ([[commons:Template:PD-South Korea-exempt|Template:PD-South Korea-exempt]]) → 기존의 [[틀:PD-대한민국]] 한국 저작권 틀을 공용에 맞추어 개정하려고 하는데 이름을 정하는데 있어서 의견을 여쭙고 싶습니다. 명칭을 "PD-대한민국"과 "PD-South Korea"와 같이 한글과 영문 중 무엇으로 해야할지 정하지 못하였습니다. [[위키문헌:사랑방#저작권 틀의 번역명]]에서 이미 영문명으로 사용했으면 좋겠다고 의견을 남기긴 하였는데, [[틀:PD-대한민국]]의 경우 거의 만 개에 가까운 문서에 사용 중이어서 영향이 클 것 같아 한 번 더 여쭤봅니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 6월 8일 (일) 20:22 (KST) :저도 통일성 등을 생각해 영문으로 통일하는 쪽에 동의합니다. 다만 아무래도 틀 이름이 영어로만 되어 있으면 접근성이 낮아질 테니 한국어로 된 넘겨주기도 일일이 다 만들어두었으면 좋겠다고 생각합니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 8일 (일) 21:32 (KST) == [[미디어위키:Edittools]] 내 문자 추가 관련 의견 조사 == [[미디어위키:Edittools]](데스크톱 편집창 기준, 편집창 하단에 표시되는 문자 모음)에 반복 기호(々나 〻)처럼 문헌 편집 시 자주 사용하는 문자를 넣으면 어떨까 생각하고 있습니다. 일단 제가 생각하기로는 다음 문자들을 넣으면 좋을 것 같습니다. * 반복 기호 (々 및 〻) * 일부 괄호 기호 (〔, 〕, 【, 】) 어떻게 생각하시는지, 또 추가할 만한 문자가 있는지 의견이 있으시다면 말씀해 주시면 감사드리겠습니다. 또한 너무 복잡해진다면 안 쓰는 기호를 빼 버려도 좋다고 생각은 하는데, 쓰고 계신 분이 계실지를 모르다 보니 그건 좀 조심스럽네요. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 28일 (토) 14:59 (KST) :(이 부분은 제안의 일부는 아니고 단순 의견입니다) IPA, lang, llang 틀 부분은 통으로 날려도 되지 않을까 싶습니다. 문헌 작업 특성상 여기에 넣을 정도로 많이 쓰는 틀은 아니라고 생각이 듭니다. 차라리 {{틀|u}}, {{틀|du}}, {{틀|wu}} 같은 걸 넣는 게 더 나을 수도 있을 것 같습니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 28일 (토) 15:40 (KST) :: 뭐가 됐든 지금보단 나을 것이라 생각되서 무조건 찬성입니다. — [[사:Jjw|Jjw]] ([[사토:Jjw|토론]]) 2025년 6월 30일 (월) 16:21 (KST) :" 기호도 넣어 주시면 감사하겠습니다. 굵은 글씨로 표시되지 않게 할 때 필요할 때가 있더라고요. :: " 기호는 일반 키보드 환경에서 '와 같이 위치해 있어서 여기에 꼭 넣어야 할 정도로 입력이 어렵지는 않아 보이는데, 혹시 이게 사용자 환경에 따라 다른 건지, 다른 이유가 있는지 여쭤봐도 괜찮을까요? --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 1일 (화) 18:55 (KST) :<br>을 넣는 건 어떨지요? 몇 글자 안 되지만, 영문과 한글을 오가는 것이 귀찮을 때가 있어서요. :그리고 '특수문자' 얘긴데요. 영문 wikisource를 보면 'Recently used'가 있고 실제로 제가 얼마 전에 썼던 것들이 있는 것 같아요. :이게 된다면, 개인별로 자주 쓰는 특수문자를 활용할 수 있어 편하지 않을까 싶습니다. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 6월 30일 (월) 19:19 (KST) ::<nowiki> <br> </nowiki>을 넣어달란 거였는데, 줄바꿈을 해 버리네요. 풉. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 6월 30일 (월) 19:20 (KST) :: 말씀하신 영문판의 'Recently used'를 봤는데, 기존에 있는 특수문자 목록을 이용해 입력한 것들만 표시됩니다. 저건 한국어판 입력기에도 그대로 있긴 하더라고요. 저 특수문자 목록을 편집할 수 있는 방법이 있다면 자연스럽게 해결되는 문제라고 생각... --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 1일 (화) 18:52 (KST) {{알림}} 일단은 [[사용자:Aspere/미디어위키:Edittools]]에 초안을 마련해 보았습니다. 특별히 이견이 없으시다면 이대로 적용해보고자 합니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 1일 (화) 18:52 (KST) [[특수:환경설정#mw-prefsection-gadgets#편집 도구]]를 참조하시면 여러 소도구를 옮기면서 [[:mw:Extension:CharInsert]]를 이용한 Edittools를 생성해두었습니다. 원래 의견 청취 후 기존의 [[미디어위키:Edittools]]는 자바스크립트를 사용할 수 없는 환경에서만 표시되도록 비활성화할 예정이었는데, 이에 대한 의견도 여쭙고 싶습니다. 문자 편집은 [[미디어위키:Gadget-charinsert-core.js]]에서 가능합니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:07 (KST) :[[:w:en:Help:CharInsert#Customization]]를 참조하셔서 각 개인 사용자별로 문자 목록도 추가 가능합니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:12 (KST) ::정말 감사합니다! 역시 제가 어설프게 하느니 전문가를 한 분 모셔야... [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 6일 (일) 21:25 (KST) sdi7ggpwml5coralnrqg7a0a45enb5d 394578 394576 2025-07-06T12:28:45Z Aspere 5453 /* 자바스크립트를 통한 "해석" 버튼 표시 */ 답변 394578 wikitext text/x-wiki {{절차 머리말 | 제목 = 사랑방 | 부제 = | 이전 = | 다음 = | 단축 = 문:사 | 설명 = 사랑방은 위키문헌 공동체의 토론 문서입니다. 자유롭게 질문하거나 의견을 남겨 주세요. 기존 토론에 참여하거나 [{{SERVER}}{{localurl:{{NAMESPACE}}:{{BASEPAGENAME}}|action=edit&section=new}} 새 문단을 만들어서] 참여하시면 됩니다. 위키미디어 재단 등의 소식은 [[위키문헌:소식지|소식지]] 문서에서 보실 수 있습니다. 또한 관리 등 [[문:관리자|관리자]]가 필요한 요청의 경우 [[문:관리자 게시판|관리자 게시판]]을 이용하면 더 빠를 수 있습니다. }} {{/안내문}} == 대문 개선에 관한 의견 수렴 == 현재의 대문이 굉장히 오래 된 것도 맞고 현실적으로 도움이 될 만한 내용도 없다는 의견을 많이 받아, 대문의 모습과 내용을 일부 바꿔 보았습니다. * [[사용자:Aspere/대문 초안]] 현재 대문과 비교하여 다음과 같은 점을 변경하였습니다. * 최상단 오른쪽의 링크 일부 수정 * 위키문헌에 대한 기본적인 소개 삽입 * "둘러보기"에 분류와 더불어 대표적인 포털을 삽입 ** 제대로 정비된 포털 자체가 많지 않아 그나마 단기간에 발전시킬 수 있을 만한 포털을 중심으로 삽입하였습니다. 대표 이미지 또한 완벽하지 않으며 바뀔 수 있습니다. * 대표적인 문헌 몇 개를 선정해 "추천 문헌" 란 제작 ** 마찬가지로 포함된 문헌 자체는 바꿀 여지가 있습니다. * 거의 유지관리가 되지 않는 "특집 기사", "오늘의 역사", "하이라이트" 항목 삭제 한 번씩 보시고 드시는 감상이나 의견을 말씀해 주시면 감사드리겠습니다. "둘러보기"나 "추천 문헌"에 어떤 것이 들어가면 좋겠다는 간단한 것도 환영합니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 3일 (금) 19:57 (KST) :소개 부분이 조금 길고 여백이 많은 것 같습니다. 또한 각 항목간의 여백이 일정치 않습니다. "위키문헌이란" 항목의 제일 밑 부분은 여백이 없는데 "진행중인 공동 작업"과 "새로 올라온 문헌"에는 여백이 있고요. 주제별 색인에서 그림은 가운데 정렬을 하거나 기본 갤러리 기능이 아닌 다른 방식으로 그림을 표현하는게 낫지 않을까요. "조선노동당"이 들어가 있는 이유는 잘 모르겠네요. 또한 추천 문헌에서 훈민정음 그림과 하단의 "숙종의 한글편지", "개벽/1923년 2월/님의 노래" 부분이 서로 조화가 안 되는 것 같습니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 7일 (화) 19:04 (KST) ::여백은 기기 환경에 따라 차이가 크게 나는 만큼 정확히 일치시키기가 어렵습니다. 타 언어판 대문을 보시더라도 좌우 불균형이 거의 기본일 정도입니다. 그리고 전체적으로 일부러 여백이 많아 보이게끔 배치한 게 맞습니다 (현재 대문이 너무 빡빡하다는 지적을 몇 번 받아서). 포털도 마찬가지로 강제로 가운데 정렬시키면 환경에 따라 깨지기 때문에 기본 정렬로 놔둔 것입니다. ::또한 추천 문헌의 위아래 부분은 전혀 다른 부분인데 둘 사이가 조화되지 않는다는 말씀이 무엇을 말씀하시고자 하는지 전혀 모르겠습니다. 디자인적으로 어울리지 않는다는 말씀이신가요, 아니면 내용상으로 어울리지 않는다는 말씀이신가요? [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 7일 (화) 19:23 (KST) :::여백을 일부로 의도하신거라면 이해하겠습니다. 훈민정음만 왜 우측에 따로 나와있는지 모르겠다는 의미였습니다. 또한 와이드스크린으로 보면 <code><nowiki>----</nowiki></code>로 구분된 부분이 훈민정음 그림의 좌측으로 올라와 보기 좋지가 않습니다. 벡터 2022가 아니라 기존 벡터 스킨을 쓰시면 바로 확인이 되겠네요. [https://imgdb.in/mnIc 그림 링크]--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 7일 (화) 23:24 (KST) ::::{{핑|Namoroka}} 그림 남겨주셔서 정말 감사합니다! 사실 지금 문제 확인이 안 되서 가지고 있는 모든 모니터를 다 꺼내오고 있었던 중이었는데... 일단 오른쪽 먹는 문제는 {{틀|clear}}를 넣어 봤습니다. 제가 레거시벡터를 거의 안 써서 저게 넘어간다고 인지를 못 했네요. (제가 주로 쓰는 모니터에서도 우연의 일치로 레거시벡터에서 문제가 없는 것처럼 보입니다) ::::그리고 그림에 생기는 여백 문제는 틀을 가져온 [[:ja:|일본어판 대문]]에도 확인해보니 그대로 나타나고 있었습니다. 저 정도로 여백이 크게 나타난다면 확실히 고치긴 해야 한다는 것에는 공감합니다. 그런데 어떻게 고칠지 당장은 생각이 안 나네요. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 7일 (화) 23:42 (KST) :::::"위키문헌이란"의 윗부분과 "새로 올라온 문헌"의 윗부분의 여백도 아~주 미묘하게 여백이 다르네요. 해당 부분의 margin을 %가 아닌 em으로 지정하면 문제가 안 발생할 것 같습니다. 다른 부분에서도 margin을 1% 1% 1% 0로 정의했다가 같은 줄에서 1em 0로 지정하는 등 중복되는 부분이 많아 보입니다. 이러면 가장 마지막에 지정한 margin만 적용되는것 아닌가요? / 그리고 그림이 8개가 있으면 좁은 스크린에서, 적어도 벡터 2022에서는 그림이 3개/3개/2개 이런식으로 표시되는데 그러면 좌우를 비교했을 때 우측에 빈 공간이 너무 많이 남지 않는가요?--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 7일 (화) 23:48 (KST) ::::::일단 그림은 [[특:차이/349148|center 태그를 강제로 넣으면]] 가운데로 가기는 합니다. (이게 더 보기 좋은지 확신이 안 서서 원래대로 되돌려놓기는 했습니다만) 그리고 표시되는 그림 개수 자체는 화면의 좌우폭에 따라 자동으로 되는 거라 신벡터 스킨 자체의 문제는 아닙니다. (저는 6개 / 2개로 나옵니다) 남는 폭이 애매하게 그림 하나가 안 되면 그렇게 되는 것 같습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 7일 (화) 23:53 (KST) :::::::<code><nowiki><gallery align="center"></nowiki></code>은 잘못된 코드 같고, <code><nowiki><center><gallery align="center"></nowiki></code> 대신 <code><nowiki><gallery style="text-align:center"></nowiki></code> 이게 맞을 듯 싶습니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 00:01 (KST) :::::::<code><nowiki><gallery class="center"></nowiki></code>가 있네요. 아니면 <code><nowiki><gallery mode=packed></nowiki></code>나 <code><nowiki><gallery mode=packed-hover></nowiki></code>는 어떠신지요.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 00:14 (KST) :::::::추가로 만약에 packed를 쓰거나, 쓰지 않더라도 대문에 병렬되어 표시되는 그림은 가로세로 비율이 똑같이 나오도록 나중에 자르는 것이 좋을 것 같습니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 00:23 (KST) ::::::::좋은 말씀 감사드립니다. 자르는 거야 어렵지 않고 여차하면 대문 용도로 문헌에 로컬 업로드도 해버리면 되니까요. 사진은 그래도 조금 더 어울리는 게 있을지 한번 더 찾아본 다음 잘라보겠습니다. ::::::::일단은 packed-hover가 제일 나은 것 같아서 그걸로 해 두긴 했습니다. 이런 게 있는지도 몰랐는데 많이 배워가네요. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 8일 (수) 00:34 (KST) ::::::그리고 좌우 높이가 약간 다른 건 말슴하신 대로 퍼센트 빼니까 동일하게 보입니다. 일단 제가 가지고 있는 모니터 상으로는 동일하게 나오는데 혹시 또 문제가 있다면 알려주시면 정말 감사드리겠습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 8일 (수) 00:35 (KST) :::::::그림에서 packed를 쓸지 말지는, 취향 차이인 듯 싶으니 이건 다른 사용자분들도 보시고 의견을 달아주셨으면 좋겠네요.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 22:38 (KST) 오래된 토론이긴 한데 어떻게든 결론을 내놓는 것이 나을 것 같아서 일부 수정점을 남기겠습니다. 사용하는 파일들을 1:1 비율이 되게끔 잘라 로컬에 업로드해 두었습니다 (보호는 아직 안 걸었습니다). 조선노동당 포털은 제가 저것까지 정비할 자신이 없어서 그냥 과감하게 날려버렸습니다. 이 이외에 특별히 변경한 것은 없습니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 19일 (수) 15:53 (KST) :{{핑|Namoroka}} 토론에 참여해주신 다른 분이 안 계셔서 연락드립니다. 제 생각에는 이 정도로 일단 도입해봐도 나쁘지는 않을 것 같은데, 어떻게 생각하시나요? 조금 더 다듬을 만한 게 있을지 질문드리고 싶습니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 19일 (수) 15:53 (KST) ::저는 큰 이의가 없습니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 3월 19일 (수) 18:30 (KST) {{알림}} 대문을 수정하였습니다. 아마 문제가 없으리라고 99% 정도 확신하긴 하는데...혹시 뭔가 잘못되어 있으면 주저 말고 말씀해 주세요. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 20일 (목) 22:24 (KST) == 저작권 틀의 번역명 == 저작권 틀의 명칭이 {{틀|PD-미국}}과 같이 한국어로 되어 있는 경우가 있는데, 저는 이를 모두 다른 언어판에 맞춰 영어식으로 바꾸는 것이 적절하다고 생각합니다. 해당 틀은 미국 연방 정부의 작품만 해당하는데 이름은 그냥 "미국"이라고만 말하고 있습니다. 원래 이름은 PD-USGov이고요. 해당 틀들을 모두 PD-미국-정부 이런 식으로 번역하는 수고를 할 것이 아닌 이상, 다른 언어판이나 공용에서 부르는 이름을 그대로 카피해 오는게 훨씬 수월합니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 12일 (일) 03:18 (KST) :틀이 전체적으로 굉장히 오래전에 만들어진 것이라서 그런 것 같습니다. 틀 내용이 오래 된 경우도 많고요. 어차피 넘겨주기를 남겨두면 괜찮을 테니 과감히 바꾸셔도 괜찮다고 생각합니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 12일 (일) 03:25 (KST) == 초안 이름공간 도입 제안 == 현재 위키문헌에는 등재 기준 자체는 충족하는 것으로 보이나 문서의 상태가 너무 좋지 않은 경우가 많습니다. 대표적으로 [[90마745]] 문서나 [[71다2016]] 같이 봇으로 긁어온 판례 문서, [[분석심리학 논문집/Chapter2]]와 같이 번역되지 않고 방치된 문서, [[알프레드 노벨의 유언]] 같이 대체 어디서 온 건지 모르겠는 경우가 있을 것 같습니다. 그런데 또 문서 품질이 안 좋다고 지우는 것은 점차 발전시켜 나가는 것이라는 위키미디어 운동의 취지 자체에 반하는 것이어서 손을 대지는 못 하고 있습니다. 차라리 그래서 [[w:위키백과:초안|위키백과의 초안 이름공간]]을 동일하게 도입해서 이러한 문서를 따로 격리해 놓는 것은 어떨까 제안해봅니다. 저품질 문서가 표시된다는 문제를 해결할 수 있으면서도 사용자 참여에 의한 문서 개선의 가능성을 열어주는 것입니다. 이에 관하여 여러분의 의견을 묻고 싶습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 13일 (월) 16:47 (KST) :{{찬성}}: 동의합니다. [[사용자:Korbine287|Korbine287]] ([[사용자토론:Korbine287|토론]]) 2025년 1월 15일 (수) 17:03 (KST) :{{찬성}} --[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 16일 (목) 22:01 (KST) {{알림}} 지침화를 위해 [[위키문헌:초안]] 문서를 생성하였습니다. 위키백과의 해당 문서를 들고 온 다음 위키문헌 실정에 맞게 약간 수정해 주었는데, 어색한 부분이 보이신다면 자유로운 수정 부탁드립니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 19일 (일) 17:45 (KST) * 초안 이름공간의 설정은 제안문의 "위키백과의 초안 이름공간을 동일하게 도입"이라는 문구에 따라 한국어 위키백과의 설정과 동일하게 도입하도록 조정되었습니다. 특기할 점은 다음과 같습니다. ** 초안 이름공간의 영어 넘겨주기 (<code>Draft</code>-><code>초안</code>, <code>Draft_talk</code>-><code>초안토론</code>)가 설정됩니다. ** 초안 이름공간의 내용은 검색엔진의 수집을 거부하도록 설정됩니다. ** 위 검색엔진의 수집 거부는 <code><nowiki>__INDEX__</nowiki></code> [[:mw:Help:Magic words#Behavior switches|매직 워드]]를 무시합니다. (초안 이름공간의 특정 문서만 검색엔진이 수집하도록 설정할 수 없습니다.) ** 초안 이름공간에서도 시각편집기를 사용할 수 있습니다. : — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 30일 (목) 22:41 (KST) :: 이 기능은 한국시간으로 다음 주 화요일 (2월 4일) 23시를 전후하여 적용될 예정입니다. (목요일 (UTC) 재단 패치 업데이트: 한국시간 금요일 오전 6시라서 무리, 금요일 (UTC)에는 패치 업데이트는 긴급상황에만 가능, 다음주 월요일은 제가 바빠서...) — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 30일 (목) 22:48 (KST) == [[틀:번역 미완료]] 삭제 제안 == 해당 틀이 저작권적으로 모호한 면이 많고 최대한 자유로운 사용을 보장해야 한다는 위키미디어 운동 자체의 취지와 맞지 않다고 생각하는 바, {{틀|번역 미완료}} 틀을 삭제하고 전부 {{틀|GFDL/CC-BY-SA-4.0}} 틀로 교체할 것을 제안합니다. # 완성되지 않은 문서의 저작권을 판단할 수 없게끔 하는 구조 #* 위키문헌에 있는 모든 문서는 최소한 {{틀|GFDL/CC-BY-SA-4.0}} 라이선스를 사용해야 합니다. 이것보다 더 풀어질 수는 있지만 더 좁혀질 수는 없습니다. 따라서 특별히 라이선스를 정한 것이 아니라면 {{틀|GFDL/CC-BY-SA-4.0}} 라이선스를 가정하는 것이 합리적입니다. #* 문서가 미완성인 경우에도 이 라이선스 규칙은 동일하게 적용됩니다. 그런데 해당 틀의 내용은 "미완성 상태이기 때문에 쓰지 말고 기다려봐라" 라는 내용에 가깝습니다. 이는 문서 기여의 근본적 취지와는 다르다고 생각합니다. 문서를 완성해야만 자유 저작물이 된다고 보는 것도 이상하고요. # 저작권 결정권을 "번역을 완성한 사용자"에게 주는 시스템 자체의 의문 #* 위키문헌은 그 특성 상 여러 명이 기여하며, 저작권 정책에 따라 문서에 기여한 부분에 대한 저작권은 개인이 가지나 문서 전체에 대한 소유권을 주장할 수는 없습니다. 따라서 "기여자가 문서 전체에 대한 라이선스를 결정"하는 것 자체가 이상하다고 생각합니다. #* 만약 기여자가 여러 명인데 각자 사용하고자 하는 라이선스가 다른 경우에 부분별로 라이선스를 나눠서 표시할 수도 없을 것이고, 한 사용자가 CC-BY-SA를 주장하는 부분을 다른 사용자가 편집한 다음 "나는 퍼블릭으로 배포하겠다"라고 하면 이것을 저작권 침해로 봐야 하는지도 잘 모르겠습니다. 원래대로라면 해당 틀을 사용한 문서의 주기여자 모두에게 연락을 넣어야 하겠으나, 현실적으로 이 틀을 사용하는 문서는 오래 전 미완료 상태로 방치된 문서인 경우가 많아 현실적으로 연락이 닿을 가능성도 낮을 것 같고, {{틀|GFDL/CC-BY-SA-4.0}}와 호환되지 않는 라이선스를 주장하며 위키문헌에 올렸을 것이라고 생각하기도 어렵습니다 (만약 그럴 경우 삭제 대상입니다). 따라서 현재 사용자분들의 총의만으로 결정해도 괜찮은 문제라고 생각합니다. 이에 관련해서 여러분의 의견을 묻고 싶습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 15일 (수) 20:47 (KST) :동의합니다. 저장하기를 누른 그 순간 GFDL/CC-BY-SA-4.0로 배포하는 것을 허락한 것입니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 16일 (목) 14:03 (KST) {{알림}} 장기간 새로운 의견 제시가 없어 총의가 형성되었다고 보고, {{틀|번역 미완료}}를 {{틀|GFDL/CC-BY-SA-4.0}}으로 치환한 다음 해당 틀을 삭제하겠습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 30일 (목) 21:09 (KST) == what is this word? == {{토론 이동|위키문헌:질문방#what is this word?}} == What is this word? == {{토론 이동|위키문헌:질문방#What is this word?_2}} == What is this word? == {{토론 이동|위키문헌:질문방#What is this word?_3}} == [[틀:판독 불가]] 개편 알림 == {{틀|판독 불가}} 틀을 한국어 위키문헌 실정에 맞게 '□' 기호를 표시하게끔 변경하였습니다. 틀을 이용하면 추적이 간편하다는 이점이 있으므로, 앞으로 작업하시는 분들께서는 수동으로 '□' 기호를 입력하기보다는 해당 틀을 사용해 주시면 좋을 것 같습니다. 넘겨주기인 {{틀|?}}로도 사용할 수 있습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 17일 (금) 10:50 (KST) :영어판과 틀 구성이 조금 다른데, {{틀|판독 불가}}는 한 글자에만 사용하고 {{틀|미판독 문자}}는 두 글자 이상에 사용하는 것이 맞을까요? ::그 틀도 따로 있다는 걸 까먹고 있었네요. 일단 역할이 동일하니 넘겨주기 처리하겠습니다. 지금 외출 중이어서 정리 작업은 조금만 있다가 하겠습니다. 알려 주셔서 감사합니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 18일 (토) 17:25 (KST) :::중간에 생략된 글자가 몇 글자인지 알 수 없는 경우도 있으므로 영어판과 같은 형태의 틀도 필요하다고 생각합니다. 띄어쓰기 없는 한글/한문의 경우 그 특성상 폭이 일정하기 때문에 글자수 유추가 비교적 쉽지만 문장 부호, 띄어쓰기나 알파벳이 섞이면 그 글자수를 알기가 어렵습니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:55 (KST) == "해석" 이름공간 도입 제안 == 현재 많은 문서에 케이스 바이 케이스식으로 수록되어 있는 "해석문"(번역이 아님)을 수록하기 위하여 "해석:" 이름공간을 새롭게 만들 것을 제안합니다. ; 생성 필요 이유에 관한 설명 # 통일되지 않은 방식: 여러분이 이미 잘 아시는 것처럼, 현재 있는 문서들에는 해석이 중구난방으로 달려 있습니다. 방식도 통일되어 있지 않고 극단적으로 해석이 원문처럼 둔갑한 경우도 많습니다. #* 현재 방식의 문제는 [[위키문헌토론:한문 해석문의 수록|한문 해석문의 수록 지침 도입 토론]]에 자세히 정리해 둔 것이 있습니다. #* 통일안으로 만들어진 한문 해석문 지침의 경우, 틀 사용 방식이 어렵기도 하고 "한문은 아닌데 해석문이긴 한 경우"를 전혀 커버하지 못한다는 문제가 있습니다. # 번역 이름공간으로 대체 불가: [[번역:언간독]]과 같은 경우, 한문도 아니고 원문([[언간독]])은 분명 한국어이기 때문에 "번역"이라고 하기는 어렵지만 해석은 등재해주고 싶다는 의견이 있었습니다. ; 추가를 통해 기대되는 효과 # 명확한 구분: 위키문헌은 근본적으로 '''원문을 수록하는 프로젝트'''이기 때문에 엄밀한 의미에서 마음대로 해석문을 만들면 안 됩니다. 이것이 너무 가혹한 정책이기 때문에 만들어진 것이 "번역" 이름공간이고요. 현재 "해석문"은 번역도 아니고 그렇다고 원문도 아닌 애매한 상태이나, "번역" 이름공간과 마찬가지로 독립적인 이름공간을 주는 것이 매 번 제기되는 "취지에 맞지 않는다"라는 의견을 수용하면서도 해석문의 작성을 가능하게끔 하는 방식이 될 수 있습니다. #* 번역 이름공간과의 구분: 전 지침에서 지적한 것과 같이 "한문은 엄연한 의미에서는 한국어이다"라는 문제를 해소해 줄 수 있습니다. # 활동 장려: 해석문을 만드는 방식으로 위키문헌에 기여하고자 하는 분들께는 어떤 방식으로 활동하면 되는지 더 명확해지는 것인 만큼, 이를 매개로 해석 활동을 하고 싶은 사용자를 모을 수 있는 기회로 작용할 수도 있습니다. # 문서 간의 관계 정리: 해석이라기보다는 한자 독음만 적는 경우([[대한민국헌법]]과 [[대한민국헌법 (한자혼용)]]의 관계 등)까지도 포함하면 문서 간의 관계를 더 구조적으로 정비할 수 있습니다. 이전에는 해석이 있다는 것도 모를 수도 있지만 아에 이름공간으로 정비해 버리면 서로 연관지어주기 더 쉬우리라고 생각합니다. # 정확한 원문 / 이해가 쉬운 텍스트의 동시 제공: 원문에 한자음이 표시되지 않은 경우 이해를 위해 편집자가 임의로 적어주는 경우가 있는데 이는 엄연한 의미에서 원문 훼손인 만큼, 이럴 때 해석 이름공간을 이용하면 확실히 원문은 원문대로, 해석은 해석대로 분리해줄 수 있을 것 같습니다. 이름공간 번호는 (큰 상관은 없으나) 112(해석)와 113(해석토론)을 생각하고 있습니다. 그냥 번역 이름공간이 114-115번이어서 임의로 생각해낸 번호입니다. 또한 일반-해석 사이의 연결은 밑에서 제안하는 것처럼 스크립트를 이용한 버튼 사용을 제가 제안하고는 있지만, 꼭 이래야 하는 것은 아니고 그냥 단순히 상단에 틀을 붙이는 정도로 해도 괜찮을 것 같습니다. 해석 이름공간을 실제로 도입한다면 지금까지의 편집 지침·경향·관행을 뜯어고쳐야 할 수도 있습니다. 그런 만큼 꼭 한 마디씩이라도 의견 남겨 주시면 감사하겠습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 23일 (목) 18:31 (KST) :{{찬성}} 아무래도 지금 규칙을 만들어두는 편이 좋다고 생각합니다. 소 잃고 외양간 고치는 것보다는 유비무환이 더 좋다고 보는 입장이라서요. [[사용자:NZ 토끼들|NZ 토끼들]] ([[사용자토론:NZ 토끼들|토론]]) 2025년 1월 23일 (목) 18:36 (KST) :번역 이름공간만을 사용하기에는 부족한 점이 있다고 생각하므로 새로운 이름 공간을 도입하자는 의견에 찬성합니다. [[사용자:Respice post te|Respice post te]] ([[사용자토론:Respice post te|토론]]) 2025년 1월 23일 (목) 19:12 (KST) :{{찬성}} 찬성합니다. -- [[사용자:Jjw|Jjw]] ([[사용자토론:Jjw|토론]]) 2025년 1월 23일 (목) 19:54 (KST) :{{찬성}} 개인적으로는 중국어 위키백과의 간체자-정체자 변환처럼 한자를 1:1 단순 대응하는 것이 있었으면 좋겠다고 생각하였는데, 이러한 방식도 나쁘지 않은 것 같습니다. 다만 여전히 의미가 조금 헷갈리는 부분이 있습니다. 저는 고대 또는 중세 한국어를 현대 한국어로 "번역"하는 것으로 이해가 되는데, 해석과 번역이 개념상 어떠한 차이가 있는지 잘 모르겠습니다. 고대 그리스어를 현대 그리스어로 옮겨도 여전히 "번역"의 개념에 들어가는 것이 아닐련지요? 번역 이름공간을 사용하면 안 되는 이유가 있는지요? [[위키문헌:한문 해석문의 수록]] 생성 당시에 토론에 참여하지 않아서 잘 모르겠네요.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 18:21 (KST) ::또한 여전히 해석이나 번역을 사용하더라도 여전히 교정 기능을 사용하였으면 좋겠습니다. 예시 [[:en:Page:รัฐธรรมนูญ (ฉบับชั่วคราว) ๒๕๕๗ (๒) ๒๕๕๙.pdf/1]]--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 18:22 (KST) ::: 이 모든 문제는 근본적으로 "한문"과 "중국어"의 경계가 불명확해서 생깁니다. 한문이라고 하나로 이야기하긴 하지만 단어만 한자로 쓰는 경우("한국식 한문")부터 중국어로 번역한 것이나 다름없는 수준까지 넓게 분포하기 때문에 어디까지 한국어의 변형인지, 어디부터 중국어인지 선을 긋기가 어려우니까요. [[위키문헌:사랑방/보존 4#한문으로 되어 있는 원문 텍스트의 이동 제안|실제로 과거 토론에서도 관련한 문제가 논의된 적도 있습니다]]. 이런 문제로 인해 한문은 "번역", "해석", "풀이" 등 온갖 용어가 섞여 사용되긴 하는데, 저번에 총의를 수렴할 때는 "그래도 한문은 한국어에 속하니까 "번역"은 아니지 않은가"라는 의견이 상당수 제기되어서 이를 반영한 제안입니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 20:08 (KST) ::: 또한 한자를 음으로 자동으로 변환하는 것은 저도 정말 보고 싶은 기능인데, 한자와 한자음이 한국어에서 간체-정체 관계처럼 일대일로 대응되지 않기 때문에 그런 예외를 전부 처리해주려면 굉장히 어려울 것 같습니다. 예를 들면 "金"은 거의 항상 "금"으로 읽지만 사람 이름에 들어가는 순간 전부 "김"으로 읽는데 소프트웨어적으로 일반 단어와 인명을 구분해주기가... 만들 수만 있으면 국한문 혼용 문헌의 접근성이 엄청 좋아질 것 같습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 20:08 (KST) :::: 중국어 위키백과에서도 기본 변환 테이블은 있지만 그렇지 않은 것은 <code>-{zh-tw:歐; zh-cn:奥; zh-hk:奧}--</code>와 같이 지정하고 있고, 한국어 위키문헌에서 필요한 기능은 각 언어별로 양방향 전환이 필요한 중국어와 달리 한자 → 한글 단방향 변환만 필요하기에 더욱 쉬울 것이라고 생각했는데, 이제까지 이러한 논의가 없었나 보네요. 하여튼 이건 나중에 따로 해야하는 얘기입니다. / 원문이 아닌 모든 한국어는 번역 이름공간으로 가지 않는 것이군요. 그렇다면 해석 이름공간에는 "현대 한국어로 풀어서 설명한 것"만을 포함하고, 단순히 한자를 한글로 옮긴 것은 포함하지 않는 건가요? 아님 해석 문서에 가능하면 둘 다 기재하는 건가요?--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 22:58 (KST) ::::: 둘 다 포함하는 것을 생각하고 있습니다. 제가 "정리가 필요하다"라고 하는 가장 큰 이유가, 원문도 원문에 따라 한자만 있는 경우, 한글 독음을 달아둔 경우, 원문 내에서 아에 풀이까지 해주는 경우가 모두 있는데 독음을 달아주는 것을 포함해 원문에 무엇인가를 보충하는 것을 편집자의 영역으로 넘겨버리면 독자 입장에서 원문에는 없는데 따로 달아준 것인지, 아니면 원문에 이미 있던 것인지를 구분할 수 없을 테니 확실히 구별해 표시할 필요가 있다고 하는 것이기 때문입니다. 덧붙여 "위키문헌은 원문을 그대로 넣는 곳"이라고 소개하면서 정작 저런 것 하나하나를 봐 주기 시작하면 결국은 "어디까지 괜찮은가"라는 문제가 생기고 결국은 다시 중구난방으로 돌아가는 셈일 것이고요. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 23:07 (KST) === 자바스크립트를 통한 "해석" 버튼 표시 === 이름공간을 실제로 도입할 경우 원문과 해석문을 유기적으로 연결해 줄 방법이 필요하다고 생각합니다. 단순히 상단에 틀을 부착하는 방식도 나쁘지는 않으나, 타 사이트에서 영감을 얻어서 상단에 링크 버튼을 추가하는 스크립트를 제작해왔습니다. ; 스크립트 설명 일반 이름공간(ns:0)의 문서일 경우 "문서"와 "토론" 사이에 "해석"으로 가는 링크를, 해석 이름공간(가칭)의 경우 "해석"과 "토론" 사이에 "문서"로 가는 링크를 삽입해줍니다. 도입 시 아마도 [[미디어위키:common.js]]에 해당 내용을 삽입해서 모든 사용자에게 표시되게끔 해야 하지 않을까 싶습니다. ; 스크립트 실험판 크게 두 버전을 만들었는데, 둘 중 어떤 것이 더 나을지 아직 결정하지 못했습니다. 관련해서 여러분의 의견을 꼭 받고 싶습니다. : '''[[사용자:Aspere/haeseoktest.js|버전 1]]''': 상대편 문서가 없을 경우 빨간 링크로 표시합니다. :* 장점: 문서를 만들어줄 수 있다는 것이 가시적으로 보이는 만큼, 활동 유도에 효과적입니다. :* 단점: 모든 문서가 해석문을 필요로 하는 것은 아니다 보니, 너무 과도한 표시가 될 우려가 있습니다. : '''[[사용자:Aspere/haeseoktest-withoutlink.js|버전 2]]''': 상대편 문서가 없을 경우 아에 링크를 표시하지 않습니다. :* 장점: 깔끔하고 해석문이 필요 없을 경우에 편리합니다. :* 단점: 해석문으로 가는 링크가 없어지는 셈이다 보니 일반 사용자 입장에서 접근하기 어려워집니다. 토론 문서도 존재하지는 않지만 빨간 링크로 표시하고 있으며, 영어 위키낱말사전 등에서는 Citations 이름공간이 별도로 있는데 이 경우에도 문서가 없더라도 그대로 표시하고 있으므로 첫 번째가 맞다고 생각합니다. [[:en:wikt:위키백과]] 필요 없는 문서에서는 별도 틀로 숨길 수 있으면 좋겠네요. 추가로 여기에서도 Gadget-DocTabs.js를 이미 사용 중입니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 23:04 (KST) :옳으신 말씀입니다. 또 그걸 어떻게 구현해야 하는지 공부해와야겠네요... [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 23:13 (KST) ; 스크립트 사용해 보기 [[특수:내사용자문서/common.js]]에 다음 줄을 삽입해 주세요. '''두 개를 동시에 넣지 마세요!''' * '''버전 1''': <code><nowiki>importScript("User:Aspere/haeseoktest.js");</nowiki></code> ([[사용자:Aspere/haeseoktest.js]]) * '''버전 2''': <code><nowiki>importScript("User:Aspere/haeseoktest-withoutlink.js"); </nowiki></code> ([[사용자:Aspere/haeseoktest-withoutlink.js]]) 현재 스크립트는 "해석" 이름공간이 없는 만큼 "번역" 이름공간으로 작동하게끔 설계되어 있습니다. 그래서 표시되는 모습은 [[언간독]] 및 [[번역:언간독]] 문서를 보시는 것이 제일 좋습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 23일 (목) 18:31 (KST) :일단 첫 번째 버전부터 [[특수:고유링크/354414|common.js 생성]]을 통해 테스트합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 13:54 (KST) ::* [[User:Aspere/haeseoktest.js]] ::코드를 검토하기 위해 링크를 달아 놓습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 13:56 (KST) ::: 링크를 좀 눈에 잘 띄게 걸어둘 걸 그랬네요. 신경써 주셔서 감사드립니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 24일 (금) 14:13 (KST) ::가젯으로 Gadget-DocTabs.js라는 비슷한 기능이 있고, 이 기능은 하위 문서를 탭으로 보여주는 기능이라 1:1 비교는 어렵겠으나 API 사용을 더 선호하여 선택하신 까닭이 있으실까요? --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 14:15 (KST) :::사실 저도 JS를 완벽히 이해하고 있지도 않고 JS 실력이 안 좋기 때문에 상세하게 조언해 드리기는 좀 어렵습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 14:16 (KST) :::: 간단한 이유입니다. 제가 API밖에 몰라서... 저도 이것저것 조합하면서 만든 것이고 "하여튼 작동하니 좋았쓰" 마인드로 완성해서 아마 분명히 개선점이 많으리라 생각합니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 24일 (금) 14:16 (KST) :::::저도 왜 API를 썼는지 이유가 궁금해서 여쭤 본 거고, JS에서 API를 사용하는 게 구체적으로 어떤 영향이 있는지는 잘 모릅니다. 사실 자바스크립트는 사용자가 사용 중인 컴퓨터나 장치의 에셋을 사용하는 거고, 루아나 API는 서버 에셋을 사용하므로 사실 그 사실만 놓고 본다면 API 써도 문제는 없지 않나 싶습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 15:27 (KST) : <s>$.ready는 현재 depracted된 표현입니다.</s>--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 23:08 (KST) :: (대충 진짜 몰랐다는 답변) 혹시 어떻게 고치면 좋을지 조언을 받을 수 있을까요? --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 23:11 (KST) ::: 제가 다른 사항과 착각하였습니다. 그대로 사용하셔도 무방합니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 26일 (일) 18:12 (KST) [[특수:환경설정#mw-prefsection-gadgets|환경설정의 소도구]] 베타 단락에 해당 코드를 추가해두었습니다. / 버전 1은 해석을 쓰지 않는 문서가 절대 다수이므로 쓰지 않는 것이 맞다고 생각합니다. 버전 2의 경우 현 구조상에서는 원문은 없고 해석만 존재하여 원문에서 해석 이름공간으로 넘겨주기가 되어있으면 여전히 링크가 표시됩니다. [[오즈의 마법사]] → [[번역:오즈의 마법사]]의 사례처럼요. [[오즈의 마법사]] 문서가 존재하니 "문서" 탭이 표시가 되지만 눌러보면 넘겨주기입니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:54 (KST) :감사합니다! (제안자로써 부끄럽습니다만) 제가 현실에서 바쁜지라 이 제안에 지금 신경을 못 쓰고 있기도 하고, 아에 다른 해석문까지 한 번에 싸잡아서 정리해버리는 편이 더 나은 것 같아서 일단은 잊어버린 척 보류 중입니다. 그래도 다른 분들께서 의견이 있으시다면 남겨 주시면 정말 감사할 것 같습니다. 덧붙여서 다시금 도와주셔서 정말 감사합니다! 기술 쪽은 정말 하나도 몰라서 손가락을 벌벌 떨면서 작업하는지라 다른 분이 도와주시면 정말 안심이 됩니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 6일 (일) 21:28 (KST) == 문헌 사랑방의 대량 메시지 == 낱말사전의 경우에는 [[:분류:메시지 전달을 받지 않는 사용자]] 분류를 추가하고 아예 커뮤니티 공간에서는 대량 메시지를 받지 않거나, 다른 공간에 모아 두는 것으로 작년에 사용자들(지금은 없지만...)간 협의를 봤었던 기억이 있습니다. 제가 메타에서 이러한 대량 메시지를 받아야 하는가 받지 말아야 하는가에 대한 규정은 찾지 못했고, 그래서 낱말사전에서는 메인공간 뿐만 아니라 기간별 하위 문서에도 대량 메시지를 지웠거나 아예 받지 않습니다. [[w:위키백과:사랑방_(기술)/2025년_1월#MediaWiki_message_delivery_봇의_오동작|백과 사랑방에 오동작 보고]]를 잘못 올리면서 생각난 건데, 문헌에서도 의논하려고 생각을 해 뒀다가 잊은 내용이라 지금에서야 올립니다. 문헌 사랑방에서 가장 먼저 노출되어야 하는 건 문헌 사용자들이 문헌에 관해 남기는 의견이지 메타에서 뭐 규정 만들거나 행사한다거나 하는 내용은 아니라고 생각합니다. 거의 절대 다수의 메시지가 문헌과는 관련도가 크지 않은 안건이고, 대량 메시지 내용이 더 많아서 사실상 '정보 공해'라고 생각합니다. 문헌 사용자들도 메시지에 적힌 요청처럼 한국어로 번역을 해 준다거나 관심을 전혀 가지지 않습니다. 현재 대량 메시지는 모두 지우고, 이후 기간별 하위 문서가 만들어질 경우 그 하위 문서들에도 위 분류를 추가해야 한다고 생각합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 13:48 (KST) :{{찬성}} 이전과 달리 활동하는 분들이 많아진 만큼 충분히 신경써야 할 문제라고 생각합니다. 그런데 완전히 받지 않는 것은 좀 너무할 수도 있다고 생각이 들어서 따로 받는 곳을 만드는 게 어떨까 싶은데 기술적인 면에서 어떻게 해야 하는지는 잘 모르겠네요. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 24일 (금) 14:11 (KST) ::{{ㄷ|Aspere}} 딱 제 수준에서는 아예 사랑방을 남겨 두고 자유게시판을 새로 만든 다음 자유게시판에 메시지 거부 분류를 넣는 식의 트릭을 떠 올릴 수 있긴 합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 21:13 (KST) :[[:w:백:소식지]] 처럼 격리소를 만들어 두는 방안도 고려해 보시면 좋겠습니다. — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 30일 (목) 21:44 (KST) :: 알려주셔서 감사합니다. 위키백과에 그런 공간이 있는 줄도 몰랐네요;; --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 30일 (목) 22:10 (KST) 특별한 의견이 없으면 위에서 레비님이 말씀해주신 것을 참고해서 [[위키문헌:소식지]](가칭)를 만들어 보겠습니다. 일단 해 보고 안 맞는 것 같으면 그 때 없애도 되니까요. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 30일 (목) 22:10 (KST) :{{ㄷ|Revi C.|Aspere}} 잘 모르는 게 사실이긴 하나, 완벽한 격리가 가능한지에 대한 기술상의 의문점이 있습니다. 위키백과 소식지 공간이 좋은 예시인 건 사실인데, 사실 위키백과 사랑방은 소식지 공간이 있어도 사실 몇몇 대량 메시지가 올라 옵니다. 이건 대량 메시지 봇의 소스코드를 확인해 봐야 하는 부분인지 잘 모르겠습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 31일 (금) 03:16 (KST) ::관련 HTML 태그에 뭐 디자인 넣을 때 쓰는 class 같은 거에 표시해 놓고 봇이 식별해서 보내는 건가 싶긴 합니다. 사실 저도 봇이랑 가상 키보드 만들 때 그걸 찾는 식으로 구문을 작성하고 효과 띄우고 했던 걸로 기억합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 31일 (금) 03:19 (KST) :: 대량메시지의 발송은 '대량메시지 목록'을 통해 이루어지므로 메타의 대량메시지 목록을 수정하면 됩니다. — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 31일 (금) 14:12 (KST) {{알림}} [[문:소식지]] 문서를 만들어서 현재까지 사랑방에 올라온 대량메시지를 옮겨 두었습니다. 또한 메타에 있는 대량메시지 수신 목록도 보이는 대로 소식지 쪽으로 가게끔 수정했습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 2월 6일 (목) 00:20 (KST) == Request to buy book == There is a book I want to buy, but I want to ask first: #Is this book available? #I'm willing to give you people money to buy this in South Korea since I don't have a South Korean phone and thus I can't register an account. Do you guys accept Venmo payments? [https://www.hanauction.com/htm/off_auction_read.htm?id=6593&off_id=35&page=9&ac_num=44&PHPSESSID=69f7e0e46946ba4f2df13a4e2dc69561] [[사용자:Blahhmosh|Blahhmosh]] ([[사용자토론:Blahhmosh|토론]]) 2025년 1월 30일 (목) 12:13 (KST) :It was already sold out more than 10 years ago. You already know that copy of this book is available on Nat'l Library of Korea. [[:File:NLK-한古朝46-가2239 竹溪遺稿.pdf]] Is there any particular reason you need an original copy? --[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 30일 (목) 19:40 (KST) ::This book is also available for checkout at the [https://clio.columbia.edu/catalog/3791963?counter=1 Columbia University Library], fyi.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 30일 (목) 19:42 (KST) ::The reason I want another copy is because this copy you posted has many worn out characters, so I need another copy of this book to fill in all the worn out characters with the correct characters @[[사용자:Namoroka|Namoroka]] [[사용자:Blahhmosh|Blahhmosh]] ([[사용자토론:Blahhmosh|토론]]) 2025년 1월 31일 (금) 05:24 (KST) :::I'll ask the library near where I live if it is possible to borrow or check books.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 31일 (금) 05:29 (KST) == 관리자 선거 절차 일부 수정 제안 == [[위키문헌토론:관리자 선거 절차#당선자 결정에서의 조건 2 (반대표보다 최소 20표 이상 많은 찬성표) 삭제 제안|위키문헌토론:관리자 선거 절차]]에서 관리자 당선을 결정할 때의 조건 중 하나로 써 있는 "반대표보다 최소 20표 이상 많은 찬성표" 조문을 삭제하면 어떨까 하는 토론을 발제하였습니다. 한 번씩 읽어보시고 의견 남겨주시면 감사하겠습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 2월 10일 (월) 02:15 (KST) == 국회회의록 에디터톤 마무리 == 지난 1월 한 달 동안 진행되었던 [[문:국회회의록 에디터톤|국회회의록 에디터톤]]이 마무리되었습니다. 참여자 여러분 덕분에 위키문헌 내부의 문서 보충과 더불어 위키백과 문서와의 연계도 강화할 수 있었습니다. 에디터톤 결과는 [[위키문헌:국회회의록 에디터톤/채점표]] 문서에서도 확인하실 수 있습니다. 참여해 주신 분들께 다시 한 번 감사드립니다! ; 종합 순위 * 1위 (1명): [[사:ZornsLemon|ZornsLemon]] (750,029 바이트) * 2위 (2명): [[사:Aspere|Aspere]] (599,680 바이트), [[사:Raccoon Dog|Raccoon Dog]] (334,597 바이트) * 3위 (1명): [[사:jjw|jjw]] (105,491 바이트) * 한자 서브 챌린지 참여자: [[사:ZornsLemon|ZornsLemon]] (92,683 바이트), [[사:Aspere|Aspere]] (5,573 바이트) ; 주제별 완성한 문서 {| class="wikitable" |- ! 시기·사건 !! 문서 |- | [[:w:대한민국 제헌 헌법|대한민국 제헌 헌법]] | * [[국회본회의 회의록 (한글 텍스트화)/제헌/제1회/제2차]] * [[국회본회의 회의록 (한글 텍스트화)/제헌/제1회/제6차]] |- | [[:w:국회 프락치 사건|국회 프락치 사건]] | * [[국회본회의 회의록 (한글 텍스트화)/제헌/제3회/제1차]] |- | [[:w:사사오입 개헌|사사오입 개헌]] | * [[국회본회의 회의록 (한글 텍스트화)/제3대/제19회/제90차]] * [[국회본회의 회의록 (한글 텍스트화)/제3대/제19회/제91차]] |- | [[:w:4·19 혁명|4·19 혁명]] | * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제7차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제8차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제9차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제10차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제11차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제12차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제13차]] |- | [[:w:국회 오물투척사건|국회 오물투척사건]] | * [[국회본회의 회의록 (한글 텍스트화)/제6대/제58회/제14차]] |- | [[:w:삼선 개헌|삼선 개헌]] | * [[국회본회의 회의록 (한글 텍스트화)/제7대/제69회/제3차]] |- | [[:w:김영삼 의원 제명 파동|김영삼 의원 제명 파동]] | * [[국회본회의 회의록 (한글 텍스트화)/제10대/제103회/제2차]] * [[국회본회의 회의록 (한글 텍스트화)/제10대/제103회/제5차]] |- | [[:w:박종철 고문치사 사건|박종철 고문치사 사건]] | * [[국회본회의 회의록 (한글 텍스트화)/제12대/제132회/개회식]] ** [[국회본회의 회의록/제12대/제132회/개회식]] |- | [[:w:이석기 내란 선동 사건|이석기 내란 선동 사건]] | * [[국회본회의 회의록/제19대/제320회/제2차]] |- | [[:w:윤석열 대통령 탄핵소추|윤석열 대통령 탄핵소추]] | * [[국회본회의 회의록/제22대/제418회/제16차]] * [[국회본회의 회의록/제22대/제419회/제4차]] |} [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 2월 10일 (월) 14:47 (KST) == 색인 이름공간 == 관련 틀을 수정 중이어서 오류가 발생할 수 있습니다. 오류가 발생하는 경우 편집 버튼을 누른 후 아무 내용도 수정하지 않고 바로 저장([[w:WP:NULL|Null edit]])하면 정상적으로 표시됩니다. 곧 수정할 예정이오니 양해 부탁드립니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 2월 23일 (일) 03:10 (KST) [[분류:메시지 전달을 받지 않는 사용자]] == [[위키문헌:저작권 토론]] (가칭) 신설 제안 == 지금 각 문서의 저작권 관련 논의는 각 토론 문서에서 진행되고 있습니다. 문서의 내용에 관련한 논의이니 자연스러운 일이긴 하나, 가시성이 너무 떨어져서 정말 "부르지 않으면 모르는" 상황인 것 같습니다. 의견을 받자고 토론을 여는 것인데 몰라서 의견을 못 남기는 건 좀 역설적이라고 생각합니다. 따라서 영어판의 [[:en:Wikisource:Copyright discussions|Wikisource:Copyright discussions]]을 도입하여 이러한 논의를 한 곳으로 모아 진행하면 어떨까 생각합니다. [[:w:백:삭제 토론|위키백과의 삭제 토론]]처럼 관련 논의를 한 번에 볼 수 있는 장소를 만들어 "부르지 않아도" 토론에 참여할 수 있는 가능성을 좀 더 넓혀보자는 취지입니다. 해당 문서에는 삭제 토론 틀처럼 별도의 틀을 달아 안내하면 좋을 것 같습니다. 해당 문서의 이름은 일단 직역하긴 했는데 어감이 좋은 것 같지는 않아서 더 좋은 아이디어가 있으시면 말씀해 주시면 감사하겠습니다. 또한 영어판에서 토론 알림용으로 사용하는 <nowiki>{{</nowiki>[[:en:Template:Copyvio|Copyvio]]<nowiki>}}</nowiki>는 한국어판에 {{틀|저작권 의심}}으로 일단 존재는 하지만 한 번 손봐야 할 것 같습니다. {{핑|Namoroka|ZornsLemon}} 저작권 논의 관련해서 특히 활발히 활동하시는 사용자 분들이라 생각해서 호출드립니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 9일 (일) 22:08 (KST) :저작권에 대해 잘 아는 건 아니라서 도움이 될지는 모르지만, 좋은 아이디어 같습니다. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 3월 9일 (일) 22:21 (KST) ::괜찮은 것 같습니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 3월 12일 (수) 00:52 (KST) {{알림}} [[위키문헌:저작권 토론]] 문서를 생성하였습니다. 이게 토론 활성화에 얼마나 도움이 될지는 두고 봐야 하겠지만 일단은 시험적인 성격으로 활용해 주셨으면 합니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 12일 (수) 17:43 (KST) == [[위키문헌토론:저작권 정책#저작권 정책 개정]]에 관하여 == 안녕하세요 여러분. 현재 저작권 정책의 일부 오류를 수정하기 위해 토론을 개설하였습니다. 많은 참여 부탁드립니다. [[사:Takipoint123|Takipoint123]] ([[사토:Takipoint123|토론]]) 2025년 3월 13일 (목) 02:30 (KST) == Photocopying Ancient texts in SKY and other universities == Hello. I'm planning on going to South Korea some time in April because some ancient historical texts are stored there that I need to copy. Can you check with me on the photocopying and loaning policies of these universities? I don't speak Korean, so I had a really hard time understanding their photocopying and loaning policies. *https://lib.pusan.ac.kr/ *https://lib.kookmin.ac.kr/ *https://library.history.go.kr/ *https://library.kmu.ac.kr *https://east.skku.edu/ *https://library.korea.ac.kr/ *https://library.sogang.ac.kr/ *https://library.yonsei.ac.kr/ *http://kostma.korea.ac.kr/ *https://library.cnu.ac.kr/ *https://ndlsearch.ndl.go.jp *http://www.library.pref.osaka.jp/site/nakato/english-nakato.html *https://lib.ewha.ac.kr/ *https://dldml2xhd.tistory.com/15920276 *https://lib.snu.ac.kr *https://lib.khu.ac.kr *https://lib.gnu.ac.kr *https://lib.dongguk.edu/search/detail/CATTOT000000239323 *https://www.nfm.go.kr *https://libs.yu.ac.kr/ *https://lib.jnu.ac.kr/ *https://elibrary.wku.ac.kr/ *https://dl.jbnu.ac.kr/ *https://www.gogung.go.kr/ Specifically, I want to see what their policies on scanning ancient historical texts are. I've searched the internet and couldn't find anything related to some of them. [[사:Blahhmosh|Blahhmosh]] ([[사토:Blahhmosh|토론]]) 2025년 3월 23일 (일) 15:02 (KST) :Oh, and one more thing, I'm here because I want to read '''ancient historical texts''', which are obviously very fragile, so do I need special permissions to read these books? And is it possible to scan these books? [[사:Blahhmosh|Blahhmosh]] ([[사토:Blahhmosh|토론]]) 2025년 3월 23일 (일) 15:04 (KST) == 韓語維基文庫《大韓民國憲法》文本之原貌問題及設立大使館頁面之建議　｜　{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}《{{ruby|大韓民國憲法|대한민국헌법}}》{{ruby|本文|본문}}의{{ruby|原型|원형}}{{ruby|問題|문제}}및{{ruby|大使館|대사관}}{{ruby|페이지|page}}{{ruby|設立|설립}}{{ruby|提案|제안}} == 　　（本人母語爲漢語而非韓語，韓語文本乃程式翻譯所成，或有錯誤或未臻完善，尚祈海涵。答覆若用漢文（古漢文、今白話文皆可）、英文、德文，則在下能直接讀之；亦歡迎韓文回覆，在下將以翻譯程式讀之。） 　　（저의{{ruby|母國語|모국어}}는{{ruby|中國語|중국어}}이며{{ruby|韓國語|한국어}}가아닙니다．{{ruby|本|본}}{{ruby|韓國語|한국어}}{{ruby|本文|본문}}는{{ruby|機械|기계}}{{ruby|飜譯|번역}}으로{{ruby|作成|작성}}된것이므로{{ruby|誤謬|오류}}나{{ruby|未洽|미흡}}한{{ruby|部分|부분}}이있을수있습니다．{{ruby|諒解|양해}}부탁드립니다．{{ruby|答辯|답변}}이{{ruby|漢文|한문}}（{{ruby|古文|고문}}，{{ruby|現代|현대}}{{ruby|白話文|백화문}}모두{{ruby|可能|가능}}），{{ruby|英語|영어}}，{{ruby|獨逸語|독일어}}로{{ruby|作成|작성}}될{{ruby|境遇|경우}}저는{{ruby|直接|직접}}읽을수있습니다．{{ruby|韓國語|한국어}}로{{ruby|答辯|답변}}하셔도좋으며，{{ruby|飜譯|번역}}프로그램을통해읽겠습니다．） === 一、《大韓民國憲法》文本之原貌問題 === === {{ruby|一|일}}．《{{ruby|大韓民國憲法|대한민국헌법}}》{{ruby|本文|본문}}의{{ruby|原型|원형}}{{ruby|問題|문제}} === 　　考諸韓語維基文庫[[대한민국헌법|大韓民國憲法]]所收錄之文本，皆以純諺文示之。然而，按其歷史，該等憲法原文蓋爲'''漢諺混寫'''。具體情形如下： 　　{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}의[[대한민국헌법|{{ruby|大韓民國憲法|대한민국헌법}}]]에{{ruby|收錄|수록}}된{{ruby|本文|본문}}는모두{{ruby|純|순}}한글로만{{ruby|表示|표시}}되어있습니다．그러나그{{ruby|歷史|역사}}에따르면，{{ruby|該當|해당}}{{ruby|憲法|헌법}}의{{ruby|原文|원문}}은{{ruby|大部分|대부분}}'''{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}'''으로{{ruby|作成|작성}}되었을{{ruby|可能性|가능성}}이큽니다．{{ruby|具體的|구체적}}인{{ruby|狀況|상황}}은다음과같습니다： :* '''自一九四八年至一九八七年之十份《大韓民國憲法》'''：於韓語維基百科[[대한민국헌법|大韓民國憲法]]分類中所收之文本，悉以'''純諺文'''呈示。然考諸相關資料，當時所定之憲法原文，蓋爲'''漢諺混寫'''。 :* '''{{ruby|一九四八年|일구사팔년}}부터{{ruby|一九八七年|일구팔칠년}}까지의열{{ruby|個|개}}의《{{ruby|大韓民國憲法|대한민국헌법}}》'''：{{ruby|韓國語|한국어}}위키{{ruby|百科|백과}}의[[대한민국헌법|{{ruby|大韓民國憲法|대한민국헌법}}]]{{ruby|分類|분류}}에{{ruby|收錄|수록}}된{{ruby|本文|본문}}는모두'''{{ruby|純|순}}한글'''로{{ruby|表示|표시}}되어있습니다．그러나{{ruby|關聯|관련}}{{ruby|資料|자료}}에따르면，{{ruby|當時|당시}}{{ruby|制定|제정}}된{{ruby|憲法|헌법}}의{{ruby|原文|원문}}은{{ruby|大槪|대개}}'''{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}'''으로{{ruby|作成|작성}}되었을{{ruby|可能性|가능성}}이큽니다． :* '''一九一九年大韓民國臨時政府之《[https://zh.wikisource.org/wiki/大韓民國臨時憲章_(1919年) 大韓民國臨時憲章]》與《[https://zh.wikisource.org/wiki/大韓民國臨時憲法_(1919年) 大韓民國臨時憲法]》'''：見於中文維基文庫，未見於韓語維基文庫。此二文本係臨時政府在華所制，或其原文即爲'''漢文'''，然具體情形在下難以考定。 :* '''{{ruby|一九一九年|일구일구년}}{{ruby|大韓民國臨時政府|대한민국임시정부}}의《[https://zh.wikisource.org/wiki/大韓民國臨時憲章_(1919年) {{ruby|大韓民國臨時憲章|대한민국임시헌장}}]》및《[https://zh.wikisource.org/wiki/大韓民國臨時憲法_(1919年) {{ruby|大韓民國臨時憲法|대한민국임시헌법}}]》'''：이는{{ruby|中國語|중국어}}위키{{ruby|文獻|문헌}}에서볼수있으나{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}에는{{ruby|收錄|수록}}되어있지않습니다．이두{{ruby|文書|문서}}는{{ruby|臨時政府|임시정부}}가{{ruby|中國|중국}}에서{{ruby|制定|제정}}한것으로，그{{ruby|原文|원문}}이'''{{ruby|漢文|한문}}'''일{{ruby|可能性|가능성}}이있으나{{ruby|具體的|구체적}}인{{ruby|狀況|상황}}은제가{{ruby|確認|확인}}할수없습니다． 　　按中文維基文庫所錄，'''一九八七年現行本'''《[[s:zh:大韓民國憲法|大韓民國憲法]]》備有漢語翻譯及漢諺混寫原文，而'''一九四八年本'''《[https://zh.wikisource.org/wiki/大韓民國憲法_(1948年) 大韓民國憲法]》僅見中文翻譯，而無原文。至於'''一九一九年臨時政府之兩文本'''，則僅有中文譯本，未詳其原文爲韓文抑或漢文。 　　{{ruby|中國語|중국어}}위키{{ruby|文獻|문헌}}에{{ruby|收錄|수록}}된{{ruby|資料|자료}}에따르면，'''{{ruby|一九八七年|일구팔칠년}}{{ruby|現行本|현행본}}'''《[[s:zh:大韓民國憲法|{{ruby|大韓民國憲法|대한민국헌법}}]]》은{{ruby|漢字|한자}}{{ruby|飜譯|번역}}및{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}{{ruby|原文|원문}}이{{ruby|包含|포함}}되어있고，'''{{ruby|一九四八年本|일구사팔년본}}'''《[https://zh.wikisource.org/wiki/大韓民國憲法_(1948年) {{ruby|大韓民國憲法|대한민국헌법}}]》은{{ruby|中國語|중국어}}{{ruby|飜譯|번역}}만있고{{ruby|原文|원문}}은{{ruby|包含|포함}}되어있지않습니다．또한，'''{{ruby|一九一九年|일구일구년}}{{ruby|臨時政府|임시정부}}의두{{ruby|文書|문서}}'''역시{{ruby|中國語|중국어}}{{ruby|飜譯|번역}}만있고{{ruby|原文|원문}}이{{ruby|韓國語|한국어}}인지{{ruby|漢文|한문}}인지{{ruby|明確|명확}}하지않습니다． 　　據此推想，自一九四八年至一九八七年之各版本，皆應以'''漢諺混寫'''爲原文。今韓語維基文庫所存者純以諺文示之，或非原貌。 　　이에비추어보면，{{ruby|一九四八年|일구사팔년}}부터{{ruby|一九八七年|일구팔칠년}}까지의모든버전은'''{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}'''으로{{ruby|作成|작성}}되었을{{ruby|可能性|가능성}}이큽니다．{{ruby|現在|현재}}{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}에있는{{ruby|텍스트|rext}}는{{ruby|純|순}}한글로만{{ruby|表示|표시}}되어있어{{ruby|原型|원형}}을{{ruby|完全|완전}}히{{ruby|反映|반영}}하지못하고있을수있습니다． 　　是以建議： 　　따라서다음과같은{{ruby|提案|제안}}을드립니다： :* '''於韓語維基文庫[[대한민국헌법|大韓民國憲法]]分類下，補全各版本憲法之原始漢諺混寫文本，並明示其爲原始文獻。''' :* '''{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}의[[대한민국헌법|{{ruby|大韓民國憲法|대한민국헌법}}]]{{ruby|分類|분류}}하에{{ruby|各|각}}버전의{{ruby|憲法|헌법}}의{{ruby|原來|원래}}{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}{{ruby|本文|본문}}를{{ruby|補完|보완}}하고，이를{{ruby|原文|원문}}으로{{ruby|明示|명시}}하십시오．''' :* '''如一九一九年臨時政府之憲章及憲法原文爲漢文，則亦宜補錄考定並註明為原始文獻。''' :* '''{{ruby|萬若|만약}}{{ruby|一九一九年|일구일구년}}{{ruby|臨時政府|임시정부}}의{{ruby|憲章|헌장}}및{{ruby|憲法|헌법}}의{{ruby|原文|원문}}이{{ruby|漢文|한문}}이라면，이를{{ruby|調査|조사}}하여{{ruby|原文|원문}}으로{{ruby|追加|추가}}하고{{ruby|原本|원본}}{{ruby|資料|자료}}임을{{ruby|明示|명시}}하십시오．''' === 二、設立大使館頁面之建議 === === {{ruby|二|이}}．{{ruby|大使館|대사관}}{{ruby|페이지|page}}{{ruby|設立|설립}}{{ruby|提案|제안}} === 　　各語言之維基文庫，多於社群入口設立'''大使館'''頁面，以便非該語言之使用者得以溝通聯繫。例如： 　　여러{{ruby|言語|언어}}의위키{{ruby|文獻|문헌}}에서는{{ruby|大槪|대개}}{{ruby|使用者|사용자}}커뮤니티의{{ruby|入口|입구}}에'''{{ruby|大使館|대사관}}'''{{ruby|페이지|page}}를{{ruby|設定|설정}}하여그{{ruby|言語|언어}}를모르는{{ruby|使用者|사용자}}도{{ruby|連絡|연락}}하고{{ruby|疏通|소통}}할수있도록하고있습니다．{{ruby|例|예}}를들어： :* '''[https://zh.wikisource.org/wiki/Wikisource:大使館 中文維基文庫大使館]'''：提供官話白話文外十五種語文之導引，且於[https://zh.wikisource.org/wiki/社群主頁 社群主頁]設有英語入口，便於搜尋。 :* '''[https://zh.wikisource.org/wiki/Wikisource:大使館 {{ruby|中國語|중국어}}위키{{ruby|文獻|문헌}}{{ruby|大使館|대사관}}]'''：{{ruby|官話|관화}}{{ruby|白話文|백화문}}외에도{{ruby|十五個|십오개}}{{ruby|言語|언어}}로{{ruby|案內|안내}}를{{ruby|提供|제공}}하며，[https://zh.wikisource.org/wiki/社群主頁 {{ruby|使用者|사용자}}모임]{{ruby|페이지|page}}에{{ruby|英語|영어}}로된{{ruby|入口|입구}}가있어{{ruby|檢索|검색}}이{{ruby|容易|용이}}합니다． 　　然本人於嘗試聯繫韓語維基文庫社群時，未能於社群主頁或其他入口見設大使館頁面。爲促進跨語言交流與合作，故建議： 　　그러나제가{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}{{ruby|使用者|사용자}}모임와{{ruby|連絡|연락}}을{{ruby|試圖|시도}}했을때，커뮤니티{{ruby|主要|주요}}{{ruby|페이지|page}}나다른{{ruby|入口|입구}}에서{{ruby|大使館|대사관}}{{ruby|페이지|page}}를찾을수없었습니다．{{ruby|言語間|언어간}}{{ruby|疏通|소통}}과{{ruby|協力|협력}}을{{ruby|促進|촉진}}하기위해，다음과같은{{ruby|提案|제안}}을드립니다： :* '''於韓語維基文庫設立大使館頁面，並以主要國際語言（如英語、漢語等）標示聯繫方法，以便異語使用者能通暢聯絡。''' :* '''{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}에{{ruby|大使館|대사관}}{{ruby|페이지|page}}를{{ruby|設立|설립}}하고，{{ruby|主要|주요}}{{ruby|國際|국제}}{{ruby|言語|언어}}（例：{{ruby|英語|영어}}，{{ruby|中國語|중국어}}등）로{{ruby|連絡|연락}}{{ruby|方法|방법}}을{{ruby|表示|표시}}하여다른{{ruby|言語|언어}}{{ruby|使用者|사용자}}들이{{ruby|圓滑|원활}}히{{ruby|連絡|연락}}할수있도록하십시오．''' 　　謹此奉陳，並頌 文祺。 　　{{ruby|謹呈|근정}}합니다． {{ruby|文運|문운}}을기원합니다． ::::[[사:Xsgzjmxs|Xsgzjmxs]] ([[사토:Xsgzjmxs|토론]]) 2025년 4월 3일 (목) 15:28 (KST) :{{답장|Xsgzjmxs}}, [[:zh:大韓民國臨時憲章 (1919年)]]와 [[:zh:大韓民國臨時憲法 (1919年)]]는 중국어 번역문이며, 당시 실제 원문은 말씀하신대로 국한문혼용의 한국어로 기재되어 있는 것이 맞습니다. 두 문서는 [[대한민국임시헌장 (제1호)]] 및 [[대한민국임시헌법 (제2호)]]에 수록되어 있습니다. [[대한민국임시헌법 (제2호)]]의 경우 순한글로만 기록되어 있어 수정이 필요해 보이네요. [https://db.history.go.kr/modern/level.do?levelId=ij_001_0010_00010] [https://db.history.go.kr/modern/level.do?levelId=ij_001_0010_00020] / 대사관은 다른 사용자들의 의견이 있으면 있어도 괜찮다고 생각합니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 4월 3일 (목) 21:47 (KST) :예를 들어 [[대한민국헌법 (제1호) 국한문]]에 국한문 제헌헌법을 올려두었습니다. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 4월 3일 (목) 22:21 (KST) :: 有勞相助，甚爲感念！<br>　　援助을주심에깊이感謝드립니다． :: 　　另有一事欲就教於君：竊以爲《大韓民國憲法》（第一號）之[[대한민국헌법 (제1호) 국한문|漢諺混寫本]]與[[대한민국헌법_(제1호)|純諺文本]]實係同一文本，並無實質差異，故其於維基文庫之編排，或可共列於一頁之中，且陳明以漢諺混寫者爲原文，純諺文者爲其對應之譯本。如此編次，不惟便於讀者參照比較，亦可避免彼此分置而互無指引之弊。蓋若分頁而置，且不設標示，則閱者或見其一而不知其二，未免有所遺闕。<br>　　또한가지아뢰고자하는바가있습니다：思索건대《大韓民國憲法》（第一號）의[[대한민국헌법 (제1호) 국한문|漢字한글混用本]]과[[대한민국헌법_(제1호)|純粹한글本]]은實質的으로同一한文獻으로，內容上別다른差異는없사온즉，維基文獻에서는兩本文을一페이지에倂記하고，混用本을原文으로삼아純한글本을그對應飜譯으로明記함이어떨까합니다．이와같이編輯한다면，讀者가兩本을對照해읽기에容易할뿐만아니라，兩本을따로이配置하되서로간아무런案內도없을境遇，한쪽만보고他쪽의存在를알지못하게되는弊端도막을수있으리라思料됩니다． :: 　　又據《大韓民國憲法》（第一號）[https://upload.wikimedia.org/wikipedia/commons/7/7e/2007_11_25_WarMemorial_120.JPG 實物照片]，觀其版面所用空格分詞，與今行標準略有不同。譬如首頁一段，原應爲：<br>　　아울러《大韓民國憲法》（第一號）[https://upload.wikimedia.org/wikipedia/commons/7/7e/2007_11_25_WarMemorial_120.JPG 實物寫眞]에따르면，그紙面에使用된空白區分方式은現行表記基準과다소差異가있사옵니다．例컨대初頁의本文은다음과같이되어야할것입니다： :: :: [[파일:2007 11 25 WarMemorial 120.JPG|섬네일|《大韓民國憲法》（第一號）實物寫眞]] :: :: ::::　　大韓民國憲法 ::::　　　前　文 ::::　悠久한歷史와傳統에빛나는　우리들大韓國民은　己未三一運動으로大韓民國을建立하여　世界에宣布한偉大한獨立精神을繼承하여　이제民主獨立國家를再建함에있어서　正義人道와同胞愛로써民族의團結을鞏固히하며　모든社會的弊習을打破하고　民主主義諸制度를樹立하여政治、經濟、社會、文化의모든領域에있어서各人의機會를均等히하고　能力을最高度로發揮케하며　各人의責任과義務를完遂⋯⋯ :: :: 　　依此觀之，維基文庫之錄文，或應如實反映原始版本之格式，庶幾尊重史實，保存原貌。誠願編輯諸君詳察之。<br>　　이와같이살펴볼때，위키文獻의收錄文은原本의形式을忠實히反映함이마땅할것이며，그리함으로써歷史的事實을尊重하고元來의面貌를保存하는데에도貢獻할수있으리라信합니다．
바라건대編輯에關係되신여러先生님들께서깊이살펴주시기를仰望하옵니다． :: 
　　順頌<br>時綏。 :: [[사:Xsgzjmxs|Xsgzjmxs]] ([[사토:Xsgzjmxs|토론]]) 2025년 4월 11일 (금) 10:12 (KST) == Digital Library of the National Library of Korea on Wikimedia Commons == [[c:Category:Books_in_the_Digital_Library_of_the_National_Library_of_Korea]] [[사:維基小霸王|維基小霸王]] ([[사토:維基小霸王|토론]]) 2025년 5월 20일 (화) 20:38 (KST) == 한국 저작권 틀 개정 관련 == * [[틀:PD-대한민국/연습장|틀:PD-대한민국]] ([[commons:Template:PD-South Korea|Template:PD-South Korea]]) * [[틀:PD-대한민국-법인/연습장|틀:PD-대한민국-법인]] ([[commons:Template:PD-South Korea-organization|Template:PD-South Korea-organization]]) → 기존의 [[틀:PD-대한민국-업무상]] * [[틀:PD-대한민국-무명/연습장|틀:PD-대한민국-무명]] ([[commons:Template:PD-South Korea-anon|Template:PD-South Korea-anon]]) * [[틀:PD-대한민국-비보호/연습장|틀:PD-대한민국-비보호]] ([[commons:Template:PD-South Korea-exempt|Template:PD-South Korea-exempt]]) → 기존의 [[틀:PD-대한민국]] 한국 저작권 틀을 공용에 맞추어 개정하려고 하는데 이름을 정하는데 있어서 의견을 여쭙고 싶습니다. 명칭을 "PD-대한민국"과 "PD-South Korea"와 같이 한글과 영문 중 무엇으로 해야할지 정하지 못하였습니다. [[위키문헌:사랑방#저작권 틀의 번역명]]에서 이미 영문명으로 사용했으면 좋겠다고 의견을 남기긴 하였는데, [[틀:PD-대한민국]]의 경우 거의 만 개에 가까운 문서에 사용 중이어서 영향이 클 것 같아 한 번 더 여쭤봅니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 6월 8일 (일) 20:22 (KST) :저도 통일성 등을 생각해 영문으로 통일하는 쪽에 동의합니다. 다만 아무래도 틀 이름이 영어로만 되어 있으면 접근성이 낮아질 테니 한국어로 된 넘겨주기도 일일이 다 만들어두었으면 좋겠다고 생각합니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 8일 (일) 21:32 (KST) == [[미디어위키:Edittools]] 내 문자 추가 관련 의견 조사 == [[미디어위키:Edittools]](데스크톱 편집창 기준, 편집창 하단에 표시되는 문자 모음)에 반복 기호(々나 〻)처럼 문헌 편집 시 자주 사용하는 문자를 넣으면 어떨까 생각하고 있습니다. 일단 제가 생각하기로는 다음 문자들을 넣으면 좋을 것 같습니다. * 반복 기호 (々 및 〻) * 일부 괄호 기호 (〔, 〕, 【, 】) 어떻게 생각하시는지, 또 추가할 만한 문자가 있는지 의견이 있으시다면 말씀해 주시면 감사드리겠습니다. 또한 너무 복잡해진다면 안 쓰는 기호를 빼 버려도 좋다고 생각은 하는데, 쓰고 계신 분이 계실지를 모르다 보니 그건 좀 조심스럽네요. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 28일 (토) 14:59 (KST) :(이 부분은 제안의 일부는 아니고 단순 의견입니다) IPA, lang, llang 틀 부분은 통으로 날려도 되지 않을까 싶습니다. 문헌 작업 특성상 여기에 넣을 정도로 많이 쓰는 틀은 아니라고 생각이 듭니다. 차라리 {{틀|u}}, {{틀|du}}, {{틀|wu}} 같은 걸 넣는 게 더 나을 수도 있을 것 같습니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 28일 (토) 15:40 (KST) :: 뭐가 됐든 지금보단 나을 것이라 생각되서 무조건 찬성입니다. — [[사:Jjw|Jjw]] ([[사토:Jjw|토론]]) 2025년 6월 30일 (월) 16:21 (KST) :" 기호도 넣어 주시면 감사하겠습니다. 굵은 글씨로 표시되지 않게 할 때 필요할 때가 있더라고요. :: " 기호는 일반 키보드 환경에서 '와 같이 위치해 있어서 여기에 꼭 넣어야 할 정도로 입력이 어렵지는 않아 보이는데, 혹시 이게 사용자 환경에 따라 다른 건지, 다른 이유가 있는지 여쭤봐도 괜찮을까요? --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 1일 (화) 18:55 (KST) :<br>을 넣는 건 어떨지요? 몇 글자 안 되지만, 영문과 한글을 오가는 것이 귀찮을 때가 있어서요. :그리고 '특수문자' 얘긴데요. 영문 wikisource를 보면 'Recently used'가 있고 실제로 제가 얼마 전에 썼던 것들이 있는 것 같아요. :이게 된다면, 개인별로 자주 쓰는 특수문자를 활용할 수 있어 편하지 않을까 싶습니다. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 6월 30일 (월) 19:19 (KST) ::<nowiki> <br> </nowiki>을 넣어달란 거였는데, 줄바꿈을 해 버리네요. 풉. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 6월 30일 (월) 19:20 (KST) :: 말씀하신 영문판의 'Recently used'를 봤는데, 기존에 있는 특수문자 목록을 이용해 입력한 것들만 표시됩니다. 저건 한국어판 입력기에도 그대로 있긴 하더라고요. 저 특수문자 목록을 편집할 수 있는 방법이 있다면 자연스럽게 해결되는 문제라고 생각... --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 1일 (화) 18:52 (KST) {{알림}} 일단은 [[사용자:Aspere/미디어위키:Edittools]]에 초안을 마련해 보았습니다. 특별히 이견이 없으시다면 이대로 적용해보고자 합니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 1일 (화) 18:52 (KST) [[특수:환경설정#mw-prefsection-gadgets#편집 도구]]를 참조하시면 여러 소도구를 옮기면서 [[:mw:Extension:CharInsert]]를 이용한 Edittools를 생성해두었습니다. 원래 의견 청취 후 기존의 [[미디어위키:Edittools]]는 자바스크립트를 사용할 수 없는 환경에서만 표시되도록 비활성화할 예정이었는데, 이에 대한 의견도 여쭙고 싶습니다. 문자 편집은 [[미디어위키:Gadget-charinsert-core.js]]에서 가능합니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:07 (KST) :[[:w:en:Help:CharInsert#Customization]]를 참조하셔서 각 개인 사용자별로 문자 목록도 추가 가능합니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:12 (KST) ::정말 감사합니다! 역시 제가 어설프게 하느니 전문가를 한 분 모셔야... [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 6일 (일) 21:25 (KST) 6dsoblavqp6zmw7e4qip4p58h7hwznk 394615 394578 2025-07-07T00:50:00Z Aspere 5453 /* 틀:판독 불가 개편 알림 */ 394615 wikitext text/x-wiki {{절차 머리말 | 제목 = 사랑방 | 부제 = | 이전 = | 다음 = | 단축 = 문:사 | 설명 = 사랑방은 위키문헌 공동체의 토론 문서입니다. 자유롭게 질문하거나 의견을 남겨 주세요. 기존 토론에 참여하거나 [{{SERVER}}{{localurl:{{NAMESPACE}}:{{BASEPAGENAME}}|action=edit&section=new}} 새 문단을 만들어서] 참여하시면 됩니다. 위키미디어 재단 등의 소식은 [[위키문헌:소식지|소식지]] 문서에서 보실 수 있습니다. 또한 관리 등 [[문:관리자|관리자]]가 필요한 요청의 경우 [[문:관리자 게시판|관리자 게시판]]을 이용하면 더 빠를 수 있습니다. }} {{/안내문}} == 대문 개선에 관한 의견 수렴 == 현재의 대문이 굉장히 오래 된 것도 맞고 현실적으로 도움이 될 만한 내용도 없다는 의견을 많이 받아, 대문의 모습과 내용을 일부 바꿔 보았습니다. * [[사용자:Aspere/대문 초안]] 현재 대문과 비교하여 다음과 같은 점을 변경하였습니다. * 최상단 오른쪽의 링크 일부 수정 * 위키문헌에 대한 기본적인 소개 삽입 * "둘러보기"에 분류와 더불어 대표적인 포털을 삽입 ** 제대로 정비된 포털 자체가 많지 않아 그나마 단기간에 발전시킬 수 있을 만한 포털을 중심으로 삽입하였습니다. 대표 이미지 또한 완벽하지 않으며 바뀔 수 있습니다. * 대표적인 문헌 몇 개를 선정해 "추천 문헌" 란 제작 ** 마찬가지로 포함된 문헌 자체는 바꿀 여지가 있습니다. * 거의 유지관리가 되지 않는 "특집 기사", "오늘의 역사", "하이라이트" 항목 삭제 한 번씩 보시고 드시는 감상이나 의견을 말씀해 주시면 감사드리겠습니다. "둘러보기"나 "추천 문헌"에 어떤 것이 들어가면 좋겠다는 간단한 것도 환영합니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 3일 (금) 19:57 (KST) :소개 부분이 조금 길고 여백이 많은 것 같습니다. 또한 각 항목간의 여백이 일정치 않습니다. "위키문헌이란" 항목의 제일 밑 부분은 여백이 없는데 "진행중인 공동 작업"과 "새로 올라온 문헌"에는 여백이 있고요. 주제별 색인에서 그림은 가운데 정렬을 하거나 기본 갤러리 기능이 아닌 다른 방식으로 그림을 표현하는게 낫지 않을까요. "조선노동당"이 들어가 있는 이유는 잘 모르겠네요. 또한 추천 문헌에서 훈민정음 그림과 하단의 "숙종의 한글편지", "개벽/1923년 2월/님의 노래" 부분이 서로 조화가 안 되는 것 같습니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 7일 (화) 19:04 (KST) ::여백은 기기 환경에 따라 차이가 크게 나는 만큼 정확히 일치시키기가 어렵습니다. 타 언어판 대문을 보시더라도 좌우 불균형이 거의 기본일 정도입니다. 그리고 전체적으로 일부러 여백이 많아 보이게끔 배치한 게 맞습니다 (현재 대문이 너무 빡빡하다는 지적을 몇 번 받아서). 포털도 마찬가지로 강제로 가운데 정렬시키면 환경에 따라 깨지기 때문에 기본 정렬로 놔둔 것입니다. ::또한 추천 문헌의 위아래 부분은 전혀 다른 부분인데 둘 사이가 조화되지 않는다는 말씀이 무엇을 말씀하시고자 하는지 전혀 모르겠습니다. 디자인적으로 어울리지 않는다는 말씀이신가요, 아니면 내용상으로 어울리지 않는다는 말씀이신가요? [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 7일 (화) 19:23 (KST) :::여백을 일부로 의도하신거라면 이해하겠습니다. 훈민정음만 왜 우측에 따로 나와있는지 모르겠다는 의미였습니다. 또한 와이드스크린으로 보면 <code><nowiki>----</nowiki></code>로 구분된 부분이 훈민정음 그림의 좌측으로 올라와 보기 좋지가 않습니다. 벡터 2022가 아니라 기존 벡터 스킨을 쓰시면 바로 확인이 되겠네요. [https://imgdb.in/mnIc 그림 링크]--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 7일 (화) 23:24 (KST) ::::{{핑|Namoroka}} 그림 남겨주셔서 정말 감사합니다! 사실 지금 문제 확인이 안 되서 가지고 있는 모든 모니터를 다 꺼내오고 있었던 중이었는데... 일단 오른쪽 먹는 문제는 {{틀|clear}}를 넣어 봤습니다. 제가 레거시벡터를 거의 안 써서 저게 넘어간다고 인지를 못 했네요. (제가 주로 쓰는 모니터에서도 우연의 일치로 레거시벡터에서 문제가 없는 것처럼 보입니다) ::::그리고 그림에 생기는 여백 문제는 틀을 가져온 [[:ja:|일본어판 대문]]에도 확인해보니 그대로 나타나고 있었습니다. 저 정도로 여백이 크게 나타난다면 확실히 고치긴 해야 한다는 것에는 공감합니다. 그런데 어떻게 고칠지 당장은 생각이 안 나네요. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 7일 (화) 23:42 (KST) :::::"위키문헌이란"의 윗부분과 "새로 올라온 문헌"의 윗부분의 여백도 아~주 미묘하게 여백이 다르네요. 해당 부분의 margin을 %가 아닌 em으로 지정하면 문제가 안 발생할 것 같습니다. 다른 부분에서도 margin을 1% 1% 1% 0로 정의했다가 같은 줄에서 1em 0로 지정하는 등 중복되는 부분이 많아 보입니다. 이러면 가장 마지막에 지정한 margin만 적용되는것 아닌가요? / 그리고 그림이 8개가 있으면 좁은 스크린에서, 적어도 벡터 2022에서는 그림이 3개/3개/2개 이런식으로 표시되는데 그러면 좌우를 비교했을 때 우측에 빈 공간이 너무 많이 남지 않는가요?--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 7일 (화) 23:48 (KST) ::::::일단 그림은 [[특:차이/349148|center 태그를 강제로 넣으면]] 가운데로 가기는 합니다. (이게 더 보기 좋은지 확신이 안 서서 원래대로 되돌려놓기는 했습니다만) 그리고 표시되는 그림 개수 자체는 화면의 좌우폭에 따라 자동으로 되는 거라 신벡터 스킨 자체의 문제는 아닙니다. (저는 6개 / 2개로 나옵니다) 남는 폭이 애매하게 그림 하나가 안 되면 그렇게 되는 것 같습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 7일 (화) 23:53 (KST) :::::::<code><nowiki><gallery align="center"></nowiki></code>은 잘못된 코드 같고, <code><nowiki><center><gallery align="center"></nowiki></code> 대신 <code><nowiki><gallery style="text-align:center"></nowiki></code> 이게 맞을 듯 싶습니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 00:01 (KST) :::::::<code><nowiki><gallery class="center"></nowiki></code>가 있네요. 아니면 <code><nowiki><gallery mode=packed></nowiki></code>나 <code><nowiki><gallery mode=packed-hover></nowiki></code>는 어떠신지요.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 00:14 (KST) :::::::추가로 만약에 packed를 쓰거나, 쓰지 않더라도 대문에 병렬되어 표시되는 그림은 가로세로 비율이 똑같이 나오도록 나중에 자르는 것이 좋을 것 같습니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 00:23 (KST) ::::::::좋은 말씀 감사드립니다. 자르는 거야 어렵지 않고 여차하면 대문 용도로 문헌에 로컬 업로드도 해버리면 되니까요. 사진은 그래도 조금 더 어울리는 게 있을지 한번 더 찾아본 다음 잘라보겠습니다. ::::::::일단은 packed-hover가 제일 나은 것 같아서 그걸로 해 두긴 했습니다. 이런 게 있는지도 몰랐는데 많이 배워가네요. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 8일 (수) 00:34 (KST) ::::::그리고 좌우 높이가 약간 다른 건 말슴하신 대로 퍼센트 빼니까 동일하게 보입니다. 일단 제가 가지고 있는 모니터 상으로는 동일하게 나오는데 혹시 또 문제가 있다면 알려주시면 정말 감사드리겠습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 8일 (수) 00:35 (KST) :::::::그림에서 packed를 쓸지 말지는, 취향 차이인 듯 싶으니 이건 다른 사용자분들도 보시고 의견을 달아주셨으면 좋겠네요.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 8일 (수) 22:38 (KST) 오래된 토론이긴 한데 어떻게든 결론을 내놓는 것이 나을 것 같아서 일부 수정점을 남기겠습니다. 사용하는 파일들을 1:1 비율이 되게끔 잘라 로컬에 업로드해 두었습니다 (보호는 아직 안 걸었습니다). 조선노동당 포털은 제가 저것까지 정비할 자신이 없어서 그냥 과감하게 날려버렸습니다. 이 이외에 특별히 변경한 것은 없습니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 19일 (수) 15:53 (KST) :{{핑|Namoroka}} 토론에 참여해주신 다른 분이 안 계셔서 연락드립니다. 제 생각에는 이 정도로 일단 도입해봐도 나쁘지는 않을 것 같은데, 어떻게 생각하시나요? 조금 더 다듬을 만한 게 있을지 질문드리고 싶습니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 19일 (수) 15:53 (KST) ::저는 큰 이의가 없습니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 3월 19일 (수) 18:30 (KST) {{알림}} 대문을 수정하였습니다. 아마 문제가 없으리라고 99% 정도 확신하긴 하는데...혹시 뭔가 잘못되어 있으면 주저 말고 말씀해 주세요. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 20일 (목) 22:24 (KST) == 저작권 틀의 번역명 == 저작권 틀의 명칭이 {{틀|PD-미국}}과 같이 한국어로 되어 있는 경우가 있는데, 저는 이를 모두 다른 언어판에 맞춰 영어식으로 바꾸는 것이 적절하다고 생각합니다. 해당 틀은 미국 연방 정부의 작품만 해당하는데 이름은 그냥 "미국"이라고만 말하고 있습니다. 원래 이름은 PD-USGov이고요. 해당 틀들을 모두 PD-미국-정부 이런 식으로 번역하는 수고를 할 것이 아닌 이상, 다른 언어판이나 공용에서 부르는 이름을 그대로 카피해 오는게 훨씬 수월합니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 12일 (일) 03:18 (KST) :틀이 전체적으로 굉장히 오래전에 만들어진 것이라서 그런 것 같습니다. 틀 내용이 오래 된 경우도 많고요. 어차피 넘겨주기를 남겨두면 괜찮을 테니 과감히 바꾸셔도 괜찮다고 생각합니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 12일 (일) 03:25 (KST) == 초안 이름공간 도입 제안 == 현재 위키문헌에는 등재 기준 자체는 충족하는 것으로 보이나 문서의 상태가 너무 좋지 않은 경우가 많습니다. 대표적으로 [[90마745]] 문서나 [[71다2016]] 같이 봇으로 긁어온 판례 문서, [[분석심리학 논문집/Chapter2]]와 같이 번역되지 않고 방치된 문서, [[알프레드 노벨의 유언]] 같이 대체 어디서 온 건지 모르겠는 경우가 있을 것 같습니다. 그런데 또 문서 품질이 안 좋다고 지우는 것은 점차 발전시켜 나가는 것이라는 위키미디어 운동의 취지 자체에 반하는 것이어서 손을 대지는 못 하고 있습니다. 차라리 그래서 [[w:위키백과:초안|위키백과의 초안 이름공간]]을 동일하게 도입해서 이러한 문서를 따로 격리해 놓는 것은 어떨까 제안해봅니다. 저품질 문서가 표시된다는 문제를 해결할 수 있으면서도 사용자 참여에 의한 문서 개선의 가능성을 열어주는 것입니다. 이에 관하여 여러분의 의견을 묻고 싶습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 13일 (월) 16:47 (KST) :{{찬성}}: 동의합니다. [[사용자:Korbine287|Korbine287]] ([[사용자토론:Korbine287|토론]]) 2025년 1월 15일 (수) 17:03 (KST) :{{찬성}} --[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 16일 (목) 22:01 (KST) {{알림}} 지침화를 위해 [[위키문헌:초안]] 문서를 생성하였습니다. 위키백과의 해당 문서를 들고 온 다음 위키문헌 실정에 맞게 약간 수정해 주었는데, 어색한 부분이 보이신다면 자유로운 수정 부탁드립니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 19일 (일) 17:45 (KST) * 초안 이름공간의 설정은 제안문의 "위키백과의 초안 이름공간을 동일하게 도입"이라는 문구에 따라 한국어 위키백과의 설정과 동일하게 도입하도록 조정되었습니다. 특기할 점은 다음과 같습니다. ** 초안 이름공간의 영어 넘겨주기 (<code>Draft</code>-><code>초안</code>, <code>Draft_talk</code>-><code>초안토론</code>)가 설정됩니다. ** 초안 이름공간의 내용은 검색엔진의 수집을 거부하도록 설정됩니다. ** 위 검색엔진의 수집 거부는 <code><nowiki>__INDEX__</nowiki></code> [[:mw:Help:Magic words#Behavior switches|매직 워드]]를 무시합니다. (초안 이름공간의 특정 문서만 검색엔진이 수집하도록 설정할 수 없습니다.) ** 초안 이름공간에서도 시각편집기를 사용할 수 있습니다. : — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 30일 (목) 22:41 (KST) :: 이 기능은 한국시간으로 다음 주 화요일 (2월 4일) 23시를 전후하여 적용될 예정입니다. (목요일 (UTC) 재단 패치 업데이트: 한국시간 금요일 오전 6시라서 무리, 금요일 (UTC)에는 패치 업데이트는 긴급상황에만 가능, 다음주 월요일은 제가 바빠서...) — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 30일 (목) 22:48 (KST) == [[틀:번역 미완료]] 삭제 제안 == 해당 틀이 저작권적으로 모호한 면이 많고 최대한 자유로운 사용을 보장해야 한다는 위키미디어 운동 자체의 취지와 맞지 않다고 생각하는 바, {{틀|번역 미완료}} 틀을 삭제하고 전부 {{틀|GFDL/CC-BY-SA-4.0}} 틀로 교체할 것을 제안합니다. # 완성되지 않은 문서의 저작권을 판단할 수 없게끔 하는 구조 #* 위키문헌에 있는 모든 문서는 최소한 {{틀|GFDL/CC-BY-SA-4.0}} 라이선스를 사용해야 합니다. 이것보다 더 풀어질 수는 있지만 더 좁혀질 수는 없습니다. 따라서 특별히 라이선스를 정한 것이 아니라면 {{틀|GFDL/CC-BY-SA-4.0}} 라이선스를 가정하는 것이 합리적입니다. #* 문서가 미완성인 경우에도 이 라이선스 규칙은 동일하게 적용됩니다. 그런데 해당 틀의 내용은 "미완성 상태이기 때문에 쓰지 말고 기다려봐라" 라는 내용에 가깝습니다. 이는 문서 기여의 근본적 취지와는 다르다고 생각합니다. 문서를 완성해야만 자유 저작물이 된다고 보는 것도 이상하고요. # 저작권 결정권을 "번역을 완성한 사용자"에게 주는 시스템 자체의 의문 #* 위키문헌은 그 특성 상 여러 명이 기여하며, 저작권 정책에 따라 문서에 기여한 부분에 대한 저작권은 개인이 가지나 문서 전체에 대한 소유권을 주장할 수는 없습니다. 따라서 "기여자가 문서 전체에 대한 라이선스를 결정"하는 것 자체가 이상하다고 생각합니다. #* 만약 기여자가 여러 명인데 각자 사용하고자 하는 라이선스가 다른 경우에 부분별로 라이선스를 나눠서 표시할 수도 없을 것이고, 한 사용자가 CC-BY-SA를 주장하는 부분을 다른 사용자가 편집한 다음 "나는 퍼블릭으로 배포하겠다"라고 하면 이것을 저작권 침해로 봐야 하는지도 잘 모르겠습니다. 원래대로라면 해당 틀을 사용한 문서의 주기여자 모두에게 연락을 넣어야 하겠으나, 현실적으로 이 틀을 사용하는 문서는 오래 전 미완료 상태로 방치된 문서인 경우가 많아 현실적으로 연락이 닿을 가능성도 낮을 것 같고, {{틀|GFDL/CC-BY-SA-4.0}}와 호환되지 않는 라이선스를 주장하며 위키문헌에 올렸을 것이라고 생각하기도 어렵습니다 (만약 그럴 경우 삭제 대상입니다). 따라서 현재 사용자분들의 총의만으로 결정해도 괜찮은 문제라고 생각합니다. 이에 관련해서 여러분의 의견을 묻고 싶습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 15일 (수) 20:47 (KST) :동의합니다. 저장하기를 누른 그 순간 GFDL/CC-BY-SA-4.0로 배포하는 것을 허락한 것입니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 16일 (목) 14:03 (KST) {{알림}} 장기간 새로운 의견 제시가 없어 총의가 형성되었다고 보고, {{틀|번역 미완료}}를 {{틀|GFDL/CC-BY-SA-4.0}}으로 치환한 다음 해당 틀을 삭제하겠습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 30일 (목) 21:09 (KST) == what is this word? == {{토론 이동|위키문헌:질문방#what is this word?}} == What is this word? == {{토론 이동|위키문헌:질문방#What is this word?_2}} == What is this word? == {{토론 이동|위키문헌:질문방#What is this word?_3}} == [[틀:판독 불가]] 개편 알림 == {{틀|판독 불가}} 틀을 한국어 위키문헌 실정에 맞게 '□' 기호를 표시하게끔 변경하였습니다. 틀을 이용하면 추적이 간편하다는 이점이 있으므로, 앞으로 작업하시는 분들께서는 수동으로 '□' 기호를 입력하기보다는 해당 틀을 사용해 주시면 좋을 것 같습니다. 넘겨주기인 {{틀|?}}로도 사용할 수 있습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 17일 (금) 10:50 (KST) :영어판과 틀 구성이 조금 다른데, {{틀|판독 불가}}는 한 글자에만 사용하고 {{틀|미판독 문자}}는 두 글자 이상에 사용하는 것이 맞을까요? ::그 틀도 따로 있다는 걸 까먹고 있었네요. 일단 역할이 동일하니 넘겨주기 처리하겠습니다. 지금 외출 중이어서 정리 작업은 조금만 있다가 하겠습니다. 알려 주셔서 감사합니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 18일 (토) 17:25 (KST) :::중간에 생략된 글자가 몇 글자인지 알 수 없는 경우도 있으므로 영어판과 같은 형태의 틀도 필요하다고 생각합니다. 띄어쓰기 없는 한글/한문의 경우 그 특성상 폭이 일정하기 때문에 글자수 유추가 비교적 쉽지만 문장 부호, 띄어쓰기나 알파벳이 섞이면 그 글자수를 알기가 어렵습니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:55 (KST) ::::틀에 "복수" 변수를 추가해서 중간에 물결표를 삽입할 수 있게 바꿔두었습니다. 틀을 여러 개 만들면 결국 또 중구난방이 될 것 같아서, 최대한 한 틀로 모으고자 했습니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 7일 (월) 09:49 (KST) == "해석" 이름공간 도입 제안 == 현재 많은 문서에 케이스 바이 케이스식으로 수록되어 있는 "해석문"(번역이 아님)을 수록하기 위하여 "해석:" 이름공간을 새롭게 만들 것을 제안합니다. ; 생성 필요 이유에 관한 설명 # 통일되지 않은 방식: 여러분이 이미 잘 아시는 것처럼, 현재 있는 문서들에는 해석이 중구난방으로 달려 있습니다. 방식도 통일되어 있지 않고 극단적으로 해석이 원문처럼 둔갑한 경우도 많습니다. #* 현재 방식의 문제는 [[위키문헌토론:한문 해석문의 수록|한문 해석문의 수록 지침 도입 토론]]에 자세히 정리해 둔 것이 있습니다. #* 통일안으로 만들어진 한문 해석문 지침의 경우, 틀 사용 방식이 어렵기도 하고 "한문은 아닌데 해석문이긴 한 경우"를 전혀 커버하지 못한다는 문제가 있습니다. # 번역 이름공간으로 대체 불가: [[번역:언간독]]과 같은 경우, 한문도 아니고 원문([[언간독]])은 분명 한국어이기 때문에 "번역"이라고 하기는 어렵지만 해석은 등재해주고 싶다는 의견이 있었습니다. ; 추가를 통해 기대되는 효과 # 명확한 구분: 위키문헌은 근본적으로 '''원문을 수록하는 프로젝트'''이기 때문에 엄밀한 의미에서 마음대로 해석문을 만들면 안 됩니다. 이것이 너무 가혹한 정책이기 때문에 만들어진 것이 "번역" 이름공간이고요. 현재 "해석문"은 번역도 아니고 그렇다고 원문도 아닌 애매한 상태이나, "번역" 이름공간과 마찬가지로 독립적인 이름공간을 주는 것이 매 번 제기되는 "취지에 맞지 않는다"라는 의견을 수용하면서도 해석문의 작성을 가능하게끔 하는 방식이 될 수 있습니다. #* 번역 이름공간과의 구분: 전 지침에서 지적한 것과 같이 "한문은 엄연한 의미에서는 한국어이다"라는 문제를 해소해 줄 수 있습니다. # 활동 장려: 해석문을 만드는 방식으로 위키문헌에 기여하고자 하는 분들께는 어떤 방식으로 활동하면 되는지 더 명확해지는 것인 만큼, 이를 매개로 해석 활동을 하고 싶은 사용자를 모을 수 있는 기회로 작용할 수도 있습니다. # 문서 간의 관계 정리: 해석이라기보다는 한자 독음만 적는 경우([[대한민국헌법]]과 [[대한민국헌법 (한자혼용)]]의 관계 등)까지도 포함하면 문서 간의 관계를 더 구조적으로 정비할 수 있습니다. 이전에는 해석이 있다는 것도 모를 수도 있지만 아에 이름공간으로 정비해 버리면 서로 연관지어주기 더 쉬우리라고 생각합니다. # 정확한 원문 / 이해가 쉬운 텍스트의 동시 제공: 원문에 한자음이 표시되지 않은 경우 이해를 위해 편집자가 임의로 적어주는 경우가 있는데 이는 엄연한 의미에서 원문 훼손인 만큼, 이럴 때 해석 이름공간을 이용하면 확실히 원문은 원문대로, 해석은 해석대로 분리해줄 수 있을 것 같습니다. 이름공간 번호는 (큰 상관은 없으나) 112(해석)와 113(해석토론)을 생각하고 있습니다. 그냥 번역 이름공간이 114-115번이어서 임의로 생각해낸 번호입니다. 또한 일반-해석 사이의 연결은 밑에서 제안하는 것처럼 스크립트를 이용한 버튼 사용을 제가 제안하고는 있지만, 꼭 이래야 하는 것은 아니고 그냥 단순히 상단에 틀을 붙이는 정도로 해도 괜찮을 것 같습니다. 해석 이름공간을 실제로 도입한다면 지금까지의 편집 지침·경향·관행을 뜯어고쳐야 할 수도 있습니다. 그런 만큼 꼭 한 마디씩이라도 의견 남겨 주시면 감사하겠습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 23일 (목) 18:31 (KST) :{{찬성}} 아무래도 지금 규칙을 만들어두는 편이 좋다고 생각합니다. 소 잃고 외양간 고치는 것보다는 유비무환이 더 좋다고 보는 입장이라서요. [[사용자:NZ 토끼들|NZ 토끼들]] ([[사용자토론:NZ 토끼들|토론]]) 2025년 1월 23일 (목) 18:36 (KST) :번역 이름공간만을 사용하기에는 부족한 점이 있다고 생각하므로 새로운 이름 공간을 도입하자는 의견에 찬성합니다. [[사용자:Respice post te|Respice post te]] ([[사용자토론:Respice post te|토론]]) 2025년 1월 23일 (목) 19:12 (KST) :{{찬성}} 찬성합니다. -- [[사용자:Jjw|Jjw]] ([[사용자토론:Jjw|토론]]) 2025년 1월 23일 (목) 19:54 (KST) :{{찬성}} 개인적으로는 중국어 위키백과의 간체자-정체자 변환처럼 한자를 1:1 단순 대응하는 것이 있었으면 좋겠다고 생각하였는데, 이러한 방식도 나쁘지 않은 것 같습니다. 다만 여전히 의미가 조금 헷갈리는 부분이 있습니다. 저는 고대 또는 중세 한국어를 현대 한국어로 "번역"하는 것으로 이해가 되는데, 해석과 번역이 개념상 어떠한 차이가 있는지 잘 모르겠습니다. 고대 그리스어를 현대 그리스어로 옮겨도 여전히 "번역"의 개념에 들어가는 것이 아닐련지요? 번역 이름공간을 사용하면 안 되는 이유가 있는지요? [[위키문헌:한문 해석문의 수록]] 생성 당시에 토론에 참여하지 않아서 잘 모르겠네요.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 18:21 (KST) ::또한 여전히 해석이나 번역을 사용하더라도 여전히 교정 기능을 사용하였으면 좋겠습니다. 예시 [[:en:Page:รัฐธรรมนูญ (ฉบับชั่วคราว) ๒๕๕๗ (๒) ๒๕๕๙.pdf/1]]--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 18:22 (KST) ::: 이 모든 문제는 근본적으로 "한문"과 "중국어"의 경계가 불명확해서 생깁니다. 한문이라고 하나로 이야기하긴 하지만 단어만 한자로 쓰는 경우("한국식 한문")부터 중국어로 번역한 것이나 다름없는 수준까지 넓게 분포하기 때문에 어디까지 한국어의 변형인지, 어디부터 중국어인지 선을 긋기가 어려우니까요. [[위키문헌:사랑방/보존 4#한문으로 되어 있는 원문 텍스트의 이동 제안|실제로 과거 토론에서도 관련한 문제가 논의된 적도 있습니다]]. 이런 문제로 인해 한문은 "번역", "해석", "풀이" 등 온갖 용어가 섞여 사용되긴 하는데, 저번에 총의를 수렴할 때는 "그래도 한문은 한국어에 속하니까 "번역"은 아니지 않은가"라는 의견이 상당수 제기되어서 이를 반영한 제안입니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 20:08 (KST) ::: 또한 한자를 음으로 자동으로 변환하는 것은 저도 정말 보고 싶은 기능인데, 한자와 한자음이 한국어에서 간체-정체 관계처럼 일대일로 대응되지 않기 때문에 그런 예외를 전부 처리해주려면 굉장히 어려울 것 같습니다. 예를 들면 "金"은 거의 항상 "금"으로 읽지만 사람 이름에 들어가는 순간 전부 "김"으로 읽는데 소프트웨어적으로 일반 단어와 인명을 구분해주기가... 만들 수만 있으면 국한문 혼용 문헌의 접근성이 엄청 좋아질 것 같습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 20:08 (KST) :::: 중국어 위키백과에서도 기본 변환 테이블은 있지만 그렇지 않은 것은 <code>-{zh-tw:歐; zh-cn:奥; zh-hk:奧}--</code>와 같이 지정하고 있고, 한국어 위키문헌에서 필요한 기능은 각 언어별로 양방향 전환이 필요한 중국어와 달리 한자 → 한글 단방향 변환만 필요하기에 더욱 쉬울 것이라고 생각했는데, 이제까지 이러한 논의가 없었나 보네요. 하여튼 이건 나중에 따로 해야하는 얘기입니다. / 원문이 아닌 모든 한국어는 번역 이름공간으로 가지 않는 것이군요. 그렇다면 해석 이름공간에는 "현대 한국어로 풀어서 설명한 것"만을 포함하고, 단순히 한자를 한글로 옮긴 것은 포함하지 않는 건가요? 아님 해석 문서에 가능하면 둘 다 기재하는 건가요?--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 22:58 (KST) ::::: 둘 다 포함하는 것을 생각하고 있습니다. 제가 "정리가 필요하다"라고 하는 가장 큰 이유가, 원문도 원문에 따라 한자만 있는 경우, 한글 독음을 달아둔 경우, 원문 내에서 아에 풀이까지 해주는 경우가 모두 있는데 독음을 달아주는 것을 포함해 원문에 무엇인가를 보충하는 것을 편집자의 영역으로 넘겨버리면 독자 입장에서 원문에는 없는데 따로 달아준 것인지, 아니면 원문에 이미 있던 것인지를 구분할 수 없을 테니 확실히 구별해 표시할 필요가 있다고 하는 것이기 때문입니다. 덧붙여 "위키문헌은 원문을 그대로 넣는 곳"이라고 소개하면서 정작 저런 것 하나하나를 봐 주기 시작하면 결국은 "어디까지 괜찮은가"라는 문제가 생기고 결국은 다시 중구난방으로 돌아가는 셈일 것이고요. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 23:07 (KST) === 자바스크립트를 통한 "해석" 버튼 표시 === 이름공간을 실제로 도입할 경우 원문과 해석문을 유기적으로 연결해 줄 방법이 필요하다고 생각합니다. 단순히 상단에 틀을 부착하는 방식도 나쁘지는 않으나, 타 사이트에서 영감을 얻어서 상단에 링크 버튼을 추가하는 스크립트를 제작해왔습니다. ; 스크립트 설명 일반 이름공간(ns:0)의 문서일 경우 "문서"와 "토론" 사이에 "해석"으로 가는 링크를, 해석 이름공간(가칭)의 경우 "해석"과 "토론" 사이에 "문서"로 가는 링크를 삽입해줍니다. 도입 시 아마도 [[미디어위키:common.js]]에 해당 내용을 삽입해서 모든 사용자에게 표시되게끔 해야 하지 않을까 싶습니다. ; 스크립트 실험판 크게 두 버전을 만들었는데, 둘 중 어떤 것이 더 나을지 아직 결정하지 못했습니다. 관련해서 여러분의 의견을 꼭 받고 싶습니다. : '''[[사용자:Aspere/haeseoktest.js|버전 1]]''': 상대편 문서가 없을 경우 빨간 링크로 표시합니다. :* 장점: 문서를 만들어줄 수 있다는 것이 가시적으로 보이는 만큼, 활동 유도에 효과적입니다. :* 단점: 모든 문서가 해석문을 필요로 하는 것은 아니다 보니, 너무 과도한 표시가 될 우려가 있습니다. : '''[[사용자:Aspere/haeseoktest-withoutlink.js|버전 2]]''': 상대편 문서가 없을 경우 아에 링크를 표시하지 않습니다. :* 장점: 깔끔하고 해석문이 필요 없을 경우에 편리합니다. :* 단점: 해석문으로 가는 링크가 없어지는 셈이다 보니 일반 사용자 입장에서 접근하기 어려워집니다. 토론 문서도 존재하지는 않지만 빨간 링크로 표시하고 있으며, 영어 위키낱말사전 등에서는 Citations 이름공간이 별도로 있는데 이 경우에도 문서가 없더라도 그대로 표시하고 있으므로 첫 번째가 맞다고 생각합니다. [[:en:wikt:위키백과]] 필요 없는 문서에서는 별도 틀로 숨길 수 있으면 좋겠네요. 추가로 여기에서도 Gadget-DocTabs.js를 이미 사용 중입니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 23:04 (KST) :옳으신 말씀입니다. 또 그걸 어떻게 구현해야 하는지 공부해와야겠네요... [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 23:13 (KST) ; 스크립트 사용해 보기 [[특수:내사용자문서/common.js]]에 다음 줄을 삽입해 주세요. '''두 개를 동시에 넣지 마세요!''' * '''버전 1''': <code><nowiki>importScript("User:Aspere/haeseoktest.js");</nowiki></code> ([[사용자:Aspere/haeseoktest.js]]) * '''버전 2''': <code><nowiki>importScript("User:Aspere/haeseoktest-withoutlink.js"); </nowiki></code> ([[사용자:Aspere/haeseoktest-withoutlink.js]]) 현재 스크립트는 "해석" 이름공간이 없는 만큼 "번역" 이름공간으로 작동하게끔 설계되어 있습니다. 그래서 표시되는 모습은 [[언간독]] 및 [[번역:언간독]] 문서를 보시는 것이 제일 좋습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 23일 (목) 18:31 (KST) :일단 첫 번째 버전부터 [[특수:고유링크/354414|common.js 생성]]을 통해 테스트합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 13:54 (KST) ::* [[User:Aspere/haeseoktest.js]] ::코드를 검토하기 위해 링크를 달아 놓습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 13:56 (KST) ::: 링크를 좀 눈에 잘 띄게 걸어둘 걸 그랬네요. 신경써 주셔서 감사드립니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 24일 (금) 14:13 (KST) ::가젯으로 Gadget-DocTabs.js라는 비슷한 기능이 있고, 이 기능은 하위 문서를 탭으로 보여주는 기능이라 1:1 비교는 어렵겠으나 API 사용을 더 선호하여 선택하신 까닭이 있으실까요? --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 14:15 (KST) :::사실 저도 JS를 완벽히 이해하고 있지도 않고 JS 실력이 안 좋기 때문에 상세하게 조언해 드리기는 좀 어렵습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 14:16 (KST) :::: 간단한 이유입니다. 제가 API밖에 몰라서... 저도 이것저것 조합하면서 만든 것이고 "하여튼 작동하니 좋았쓰" 마인드로 완성해서 아마 분명히 개선점이 많으리라 생각합니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 24일 (금) 14:16 (KST) :::::저도 왜 API를 썼는지 이유가 궁금해서 여쭤 본 거고, JS에서 API를 사용하는 게 구체적으로 어떤 영향이 있는지는 잘 모릅니다. 사실 자바스크립트는 사용자가 사용 중인 컴퓨터나 장치의 에셋을 사용하는 거고, 루아나 API는 서버 에셋을 사용하므로 사실 그 사실만 놓고 본다면 API 써도 문제는 없지 않나 싶습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 15:27 (KST) : <s>$.ready는 현재 depracted된 표현입니다.</s>--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 25일 (토) 23:08 (KST) :: (대충 진짜 몰랐다는 답변) 혹시 어떻게 고치면 좋을지 조언을 받을 수 있을까요? --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 25일 (토) 23:11 (KST) ::: 제가 다른 사항과 착각하였습니다. 그대로 사용하셔도 무방합니다.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 26일 (일) 18:12 (KST) [[특수:환경설정#mw-prefsection-gadgets|환경설정의 소도구]] 베타 단락에 해당 코드를 추가해두었습니다. / 버전 1은 해석을 쓰지 않는 문서가 절대 다수이므로 쓰지 않는 것이 맞다고 생각합니다. 버전 2의 경우 현 구조상에서는 원문은 없고 해석만 존재하여 원문에서 해석 이름공간으로 넘겨주기가 되어있으면 여전히 링크가 표시됩니다. [[오즈의 마법사]] → [[번역:오즈의 마법사]]의 사례처럼요. [[오즈의 마법사]] 문서가 존재하니 "문서" 탭이 표시가 되지만 눌러보면 넘겨주기입니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:54 (KST) :감사합니다! (제안자로써 부끄럽습니다만) 제가 현실에서 바쁜지라 이 제안에 지금 신경을 못 쓰고 있기도 하고, 아에 다른 해석문까지 한 번에 싸잡아서 정리해버리는 편이 더 나은 것 같아서 일단은 잊어버린 척 보류 중입니다. 그래도 다른 분들께서 의견이 있으시다면 남겨 주시면 정말 감사할 것 같습니다. 덧붙여서 다시금 도와주셔서 정말 감사합니다! 기술 쪽은 정말 하나도 몰라서 손가락을 벌벌 떨면서 작업하는지라 다른 분이 도와주시면 정말 안심이 됩니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 6일 (일) 21:28 (KST) == 문헌 사랑방의 대량 메시지 == 낱말사전의 경우에는 [[:분류:메시지 전달을 받지 않는 사용자]] 분류를 추가하고 아예 커뮤니티 공간에서는 대량 메시지를 받지 않거나, 다른 공간에 모아 두는 것으로 작년에 사용자들(지금은 없지만...)간 협의를 봤었던 기억이 있습니다. 제가 메타에서 이러한 대량 메시지를 받아야 하는가 받지 말아야 하는가에 대한 규정은 찾지 못했고, 그래서 낱말사전에서는 메인공간 뿐만 아니라 기간별 하위 문서에도 대량 메시지를 지웠거나 아예 받지 않습니다. [[w:위키백과:사랑방_(기술)/2025년_1월#MediaWiki_message_delivery_봇의_오동작|백과 사랑방에 오동작 보고]]를 잘못 올리면서 생각난 건데, 문헌에서도 의논하려고 생각을 해 뒀다가 잊은 내용이라 지금에서야 올립니다. 문헌 사랑방에서 가장 먼저 노출되어야 하는 건 문헌 사용자들이 문헌에 관해 남기는 의견이지 메타에서 뭐 규정 만들거나 행사한다거나 하는 내용은 아니라고 생각합니다. 거의 절대 다수의 메시지가 문헌과는 관련도가 크지 않은 안건이고, 대량 메시지 내용이 더 많아서 사실상 '정보 공해'라고 생각합니다. 문헌 사용자들도 메시지에 적힌 요청처럼 한국어로 번역을 해 준다거나 관심을 전혀 가지지 않습니다. 현재 대량 메시지는 모두 지우고, 이후 기간별 하위 문서가 만들어질 경우 그 하위 문서들에도 위 분류를 추가해야 한다고 생각합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 13:48 (KST) :{{찬성}} 이전과 달리 활동하는 분들이 많아진 만큼 충분히 신경써야 할 문제라고 생각합니다. 그런데 완전히 받지 않는 것은 좀 너무할 수도 있다고 생각이 들어서 따로 받는 곳을 만드는 게 어떨까 싶은데 기술적인 면에서 어떻게 해야 하는지는 잘 모르겠네요. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 24일 (금) 14:11 (KST) ::{{ㄷ|Aspere}} 딱 제 수준에서는 아예 사랑방을 남겨 두고 자유게시판을 새로 만든 다음 자유게시판에 메시지 거부 분류를 넣는 식의 트릭을 떠 올릴 수 있긴 합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 24일 (금) 21:13 (KST) :[[:w:백:소식지]] 처럼 격리소를 만들어 두는 방안도 고려해 보시면 좋겠습니다. — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 30일 (목) 21:44 (KST) :: 알려주셔서 감사합니다. 위키백과에 그런 공간이 있는 줄도 몰랐네요;; --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 30일 (목) 22:10 (KST) 특별한 의견이 없으면 위에서 레비님이 말씀해주신 것을 참고해서 [[위키문헌:소식지]](가칭)를 만들어 보겠습니다. 일단 해 보고 안 맞는 것 같으면 그 때 없애도 되니까요. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 1월 30일 (목) 22:10 (KST) :{{ㄷ|Revi C.|Aspere}} 잘 모르는 게 사실이긴 하나, 완벽한 격리가 가능한지에 대한 기술상의 의문점이 있습니다. 위키백과 소식지 공간이 좋은 예시인 건 사실인데, 사실 위키백과 사랑방은 소식지 공간이 있어도 사실 몇몇 대량 메시지가 올라 옵니다. 이건 대량 메시지 봇의 소스코드를 확인해 봐야 하는 부분인지 잘 모르겠습니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 31일 (금) 03:16 (KST) ::관련 HTML 태그에 뭐 디자인 넣을 때 쓰는 class 같은 거에 표시해 놓고 봇이 식별해서 보내는 건가 싶긴 합니다. 사실 저도 봇이랑 가상 키보드 만들 때 그걸 찾는 식으로 구문을 작성하고 효과 띄우고 했던 걸로 기억합니다. --[[사용자:Jeebeen|Jeebeen]] ([[사용자토론:Jeebeen|토론]]) 2025년 1월 31일 (금) 03:19 (KST) :: 대량메시지의 발송은 '대량메시지 목록'을 통해 이루어지므로 메타의 대량메시지 목록을 수정하면 됩니다. — regards, [[User:-revi|<span style="color:green;font-family:Courier new, serif;font-variant:small-caps">Revi</span>]] 2025년 1월 31일 (금) 14:12 (KST) {{알림}} [[문:소식지]] 문서를 만들어서 현재까지 사랑방에 올라온 대량메시지를 옮겨 두었습니다. 또한 메타에 있는 대량메시지 수신 목록도 보이는 대로 소식지 쪽으로 가게끔 수정했습니다. --[[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 2월 6일 (목) 00:20 (KST) == Request to buy book == There is a book I want to buy, but I want to ask first: #Is this book available? #I'm willing to give you people money to buy this in South Korea since I don't have a South Korean phone and thus I can't register an account. Do you guys accept Venmo payments? [https://www.hanauction.com/htm/off_auction_read.htm?id=6593&off_id=35&page=9&ac_num=44&PHPSESSID=69f7e0e46946ba4f2df13a4e2dc69561] [[사용자:Blahhmosh|Blahhmosh]] ([[사용자토론:Blahhmosh|토론]]) 2025년 1월 30일 (목) 12:13 (KST) :It was already sold out more than 10 years ago. You already know that copy of this book is available on Nat'l Library of Korea. [[:File:NLK-한古朝46-가2239 竹溪遺稿.pdf]] Is there any particular reason you need an original copy? --[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 30일 (목) 19:40 (KST) ::This book is also available for checkout at the [https://clio.columbia.edu/catalog/3791963?counter=1 Columbia University Library], fyi.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 30일 (목) 19:42 (KST) ::The reason I want another copy is because this copy you posted has many worn out characters, so I need another copy of this book to fill in all the worn out characters with the correct characters @[[사용자:Namoroka|Namoroka]] [[사용자:Blahhmosh|Blahhmosh]] ([[사용자토론:Blahhmosh|토론]]) 2025년 1월 31일 (금) 05:24 (KST) :::I'll ask the library near where I live if it is possible to borrow or check books.--[[사용자:Namoroka|Namoroka]] ([[사용자토론:Namoroka|토론]]) 2025년 1월 31일 (금) 05:29 (KST) == 관리자 선거 절차 일부 수정 제안 == [[위키문헌토론:관리자 선거 절차#당선자 결정에서의 조건 2 (반대표보다 최소 20표 이상 많은 찬성표) 삭제 제안|위키문헌토론:관리자 선거 절차]]에서 관리자 당선을 결정할 때의 조건 중 하나로 써 있는 "반대표보다 최소 20표 이상 많은 찬성표" 조문을 삭제하면 어떨까 하는 토론을 발제하였습니다. 한 번씩 읽어보시고 의견 남겨주시면 감사하겠습니다. [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 2월 10일 (월) 02:15 (KST) == 국회회의록 에디터톤 마무리 == 지난 1월 한 달 동안 진행되었던 [[문:국회회의록 에디터톤|국회회의록 에디터톤]]이 마무리되었습니다. 참여자 여러분 덕분에 위키문헌 내부의 문서 보충과 더불어 위키백과 문서와의 연계도 강화할 수 있었습니다. 에디터톤 결과는 [[위키문헌:국회회의록 에디터톤/채점표]] 문서에서도 확인하실 수 있습니다. 참여해 주신 분들께 다시 한 번 감사드립니다! ; 종합 순위 * 1위 (1명): [[사:ZornsLemon|ZornsLemon]] (750,029 바이트) * 2위 (2명): [[사:Aspere|Aspere]] (599,680 바이트), [[사:Raccoon Dog|Raccoon Dog]] (334,597 바이트) * 3위 (1명): [[사:jjw|jjw]] (105,491 바이트) * 한자 서브 챌린지 참여자: [[사:ZornsLemon|ZornsLemon]] (92,683 바이트), [[사:Aspere|Aspere]] (5,573 바이트) ; 주제별 완성한 문서 {| class="wikitable" |- ! 시기·사건 !! 문서 |- | [[:w:대한민국 제헌 헌법|대한민국 제헌 헌법]] | * [[국회본회의 회의록 (한글 텍스트화)/제헌/제1회/제2차]] * [[국회본회의 회의록 (한글 텍스트화)/제헌/제1회/제6차]] |- | [[:w:국회 프락치 사건|국회 프락치 사건]] | * [[국회본회의 회의록 (한글 텍스트화)/제헌/제3회/제1차]] |- | [[:w:사사오입 개헌|사사오입 개헌]] | * [[국회본회의 회의록 (한글 텍스트화)/제3대/제19회/제90차]] * [[국회본회의 회의록 (한글 텍스트화)/제3대/제19회/제91차]] |- | [[:w:4·19 혁명|4·19 혁명]] | * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제7차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제8차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제9차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제10차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제11차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제12차]] * [[국회본회의_회의록 (한글 텍스트화)/제4대/제35회/제13차]] |- | [[:w:국회 오물투척사건|국회 오물투척사건]] | * [[국회본회의 회의록 (한글 텍스트화)/제6대/제58회/제14차]] |- | [[:w:삼선 개헌|삼선 개헌]] | * [[국회본회의 회의록 (한글 텍스트화)/제7대/제69회/제3차]] |- | [[:w:김영삼 의원 제명 파동|김영삼 의원 제명 파동]] | * [[국회본회의 회의록 (한글 텍스트화)/제10대/제103회/제2차]] * [[국회본회의 회의록 (한글 텍스트화)/제10대/제103회/제5차]] |- | [[:w:박종철 고문치사 사건|박종철 고문치사 사건]] | * [[국회본회의 회의록 (한글 텍스트화)/제12대/제132회/개회식]] ** [[국회본회의 회의록/제12대/제132회/개회식]] |- | [[:w:이석기 내란 선동 사건|이석기 내란 선동 사건]] | * [[국회본회의 회의록/제19대/제320회/제2차]] |- | [[:w:윤석열 대통령 탄핵소추|윤석열 대통령 탄핵소추]] | * [[국회본회의 회의록/제22대/제418회/제16차]] * [[국회본회의 회의록/제22대/제419회/제4차]] |} [[사용자:Aspere|Aspere]] ([[사용자토론:Aspere|토론]]) 2025년 2월 10일 (월) 14:47 (KST) == 색인 이름공간 == 관련 틀을 수정 중이어서 오류가 발생할 수 있습니다. 오류가 발생하는 경우 편집 버튼을 누른 후 아무 내용도 수정하지 않고 바로 저장([[w:WP:NULL|Null edit]])하면 정상적으로 표시됩니다. 곧 수정할 예정이오니 양해 부탁드립니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 2월 23일 (일) 03:10 (KST) [[분류:메시지 전달을 받지 않는 사용자]] == [[위키문헌:저작권 토론]] (가칭) 신설 제안 == 지금 각 문서의 저작권 관련 논의는 각 토론 문서에서 진행되고 있습니다. 문서의 내용에 관련한 논의이니 자연스러운 일이긴 하나, 가시성이 너무 떨어져서 정말 "부르지 않으면 모르는" 상황인 것 같습니다. 의견을 받자고 토론을 여는 것인데 몰라서 의견을 못 남기는 건 좀 역설적이라고 생각합니다. 따라서 영어판의 [[:en:Wikisource:Copyright discussions|Wikisource:Copyright discussions]]을 도입하여 이러한 논의를 한 곳으로 모아 진행하면 어떨까 생각합니다. [[:w:백:삭제 토론|위키백과의 삭제 토론]]처럼 관련 논의를 한 번에 볼 수 있는 장소를 만들어 "부르지 않아도" 토론에 참여할 수 있는 가능성을 좀 더 넓혀보자는 취지입니다. 해당 문서에는 삭제 토론 틀처럼 별도의 틀을 달아 안내하면 좋을 것 같습니다. 해당 문서의 이름은 일단 직역하긴 했는데 어감이 좋은 것 같지는 않아서 더 좋은 아이디어가 있으시면 말씀해 주시면 감사하겠습니다. 또한 영어판에서 토론 알림용으로 사용하는 <nowiki>{{</nowiki>[[:en:Template:Copyvio|Copyvio]]<nowiki>}}</nowiki>는 한국어판에 {{틀|저작권 의심}}으로 일단 존재는 하지만 한 번 손봐야 할 것 같습니다. {{핑|Namoroka|ZornsLemon}} 저작권 논의 관련해서 특히 활발히 활동하시는 사용자 분들이라 생각해서 호출드립니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 9일 (일) 22:08 (KST) :저작권에 대해 잘 아는 건 아니라서 도움이 될지는 모르지만, 좋은 아이디어 같습니다. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 3월 9일 (일) 22:21 (KST) ::괜찮은 것 같습니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 3월 12일 (수) 00:52 (KST) {{알림}} [[위키문헌:저작권 토론]] 문서를 생성하였습니다. 이게 토론 활성화에 얼마나 도움이 될지는 두고 봐야 하겠지만 일단은 시험적인 성격으로 활용해 주셨으면 합니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 3월 12일 (수) 17:43 (KST) == [[위키문헌토론:저작권 정책#저작권 정책 개정]]에 관하여 == 안녕하세요 여러분. 현재 저작권 정책의 일부 오류를 수정하기 위해 토론을 개설하였습니다. 많은 참여 부탁드립니다. [[사:Takipoint123|Takipoint123]] ([[사토:Takipoint123|토론]]) 2025년 3월 13일 (목) 02:30 (KST) == Photocopying Ancient texts in SKY and other universities == Hello. I'm planning on going to South Korea some time in April because some ancient historical texts are stored there that I need to copy. Can you check with me on the photocopying and loaning policies of these universities? I don't speak Korean, so I had a really hard time understanding their photocopying and loaning policies. *https://lib.pusan.ac.kr/ *https://lib.kookmin.ac.kr/ *https://library.history.go.kr/ *https://library.kmu.ac.kr *https://east.skku.edu/ *https://library.korea.ac.kr/ *https://library.sogang.ac.kr/ *https://library.yonsei.ac.kr/ *http://kostma.korea.ac.kr/ *https://library.cnu.ac.kr/ *https://ndlsearch.ndl.go.jp *http://www.library.pref.osaka.jp/site/nakato/english-nakato.html *https://lib.ewha.ac.kr/ *https://dldml2xhd.tistory.com/15920276 *https://lib.snu.ac.kr *https://lib.khu.ac.kr *https://lib.gnu.ac.kr *https://lib.dongguk.edu/search/detail/CATTOT000000239323 *https://www.nfm.go.kr *https://libs.yu.ac.kr/ *https://lib.jnu.ac.kr/ *https://elibrary.wku.ac.kr/ *https://dl.jbnu.ac.kr/ *https://www.gogung.go.kr/ Specifically, I want to see what their policies on scanning ancient historical texts are. I've searched the internet and couldn't find anything related to some of them. [[사:Blahhmosh|Blahhmosh]] ([[사토:Blahhmosh|토론]]) 2025년 3월 23일 (일) 15:02 (KST) :Oh, and one more thing, I'm here because I want to read '''ancient historical texts''', which are obviously very fragile, so do I need special permissions to read these books? And is it possible to scan these books? [[사:Blahhmosh|Blahhmosh]] ([[사토:Blahhmosh|토론]]) 2025년 3월 23일 (일) 15:04 (KST) == 韓語維基文庫《大韓民國憲法》文本之原貌問題及設立大使館頁面之建議　｜　{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}《{{ruby|大韓民國憲法|대한민국헌법}}》{{ruby|本文|본문}}의{{ruby|原型|원형}}{{ruby|問題|문제}}및{{ruby|大使館|대사관}}{{ruby|페이지|page}}{{ruby|設立|설립}}{{ruby|提案|제안}} == 　　（本人母語爲漢語而非韓語，韓語文本乃程式翻譯所成，或有錯誤或未臻完善，尚祈海涵。答覆若用漢文（古漢文、今白話文皆可）、英文、德文，則在下能直接讀之；亦歡迎韓文回覆，在下將以翻譯程式讀之。） 　　（저의{{ruby|母國語|모국어}}는{{ruby|中國語|중국어}}이며{{ruby|韓國語|한국어}}가아닙니다．{{ruby|本|본}}{{ruby|韓國語|한국어}}{{ruby|本文|본문}}는{{ruby|機械|기계}}{{ruby|飜譯|번역}}으로{{ruby|作成|작성}}된것이므로{{ruby|誤謬|오류}}나{{ruby|未洽|미흡}}한{{ruby|部分|부분}}이있을수있습니다．{{ruby|諒解|양해}}부탁드립니다．{{ruby|答辯|답변}}이{{ruby|漢文|한문}}（{{ruby|古文|고문}}，{{ruby|現代|현대}}{{ruby|白話文|백화문}}모두{{ruby|可能|가능}}），{{ruby|英語|영어}}，{{ruby|獨逸語|독일어}}로{{ruby|作成|작성}}될{{ruby|境遇|경우}}저는{{ruby|直接|직접}}읽을수있습니다．{{ruby|韓國語|한국어}}로{{ruby|答辯|답변}}하셔도좋으며，{{ruby|飜譯|번역}}프로그램을통해읽겠습니다．） === 一、《大韓民國憲法》文本之原貌問題 === === {{ruby|一|일}}．《{{ruby|大韓民國憲法|대한민국헌법}}》{{ruby|本文|본문}}의{{ruby|原型|원형}}{{ruby|問題|문제}} === 　　考諸韓語維基文庫[[대한민국헌법|大韓民國憲法]]所收錄之文本，皆以純諺文示之。然而，按其歷史，該等憲法原文蓋爲'''漢諺混寫'''。具體情形如下： 　　{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}의[[대한민국헌법|{{ruby|大韓民國憲法|대한민국헌법}}]]에{{ruby|收錄|수록}}된{{ruby|本文|본문}}는모두{{ruby|純|순}}한글로만{{ruby|表示|표시}}되어있습니다．그러나그{{ruby|歷史|역사}}에따르면，{{ruby|該當|해당}}{{ruby|憲法|헌법}}의{{ruby|原文|원문}}은{{ruby|大部分|대부분}}'''{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}'''으로{{ruby|作成|작성}}되었을{{ruby|可能性|가능성}}이큽니다．{{ruby|具體的|구체적}}인{{ruby|狀況|상황}}은다음과같습니다： :* '''自一九四八年至一九八七年之十份《大韓民國憲法》'''：於韓語維基百科[[대한민국헌법|大韓民國憲法]]分類中所收之文本，悉以'''純諺文'''呈示。然考諸相關資料，當時所定之憲法原文，蓋爲'''漢諺混寫'''。 :* '''{{ruby|一九四八年|일구사팔년}}부터{{ruby|一九八七年|일구팔칠년}}까지의열{{ruby|個|개}}의《{{ruby|大韓民國憲法|대한민국헌법}}》'''：{{ruby|韓國語|한국어}}위키{{ruby|百科|백과}}의[[대한민국헌법|{{ruby|大韓民國憲法|대한민국헌법}}]]{{ruby|分類|분류}}에{{ruby|收錄|수록}}된{{ruby|本文|본문}}는모두'''{{ruby|純|순}}한글'''로{{ruby|表示|표시}}되어있습니다．그러나{{ruby|關聯|관련}}{{ruby|資料|자료}}에따르면，{{ruby|當時|당시}}{{ruby|制定|제정}}된{{ruby|憲法|헌법}}의{{ruby|原文|원문}}은{{ruby|大槪|대개}}'''{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}'''으로{{ruby|作成|작성}}되었을{{ruby|可能性|가능성}}이큽니다． :* '''一九一九年大韓民國臨時政府之《[https://zh.wikisource.org/wiki/大韓民國臨時憲章_(1919年) 大韓民國臨時憲章]》與《[https://zh.wikisource.org/wiki/大韓民國臨時憲法_(1919年) 大韓民國臨時憲法]》'''：見於中文維基文庫，未見於韓語維基文庫。此二文本係臨時政府在華所制，或其原文即爲'''漢文'''，然具體情形在下難以考定。 :* '''{{ruby|一九一九年|일구일구년}}{{ruby|大韓民國臨時政府|대한민국임시정부}}의《[https://zh.wikisource.org/wiki/大韓民國臨時憲章_(1919年) {{ruby|大韓民國臨時憲章|대한민국임시헌장}}]》및《[https://zh.wikisource.org/wiki/大韓民國臨時憲法_(1919年) {{ruby|大韓民國臨時憲法|대한민국임시헌법}}]》'''：이는{{ruby|中國語|중국어}}위키{{ruby|文獻|문헌}}에서볼수있으나{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}에는{{ruby|收錄|수록}}되어있지않습니다．이두{{ruby|文書|문서}}는{{ruby|臨時政府|임시정부}}가{{ruby|中國|중국}}에서{{ruby|制定|제정}}한것으로，그{{ruby|原文|원문}}이'''{{ruby|漢文|한문}}'''일{{ruby|可能性|가능성}}이있으나{{ruby|具體的|구체적}}인{{ruby|狀況|상황}}은제가{{ruby|確認|확인}}할수없습니다． 　　按中文維基文庫所錄，'''一九八七年現行本'''《[[s:zh:大韓民國憲法|大韓民國憲法]]》備有漢語翻譯及漢諺混寫原文，而'''一九四八年本'''《[https://zh.wikisource.org/wiki/大韓民國憲法_(1948年) 大韓民國憲法]》僅見中文翻譯，而無原文。至於'''一九一九年臨時政府之兩文本'''，則僅有中文譯本，未詳其原文爲韓文抑或漢文。 　　{{ruby|中國語|중국어}}위키{{ruby|文獻|문헌}}에{{ruby|收錄|수록}}된{{ruby|資料|자료}}에따르면，'''{{ruby|一九八七年|일구팔칠년}}{{ruby|現行本|현행본}}'''《[[s:zh:大韓民國憲法|{{ruby|大韓民國憲法|대한민국헌법}}]]》은{{ruby|漢字|한자}}{{ruby|飜譯|번역}}및{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}{{ruby|原文|원문}}이{{ruby|包含|포함}}되어있고，'''{{ruby|一九四八年本|일구사팔년본}}'''《[https://zh.wikisource.org/wiki/大韓民國憲法_(1948年) {{ruby|大韓民國憲法|대한민국헌법}}]》은{{ruby|中國語|중국어}}{{ruby|飜譯|번역}}만있고{{ruby|原文|원문}}은{{ruby|包含|포함}}되어있지않습니다．또한，'''{{ruby|一九一九年|일구일구년}}{{ruby|臨時政府|임시정부}}의두{{ruby|文書|문서}}'''역시{{ruby|中國語|중국어}}{{ruby|飜譯|번역}}만있고{{ruby|原文|원문}}이{{ruby|韓國語|한국어}}인지{{ruby|漢文|한문}}인지{{ruby|明確|명확}}하지않습니다． 　　據此推想，自一九四八年至一九八七年之各版本，皆應以'''漢諺混寫'''爲原文。今韓語維基文庫所存者純以諺文示之，或非原貌。 　　이에비추어보면，{{ruby|一九四八年|일구사팔년}}부터{{ruby|一九八七年|일구팔칠년}}까지의모든버전은'''{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}'''으로{{ruby|作成|작성}}되었을{{ruby|可能性|가능성}}이큽니다．{{ruby|現在|현재}}{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}에있는{{ruby|텍스트|rext}}는{{ruby|純|순}}한글로만{{ruby|表示|표시}}되어있어{{ruby|原型|원형}}을{{ruby|完全|완전}}히{{ruby|反映|반영}}하지못하고있을수있습니다． 　　是以建議： 　　따라서다음과같은{{ruby|提案|제안}}을드립니다： :* '''於韓語維基文庫[[대한민국헌법|大韓民國憲法]]分類下，補全各版本憲法之原始漢諺混寫文本，並明示其爲原始文獻。''' :* '''{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}의[[대한민국헌법|{{ruby|大韓民國憲法|대한민국헌법}}]]{{ruby|分類|분류}}하에{{ruby|各|각}}버전의{{ruby|憲法|헌법}}의{{ruby|原來|원래}}{{ruby|漢字|한자}}한글{{ruby|混用|혼용}}{{ruby|本文|본문}}를{{ruby|補完|보완}}하고，이를{{ruby|原文|원문}}으로{{ruby|明示|명시}}하십시오．''' :* '''如一九一九年臨時政府之憲章及憲法原文爲漢文，則亦宜補錄考定並註明為原始文獻。''' :* '''{{ruby|萬若|만약}}{{ruby|一九一九年|일구일구년}}{{ruby|臨時政府|임시정부}}의{{ruby|憲章|헌장}}및{{ruby|憲法|헌법}}의{{ruby|原文|원문}}이{{ruby|漢文|한문}}이라면，이를{{ruby|調査|조사}}하여{{ruby|原文|원문}}으로{{ruby|追加|추가}}하고{{ruby|原本|원본}}{{ruby|資料|자료}}임을{{ruby|明示|명시}}하십시오．''' === 二、設立大使館頁面之建議 === === {{ruby|二|이}}．{{ruby|大使館|대사관}}{{ruby|페이지|page}}{{ruby|設立|설립}}{{ruby|提案|제안}} === 　　各語言之維基文庫，多於社群入口設立'''大使館'''頁面，以便非該語言之使用者得以溝通聯繫。例如： 　　여러{{ruby|言語|언어}}의위키{{ruby|文獻|문헌}}에서는{{ruby|大槪|대개}}{{ruby|使用者|사용자}}커뮤니티의{{ruby|入口|입구}}에'''{{ruby|大使館|대사관}}'''{{ruby|페이지|page}}를{{ruby|設定|설정}}하여그{{ruby|言語|언어}}를모르는{{ruby|使用者|사용자}}도{{ruby|連絡|연락}}하고{{ruby|疏通|소통}}할수있도록하고있습니다．{{ruby|例|예}}를들어： :* '''[https://zh.wikisource.org/wiki/Wikisource:大使館 中文維基文庫大使館]'''：提供官話白話文外十五種語文之導引，且於[https://zh.wikisource.org/wiki/社群主頁 社群主頁]設有英語入口，便於搜尋。 :* '''[https://zh.wikisource.org/wiki/Wikisource:大使館 {{ruby|中國語|중국어}}위키{{ruby|文獻|문헌}}{{ruby|大使館|대사관}}]'''：{{ruby|官話|관화}}{{ruby|白話文|백화문}}외에도{{ruby|十五個|십오개}}{{ruby|言語|언어}}로{{ruby|案內|안내}}를{{ruby|提供|제공}}하며，[https://zh.wikisource.org/wiki/社群主頁 {{ruby|使用者|사용자}}모임]{{ruby|페이지|page}}에{{ruby|英語|영어}}로된{{ruby|入口|입구}}가있어{{ruby|檢索|검색}}이{{ruby|容易|용이}}합니다． 　　然本人於嘗試聯繫韓語維基文庫社群時，未能於社群主頁或其他入口見設大使館頁面。爲促進跨語言交流與合作，故建議： 　　그러나제가{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}{{ruby|使用者|사용자}}모임와{{ruby|連絡|연락}}을{{ruby|試圖|시도}}했을때，커뮤니티{{ruby|主要|주요}}{{ruby|페이지|page}}나다른{{ruby|入口|입구}}에서{{ruby|大使館|대사관}}{{ruby|페이지|page}}를찾을수없었습니다．{{ruby|言語間|언어간}}{{ruby|疏通|소통}}과{{ruby|協力|협력}}을{{ruby|促進|촉진}}하기위해，다음과같은{{ruby|提案|제안}}을드립니다： :* '''於韓語維基文庫設立大使館頁面，並以主要國際語言（如英語、漢語等）標示聯繫方法，以便異語使用者能通暢聯絡。''' :* '''{{ruby|韓國語|한국어}}위키{{ruby|文獻|문헌}}에{{ruby|大使館|대사관}}{{ruby|페이지|page}}를{{ruby|設立|설립}}하고，{{ruby|主要|주요}}{{ruby|國際|국제}}{{ruby|言語|언어}}（例：{{ruby|英語|영어}}，{{ruby|中國語|중국어}}등）로{{ruby|連絡|연락}}{{ruby|方法|방법}}을{{ruby|表示|표시}}하여다른{{ruby|言語|언어}}{{ruby|使用者|사용자}}들이{{ruby|圓滑|원활}}히{{ruby|連絡|연락}}할수있도록하십시오．''' 　　謹此奉陳，並頌 文祺。 　　{{ruby|謹呈|근정}}합니다． {{ruby|文運|문운}}을기원합니다． ::::[[사:Xsgzjmxs|Xsgzjmxs]] ([[사토:Xsgzjmxs|토론]]) 2025년 4월 3일 (목) 15:28 (KST) :{{답장|Xsgzjmxs}}, [[:zh:大韓民國臨時憲章 (1919年)]]와 [[:zh:大韓民國臨時憲法 (1919年)]]는 중국어 번역문이며, 당시 실제 원문은 말씀하신대로 국한문혼용의 한국어로 기재되어 있는 것이 맞습니다. 두 문서는 [[대한민국임시헌장 (제1호)]] 및 [[대한민국임시헌법 (제2호)]]에 수록되어 있습니다. [[대한민국임시헌법 (제2호)]]의 경우 순한글로만 기록되어 있어 수정이 필요해 보이네요. [https://db.history.go.kr/modern/level.do?levelId=ij_001_0010_00010] [https://db.history.go.kr/modern/level.do?levelId=ij_001_0010_00020] / 대사관은 다른 사용자들의 의견이 있으면 있어도 괜찮다고 생각합니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 4월 3일 (목) 21:47 (KST) :예를 들어 [[대한민국헌법 (제1호) 국한문]]에 국한문 제헌헌법을 올려두었습니다. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 4월 3일 (목) 22:21 (KST) :: 有勞相助，甚爲感念！<br>　　援助을주심에깊이感謝드립니다． :: 　　另有一事欲就教於君：竊以爲《大韓民國憲法》（第一號）之[[대한민국헌법 (제1호) 국한문|漢諺混寫本]]與[[대한민국헌법_(제1호)|純諺文本]]實係同一文本，並無實質差異，故其於維基文庫之編排，或可共列於一頁之中，且陳明以漢諺混寫者爲原文，純諺文者爲其對應之譯本。如此編次，不惟便於讀者參照比較，亦可避免彼此分置而互無指引之弊。蓋若分頁而置，且不設標示，則閱者或見其一而不知其二，未免有所遺闕。<br>　　또한가지아뢰고자하는바가있습니다：思索건대《大韓民國憲法》（第一號）의[[대한민국헌법 (제1호) 국한문|漢字한글混用本]]과[[대한민국헌법_(제1호)|純粹한글本]]은實質的으로同一한文獻으로，內容上別다른差異는없사온즉，維基文獻에서는兩本文을一페이지에倂記하고，混用本을原文으로삼아純한글本을그對應飜譯으로明記함이어떨까합니다．이와같이編輯한다면，讀者가兩本을對照해읽기에容易할뿐만아니라，兩本을따로이配置하되서로간아무런案內도없을境遇，한쪽만보고他쪽의存在를알지못하게되는弊端도막을수있으리라思料됩니다． :: 　　又據《大韓民國憲法》（第一號）[https://upload.wikimedia.org/wikipedia/commons/7/7e/2007_11_25_WarMemorial_120.JPG 實物照片]，觀其版面所用空格分詞，與今行標準略有不同。譬如首頁一段，原應爲：<br>　　아울러《大韓民國憲法》（第一號）[https://upload.wikimedia.org/wikipedia/commons/7/7e/2007_11_25_WarMemorial_120.JPG 實物寫眞]에따르면，그紙面에使用된空白區分方式은現行表記基準과다소差異가있사옵니다．例컨대初頁의本文은다음과같이되어야할것입니다： :: :: [[파일:2007 11 25 WarMemorial 120.JPG|섬네일|《大韓民國憲法》（第一號）實物寫眞]] :: :: ::::　　大韓民國憲法 ::::　　　前　文 ::::　悠久한歷史와傳統에빛나는　우리들大韓國民은　己未三一運動으로大韓民國을建立하여　世界에宣布한偉大한獨立精神을繼承하여　이제民主獨立國家를再建함에있어서　正義人道와同胞愛로써民族의團結을鞏固히하며　모든社會的弊習을打破하고　民主主義諸制度를樹立하여政治、經濟、社會、文化의모든領域에있어서各人의機會를均等히하고　能力을最高度로發揮케하며　各人의責任과義務를完遂⋯⋯ :: :: 　　依此觀之，維基文庫之錄文，或應如實反映原始版本之格式，庶幾尊重史實，保存原貌。誠願編輯諸君詳察之。<br>　　이와같이살펴볼때，위키文獻의收錄文은原本의形式을忠實히反映함이마땅할것이며，그리함으로써歷史的事實을尊重하고元來의面貌를保存하는데에도貢獻할수있으리라信합니다．
바라건대編輯에關係되신여러先生님들께서깊이살펴주시기를仰望하옵니다． :: 
　　順頌<br>時綏。 :: [[사:Xsgzjmxs|Xsgzjmxs]] ([[사토:Xsgzjmxs|토론]]) 2025년 4월 11일 (금) 10:12 (KST) == Digital Library of the National Library of Korea on Wikimedia Commons == [[c:Category:Books_in_the_Digital_Library_of_the_National_Library_of_Korea]] [[사:維基小霸王|維基小霸王]] ([[사토:維基小霸王|토론]]) 2025년 5월 20일 (화) 20:38 (KST) == 한국 저작권 틀 개정 관련 == * [[틀:PD-대한민국/연습장|틀:PD-대한민국]] ([[commons:Template:PD-South Korea|Template:PD-South Korea]]) * [[틀:PD-대한민국-법인/연습장|틀:PD-대한민국-법인]] ([[commons:Template:PD-South Korea-organization|Template:PD-South Korea-organization]]) → 기존의 [[틀:PD-대한민국-업무상]] * [[틀:PD-대한민국-무명/연습장|틀:PD-대한민국-무명]] ([[commons:Template:PD-South Korea-anon|Template:PD-South Korea-anon]]) * [[틀:PD-대한민국-비보호/연습장|틀:PD-대한민국-비보호]] ([[commons:Template:PD-South Korea-exempt|Template:PD-South Korea-exempt]]) → 기존의 [[틀:PD-대한민국]] 한국 저작권 틀을 공용에 맞추어 개정하려고 하는데 이름을 정하는데 있어서 의견을 여쭙고 싶습니다. 명칭을 "PD-대한민국"과 "PD-South Korea"와 같이 한글과 영문 중 무엇으로 해야할지 정하지 못하였습니다. [[위키문헌:사랑방#저작권 틀의 번역명]]에서 이미 영문명으로 사용했으면 좋겠다고 의견을 남기긴 하였는데, [[틀:PD-대한민국]]의 경우 거의 만 개에 가까운 문서에 사용 중이어서 영향이 클 것 같아 한 번 더 여쭤봅니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 6월 8일 (일) 20:22 (KST) :저도 통일성 등을 생각해 영문으로 통일하는 쪽에 동의합니다. 다만 아무래도 틀 이름이 영어로만 되어 있으면 접근성이 낮아질 테니 한국어로 된 넘겨주기도 일일이 다 만들어두었으면 좋겠다고 생각합니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 8일 (일) 21:32 (KST) == [[미디어위키:Edittools]] 내 문자 추가 관련 의견 조사 == [[미디어위키:Edittools]](데스크톱 편집창 기준, 편집창 하단에 표시되는 문자 모음)에 반복 기호(々나 〻)처럼 문헌 편집 시 자주 사용하는 문자를 넣으면 어떨까 생각하고 있습니다. 일단 제가 생각하기로는 다음 문자들을 넣으면 좋을 것 같습니다. * 반복 기호 (々 및 〻) * 일부 괄호 기호 (〔, 〕, 【, 】) 어떻게 생각하시는지, 또 추가할 만한 문자가 있는지 의견이 있으시다면 말씀해 주시면 감사드리겠습니다. 또한 너무 복잡해진다면 안 쓰는 기호를 빼 버려도 좋다고 생각은 하는데, 쓰고 계신 분이 계실지를 모르다 보니 그건 좀 조심스럽네요. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 28일 (토) 14:59 (KST) :(이 부분은 제안의 일부는 아니고 단순 의견입니다) IPA, lang, llang 틀 부분은 통으로 날려도 되지 않을까 싶습니다. 문헌 작업 특성상 여기에 넣을 정도로 많이 쓰는 틀은 아니라고 생각이 듭니다. 차라리 {{틀|u}}, {{틀|du}}, {{틀|wu}} 같은 걸 넣는 게 더 나을 수도 있을 것 같습니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 28일 (토) 15:40 (KST) :: 뭐가 됐든 지금보단 나을 것이라 생각되서 무조건 찬성입니다. — [[사:Jjw|Jjw]] ([[사토:Jjw|토론]]) 2025년 6월 30일 (월) 16:21 (KST) :" 기호도 넣어 주시면 감사하겠습니다. 굵은 글씨로 표시되지 않게 할 때 필요할 때가 있더라고요. :: " 기호는 일반 키보드 환경에서 '와 같이 위치해 있어서 여기에 꼭 넣어야 할 정도로 입력이 어렵지는 않아 보이는데, 혹시 이게 사용자 환경에 따라 다른 건지, 다른 이유가 있는지 여쭤봐도 괜찮을까요? --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 1일 (화) 18:55 (KST) :<br>을 넣는 건 어떨지요? 몇 글자 안 되지만, 영문과 한글을 오가는 것이 귀찮을 때가 있어서요. :그리고 '특수문자' 얘긴데요. 영문 wikisource를 보면 'Recently used'가 있고 실제로 제가 얼마 전에 썼던 것들이 있는 것 같아요. :이게 된다면, 개인별로 자주 쓰는 특수문자를 활용할 수 있어 편하지 않을까 싶습니다. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 6월 30일 (월) 19:19 (KST) ::<nowiki> <br> </nowiki>을 넣어달란 거였는데, 줄바꿈을 해 버리네요. 풉. [[사:ZornsLemon|Z.Lemon]] ([[사토:ZornsLemon|토론]]) 2025년 6월 30일 (월) 19:20 (KST) :: 말씀하신 영문판의 'Recently used'를 봤는데, 기존에 있는 특수문자 목록을 이용해 입력한 것들만 표시됩니다. 저건 한국어판 입력기에도 그대로 있긴 하더라고요. 저 특수문자 목록을 편집할 수 있는 방법이 있다면 자연스럽게 해결되는 문제라고 생각... --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 1일 (화) 18:52 (KST) {{알림}} 일단은 [[사용자:Aspere/미디어위키:Edittools]]에 초안을 마련해 보았습니다. 특별히 이견이 없으시다면 이대로 적용해보고자 합니다. --[[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 1일 (화) 18:52 (KST) [[특수:환경설정#mw-prefsection-gadgets#편집 도구]]를 참조하시면 여러 소도구를 옮기면서 [[:mw:Extension:CharInsert]]를 이용한 Edittools를 생성해두었습니다. 원래 의견 청취 후 기존의 [[미디어위키:Edittools]]는 자바스크립트를 사용할 수 없는 환경에서만 표시되도록 비활성화할 예정이었는데, 이에 대한 의견도 여쭙고 싶습니다. 문자 편집은 [[미디어위키:Gadget-charinsert-core.js]]에서 가능합니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:07 (KST) :[[:w:en:Help:CharInsert#Customization]]를 참조하셔서 각 개인 사용자별로 문자 목록도 추가 가능합니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 4일 (금) 23:12 (KST) ::정말 감사합니다! 역시 제가 어설프게 하느니 전문가를 한 분 모셔야... [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 6일 (일) 21:25 (KST) rd2nqpbv76272bl8r9yrnqeoe2ukpnx 0 89572 394681 394502 2025-07-07T10:52:42Z ZornsLemon 15531 394681 wikitext text/x-wiki {{머리말 | 제목 = 주교요지 | 다른 표기 = 主敎要旨 | 부제 = | 부제 다른 표기 = | 저자 = [[저자:정약종|정약종]] | 역자 = | 이전 = | 다음 = | 연도 = 1931 | 설명 = 정약종이 한글로 지은 최초의 천주교 교리서. 블랑 주교가 감준한 1885년 목판본으로 뮈텔 주교가 소장하던 것을 1931년 거의 그대로 필사한 것이다. }} {{옛한글 알림}} {{옛한글 시작}} <pages index="쥬교요지 (1885년).pdf" from=1 to=185/> {{옛한글 끝}} ==라이선스== {{PD-old-100}} ocydv6uhr6wy6vaaq78mbakxr29sj1c 252 92643 394672 391625 2025-07-07T09:06:48Z Namoroka 1939 394672 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[지킬과 하이드]]({{첫가끝|ᄶᅦ클과 하이드}}) |언어=ko |권= |저자=[[저자:루이스 스티븐슨|루이스 스티븐슨]] |번역자=[[저자:릴리어스 호튼 언더우드|릴리어스 호튼 언더우드]] |편집자= |삽화가= |학교= |출판사=조선야소교서회 |위치= |연도=1921 |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=기타 |그림=1 |진행 상황=MS |쪽별 색인=<pagelist 1=표지 2=빈면 107=판권 108=뒷표지/> |권별 색인= |목차= |너비= |머리말= |꼬리말= }} iq0r8ykg0z6u6s4axyw0miohyx2t20y 252 92761 394675 342119 2025-07-07T09:26:19Z Namoroka 1939 394675 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[진교졀요]](真敎切要) |언어=ko |권= |저자= |번역자= |편집자=[[저자:마리장귀스타브 블랑]] |삽화가= |학교= |출판사= |위치= |연도=1883 |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=pdf |그림=1 |진행 상황=C |쪽별 색인=<pagelist 1=표지 2=- 3=장서인 4=속표지 5=서지 6=1 28=- /> |권별 색인= |목차= |너비= |머리말= |꼬리말= }} nsl4d3kdybq9e2zqdi66h8s1xg121e1 394676 394675 2025-07-07T09:26:29Z Namoroka 1939 394676 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[진교졀요]](真敎切要) |언어=ko |권= |저자= |번역자= |편집자=[[저자:마리장귀스타브 블랑|마리장귀스타브 블랑]] |삽화가= |학교= |출판사= |위치= |연도=1883 |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=pdf |그림=1 |진행 상황=C |쪽별 색인=<pagelist 1=표지 2=- 3=장서인 4=속표지 5=서지 6=1 28=- /> |권별 색인= |목차= |너비= |머리말= |꼬리말= }} a5u726xvwvcjrgumyxa9hq5po6dve60 0 92790 394677 383665 2025-07-07T09:39:14Z Namoroka 1939 394677 wikitext text/x-wiki {{머리말 | 제목 = 진교졀요 | 다른 표기 = 真敎切要 | 부제 = | 부제 다른 표기 = | 저자 = | 편집자 = [[저자:마리장귀스타브 블랑|마리장귀스타브 블랑]] | 역자 = | 이전 = | 다음 = | 연도 = 1883 | edition = true | 설명 = 1883년 출판한 천주교 노인용 교리 문답서이다. 입교를 위해 지켜야 할 6개의 규구(規矩)와 성교에 요긴한 7가지 경문(經文)에 대해 설명하고 있다. 본 판본은 마리장귀스타브 블랑({{첫가끝|ᄇᆡᆨ요왕}}) 부주교가 1883년 감준(監准)한 것이다. }} {{옛한글 알림}} <pages index="진교졀요 1883.pdf" from=6 to=27 /> == 라이선스 == {{PD-old}} [[분류:기독교 문헌]] hbk9n05ob44p2z7spoq01gz3d8xzpba 4 94877 394649 392101 2025-07-07T03:46:36Z Motoko C. K. 4287 394649 wikitext text/x-wiki {{옛한글 문헌 전자화 프로젝트/2025년 상반기}} == 작업할 문헌 == ===<span style="color:#cc0000">난이도 상</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 상 || 정속언해 || 윤리서 || [[색인:正俗諺解.djvu]] || {{완료}} |- | 상 || 천문학 || 과학 || [[색인:天文學.djvu]] || {{완료}} |} ===<span style="color:#CC9900">난이도 중</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 중 || 공부자언행록 || 유교경전 || [[색인:孔夫子言行錄.djvu]] || {{완료}} |- | 중 || 시경언해 제2책 || 유교경전 || [[색인:詩經諺解 제2책.djvu]] || {{완료}} |- | 중 || 시경언해 제3책 || 유교경전 || [[색인:詩經諺解 제3책.djvu]] || {{완료}} |- | 중 || 시경언해 제4책 || 유교경전 || [[색인:詩經諺解 제4책.djvu]] || {{완료}} |- | 중 || 시경언해 제5책 || 유교경전 || [[색인:詩經諺解 제5책.djvu]] || |- | 중 || 시경언해 제6책 || 유교경전 || [[색인:詩經諺解 제6책.djvu]] || |- | 중 || 시경언해 제7책 || 유교경전 || [[색인:詩經諺解 제7책.djvu]] || {{완료}} |- | 중 || 논어언해 권2 || 유교경전 || [[색인:論語諺解 권2.djvu]] || {{완료}} <!-- 프로젝트 개시 전 이미 완성된 문헌 숨김 |- | 중 || 삼강오륜언해동몽초학 || 유교 입문서 || [[색인:三綱五倫諺解童蒙初學.djvu]] || --> |- | 중 || 주역언해 제1책 || 유교경전 || [[색인:쥬역언해 제1책.djvu]] || {{완료}} |- | 중 || 주역언해 제3책 || 유교경전 || [[색인:쥬역언해 제3책.djvu]] || |- | 중 || 주역언해 제4책 || 유교경전 || [[색인:쥬역언해 제4책.djvu]] || |- | 중 || 주역언해 제5책 || 유교경전 || [[색인:쥬역언해 제5책.djvu]] || |- | 중 || 사친곡 || 규방가사 || [[색인:사친곡.djvu]] || |- | 중 || 일동장유가 권1 || 가사 || [[색인:일동장유가 권1.djvu]] || |- | 중 || 일동장유가 권2 || 가사 || [[색인:일동장유가 권2.djvu]] || |- | 중 || 일동장유가 권3 || 가사 || [[색인:일동장유가 권3.djvu]] || |- | 중 || 귀여아전 || 소설 || [[색인:귀여아전.djvu]] || |- | 중 || 혜경궁읍혈록 권1 || 수필 || [[색인:혜경궁읍혈록 권1.djvu]] || {{완료}} |- | 중 || 혜경궁읍혈록 권2 || 수필 || [[색인:혜경궁읍혈록 권2.djvu]] || |- | 중 || 혜경궁읍혈록 권3 || 수필 || [[색인:혜경궁읍혈록 권3.djvu]] || |- | 중 || 창란호연록 권1 || 소설 || [[색인:창난호연녹 권1.djvu]] || |- | 중 || 창란호연록 권2 || 소설 || [[색인:창난호연녹 권2.djvu]] || |- | 중 || 창란호연록 권3 || 소설 || [[색인:창난호연녹 권3.djvu]] || |- | 중 || 창란호연록 권4 || 소설 || [[색인:창난호연녹 권4.djvu]] || |- | 중 || 창란호연록 권5 || 소설 || [[색인:창난호연녹 권5.djvu]] || |- | 중 || 창란호연록 권6 || 소설 || [[색인:창난호연녹 권6.djvu]] || |- | 중 || 창란호연록 권7 || 소설 || [[색인:창난호연녹 권7.djvu]] || |- | 중 || 창란호연록 권8 || 소설 || [[색인:창난호연녹 권8.djvu]] || |- | 중 || 창란호연록 권9 || 소설 || [[색인:창난호연녹 권9.djvu]] || |- | 중 || 창란호연록 권10 || 소설 || [[색인:창난호연녹 권10.djvu]] || |- | 중 || 창란호연록 권11 || 소설 || [[색인:창난호연녹 권11.djvu]] || |- | 중 || 창란호연록 권12 || 소설 || [[색인:창난호연녹 권12.djvu]] || |- | 중 || 창란호연록 권13 || 소설 || [[색인:창난호연녹 권13.djvu]] || |- | 중 || 쌍셩봉효록 권1 || 소설 || [[색인:쌍셩봉효록 권1.djvu]] || {{완료}} |- | 중 || 쌍성봉효록 권2 || 소설 || [[색인:쌍셩봉효록 권2.djvu]] || |- | 중 || 쌍성봉효록 권3 || 소설 || [[색인:쌍셩봉효록 권3.djvu]] || |- | 중 || 쌍성봉효록 권4 || 소설 || [[색인:쌍셩봉효록 권4.djvu]] || |- | 중 || 쌍성봉효록 권5 || 소설 || [[색인:쌍셩봉효록 권5.djvu]] || |- | 중 || 쌍성봉효록 권6 || 소설 || [[색인:쌍셩봉효록 권6.djvu]] || |- | 중 || 쌍성봉효록 권7 || 소설 || [[색인:쌍셩봉효록 권7.djvu]] || |- | 중 || 쌍성봉효록 권8 || 소설 || [[색인:쌍셩봉효록 권8.djvu]] || |- | 중 || 쌍성봉효록 권9 || 소설 || [[색인:쌍셩봉효록 권9.djvu]] || |- | 중 || 쌍성봉효록 권10 || 소설 || [[색인:쌍셩봉효록 권10.djvu]] || |- | 중 || 쌍성봉효록 권11 || 소설 || [[색인:쌍셩봉효록 권11.djvu]] || |- | 중 || 쌍성봉효록 권12 || 소설 || [[색인:쌍셩봉효록 권12.djvu]] || |- | 중 || 쌍성봉효록 권13 || 소설 || [[색인:쌍셩봉효록 권13.djvu]] || |- | 중 || 쌍성봉효록 권14 || 소설 || [[색인:쌍셩봉효록 권14.djvu]] || |- | 중 || 쌍성봉효록 권15 || 소설 || [[색인:쌍셩봉효록 권15.djvu]] || |- | 중 || 쌍성봉효록 권16 || 소설 || [[색인:쌍셩봉효록 권16.djvu]] || |- | 중 || 형사가 || 가사 || [[색인:형사가.djvu]] || |- | 중 || 장단대신훈도긔라 || 가사 || [[색인:장단대신훈도긔라.djvu]] || |- | 중 || 태남잡기 || 수필 || [[색인:태남잡긔.djvu]] || {{완료}} |- | 중 || 죽리탄금 || 산문 || [[색인:쥭리탄금.djvu]] || |- | 중 || 이씨효문록 권1 || 소설 || [[색인:니씨효문녹 권1.djvu]] || |- | 중 || 이씨효문록 권2 || 소설 || [[색인:니씨효문녹 권2.djvu]] || |- | 중 || 이씨효문록 권3 || 소설 || [[색인:니씨효문녹 권3.djvu]] || |- | 중 || 이씨효문록 권4 || 소설 || [[색인:니씨효문녹 권4.djvu]] || |- | 중 || 이씨효문록 권5 || 소설 || [[색인:니씨효문녹 권5.djvu]] || |- | 중 || 태아선적강록 || 소설 || [[색인:태아션젹강녹.djvu]] || |- | 중 || 금고기 || 소설 || [[색인:금고기.djvu]] || |- | 중 || 규훈 || 윤리서 || [[색인:규훈.djvu]] || |- | 중 || 금우전 || 소설 || [[색인:금우젼.djvu]] || |- | 중 || 여자유행사친가 || 가사 || [[색인:여자유행사친가.djvu]] || {{완료}} |- | 중 || 규곤의측 || 교훈서 || [[색인:규곤의측.djvu]] || |- | 중 || 초한전 || 소설 || [[색인:쵸한젼.djvu]] || |- | 중 || 소약란회문금록 || 소설 || [[색인:쇼약난회문금녹.djvu]] || {{완료}} |- | 중 || 십이봉전환기 권1 || 소설 || [[색인:십이봉전환기 권1.djvu]] || |- | 중 || 십이봉전환기 권2 || 소설 || [[색인:십이봉전환기 권2.djvu]] || |- | 중 || 십이봉전환기 권3 || 소설 || [[색인:십이봉전환기 권3.djvu]] || |- | 중 || 십이봉전환기 권4 || 소설 || [[색인:십이봉전환기 권4.djvu]] || |- | 중 || 묘법연화경 권1 || 불경 || [[색인:묘법연화경 권1.djvu]] || {{완료}} |- | 중 || 묘법연화경 권3 || 불경 || [[색인:묘법연화경 권3.djvu]] || |- | 중 || 묘법연화경 권5 || 불경 || [[색인:묘법연화경 권5.djvu]] || |- | 중 || 묘법연화경 권6 || 불경 || [[색인:묘법연화경 권6.djvu]] || |- | 중 || 묘법연화경 권7 || 불경 || [[색인:묘법연화경 권7.djvu]] || |- | 중 || 연행일기 권1 || 기행문 || [[색인:연행일긔 권1.djvu]] || |- | 중 || 연행일기 권2 || 기행문 || [[색인:연행일긔 권2.djvu]] || |- | 중 || 연행일기 권3 || 기행문 || [[색인:연행일긔 권4.djvu]] || |- | 중 || 소약란직금도 || 소설 || [[색인:소야란직금도.djvu]] || |- | 중 || 천지팔양신주경 || 불경 || [[색인:(불셜)쳔디팔양신쥬경.djvu]] || {{완료}} |- | 중 || 지장보살본원경언해 || 불경 || [[색인:지장보살본원경언해.djvu]] || {{완료}} |- | 중 || 육자대명왕다라니신주경 || 불경 || [[색인:(관셰음보살)륙자대명왕다라니신주경.djvu]] || {{완료}} |- | 중 || 대한국어문법 || 국어문법서 || [[색인:대한국어문법.djvu]] || {{완료}} |- | 중 || 고왕경 || 불경 || [[색인:고왕경.djvu]] || {{완료}} |} ===<span style="color:#336600">난이도 하</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 하 || 팔상록 || 불교 서적 || [[색인:팔상록.djvu]] || {{완료}} |- | 하 || 지구약론 || 교과서 || [[색인:디구략론.djvu]] || {{완료}} |- | 하 || 속명의록언해 || 역사서 || [[색인:續明義錄諺解.djvu]] || {{완료}} |- | 하 || 태서신사 하 || 역사서 || [[색인:태셔신사 하.djvu]] || {{완료}} |- | 하 || 고불응험명성경언해 || 도교수양서 || [[색인:古佛應驗明聖經序諺解.djvu]] || |- | 하 || (희자초서)언간필법 || 실용서 || [[색인:(희자초서)언간필법.djvu]] || {{완료}} |- | 하 || 이언 권1 || 서양문물서 || [[색인:이언 권1.djvu]] || {{완료}} |- | 하 || 이언 권3 || 서양문물서 || [[색인:이언 권3.djvu]] || {{완료}} |- | 하 || 초한가 || 가사 || [[색인:초한가.djvu]] || |- | 하 || 심청전 || 소설 || [[색인:심쳥젼.djvu]] || {{완료}} |- | 하 || 권왕가 || 가사 || [[색인:권왕가.djvu]] || {{완료}} |- | 하 || 식물학 || 과학 || [[색인:식물학.djvu]] || {{완료}} |- | 하 || 사민필지 || 지리교과서 || [[색인:사민필지.djvu]] || {{완료}} |- | 하 || 동물학 || 교육학 || [[색인:동물학.djvu]] || {{완료}} |- | 하 || 오선기봉 || 소설 || [[색인:오션긔봉.djvu]] || {{완료}} |- | 하 || 쳥류지열녀 || 소설 || [[색인:(고대소설)쳥루지열녀.djvu]] || {{완료}} |- | 하 || 형산백옥 || 소설 || [[색인:형산백옥.djvu]] || {{완료}} |- | 하 || 오자서실기 || 소설 || [[색인:오자셔실긔.djvu]] || {{완료}} |- | 하 || 손방연의 || 소설 || [[색인:손방연의.djvu]] ||{{완료}} |- | 하 || 현씨양웅쌍린기 || 소설 || [[색인:(고대소설)현씨량웅쌍인긔.djvu]] || {{완료}} |- | 하 || 봉황대 || 소설 || [[색인:(구대소설)봉황대.djvu]] || {{완료}} |- | 하 || 금고기관 || 단편소설집 || [[색인:(언한문)금고긔관.djvu]] || {{완료}} |- | 하 || 도화원 || 소설 || [[색인:(소설)도화원.djvu]] || {{완료}} |- | 하 || 별삼설기|| 소설 || [[색인:별삼셜긔.djvu]] || |- | 하 || 진대방전|| 소설 || [[색인:진대방젼.djvu]] || {{완료}} |- | 하 || 쌍미기봉 || 소설 || [[색인:쌍미긔봉.djvu]] || |- | 하 || 몽결초한송 || 소설 || [[색인:(고대소설)몽결초한숑.djvu]] || {{완료}} |- | 하 || 현수문전 || 소설 || [[색인:현수문젼.djvu]] || {{완료}} |- | 하 || 양산백전 || 소설 || [[색인:(고대소설)양산백젼.djvu]] || {{완료}} |- | 하 || 김원전 || 소설 || [[색인:김원젼.djvu]] || {{완료}} |- | 하 || 이린전 상권 || 소설 || [[색인:리린젼 상권.djvu]] || {{완료}} |- | 하 || 이린전 하권 || 소설 || [[색인:리린젼 하권.djvu]] || {{완료}} |- | 하 || 권용선전 || 소설 || [[색인:권룡션젼.djvu]] || {{완료}} |- | 하 || 제환공 || 소설 || [[색인:졔환공.djvu]] || {{완료}} |- | 하 || 소진장의전 || 소설 || [[색인:(만고웅변)소진장의젼.djvu]] || {{완료}} <!--완료--> |- | 하 || 양풍운전 || 소설 || [[색인:양풍운젼.djvu]] || {{완료}} |} [[분류:옛한글 문헌 전자화 프로젝트 2025년 상반기]] [[분류:옛한글 문헌 전자화 프로젝트의 색인| ]] 8tu3xjui10sxd8eoo4i3db8nqd65j11 394650 394649 2025-07-07T03:48:36Z Motoko C. K. 4287 394650 wikitext text/x-wiki {{옛한글 문헌 전자화 프로젝트/2025년 상반기}} == 작업할 문헌 == ===<span style="color:#cc0000">난이도 상</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 상 || 정속언해 || 윤리서 || [[색인:正俗諺解.djvu]] || {{완료}} |- | 상 || 천문학 || 과학 || [[색인:天文學.djvu]] || {{완료}} |} ===<span style="color:#CC9900">난이도 중</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 중 || 공부자언행록 || 유교경전 || [[색인:孔夫子言行錄.djvu]] || {{완료}} <!--완료--> |- | 중 || 시경언해 제2책 || 유교경전 || [[색인:詩經諺解 제2책.djvu]] || {{완료}} |- | 중 || 시경언해 제3책 || 유교경전 || [[색인:詩經諺解 제3책.djvu]] || {{완료}} |- | 중 || 시경언해 제4책 || 유교경전 || [[색인:詩經諺解 제4책.djvu]] || {{완료}} |- | 중 || 시경언해 제5책 || 유교경전 || [[색인:詩經諺解 제5책.djvu]] || {{완료}} |- | 중 || 시경언해 제6책 || 유교경전 || [[색인:詩經諺解 제6책.djvu]] || |- | 중 || 시경언해 제7책 || 유교경전 || [[색인:詩經諺解 제7책.djvu]] || {{완료}} |- | 중 || 논어언해 권2 || 유교경전 || [[색인:論語諺解 권2.djvu]] || {{완료}} <!-- 프로젝트 개시 전 이미 완성된 문헌 숨김 |- | 중 || 삼강오륜언해동몽초학 || 유교 입문서 || [[색인:三綱五倫諺解童蒙初學.djvu]] || --> |- | 중 || 주역언해 제1책 || 유교경전 || [[색인:쥬역언해 제1책.djvu]] || {{완료}} |- | 중 || 주역언해 제3책 || 유교경전 || [[색인:쥬역언해 제3책.djvu]] || |- | 중 || 주역언해 제4책 || 유교경전 || [[색인:쥬역언해 제4책.djvu]] || |- | 중 || 주역언해 제5책 || 유교경전 || [[색인:쥬역언해 제5책.djvu]] || |- | 중 || 사친곡 || 규방가사 || [[색인:사친곡.djvu]] || |- | 중 || 일동장유가 권1 || 가사 || [[색인:일동장유가 권1.djvu]] || |- | 중 || 일동장유가 권2 || 가사 || [[색인:일동장유가 권2.djvu]] || |- | 중 || 일동장유가 권3 || 가사 || [[색인:일동장유가 권3.djvu]] || |- | 중 || 귀여아전 || 소설 || [[색인:귀여아전.djvu]] || |- | 중 || 혜경궁읍혈록 권1 || 수필 || [[색인:혜경궁읍혈록 권1.djvu]] || {{완료}} |- | 중 || 혜경궁읍혈록 권2 || 수필 || [[색인:혜경궁읍혈록 권2.djvu]] || |- | 중 || 혜경궁읍혈록 권3 || 수필 || [[색인:혜경궁읍혈록 권3.djvu]] || |- | 중 || 창란호연록 권1 || 소설 || [[색인:창난호연녹 권1.djvu]] || |- | 중 || 창란호연록 권2 || 소설 || [[색인:창난호연녹 권2.djvu]] || |- | 중 || 창란호연록 권3 || 소설 || [[색인:창난호연녹 권3.djvu]] || |- | 중 || 창란호연록 권4 || 소설 || [[색인:창난호연녹 권4.djvu]] || |- | 중 || 창란호연록 권5 || 소설 || [[색인:창난호연녹 권5.djvu]] || |- | 중 || 창란호연록 권6 || 소설 || [[색인:창난호연녹 권6.djvu]] || |- | 중 || 창란호연록 권7 || 소설 || [[색인:창난호연녹 권7.djvu]] || |- | 중 || 창란호연록 권8 || 소설 || [[색인:창난호연녹 권8.djvu]] || |- | 중 || 창란호연록 권9 || 소설 || [[색인:창난호연녹 권9.djvu]] || |- | 중 || 창란호연록 권10 || 소설 || [[색인:창난호연녹 권10.djvu]] || |- | 중 || 창란호연록 권11 || 소설 || [[색인:창난호연녹 권11.djvu]] || |- | 중 || 창란호연록 권12 || 소설 || [[색인:창난호연녹 권12.djvu]] || |- | 중 || 창란호연록 권13 || 소설 || [[색인:창난호연녹 권13.djvu]] || |- | 중 || 쌍셩봉효록 권1 || 소설 || [[색인:쌍셩봉효록 권1.djvu]] || {{완료}} |- | 중 || 쌍성봉효록 권2 || 소설 || [[색인:쌍셩봉효록 권2.djvu]] || |- | 중 || 쌍성봉효록 권3 || 소설 || [[색인:쌍셩봉효록 권3.djvu]] || |- | 중 || 쌍성봉효록 권4 || 소설 || [[색인:쌍셩봉효록 권4.djvu]] || |- | 중 || 쌍성봉효록 권5 || 소설 || [[색인:쌍셩봉효록 권5.djvu]] || |- | 중 || 쌍성봉효록 권6 || 소설 || [[색인:쌍셩봉효록 권6.djvu]] || |- | 중 || 쌍성봉효록 권7 || 소설 || [[색인:쌍셩봉효록 권7.djvu]] || |- | 중 || 쌍성봉효록 권8 || 소설 || [[색인:쌍셩봉효록 권8.djvu]] || |- | 중 || 쌍성봉효록 권9 || 소설 || [[색인:쌍셩봉효록 권9.djvu]] || |- | 중 || 쌍성봉효록 권10 || 소설 || [[색인:쌍셩봉효록 권10.djvu]] || |- | 중 || 쌍성봉효록 권11 || 소설 || [[색인:쌍셩봉효록 권11.djvu]] || |- | 중 || 쌍성봉효록 권12 || 소설 || [[색인:쌍셩봉효록 권12.djvu]] || |- | 중 || 쌍성봉효록 권13 || 소설 || [[색인:쌍셩봉효록 권13.djvu]] || |- | 중 || 쌍성봉효록 권14 || 소설 || [[색인:쌍셩봉효록 권14.djvu]] || |- | 중 || 쌍성봉효록 권15 || 소설 || [[색인:쌍셩봉효록 권15.djvu]] || |- | 중 || 쌍성봉효록 권16 || 소설 || [[색인:쌍셩봉효록 권16.djvu]] || |- | 중 || 형사가 || 가사 || [[색인:형사가.djvu]] || |- | 중 || 장단대신훈도긔라 || 가사 || [[색인:장단대신훈도긔라.djvu]] || |- | 중 || 태남잡기 || 수필 || [[색인:태남잡긔.djvu]] || {{완료}} |- | 중 || 죽리탄금 || 산문 || [[색인:쥭리탄금.djvu]] || |- | 중 || 이씨효문록 권1 || 소설 || [[색인:니씨효문녹 권1.djvu]] || |- | 중 || 이씨효문록 권2 || 소설 || [[색인:니씨효문녹 권2.djvu]] || |- | 중 || 이씨효문록 권3 || 소설 || [[색인:니씨효문녹 권3.djvu]] || |- | 중 || 이씨효문록 권4 || 소설 || [[색인:니씨효문녹 권4.djvu]] || |- | 중 || 이씨효문록 권5 || 소설 || [[색인:니씨효문녹 권5.djvu]] || |- | 중 || 태아선적강록 || 소설 || [[색인:태아션젹강녹.djvu]] || |- | 중 || 금고기 || 소설 || [[색인:금고기.djvu]] || |- | 중 || 규훈 || 윤리서 || [[색인:규훈.djvu]] || |- | 중 || 금우전 || 소설 || [[색인:금우젼.djvu]] || |- | 중 || 여자유행사친가 || 가사 || [[색인:여자유행사친가.djvu]] || {{완료}} |- | 중 || 규곤의측 || 교훈서 || [[색인:규곤의측.djvu]] || |- | 중 || 초한전 || 소설 || [[색인:쵸한젼.djvu]] || |- | 중 || 소약란회문금록 || 소설 || [[색인:쇼약난회문금녹.djvu]] || {{완료}} |- | 중 || 십이봉전환기 권1 || 소설 || [[색인:십이봉전환기 권1.djvu]] || |- | 중 || 십이봉전환기 권2 || 소설 || [[색인:십이봉전환기 권2.djvu]] || |- | 중 || 십이봉전환기 권3 || 소설 || [[색인:십이봉전환기 권3.djvu]] || |- | 중 || 십이봉전환기 권4 || 소설 || [[색인:십이봉전환기 권4.djvu]] || |- | 중 || 묘법연화경 권1 || 불경 || [[색인:묘법연화경 권1.djvu]] || {{완료}} |- | 중 || 묘법연화경 권3 || 불경 || [[색인:묘법연화경 권3.djvu]] || |- | 중 || 묘법연화경 권5 || 불경 || [[색인:묘법연화경 권5.djvu]] || |- | 중 || 묘법연화경 권6 || 불경 || [[색인:묘법연화경 권6.djvu]] || |- | 중 || 묘법연화경 권7 || 불경 || [[색인:묘법연화경 권7.djvu]] || |- | 중 || 연행일기 권1 || 기행문 || [[색인:연행일긔 권1.djvu]] || |- | 중 || 연행일기 권2 || 기행문 || [[색인:연행일긔 권2.djvu]] || |- | 중 || 연행일기 권3 || 기행문 || [[색인:연행일긔 권4.djvu]] || |- | 중 || 소약란직금도 || 소설 || [[색인:소야란직금도.djvu]] || |- | 중 || 천지팔양신주경 || 불경 || [[색인:(불셜)쳔디팔양신쥬경.djvu]] || {{완료}} |- | 중 || 지장보살본원경언해 || 불경 || [[색인:지장보살본원경언해.djvu]] || {{완료}} |- | 중 || 육자대명왕다라니신주경 || 불경 || [[색인:(관셰음보살)륙자대명왕다라니신주경.djvu]] || {{완료}} |- | 중 || 대한국어문법 || 국어문법서 || [[색인:대한국어문법.djvu]] || {{완료}} |- | 중 || 고왕경 || 불경 || [[색인:고왕경.djvu]] || {{완료}} |} ===<span style="color:#336600">난이도 하</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 하 || 팔상록 || 불교 서적 || [[색인:팔상록.djvu]] || {{완료}} |- | 하 || 지구약론 || 교과서 || [[색인:디구략론.djvu]] || {{완료}} |- | 하 || 속명의록언해 || 역사서 || [[색인:續明義錄諺解.djvu]] || {{완료}} |- | 하 || 태서신사 하 || 역사서 || [[색인:태셔신사 하.djvu]] || {{완료}} |- | 하 || 고불응험명성경언해 || 도교수양서 || [[색인:古佛應驗明聖經序諺解.djvu]] || |- | 하 || (희자초서)언간필법 || 실용서 || [[색인:(희자초서)언간필법.djvu]] || {{완료}} |- | 하 || 이언 권1 || 서양문물서 || [[색인:이언 권1.djvu]] || {{완료}} |- | 하 || 이언 권3 || 서양문물서 || [[색인:이언 권3.djvu]] || {{완료}} |- | 하 || 초한가 || 가사 || [[색인:초한가.djvu]] || |- | 하 || 심청전 || 소설 || [[색인:심쳥젼.djvu]] || {{완료}} |- | 하 || 권왕가 || 가사 || [[색인:권왕가.djvu]] || {{완료}} |- | 하 || 식물학 || 과학 || [[색인:식물학.djvu]] || {{완료}} |- | 하 || 사민필지 || 지리교과서 || [[색인:사민필지.djvu]] || {{완료}} |- | 하 || 동물학 || 교육학 || [[색인:동물학.djvu]] || {{완료}} |- | 하 || 오선기봉 || 소설 || [[색인:오션긔봉.djvu]] || {{완료}} |- | 하 || 쳥류지열녀 || 소설 || [[색인:(고대소설)쳥루지열녀.djvu]] || {{완료}} |- | 하 || 형산백옥 || 소설 || [[색인:형산백옥.djvu]] || {{완료}} |- | 하 || 오자서실기 || 소설 || [[색인:오자셔실긔.djvu]] || {{완료}} |- | 하 || 손방연의 || 소설 || [[색인:손방연의.djvu]] ||{{완료}} |- | 하 || 현씨양웅쌍린기 || 소설 || [[색인:(고대소설)현씨량웅쌍인긔.djvu]] || {{완료}} |- | 하 || 봉황대 || 소설 || [[색인:(구대소설)봉황대.djvu]] || {{완료}} |- | 하 || 금고기관 || 단편소설집 || [[색인:(언한문)금고긔관.djvu]] || {{완료}} |- | 하 || 도화원 || 소설 || [[색인:(소설)도화원.djvu]] || {{완료}} |- | 하 || 별삼설기|| 소설 || [[색인:별삼셜긔.djvu]] || |- | 하 || 진대방전|| 소설 || [[색인:진대방젼.djvu]] || {{완료}} |- | 하 || 쌍미기봉 || 소설 || [[색인:쌍미긔봉.djvu]] || |- | 하 || 몽결초한송 || 소설 || [[색인:(고대소설)몽결초한숑.djvu]] || {{완료}} |- | 하 || 현수문전 || 소설 || [[색인:현수문젼.djvu]] || {{완료}} |- | 하 || 양산백전 || 소설 || [[색인:(고대소설)양산백젼.djvu]] || {{완료}} |- | 하 || 김원전 || 소설 || [[색인:김원젼.djvu]] || {{완료}} |- | 하 || 이린전 상권 || 소설 || [[색인:리린젼 상권.djvu]] || {{완료}} |- | 하 || 이린전 하권 || 소설 || [[색인:리린젼 하권.djvu]] || {{완료}} |- | 하 || 권용선전 || 소설 || [[색인:권룡션젼.djvu]] || {{완료}} |- | 하 || 제환공 || 소설 || [[색인:졔환공.djvu]] || {{완료}} |- | 하 || 소진장의전 || 소설 || [[색인:(만고웅변)소진장의젼.djvu]] || {{완료}} <!--완료--> |- | 하 || 양풍운전 || 소설 || [[색인:양풍운젼.djvu]] || {{완료}} |} [[분류:옛한글 문헌 전자화 프로젝트 2025년 상반기]] [[분류:옛한글 문헌 전자화 프로젝트의 색인| ]] nykdj368a4qu0b55zcqpvzx9p71bg1d 394651 394650 2025-07-07T03:49:29Z Motoko C. K. 4287 394651 wikitext text/x-wiki {{옛한글 문헌 전자화 프로젝트/2025년 상반기}} == 작업할 문헌 == ===<span style="color:#cc0000">난이도 상</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 상 || 정속언해 || 윤리서 || [[색인:正俗諺解.djvu]] || {{완료}} |- | 상 || 천문학 || 과학 || [[색인:天文學.djvu]] || {{완료}} |} ===<span style="color:#CC9900">난이도 중</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 중 || 공부자언행록 || 유교경전 || [[색인:孔夫子言行錄.djvu]] || {{완료}} <!--완료--> |- | 중 || 시경언해 제2책 || 유교경전 || [[색인:詩經諺解 제2책.djvu]] || {{완료}} |- | 중 || 시경언해 제3책 || 유교경전 || [[색인:詩經諺解 제3책.djvu]] || {{완료}} |- | 중 || 시경언해 제4책 || 유교경전 || [[색인:詩經諺解 제4책.djvu]] || {{완료}} |- | 중 || 시경언해 제5책 || 유교경전 || [[색인:詩經諺解 제5책.djvu]] || {{완료}} |- | 중 || 시경언해 제6책 || 유교경전 || [[색인:詩經諺解 제6책.djvu]] || |- | 중 || 시경언해 제7책 || 유교경전 || [[색인:詩經諺解 제7책.djvu]] || {{완료}} |- | 중 || 논어언해 권2 || 유교경전 || [[색인:論語諺解 권2.djvu]] || {{완료}} <!-- 프로젝트 개시 전 이미 완성된 문헌 숨김 |- | 중 || 삼강오륜언해동몽초학 || 유교 입문서 || [[색인:三綱五倫諺解童蒙初學.djvu]] || --> |- | 중 || 주역언해 제1책 || 유교경전 || [[색인:쥬역언해 제1책.djvu]] || {{완료}} |- | 중 || 주역언해 제3책 || 유교경전 || [[색인:쥬역언해 제3책.djvu]] || |- | 중 || 주역언해 제4책 || 유교경전 || [[색인:쥬역언해 제4책.djvu]] || |- | 중 || 주역언해 제5책 || 유교경전 || [[색인:쥬역언해 제5책.djvu]] || |- | 중 || 사친곡 || 규방가사 || [[색인:사친곡.djvu]] || |- | 중 || 일동장유가 권1 || 가사 || [[색인:일동장유가 권1.djvu]] || |- | 중 || 일동장유가 권2 || 가사 || [[색인:일동장유가 권2.djvu]] || |- | 중 || 일동장유가 권3 || 가사 || [[색인:일동장유가 권3.djvu]] || |- | 중 || 귀여아전 || 소설 || [[색인:귀여아전.djvu]] || |- | 중 || 혜경궁읍혈록 권1 || 수필 || [[색인:혜경궁읍혈록 권1.djvu]] || {{완료}} |- | 중 || 혜경궁읍혈록 권2 || 수필 || [[색인:혜경궁읍혈록 권2.djvu]] || |- | 중 || 혜경궁읍혈록 권3 || 수필 || [[색인:혜경궁읍혈록 권3.djvu]] || |- | 중 || 창란호연록 권1 || 소설 || [[색인:창난호연녹 권1.djvu]] || |- | 중 || 창란호연록 권2 || 소설 || [[색인:창난호연녹 권2.djvu]] || |- | 중 || 창란호연록 권3 || 소설 || [[색인:창난호연녹 권3.djvu]] || |- | 중 || 창란호연록 권4 || 소설 || [[색인:창난호연녹 권4.djvu]] || |- | 중 || 창란호연록 권5 || 소설 || [[색인:창난호연녹 권5.djvu]] || |- | 중 || 창란호연록 권6 || 소설 || [[색인:창난호연녹 권6.djvu]] || |- | 중 || 창란호연록 권7 || 소설 || [[색인:창난호연녹 권7.djvu]] || |- | 중 || 창란호연록 권8 || 소설 || [[색인:창난호연녹 권8.djvu]] || |- | 중 || 창란호연록 권9 || 소설 || [[색인:창난호연녹 권9.djvu]] || |- | 중 || 창란호연록 권10 || 소설 || [[색인:창난호연녹 권10.djvu]] || |- | 중 || 창란호연록 권11 || 소설 || [[색인:창난호연녹 권11.djvu]] || |- | 중 || 창란호연록 권12 || 소설 || [[색인:창난호연녹 권12.djvu]] || |- | 중 || 창란호연록 권13 || 소설 || [[색인:창난호연녹 권13.djvu]] || |- | 중 || 쌍셩봉효록 권1 || 소설 || [[색인:쌍셩봉효록 권1.djvu]] || {{완료}} |- | 중 || 쌍성봉효록 권2 || 소설 || [[색인:쌍셩봉효록 권2.djvu]] || |- | 중 || 쌍성봉효록 권3 || 소설 || [[색인:쌍셩봉효록 권3.djvu]] || |- | 중 || 쌍성봉효록 권4 || 소설 || [[색인:쌍셩봉효록 권4.djvu]] || |- | 중 || 쌍성봉효록 권5 || 소설 || [[색인:쌍셩봉효록 권5.djvu]] || |- | 중 || 쌍성봉효록 권6 || 소설 || [[색인:쌍셩봉효록 권6.djvu]] || |- | 중 || 쌍성봉효록 권7 || 소설 || [[색인:쌍셩봉효록 권7.djvu]] || |- | 중 || 쌍성봉효록 권8 || 소설 || [[색인:쌍셩봉효록 권8.djvu]] || |- | 중 || 쌍성봉효록 권9 || 소설 || [[색인:쌍셩봉효록 권9.djvu]] || |- | 중 || 쌍성봉효록 권10 || 소설 || [[색인:쌍셩봉효록 권10.djvu]] || |- | 중 || 쌍성봉효록 권11 || 소설 || [[색인:쌍셩봉효록 권11.djvu]] || |- | 중 || 쌍성봉효록 권12 || 소설 || [[색인:쌍셩봉효록 권12.djvu]] || |- | 중 || 쌍성봉효록 권13 || 소설 || [[색인:쌍셩봉효록 권13.djvu]] || |- | 중 || 쌍성봉효록 권14 || 소설 || [[색인:쌍셩봉효록 권14.djvu]] || |- | 중 || 쌍성봉효록 권15 || 소설 || [[색인:쌍셩봉효록 권15.djvu]] || |- | 중 || 쌍성봉효록 권16 || 소설 || [[색인:쌍셩봉효록 권16.djvu]] || |- | 중 || 형사가 || 가사 || [[색인:형사가.djvu]] || |- | 중 || 장단대신훈도긔라 || 가사 || [[색인:장단대신훈도긔라.djvu]] || |- | 중 || 태남잡기 || 수필 || [[색인:태남잡긔.djvu]] || {{완료}} |- | 중 || 죽리탄금 || 산문 || [[색인:쥭리탄금.djvu]] || |- | 중 || 이씨효문록 권1 || 소설 || [[색인:니씨효문녹 권1.djvu]] || |- | 중 || 이씨효문록 권2 || 소설 || [[색인:니씨효문녹 권2.djvu]] || |- | 중 || 이씨효문록 권3 || 소설 || [[색인:니씨효문녹 권3.djvu]] || |- | 중 || 이씨효문록 권4 || 소설 || [[색인:니씨효문녹 권4.djvu]] || |- | 중 || 이씨효문록 권5 || 소설 || [[색인:니씨효문녹 권5.djvu]] || |- | 중 || 태아선적강록 || 소설 || [[색인:태아션젹강녹.djvu]] || |- | 중 || 금고기 || 소설 || [[색인:금고기.djvu]] || |- | 중 || 규훈 || 윤리서 || [[색인:규훈.djvu]] || |- | 중 || 금우전 || 소설 || [[색인:금우젼.djvu]] || |- | 중 || 여자유행사친가 || 가사 || [[색인:여자유행사친가.djvu]] || {{완료}} |- | 중 || 규곤의측 || 교훈서 || [[색인:규곤의측.djvu]] || |- | 중 || 초한전 || 소설 || [[색인:쵸한젼.djvu]] || |- | 중 || 소약란회문금록 || 소설 || [[색인:쇼약난회문금녹.djvu]] || {{완료}} |- | 중 || 십이봉전환기 권1 || 소설 || [[색인:십이봉전환기 권1.djvu]] || |- | 중 || 십이봉전환기 권2 || 소설 || [[색인:십이봉전환기 권2.djvu]] || |- | 중 || 십이봉전환기 권3 || 소설 || [[색인:십이봉전환기 권3.djvu]] || |- | 중 || 십이봉전환기 권4 || 소설 || [[색인:십이봉전환기 권4.djvu]] || |- | 중 || 묘법연화경 권1 || 불경 || [[색인:묘법연화경 권1.djvu]] || {{완료}} |- | 중 || 묘법연화경 권3 || 불경 || [[색인:묘법연화경 권3.djvu]] || |- | 중 || 묘법연화경 권5 || 불경 || [[색인:묘법연화경 권5.djvu]] || |- | 중 || 묘법연화경 권6 || 불경 || [[색인:묘법연화경 권6.djvu]] || |- | 중 || 묘법연화경 권7 || 불경 || [[색인:묘법연화경 권7.djvu]] || |- | 중 || 연행일기 권1 || 기행문 || [[색인:연행일긔 권1.djvu]] || |- | 중 || 연행일기 권2 || 기행문 || [[색인:연행일긔 권2.djvu]] || |- | 중 || 연행일기 권3 || 기행문 || [[색인:연행일긔 권4.djvu]] || |- | 중 || 소약란직금도 || 소설 || [[색인:소야란직금도.djvu]] || |- | 중 || 천지팔양신주경 || 불경 || [[색인:(불셜)쳔디팔양신쥬경.djvu]] || {{완료}} |- | 중 || 지장보살본원경언해 || 불경 || [[색인:지장보살본원경언해.djvu]] || {{완료}} |- | 중 || 육자대명왕다라니신주경 || 불경 || [[색인:(관셰음보살)륙자대명왕다라니신주경.djvu]] || {{완료}} |- | 중 || 대한국어문법 || 국어문법서 || [[색인:대한국어문법.djvu]] || {{완료}} |- | 중 || 고왕경 || 불경 || [[색인:고왕경.djvu]] || {{완료}} |} ===<span style="color:#336600">난이도 하</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 하 || 팔상록 || 불교 서적 || [[색인:팔상록.djvu]] || {{완료}} |- | 하 || 지구약론 || 교과서 || [[색인:디구략론.djvu]] || {{완료}} |- | 하 || 속명의록언해 || 역사서 || [[색인:續明義錄諺解.djvu]] || {{완료}} |- | 하 || 태서신사 하 || 역사서 || [[색인:태셔신사 하.djvu]] || {{완료}} |- | 하 || 고불응험명성경언해 || 도교수양서 || [[색인:古佛應驗明聖經序諺解.djvu]] || |- | 하 || (희자초서)언간필법 || 실용서 || [[색인:(희자초서)언간필법.djvu]] || {{완료}} |- | 하 || 이언 권1 || 서양문물서 || [[색인:이언 권1.djvu]] || {{완료}} |- | 하 || 이언 권3 || 서양문물서 || [[색인:이언 권3.djvu]] || {{완료}} |- | 하 || 초한가 || 가사 || [[색인:초한가.djvu]] || |- | 하 || 심청전 || 소설 || [[색인:심쳥젼.djvu]] || {{완료}} |- | 하 || 권왕가 || 가사 || [[색인:권왕가.djvu]] || {{완료}} |- | 하 || 식물학 || 과학 || [[색인:식물학.djvu]] || {{완료}} |- | 하 || 사민필지 || 지리교과서 || [[색인:사민필지.djvu]] || {{완료}} |- | 하 || 동물학 || 교육학 || [[색인:동물학.djvu]] || {{완료}} |- | 하 || 오선기봉 || 소설 || [[색인:오션긔봉.djvu]] || {{완료}} |- | 하 || 쳥류지열녀 || 소설 || [[색인:(고대소설)쳥루지열녀.djvu]] || {{완료}} |- | 하 || 형산백옥 || 소설 || [[색인:형산백옥.djvu]] || {{완료}} |- | 하 || 오자서실기 || 소설 || [[색인:오자셔실긔.djvu]] || {{완료}} |- | 하 || 손방연의 || 소설 || [[색인:손방연의.djvu]] ||{{완료}} |- | 하 || 현씨양웅쌍린기 || 소설 || [[색인:(고대소설)현씨량웅쌍인긔.djvu]] || {{완료}} |- | 하 || 봉황대 || 소설 || [[색인:(구대소설)봉황대.djvu]] || {{완료}} <!--완료--> |- | 하 || 금고기관 || 단편소설집 || [[색인:(언한문)금고긔관.djvu]] || {{완료}} |- | 하 || 도화원 || 소설 || [[색인:(소설)도화원.djvu]] || {{완료}} |- | 하 || 별삼설기|| 소설 || [[색인:별삼셜긔.djvu]] || |- | 하 || 진대방전|| 소설 || [[색인:진대방젼.djvu]] || {{완료}} |- | 하 || 쌍미기봉 || 소설 || [[색인:쌍미긔봉.djvu]] || |- | 하 || 몽결초한송 || 소설 || [[색인:(고대소설)몽결초한숑.djvu]] || {{완료}} |- | 하 || 현수문전 || 소설 || [[색인:현수문젼.djvu]] || {{완료}} |- | 하 || 양산백전 || 소설 || [[색인:(고대소설)양산백젼.djvu]] || {{완료}} |- | 하 || 김원전 || 소설 || [[색인:김원젼.djvu]] || {{완료}} |- | 하 || 이린전 상권 || 소설 || [[색인:리린젼 상권.djvu]] || {{완료}} |- | 하 || 이린전 하권 || 소설 || [[색인:리린젼 하권.djvu]] || {{완료}} |- | 하 || 권용선전 || 소설 || [[색인:권룡션젼.djvu]] || {{완료}} |- | 하 || 제환공 || 소설 || [[색인:졔환공.djvu]] || {{완료}} |- | 하 || 소진장의전 || 소설 || [[색인:(만고웅변)소진장의젼.djvu]] || {{완료}} <!--완료--> |- | 하 || 양풍운전 || 소설 || [[색인:양풍운젼.djvu]] || {{완료}} |} [[분류:옛한글 문헌 전자화 프로젝트 2025년 상반기]] [[분류:옛한글 문헌 전자화 프로젝트의 색인| ]] c4ojl5ijnk5r204z9lnthjzxgti0aeb 394661 394651 2025-07-07T05:48:16Z Motoko C. K. 4287 394661 wikitext text/x-wiki {{옛한글 문헌 전자화 프로젝트/2025년 상반기}} == 작업할 문헌 == ===<span style="color:#cc0000">난이도 상</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 상 || 정속언해 || 윤리서 || [[색인:正俗諺解.djvu]] || {{완료}} |- | 상 || 천문학 || 과학 || [[색인:天文學.djvu]] || {{완료}} |} ===<span style="color:#CC9900">난이도 중</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 중 || 공부자언행록 || 유교경전 || [[색인:孔夫子言行錄.djvu]] || {{완료}} <!--완료--> |- | 중 || 시경언해 제2책 || 유교경전 || [[색인:詩經諺解 제2책.djvu]] || {{완료}} |- | 중 || 시경언해 제3책 || 유교경전 || [[색인:詩經諺解 제3책.djvu]] || {{완료}} |- | 중 || 시경언해 제4책 || 유교경전 || [[색인:詩經諺解 제4책.djvu]] || {{완료}} |- | 중 || 시경언해 제5책 || 유교경전 || [[색인:詩經諺解 제5책.djvu]] || {{완료}} |- | 중 || 시경언해 제6책 || 유교경전 || [[색인:詩經諺解 제6책.djvu]] || |- | 중 || 시경언해 제7책 || 유교경전 || [[색인:詩經諺解 제7책.djvu]] || {{완료}} |- | 중 || 논어언해 권2 || 유교경전 || [[색인:論語諺解 권2.djvu]] || {{완료}} <!-- 프로젝트 개시 전 이미 완성된 문헌 숨김 |- | 중 || 삼강오륜언해동몽초학 || 유교 입문서 || [[색인:三綱五倫諺解童蒙初學.djvu]] || --> |- | 중 || 주역언해 제1책 || 유교경전 || [[색인:쥬역언해 제1책.djvu]] || {{완료}} |- | 중 || 주역언해 제3책 || 유교경전 || [[색인:쥬역언해 제3책.djvu]] || |- | 중 || 주역언해 제4책 || 유교경전 || [[색인:쥬역언해 제4책.djvu]] || |- | 중 || 주역언해 제5책 || 유교경전 || [[색인:쥬역언해 제5책.djvu]] || |- | 중 || 사친곡 || 규방가사 || [[색인:사친곡.djvu]] || |- | 중 || 일동장유가 권1 || 가사 || [[색인:일동장유가 권1.djvu]] || |- | 중 || 일동장유가 권2 || 가사 || [[색인:일동장유가 권2.djvu]] || |- | 중 || 일동장유가 권3 || 가사 || [[색인:일동장유가 권3.djvu]] || |- | 중 || 귀여아전 || 소설 || [[색인:귀여아전.djvu]] || |- | 중 || 혜경궁읍혈록 권1 || 수필 || [[색인:혜경궁읍혈록 권1.djvu]] || {{완료}} |- | 중 || 혜경궁읍혈록 권2 || 수필 || [[색인:혜경궁읍혈록 권2.djvu]] || |- | 중 || 혜경궁읍혈록 권3 || 수필 || [[색인:혜경궁읍혈록 권3.djvu]] || |- | 중 || 창란호연록 권1 || 소설 || [[색인:창난호연녹 권1.djvu]] || |- | 중 || 창란호연록 권2 || 소설 || [[색인:창난호연녹 권2.djvu]] || |- | 중 || 창란호연록 권3 || 소설 || [[색인:창난호연녹 권3.djvu]] || |- | 중 || 창란호연록 권4 || 소설 || [[색인:창난호연녹 권4.djvu]] || |- | 중 || 창란호연록 권5 || 소설 || [[색인:창난호연녹 권5.djvu]] || |- | 중 || 창란호연록 권6 || 소설 || [[색인:창난호연녹 권6.djvu]] || |- | 중 || 창란호연록 권7 || 소설 || [[색인:창난호연녹 권7.djvu]] || |- | 중 || 창란호연록 권8 || 소설 || [[색인:창난호연녹 권8.djvu]] || |- | 중 || 창란호연록 권9 || 소설 || [[색인:창난호연녹 권9.djvu]] || |- | 중 || 창란호연록 권10 || 소설 || [[색인:창난호연녹 권10.djvu]] || |- | 중 || 창란호연록 권11 || 소설 || [[색인:창난호연녹 권11.djvu]] || |- | 중 || 창란호연록 권12 || 소설 || [[색인:창난호연녹 권12.djvu]] || |- | 중 || 창란호연록 권13 || 소설 || [[색인:창난호연녹 권13.djvu]] || |- | 중 || 쌍셩봉효록 권1 || 소설 || [[색인:쌍셩봉효록 권1.djvu]] || {{완료}} |- | 중 || 쌍성봉효록 권2 || 소설 || [[색인:쌍셩봉효록 권2.djvu]] || |- | 중 || 쌍성봉효록 권3 || 소설 || [[색인:쌍셩봉효록 권3.djvu]] || |- | 중 || 쌍성봉효록 권4 || 소설 || [[색인:쌍셩봉효록 권4.djvu]] || |- | 중 || 쌍성봉효록 권5 || 소설 || [[색인:쌍셩봉효록 권5.djvu]] || |- | 중 || 쌍성봉효록 권6 || 소설 || [[색인:쌍셩봉효록 권6.djvu]] || |- | 중 || 쌍성봉효록 권7 || 소설 || [[색인:쌍셩봉효록 권7.djvu]] || |- | 중 || 쌍성봉효록 권8 || 소설 || [[색인:쌍셩봉효록 권8.djvu]] || |- | 중 || 쌍성봉효록 권9 || 소설 || [[색인:쌍셩봉효록 권9.djvu]] || |- | 중 || 쌍성봉효록 권10 || 소설 || [[색인:쌍셩봉효록 권10.djvu]] || |- | 중 || 쌍성봉효록 권11 || 소설 || [[색인:쌍셩봉효록 권11.djvu]] || |- | 중 || 쌍성봉효록 권12 || 소설 || [[색인:쌍셩봉효록 권12.djvu]] || |- | 중 || 쌍성봉효록 권13 || 소설 || [[색인:쌍셩봉효록 권13.djvu]] || |- | 중 || 쌍성봉효록 권14 || 소설 || [[색인:쌍셩봉효록 권14.djvu]] || |- | 중 || 쌍성봉효록 권15 || 소설 || [[색인:쌍셩봉효록 권15.djvu]] || |- | 중 || 쌍성봉효록 권16 || 소설 || [[색인:쌍셩봉효록 권16.djvu]] || |- | 중 || 형사가 || 가사 || [[색인:형사가.djvu]] || |- | 중 || 장단대신훈도긔라 || 가사 || [[색인:장단대신훈도긔라.djvu]] || |- | 중 || 태남잡기 || 수필 || [[색인:태남잡긔.djvu]] || {{완료}} |- | 중 || 죽리탄금 || 산문 || [[색인:쥭리탄금.djvu]] || |- | 중 || 이씨효문록 권1 || 소설 || [[색인:니씨효문녹 권1.djvu]] || |- | 중 || 이씨효문록 권2 || 소설 || [[색인:니씨효문녹 권2.djvu]] || |- | 중 || 이씨효문록 권3 || 소설 || [[색인:니씨효문녹 권3.djvu]] || |- | 중 || 이씨효문록 권4 || 소설 || [[색인:니씨효문녹 권4.djvu]] || |- | 중 || 이씨효문록 권5 || 소설 || [[색인:니씨효문녹 권5.djvu]] || |- | 중 || 태아선적강록 || 소설 || [[색인:태아션젹강녹.djvu]] || |- | 중 || 금고기 || 소설 || [[색인:금고기.djvu]] || |- | 중 || 규훈 || 윤리서 || [[색인:규훈.djvu]] || |- | 중 || 금우전 || 소설 || [[색인:금우젼.djvu]] || |- | 중 || 여자유행사친가 || 가사 || [[색인:여자유행사친가.djvu]] || {{완료}} |- | 중 || 규곤의측 || 교훈서 || [[색인:규곤의측.djvu]] || |- | 중 || 초한전 || 소설 || [[색인:쵸한젼.djvu]] || |- | 중 || 소약란회문금록 || 소설 || [[색인:쇼약난회문금녹.djvu]] || {{완료}} |- | 중 || 십이봉전환기 권1 || 소설 || [[색인:십이봉전환기 권1.djvu]] || |- | 중 || 십이봉전환기 권2 || 소설 || [[색인:십이봉전환기 권2.djvu]] || |- | 중 || 십이봉전환기 권3 || 소설 || [[색인:십이봉전환기 권3.djvu]] || |- | 중 || 십이봉전환기 권4 || 소설 || [[색인:십이봉전환기 권4.djvu]] || |- | 중 || 묘법연화경 권1 || 불경 || [[색인:묘법연화경 권1.djvu]] || {{완료}} |- | 중 || 묘법연화경 권3 || 불경 || [[색인:묘법연화경 권3.djvu]] || |- | 중 || 묘법연화경 권5 || 불경 || [[색인:묘법연화경 권5.djvu]] || |- | 중 || 묘법연화경 권6 || 불경 || [[색인:묘법연화경 권6.djvu]] || |- | 중 || 묘법연화경 권7 || 불경 || [[색인:묘법연화경 권7.djvu]] || |- | 중 || 연행일기 권1 || 기행문 || [[색인:연행일긔 권1.djvu]] || |- | 중 || 연행일기 권2 || 기행문 || [[색인:연행일긔 권2.djvu]] || |- | 중 || 연행일기 권3 || 기행문 || [[색인:연행일긔 권4.djvu]] || |- | 중 || 소약란직금도 || 소설 || [[색인:소야란직금도.djvu]] || |- | 중 || 천지팔양신주경 || 불경 || [[색인:(불셜)쳔디팔양신쥬경.djvu]] || {{완료}} |- | 중 || 지장보살본원경언해 || 불경 || [[색인:지장보살본원경언해.djvu]] || {{완료}} |- | 중 || 육자대명왕다라니신주경 || 불경 || [[색인:(관셰음보살)륙자대명왕다라니신주경.djvu]] || {{완료}} |- | 중 || 대한국어문법 || 국어문법서 || [[색인:대한국어문법.djvu]] || {{완료}} |- | 중 || 고왕경 || 불경 || [[색인:고왕경.djvu]] || {{완료}} |} ===<span style="color:#336600">난이도 하</span>=== {| class="wikitable" |- ! 난이도 !! 문헌 이름 !! 분야 !! 원문 파일 !! 선택 여부 |- | 하 || 팔상록 || 불교 서적 || [[색인:팔상록.djvu]] || {{완료}} |- | 하 || 지구약론 || 교과서 || [[색인:디구략론.djvu]] || {{완료}} |- | 하 || 속명의록언해 || 역사서 || [[색인:續明義錄諺解.djvu]] || {{완료}} |- | 하 || 태서신사 하 || 역사서 || [[색인:태셔신사 하.djvu]] || {{완료}} |- | 하 || 고불응험명성경언해 || 도교수양서 || [[색인:古佛應驗明聖經序諺解.djvu]] || |- | 하 || (희자초서)언간필법 || 실용서 || [[색인:(희자초서)언간필법.djvu]] || {{완료}} |- | 하 || 이언 권1 || 서양문물서 || [[색인:이언 권1.djvu]] || {{완료}} |- | 하 || 이언 권3 || 서양문물서 || [[색인:이언 권3.djvu]] || {{완료}} |- | 하 || 초한가 || 가사 || [[색인:초한가.djvu]] || |- | 하 || 심청전 || 소설 || [[색인:심쳥젼.djvu]] || {{완료}} |- | 하 || 권왕가 || 가사 || [[색인:권왕가.djvu]] || {{완료}} |- | 하 || 식물학 || 과학 || [[색인:식물학.djvu]] || {{완료}} |- | 하 || 사민필지 || 지리교과서 || [[색인:사민필지.djvu]] || {{완료}} |- | 하 || 동물학 || 교육학 || [[색인:동물학.djvu]] || {{완료}} |- | 하 || 오선기봉 || 소설 || [[색인:오션긔봉.djvu]] || {{완료}} |- | 하 || 쳥류지열녀 || 소설 || [[색인:(고대소설)쳥루지열녀.djvu]] || {{완료}} |- | 하 || 형산백옥 || 소설 || [[색인:형산백옥.djvu]] || {{완료}} |- | 하 || 오자서실기 || 소설 || [[색인:오자셔실긔.djvu]] || {{완료}} |- | 하 || 손방연의 || 소설 || [[색인:손방연의.djvu]] ||{{완료}} |- | 하 || 현씨양웅쌍린기 || 소설 || [[색인:(고대소설)현씨량웅쌍인긔.djvu]] || {{완료}} |- | 하 || 봉황대 || 소설 || [[색인:(구대소설)봉황대.djvu]] || {{완료}} <!--완료--> |- | 하 || 금고기관 || 단편소설집 || [[색인:(언한문)금고긔관.djvu]] || {{완료}} |- | 하 || 도화원 || 소설 || [[색인:(소설)도화원.djvu]] || {{완료}} |- | 하 || 별삼설기|| 소설 || [[색인:별삼셜긔.djvu]] || |- | 하 || 진대방전|| 소설 || [[색인:진대방젼.djvu]] || {{완료}} |- | 하 || 쌍미기봉 || 소설 || [[색인:쌍미긔봉.djvu]] || {{완료}} |- | 하 || 몽결초한송 || 소설 || [[색인:(고대소설)몽결초한숑.djvu]] || {{완료}} |- | 하 || 현수문전 || 소설 || [[색인:현수문젼.djvu]] || {{완료}} |- | 하 || 양산백전 || 소설 || [[색인:(고대소설)양산백젼.djvu]] || {{완료}} |- | 하 || 김원전 || 소설 || [[색인:김원젼.djvu]] || {{완료}} |- | 하 || 이린전 상권 || 소설 || [[색인:리린젼 상권.djvu]] || {{완료}} |- | 하 || 이린전 하권 || 소설 || [[색인:리린젼 하권.djvu]] || {{완료}} |- | 하 || 권용선전 || 소설 || [[색인:권룡션젼.djvu]] || {{완료}} |- | 하 || 제환공 || 소설 || [[색인:졔환공.djvu]] || {{완료}} |- | 하 || 소진장의전 || 소설 || [[색인:(만고웅변)소진장의젼.djvu]] || {{완료}} <!--완료--> |- | 하 || 양풍운전 || 소설 || [[색인:양풍운젼.djvu]] || {{완료}} |} [[분류:옛한글 문헌 전자화 프로젝트 2025년 상반기]] [[분류:옛한글 문헌 전자화 프로젝트의 색인| ]] j7iw6hvbsz74ta8d3qrwc9brvoeeim8 5 97417 394575 394403 2025-07-06T12:25:14Z Aspere 5453 /* 옛한글 제목을 넘겨주기한 문서에서의 틀:정확한 제목 사용 */ 답변 394575 wikitext text/x-wiki == 옛한글 제목을 넘겨주기한 문서에서의 [[틀:정확한 제목]] 사용 == 옛한글을 제목에 사용하지 않는 것은 틀에서 설명하는 것처럼 기술적인 한계가 아니라, 그냥 검색상의 편의를 위한 것이므로 해당 틀을 사용할 필요가 없다고 생각합니다. 또한 원 옛한글 제목은 [[틀:머리말]]에서 언급하면 되므로 굳이 중복해서 같은 표현을 다시 필요도 없습니다. 해당 틀은 정말로 # 등 사용할 수 없는 문자가 제목에 포함된 경우에만 사용해야 할 것입니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 3월 1일 (토) 05:03 (KST) :좀 많이 늦은 답변이지만, {{틀|옛한글 제목}}을 새로 만들어서 옛한글의 경우에는 이 쪽을 사용하는 방식으로 수정해 보았습니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 30일 (월) 17:04 (KST) ::해당 방식도 나쁘지는 않지만, {{틀|옛한글 알림}}도 이미 존재하는데 경고문이 너무 많아지는 것 같습니다. ({{틀|옛한글 알림}}이 표시되는 방식도 좀 바꾸어야 한다고 생각합니다. [[w:틀:특수 문자]]나 그냥 좀 간단하게 [[틀:머리말]]에서 "옛한글 안내" 정도만 해도 충분하지 않을까요.)--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 5일 (토) 00:01 (KST) :::솔직히 저도 그렇게 하는 편이 깔끔하다고 생각하긴 합니다만... 이 옛한글(폰트)이라는 것이 알면 이걸 왜 모르나 싶을 정도로 당연한데 모르면 정말 한없이 모르는 분야이다 보니 좀 거슬릴 정도로 확 눈에 띄어야한다는 개인적인 생각이 좀 있습니다. 일반인 대상인 [[문:옛한글 문헌 전자화 프로젝트|옛한글 전자화 프로젝트]]에서도 정말 하루가 멀다 하고 질문이 나오는 분야기도 하고요. (여기에선 아에 자료까지 만들어서 알려주는데도 저 정도로 질문이 나오는데, 일반 독자는 정말 아무것도 모르겠구나 하는 생각을 많이 합니다) 지금 방식도 좋은 건 아니라는 것에는 십분 공감합니다만, 깔끔하게 하자고 줄이는 순간 대체 무슨 일이 터질지가 좀 두렵습니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 6일 (일) 21:25 (KST) 4fx2qsg0dluqgn18ued8a7cqvl5chgq 394653 394575 2025-07-07T04:12:59Z Namoroka 1939 /* 옛한글 제목을 넘겨주기한 문서에서의 틀:정확한 제목 사용 */ 394653 wikitext text/x-wiki == 옛한글 제목을 넘겨주기한 문서에서의 [[틀:정확한 제목]] 사용 == 옛한글을 제목에 사용하지 않는 것은 틀에서 설명하는 것처럼 기술적인 한계가 아니라, 그냥 검색상의 편의를 위한 것이므로 해당 틀을 사용할 필요가 없다고 생각합니다. 또한 원 옛한글 제목은 [[틀:머리말]]에서 언급하면 되므로 굳이 중복해서 같은 표현을 다시 필요도 없습니다. 해당 틀은 정말로 # 등 사용할 수 없는 문자가 제목에 포함된 경우에만 사용해야 할 것입니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 3월 1일 (토) 05:03 (KST) :좀 많이 늦은 답변이지만, {{틀|옛한글 제목}}을 새로 만들어서 옛한글의 경우에는 이 쪽을 사용하는 방식으로 수정해 보았습니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 30일 (월) 17:04 (KST) ::해당 방식도 나쁘지는 않지만, {{틀|옛한글 알림}}도 이미 존재하는데 경고문이 너무 많아지는 것 같습니다. ({{틀|옛한글 알림}}이 표시되는 방식도 좀 바꾸어야 한다고 생각합니다. [[w:틀:특수 문자]]나 그냥 좀 간단하게 [[틀:머리말]]에서 "옛한글 안내" 정도만 해도 충분하지 않을까요.)--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 5일 (토) 00:01 (KST) :::솔직히 저도 그렇게 하는 편이 깔끔하다고 생각하긴 합니다만... 이 옛한글(폰트)이라는 것이 알면 이걸 왜 모르나 싶을 정도로 당연한데 모르면 정말 한없이 모르는 분야이다 보니 좀 거슬릴 정도로 확 눈에 띄어야한다는 개인적인 생각이 좀 있습니다. 일반인 대상인 [[문:옛한글 문헌 전자화 프로젝트|옛한글 전자화 프로젝트]]에서도 정말 하루가 멀다 하고 질문이 나오는 분야기도 하고요. (여기에선 아에 자료까지 만들어서 알려주는데도 저 정도로 질문이 나오는데, 일반 독자는 정말 아무것도 모르겠구나 하는 생각을 많이 합니다) 지금 방식도 좋은 건 아니라는 것에는 십분 공감합니다만, 깔끔하게 하자고 줄이는 순간 대체 무슨 일이 터질지가 좀 두렵습니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 6일 (일) 21:25 (KST) ::::{{옛한글 제목}}의 경우 {{틀|머리말}}의 {{변수|다른 표기}}를 쓰는 것이 맞다고 생각합니다. / 옛한글의 경우 여러모로 정리가 필요한 상황이라고 생각합니다. {{틀|옛한글쪽 시작}} 등의 틀 문제라든지, 옛한글 폰트를 안내하는 방법이라든지, 입력 방법이라든지.. 입력과 폰트는 [[mw:Extension:UniversalLanguageSelector|UniversalLanguageSelector]] 기능을 이용하여 추가되었으면 좋겠는데 반영이 될지 모르겠네요. [[mw:Universal Language Selector/WebFonts|웹 폰트]]를 쓰는 방법도 있긴 한데..--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 7일 (월) 13:12 (KST) p8y4mc2elb8gstk68dp1lzewkliq3sn 394654 394653 2025-07-07T04:13:42Z Namoroka 1939 394654 wikitext text/x-wiki == 옛한글 제목을 넘겨주기한 문서에서의 [[틀:정확한 제목]] 사용 == 옛한글을 제목에 사용하지 않는 것은 틀에서 설명하는 것처럼 기술적인 한계가 아니라, 그냥 검색상의 편의를 위한 것이므로 해당 틀을 사용할 필요가 없다고 생각합니다. 또한 원 옛한글 제목은 [[틀:머리말]]에서 언급하면 되므로 굳이 중복해서 같은 표현을 다시 필요도 없습니다. 해당 틀은 정말로 # 등 사용할 수 없는 문자가 제목에 포함된 경우에만 사용해야 할 것입니다.--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 3월 1일 (토) 05:03 (KST) :좀 많이 늦은 답변이지만, {{틀|옛한글 제목}}을 새로 만들어서 옛한글의 경우에는 이 쪽을 사용하는 방식으로 수정해 보았습니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 6월 30일 (월) 17:04 (KST) ::해당 방식도 나쁘지는 않지만, {{틀|옛한글 알림}}도 이미 존재하는데 경고문이 너무 많아지는 것 같습니다. ({{틀|옛한글 알림}}이 표시되는 방식도 좀 바꾸어야 한다고 생각합니다. [[w:틀:특수 문자]]나 그냥 좀 간단하게 [[틀:머리말]]에서 "옛한글 안내" 정도만 해도 충분하지 않을까요.)--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 5일 (토) 00:01 (KST) :::솔직히 저도 그렇게 하는 편이 깔끔하다고 생각하긴 합니다만... 이 옛한글(폰트)이라는 것이 알면 이걸 왜 모르나 싶을 정도로 당연한데 모르면 정말 한없이 모르는 분야이다 보니 좀 거슬릴 정도로 확 눈에 띄어야한다는 개인적인 생각이 좀 있습니다. 일반인 대상인 [[문:옛한글 문헌 전자화 프로젝트|옛한글 전자화 프로젝트]]에서도 정말 하루가 멀다 하고 질문이 나오는 분야기도 하고요. (여기에선 아에 자료까지 만들어서 알려주는데도 저 정도로 질문이 나오는데, 일반 독자는 정말 아무것도 모르겠구나 하는 생각을 많이 합니다) 지금 방식도 좋은 건 아니라는 것에는 십분 공감합니다만, 깔끔하게 하자고 줄이는 순간 대체 무슨 일이 터질지가 좀 두렵습니다. [[사:Aspere|Aspere]] ([[사토:Aspere|토론]]) 2025년 7월 6일 (일) 21:25 (KST) ::::{{틀|옛한글 제목}}의 경우 {{틀|머리말}}의 {{변수|다른 표기}}를 쓰는 것이 맞다고 생각합니다. / 옛한글의 경우 여러모로 정리가 필요한 상황이라고 생각합니다. {{틀|옛한글쪽 시작}} 등의 틀 문제라든지, 옛한글 폰트를 안내하는 방법이라든지, 입력 방법이라든지.. 입력과 폰트는 [[mw:Extension:UniversalLanguageSelector|UniversalLanguageSelector]] 기능을 이용하여 추가되었으면 좋겠는데 반영이 될지 모르겠네요. [[mw:Universal Language Selector/WebFonts|웹 폰트]]를 쓰는 방법도 있긴 한데..--[[사:Namoroka|Namoroka]] ([[사토:Namoroka|토론]]) 2025년 7월 7일 (월) 13:12 (KST) 5t473t2tdtzgjg83nrfa6vgdd8kzeb7 252 98487 394663 388039 2025-07-07T07:52:14Z ZornsLemon 15531 394663 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[두시언해/중간본|언역 분류두공부시]](諺譯 分類杜工部詩) |언어=ko |권=[[두시언해 (중간본)/권1|권1]] |저자=[[저자:두보|두보]] |번역자=유윤겸 외 |편집자= |삽화가= |학교= |출판사= |위치= |연도=1632 |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=pdf |그림=1 |진행 상황=C |쪽별 색인=<pagelist /> |권별 색인={{flatlist| * [[색인:언역 분류두공부시 (001).pdf|01권]] * [[색인:언역 분류두공부시 (002).pdf|02권]] * [[색인:언역 분류두공부시 (003).pdf|03권]] * [[색인:언역 분류두공부시 (004).pdf|04권]] * [[색인:언역 분류두공부시 (005).pdf|05권]] * [[색인:언역 분류두공부시 (006).pdf|06권]] * [[색인:언역 분류두공부시 (007).pdf|07권]] * [[색인:언역 분류두공부시 (008).pdf|08권]] * [[색인:언역 분류두공부시 (009).pdf|09권]] * [[색인:언역 분류두공부시 (010).pdf|10권]] * [[색인:언역 분류두공부시 (011).pdf|11권]] * [[색인:언역 분류두공부시 (012).pdf|12권]] * [[색인:언역 분류두공부시 (013).pdf|13권]] * [[색인:언역 분류두공부시 (014).pdf|14권]] * [[색인:언역 분류두공부시 (015).pdf|15권]] * [[색인:언역 분류두공부시 (016).pdf|16권]] * [[색인:언역 분류두공부시 (017).pdf|17권]] * [[색인:언역 분류두공부시 (018).pdf|18권]] * [[색인:언역 분류두공부시 (019).pdf|19권]] * [[색인:언역 분류두공부시 (020).pdf|20권]] * [[색인:언역 분류두공부시 (021).pdf|21권]] * [[색인:언역 분류두공부시 (022).pdf|22권]] * [[색인:언역 분류두공부시 (023).pdf|23권]] * [[색인:언역 분류두공부시 (024).pdf|24권]] }} |목차= |너비= |머리말= |꼬리말= }} chnquzv2b64pai19xwsayk8a9musi5h 252 98488 394664 388040 2025-07-07T07:52:35Z ZornsLemon 15531 394664 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[두시언해/중간본|언역 분류두공부시]](諺譯 分類杜工部詩) |언어=ko |권=[[두시언해 (중간본)/권2|권2]] |저자=[[저자:두보|두보]] |번역자=유윤겸 외 |편집자= |삽화가= |학교= |출판사= |위치= |연도=1632 |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=pdf |그림=1 |진행 상황=C |쪽별 색인=<pagelist /> |권별 색인={{flatlist| * [[색인:언역 분류두공부시 (001).pdf|01권]] * [[색인:언역 분류두공부시 (002).pdf|02권]] * [[색인:언역 분류두공부시 (003).pdf|03권]] * [[색인:언역 분류두공부시 (004).pdf|04권]] * [[색인:언역 분류두공부시 (005).pdf|05권]] * [[색인:언역 분류두공부시 (006).pdf|06권]] * [[색인:언역 분류두공부시 (007).pdf|07권]] * [[색인:언역 분류두공부시 (008).pdf|08권]] * [[색인:언역 분류두공부시 (009).pdf|09권]] * [[색인:언역 분류두공부시 (010).pdf|10권]] * [[색인:언역 분류두공부시 (011).pdf|11권]] * [[색인:언역 분류두공부시 (012).pdf|12권]] * [[색인:언역 분류두공부시 (013).pdf|13권]] * [[색인:언역 분류두공부시 (014).pdf|14권]] * [[색인:언역 분류두공부시 (015).pdf|15권]] * [[색인:언역 분류두공부시 (016).pdf|16권]] * [[색인:언역 분류두공부시 (017).pdf|17권]] * [[색인:언역 분류두공부시 (018).pdf|18권]] * [[색인:언역 분류두공부시 (019).pdf|19권]] * [[색인:언역 분류두공부시 (020).pdf|20권]] * [[색인:언역 분류두공부시 (021).pdf|21권]] * [[색인:언역 분류두공부시 (022).pdf|22권]] * [[색인:언역 분류두공부시 (023).pdf|23권]] * [[색인:언역 분류두공부시 (024).pdf|24권]] }} |목차= |너비= |머리말= |꼬리말= }} ge88s8v7l1w2gfcqfe5fuj915v0sm5m 252 98489 394665 388041 2025-07-07T07:52:55Z ZornsLemon 15531 394665 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[두시언해/중간본|언역 분류두공부시]](諺譯 分類杜工部詩) |언어=ko |권=[[두시언해 (중간본)/권3|권3]] |저자=[[저자:두보|두보]] |번역자=유윤겸 외 |편집자= |삽화가= |학교= |출판사= |위치= |연도=1632 |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=pdf |그림=1 |진행 상황=MS |쪽별 색인=<pagelist /> |권별 색인={{flatlist| * [[색인:언역 분류두공부시 (001).pdf|01권]] * [[색인:언역 분류두공부시 (002).pdf|02권]] * [[색인:언역 분류두공부시 (003).pdf|03권]] * [[색인:언역 분류두공부시 (004).pdf|04권]] * [[색인:언역 분류두공부시 (005).pdf|05권]] * [[색인:언역 분류두공부시 (006).pdf|06권]] * [[색인:언역 분류두공부시 (007).pdf|07권]] * [[색인:언역 분류두공부시 (008).pdf|08권]] * [[색인:언역 분류두공부시 (009).pdf|09권]] * [[색인:언역 분류두공부시 (010).pdf|10권]] * [[색인:언역 분류두공부시 (011).pdf|11권]] * [[색인:언역 분류두공부시 (012).pdf|12권]] * [[색인:언역 분류두공부시 (013).pdf|13권]] * [[색인:언역 분류두공부시 (014).pdf|14권]] * [[색인:언역 분류두공부시 (015).pdf|15권]] * [[색인:언역 분류두공부시 (016).pdf|16권]] * [[색인:언역 분류두공부시 (017).pdf|17권]] * [[색인:언역 분류두공부시 (018).pdf|18권]] * [[색인:언역 분류두공부시 (019).pdf|19권]] * [[색인:언역 분류두공부시 (020).pdf|20권]] * [[색인:언역 분류두공부시 (021).pdf|21권]] * [[색인:언역 분류두공부시 (022).pdf|22권]] * [[색인:언역 분류두공부시 (023).pdf|23권]] * [[색인:언역 분류두공부시 (024).pdf|24권]] }} |목차= |너비= |머리말= |꼬리말= }} mi4ls985zi2y43mpdnm85bthuqpvsbw 252 98490 394667 394332 2025-07-07T07:53:14Z ZornsLemon 15531 394667 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[두시언해/중간본|언역 분류두공부시]](諺譯 分類杜工部詩) |언어=ko |권=[[두시언해 (중간본)/권4|권4]] |저자=[[저자:두보|두보]] |번역자=유윤겸 외 |편집자= |삽화가= |학교= |출판사= |위치= |연도=1632 |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=pdf |그림=1 |진행 상황=MS |쪽별 색인=<pagelist /> |권별 색인={{flatlist| * [[색인:언역 분류두공부시 (001).pdf|01권]] * [[색인:언역 분류두공부시 (002).pdf|02권]] * [[색인:언역 분류두공부시 (003).pdf|03권]] * [[색인:언역 분류두공부시 (004).pdf|04권]] * [[색인:언역 분류두공부시 (005).pdf|05권]] * [[색인:언역 분류두공부시 (006).pdf|06권]] * [[색인:언역 분류두공부시 (007).pdf|07권]] * [[색인:언역 분류두공부시 (008).pdf|08권]] * [[색인:언역 분류두공부시 (009).pdf|09권]] * [[색인:언역 분류두공부시 (010).pdf|10권]] * [[색인:언역 분류두공부시 (011).pdf|11권]] * [[색인:언역 분류두공부시 (012).pdf|12권]] * [[색인:언역 분류두공부시 (013).pdf|13권]] * [[색인:언역 분류두공부시 (014).pdf|14권]] * [[색인:언역 분류두공부시 (015).pdf|15권]] * [[색인:언역 분류두공부시 (016).pdf|16권]] * [[색인:언역 분류두공부시 (017).pdf|17권]] * [[색인:언역 분류두공부시 (018).pdf|18권]] * [[색인:언역 분류두공부시 (019).pdf|19권]] * [[색인:언역 분류두공부시 (020).pdf|20권]] * [[색인:언역 분류두공부시 (021).pdf|21권]] * [[색인:언역 분류두공부시 (022).pdf|22권]] * [[색인:언역 분류두공부시 (023).pdf|23권]] * [[색인:언역 분류두공부시 (024).pdf|24권]] }} |목차= |너비= |머리말= |꼬리말= }} j9unqe3x7xansxahoytdsu4a6ql7izp 250 100639 394655 390619 2025-07-07T04:19:13Z 강개미 16206 394655 proofread-page text/x-wiki <noinclude><pagequality level="2" user="강개미" /></noinclude>태남잡긔 고양고씨호행표쟝식가 올나보ᄌᆞ 호연졍올나보ᄌᆞ 쳥쳔을피*질을 경치도좃컨니와 호뷰표쟝굉쟝ᄒᆞ다 주사에ᄊᆡ인하만 육산표림이루엇다 올나보이엇덧큰고 산쳔도졀승ᄒᆞ다 남으로남졍강 탕탕히널니흘너 달은모춘삼월ᄇᆡᆨ화향이오* ᄯᆡ는운담품경근오천이라 쳥아ᄒᆞᆫ?소리는 반공에높*히ᄯᅥᆺ고 북으로ᄐᆡ암산 ？？히놉＊히서셔 ᄃᆡ야를？어잇다 사쟝에구경손님 인산인ᄒᆡ모히엿고 웅쟌ᄒᆞᆫ북소리는 ᄃᆡ지를울니ᄂᆞᆫᄃᆡ<noinclude><references/></noinclude> fa27ao9cizgzos39bm6wv9hcpiac2s1 250 102211 394599 394256 2025-07-06T21:39:28Z 랄라79 18494 394599 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}볼가ᄒᆞ다가ᄯᅩ이디경을당ᄒᆞ니원한이하ᄂᆞᆯ에ᄉᆞ모치며ᄯᅩ는흉로를멸ᄒᆞ엿스나뉘라셔ᄃᆡ봉이셰상에나와그공을일운쥴을알니오ᄒᆞ더라일향풍파가흉々ᄒᆞ여만경창파에졍쳐업시ᄯᅥ가더니사흘만에바람이ᄭᅳᆺ치고슈셰잔々ᄒᆞ며ᄇᆡ가스ᄉᆞ로한곳에니르거ᄂᆞᆯᄉᆞᆲ혀보니무변ᄃᆡᄒᆡ즁한셤이잇셔슈목이울々ᄒᆞ고과실이낭ᄌᆞᄒᆞ거ᄂᆞᆯᄃᆡ봉이긔갈이심ᄒᆞ여ᄇᆡ를ᄃᆡ이고실과를주어먹더니나무사이로한자최소ᄅᆡ나며고이ᄒᆞᆫ거시오거ᄂᆞᆯᄉᆞᆲ혀보니젼신이모다털이오톄양은사ᄅᆞᆷ비슷ᄒᆞᆫᄃᆡ무엇인지알슈업ᄂᆞᆫ지라그것이졈々갓가이와겻헤안즈며ᄀᆞᆯᄋᆞᄃᆡ샹공은어ᄃᆡ계시며무ᄉᆞᆷ일노이곳에와계신잇가ᄃᆡ봉이그음셩을드르니졍녕코사ᄅᆞᆷ이라ᄃᆡ답ᄒᆞ되나ᄂᆞᆫ즁원사ᄅᆞᆷ으로흉로를ᄶᅩ차셔릉도에드러갓다가회졍ᄒᆞᄂᆞᆫ길에표풍ᄒᆞ여이곳에왓거니와로인은본ᄃᆡ이곳에계신닛가그로인이ᄃᆡ봉의말을듯고ᄌᆞ연비감ᄒᆞ여ᄇᆡᆨ슈에눈물이비오듯ᄒᆞ며니르되나ᄂᆞᆫ즁원사ᄅᆞᆷ이더니우연이이셔음에와여러ᄒᆡ를고ᄉᆡᆼᄒᆞ다가오날々공ᄌᆞ를맛나고국음셩을듯ᄉᆞ오니엇지반갑지아니릿가ᄒᆞ며깃버도ᄒᆞ며스ᇣ허도ᄒᆞ거ᄂᆞᆯᄃᆡ봉이졀노비창ᄒᆞ여눈물을먹음고다시무러ᄀᆞᆯᄋᆞᄃᆡ로인이중원사ᄅᆞᆷ이라ᄒᆞ시니어늬ᄯᆡ에중원셔ᄯᅥ낫스며ᄯᅩᄒᆞᆫ친족이나ᄌᆞ숀이잇ᄉᆞᆸᄂᆞ잇가로인이ᄃᆡ답ᄒᆞ되나ᄂᆞᆫ긔쥬사ᄅᆞᆷ이더니독ᄌᆞ를다리고젹소에가다가슈중에셔리별ᄒᆞ고사ᄉᆡᆼ을아직도아지못ᄒᆞᄂᆞ이다ᄃᆡ봉이이말을듯고졍신이아득ᄒᆞ여다시무러ᄀᆞᆯᄋᆞᄃᆡ독ᄌᆞ를슈중에리별이라ᄒᆞ시니존호ᄂᆞᆫ뉘라ᄒᆞ시며ᄌᆞ졔일홈은무엇이오나흔몃치며무ᄉᆞᆷ일노젹소에가시더잇가로인이ᄀᆞᆯ{{옛한글쪽 끝}}<noinclude><references/></noinclude> kyctiy6y8ddqh9hr5btrycq4mp3tqsh 250 102218 394600 394265 2025-07-06T21:46:55Z 랄라79 18494 394600 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}ᄋᆞᄃᆡ나의셩명은리익이오아ᄒᆡ일홈은ᄃᆡ봉이라일즉쳥운에올낫더니왕희의참소를입어젹소에가다흉악ᄒᆞᆫ사공의변을당ᄒᆞ와셔로리별ᄒᆞᆯᄯᆡ에십ᄉᆞᆷ셰오그후팔년을지낫스니이졔혜아리건ᄃᆡ이십일셰가되얏ᄀᆡᆺ다ᄒᆞ거니ᄂᆞᆯ공ᄌᆞ ㅣ 그졔야ᄌᆞ긔부친인쥴알고복디통곡ᄒᆞ며ᄀᆞᆯᄋᆞᄃᆡ부친은엇지소ᄌᆞ를모르시ᄂᆞ잇가소ᄌᆞᄂᆞᆫ곳불효ᄌᆞᄃᆡ봉이로소이다시랑이ᄃᆡ봉이라ᄒᆞᄂᆞᆫ말을듯고놀ᄂᆡ며ᄃᆡ봉의손을잡고통곡ᄒᆞ야ᄀᆞᆯ아ᄃᆡᄃᆡ봉아네ᄉᆞᆯ아육신이왓ᄂᆞ냐쥭어혼이왓ᄂᆞ냐하ᄂᆞᆯ이감동ᄒᆞ여하ᄂᆞᆯ노셔나려왓ᄂᆞ냐ᄯᅡ에셔소삿ᄂᆞ냐ᄭᅮᆷ이냐황쳔이냐ᄭᅮᆷ이어든ᄭᆡ지말고혼이어든함게가자ᄒᆞ며긔졀ᄒᆞ거ᄂᆞᆯ공ᄌᆞ ㅣ 눈물을긋치고위로ᄒᆞ며갓가이안져ᄉᆞᆲ혀보니녯젹보든얼골에모발이낭ᄌᆞᄒᆞ고녯젹듯던음셩은변치안코완연ᄒᆞ더라시랑이졍신을차려닐너ᄀᆞᆯ아ᄃᆡ당쵸슈즁에네몸이죽은쥴알앗더니이날곳맛남이어인일이뇨필경하ᄂᆞᆯ이지시고ᄒᆞ심이라나ᄂᆞᆫ그ᄯᆡ슈즁에죽게되엿더니맛ᄎᆞᆷ하고ᄂᆞᆯ의구ᄒᆞ심을입어이곳에ᄯᅥ러진실과와졀노쥭은고기를먹고셰월을시름업시보ᄂᆡ엿거니와너ᄂᆞᆫ어이ᄒᆞ여살아이곳에왓ᄂᆞᆫ다공ᄌᆞ ㅣ ᄯᅩᄒᆞᆫ눈물을먹음고고ᄒᆞ여ᄀᆞᆯᄋᆞᄃᆡ소ᄌᆞ ㅣ ᄯᅩ슈즁에ᄲᅡ져속졀업시죽게되엿ᄉᆞᆸ더니하ᄂᆞᆯ의도으심으로거북을타고사라ᄂᆞᆫ말이며유ᄃᆡᄇᆡᆨ운동에드러가의탁공부ᄒᆞ던말이며롱셔에다々라갑쥬어은말과화룡도에셔운쟝을맛나쳥룡도엇은말이며금릉에셔필마단창으로젹진을헛치고묵특담동돌쇠를버히고셔릉에드러가흉로를버히고회졍ᄒᆞ다가ᄒᆡ상에표풍ᄒᆞ여온말을낫々치고ᄒᆞᆫᄃᆡ시랑이슯흐고ᄯᅩ깃분가온ᄃᆡ에탄식{{옛한글쪽 끝}}<noinclude><references/></noinclude> ojkmree0fltm4cyetu35ad3kpb8ejcz 250 102222 394601 394269 2025-07-06T21:54:31Z 랄라79 18494 394601 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}ᄒᆞ여ᄀᆞᆯᄋᆞᄃᆡ너의모친과장소져의사ᄉᆞᆼ유무를아ᄂᆞᆫ다ᄃᆡ봉이ᄃᆡ답ᄒᆞ되일졀아지못ᄒᆞᄂᆞ이다ᄒᆞ고즉시ᄇᆡ에올나함게즁원으로도라오니라<br/>각셜쟝원슈 ㅣ 교지국을ᄯᅥ나여러날만에회음셩에이르니례관이직쳡을올니거ᄂᆞᆯ북향ᄉᆞᄇᆡᄒᆞ고ᄯᅥ여보니ᄃᆡᄉᆞ마대쟝군겸이부상셔졔슈ᄒᆞ신교지러라이에군ᄉᆞ를회음셩에류진ᄒᆞ고상쇼에직쳡을동봉ᄒᆞ여계달ᄒᆞ니라례관이도라와상소와직쳡을을니거ᄂᆞᆯᄯᅦ여보시니ᄒᆞ엿스되신쳡쟝ᄋᆡ황은근돈슈ᄇᆡᆨᄇᆡ상언ᄒᆞᄂᆞ이다신쳡이본대하방쳔인으로요ᄒᆡᆼ룡문에올나벼살이시랑에이르럿ᄉᆞᆸ다가선우의란을당ᄒᆞ와ᄯᅩ범남이대원슈인신과상쟝군졀월을밧ᄉᆞ와젹병을물니쳣스나녀ᄌᆞ의몸이남ᄌᆞ로ᄒᆡᆼᄒᆞ와폐하의총명을드레옵고즁대ᄒᆞᆫ벼살을ᄒᆞ엿ᄉᆞ오니긔군망상ᄒᆞᆫ죄샹을론감ᄒᆞ옵소셔사실인즉신쳡의아비ᄌᆞ녀업셔한탄ᄒᆞ다가늣게야신쳡을두어리익의아달과졍혼ᄒᆞ엿ᄉᆞᆸ더니리익이상소ᄒᆞ다가소인왕희의참소를맛나졀도로구양가ᄂᆞᆫ지라신쳡의아비조졍ᄉᆞ셰와신쳡의젼졍ᄉᆡᆼ각ᄒᆞ고분발ᄒᆞ여문득셰상을ᄯᅥᄂᆞᄋᆞᆸ고ᄯᅩ어미도한날셰상을밧렷ᄉᆞ오니신쳡의몸이혈々무의ᄒᆞ와쥬야한탄이옵더니왕희중ᄆᆡ를노아쳥혼ᄒᆞ거ᄂᆞᆯ허락지안코중ᄆᆡ를ᄭᅮ지져보ᄂᆡ엿ᄉᆞᆸ더니왕희권을밋고신첩의고단ᄒᆞᆷ을릉모ᄒᆞ야졔ᄌᆞ식으로로복을거ᄂᆞ리고ᄉᆞ고무인깁흔밤에ᄂᆡ당에드러와겁측고져ᄒᆞᄆᆡ강약이부동ᄒᆞ와ᄌᆞ결코져ᄒᆞ더니시비란영이대ᄒᆡᆼ코져피신ᄒᆞᆷ을권ᄒᆞᄋᆞᆸ기로ᄉᆡᆼ각ᄒᆞ오니살아쓸대ᄂᆞᆫ업ᄉᆞ오나죽으면도라간아비의분원을갑지못ᄒᆞ겟ᄉᆞᆸ기로남ᄌᆞ의의복{{옛한글쪽 끝}}<noinclude><references/></noinclude> lusrmgoutnt2dsfgtyl9dr55yb665d4 250 102228 394602 394276 2025-07-06T22:11:05Z 랄라79 18494 394602 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}평졍ᄒᆞ고아비와랑군의원수를갑고슈히상봉ᄒᆞ기를바랏더니이졔ᄉᆞ신의공ᄒᆡᆼᄒᆞᆫ소식을듯ᄉᆞ오니리익부ᄌᆞ의쥭음이졍령ᄒᆞᆫ지라만리풍파에슈즁원혼이된듯ᄒᆞ오니엇지ᄒᆞᆫ심치아니ᄒᆞ올잇가혹황텬의감응ᄒᆞ심을밧아소식과죵젹을아올가ᄒᆞ고ᄒᆡ슈가에가셔하ᄂᆞ님ᄭᅴ향ᄒᆞ와졍셩된긔도나몃칠간드리고져ᄒᆞ오니복망셩상은널니통촉ᄒᆞ시샤기간슈유쥬시기를바라ᄂᆞ이다ᄒᆞ얏거ᄂᆞᆯ황졔보시고더욱비창히녁이샤지화삼천원을하ᄉᆞᄒᆞ시샤긔도셜비에쓰라ᄒᆞ시다장소져 ㅣ 이에쟝졸을거ᄂᆞ리고ᄒᆡ슈에다다라ᄇᆡᆨ리ᄉᆞ쟝에구름차일놉히치고운운대병과쳥홍장막을ᄉᆞ면으로둘너치고비단화초가진ᄭᅩᆺ을여긔져긔ᄭᅩ자놋코위황ᄒᆞᆫ등촉을젼후좌우거러놋코여러쟝졸들이졍々ᄒᆞᆫ항오로긔치검극을버려셰우고엄슉ᄒᆞ게옹위ᄒᆞ니긔구도됴커니와비감ᄒᆞᆫ심졍이황홀ᄒᆞ야밋친듯취ᄒᆞᆫ듯ᄒᆞ니그경상이가긍ᄒᆞ더라쟝소져 ㅣ 남복은버셔놋코소복을단졍히ᄒᆞ고즁앙ᄌᆞ리에나아가두무릅을ᄭᅮᆯ코업다려졍셩된긔도를드리ᄂᆞᆫᄃᆡ몬져시랑을위ᄒᆞ야긔도ᄒᆞ니일ᄋᆞᄃᆡ오날이ᄌᆞ리를특별히ᄇᆡ셜ᄒᆞᄋᆞᆸ고하ᄂᆞ님ᄭᅴ졍셩된긔도를드리옵노니소부의죄악이지즁ᄒᆞ와싀친슬하에ᄒᆞᆫ번신셩도못ᄒᆞᄋᆞᆸ고만리졀도에가심을보앗ᄉᆞ오며길이아득ᄒᆞ와안후를탐지치못ᄒᆞ오니답々ᄒᆞᆫᄉᆞ졍이실노측량업ᄉᆞ온즁소부ᄂᆞᆫᄒᆡᆼᄉᆡᆨ을남ᄌᆞ로변ᄒᆞ와입신양명ᄒᆞ야션우의란을평졍ᄒᆞ고량가부모의원슈를갑고반가히만나볼가ᄒᆞ엿더니이번ᄉᆞ신의회보를듯ᄉᆞ오니발셔셰상을ᄯᅥ나온듯ᄋᆡ모ᄒᆞᆫᄆᆞᄋᆞᆷ을이긜수업ᄉᆞ오니간절히원ᄒᆞᄋᆞᆸ노니황텬이굽어감응ᄒᆞ시샤{{옛한글쪽 끝}}<noinclude><references/></noinclude> tqei7nh88dxj0g7tkhwzrks0nj0hgdi 250 102273 394603 394340 2025-07-06T22:20:29Z 랄라79 18494 394603 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}싀친의소식과종젹을알게ᄒᆞ여쥬ᄋᆞᆸ소셔하고통곡ᄒᆞ니그경상이엇더ᄒᆞᆯ가ᄯᅩ공ᄌᆞ를위ᄒᆞ야긔도ᄒᆞ니일ᄋᆞᄃᆡ죄인ᄋᆡ황은하ᄂᆞ님ᄭᅴ경ᄇᆡᄒᆞ며긔도ᄒᆞ옵노니하ᄂᆞᆯ이놉흐시나나진말ᄉᆞᆷ을굽어드르소셔년월일시함ᄭᅴ나셔부모의명령으로ᄇᆡᆨ년가약ᄆᆡ져놋코방년의셩취를기다리더니젼ᄉᆡᆼ에무ᄉᆞᆷ죄로ᄒᆞᆫ번도ᄃᆡ면치못ᄒᆞᄋᆞᆸ고험악ᄒᆞᆫᄇᆡᆨ셜도에가니슯히ᄉᆡᆼ각ᄒᆞᄂᆞᆫ회포가일노브터은근히병이되고명월ᄉᆞ창지ᄂᆞᆫᄒᆞᆫ숨과셰우비々우ᄂᆞᆫ눈물어ᄂᆞ뉘가짐작ᄒᆞ올잇가셰상인연이더욱박ᄒᆞ와부모가ᄯᅩᄒᆞᆫ구몰ᄒᆞ니의탁이가련ᄒᆞ온즁삼상을맛친후슈심장탄으로심규에홀노잇셔셰월을보내옵더니불측ᄒᆞᆫ왕희가ᄌᆞ식을보ᄂᆡ여오경깁흔밤에겁측고져ᄒᆞᆷ으로의ᄉᆞ ㅣ 삭막ᄒᆞ야쥭기로ᄌᆞ량ᄒᆞ얏ᄉᆞᆸ더니란영의역권ᄒᆞᆷ으로남복을입고담을넘어망명ᄒᆞ와초ᄒᆡᆼ로슉ᄒᆞ며불고렴치ᄒᆞ고류리ᄀᆡ걸ᄒᆞ다가어진최어ᄉᆞ집에의탁ᄒᆞ와문산과기타병학을약간공부ᄒᆞᆫ후하ᄂᆞᆯ의도으심으로룡문에올나벼ᄉᆞᆯ이시랑에쳐ᄒᆞ니일변의론ᄒᆞ오면녀ᄌᆞ의ᄒᆡᆼ동이괴상타ᄒᆞ겠ᄉᆞ오나무남독신이환란을괴로히녁여셰상을바리면부모의원ᄒᆞᆫ을갑흘사ᄅᆞᆷ이업고부々의상봉이후ᄉᆡᆼ에잇ᄂᆞᆫ지라이럼으로님군과조졍을긔망ᄒᆞᄋᆞᆸ고환로에나와요ᄒᆡᆼ을기다리더니맛ᄎᆞᆷ션우의란을맛나님군이근심ᄒᆞ시ᄆᆡᄌᆞ원츌젼ᄒᆞ야도젹을파ᄒᆞ와셩공ᄒᆞᄋᆞᆸ기ᄂᆞᆫ군상의은혜를갑고부ᄌᆞ와부々 ㅣ 다시맛ᄂᆞ기를바랏더니이번에구양풀너갓던ᄉᆞ신이거져오니슬푸ᄋᆞᆸᄂᆞ이다우리랑군고기ᄇᆡ에쟝ᄉᆞᄒᆞ얏ᄂᆞᆫ가명라슈에굴원을ᄯᅡ라츙졀을의론ᄒᆞᄋᆞᆸᄂᆞᆫ가원통ᄒᆞ고비창ᄒᆞ오니다슈즁에원혼되{{옛한글쪽 끝}}<noinclude><references/></noinclude> jfhd8aar6lgpr8eh442mapfsm3pl9vy 250 102274 394604 394341 2025-07-06T23:55:31Z 랄라79 18494 394604 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}신랑군과차ᄉᆡᆼ에젼졍업ᄂᆞᆫᄋᆡ황이여어ᄂᆞ곳에셜원ᄒᆞ올잇가비ᄂᆞ이다하ᄂᆞ님ᄭᅴ비ᄂᆞ이다억울ᄒᆞ온우리랑군극락으로환ᄉᆡᆼ케ᄒᆞᄋᆞᆸ소셔살피소셔텬디만물조화옹은고단ᄒᆞᆫᄋᆡ황을살피소셔ᄋᆡ황일신쥭ᄂᆞᆫ날에우리랑군다시맛나지ᄂᆡᆫ셰상무궁ᄒᆞᆫᄉᆞ셜을다말ᄒᆞ고그리고슬허ᄒᆞ던졍회를펴게ᄒᆞᄋᆞᆸ소셔빌기를맛치ᄆᆡ원촌에ᄃᆞᆰ의소ᄅᆡ나며동방이밝아오니알괘라우리랑군텬당길이밧바슈즁을하직ᄒᆞ고극락으로가ᄂᆞᆫ듯물에잠긴달빗은졍신이황홀ᄒᆞ고즁텬에ᄯᅳᆫ구름은갈길을이졋ᄂᆞᆫ듯바ᄅᆞᆷ은소슬ᄒᆞ고물소ᄅᆡᄂᆞᆫ잔々ᄒᆞ다소졔궁글며통국ᄒᆞ니상하인민과수만쟝졸이뉘아니락루ᄒᆞᆯ가산쳔쵸목은빗을일코하ᄂᆞᆯ도늣기ᄂᆞᆫ듯셰우가비々ᄒᆞ야눈물을금치못ᄒᆞ더라현무쟝군한총이엿ᄌᆞ오ᄃᆡ군즁에곡셩이진동ᄒᆞ니원슈ᄂᆞᆫ진졍ᄒᆞ옵소셔ᄒᆞ거ᄂᆞᆯ원슈 ㅣ 눈물을거두고쟝졸을호궤ᄒᆞ더니어ᄃᆡ셔우름소ᄅᆡ나며혹대봉도부르고혹소져도부르ᄂᆞᆫ듯쳐량ᄒᆞ게들니거ᄂᆞᆯ원슈 ㅣ ᄆᆞᄋᆞᆷ이ᄌᆞ연비감ᄒᆞ야한춍다려일너ᄀᆞᆯᄋᆞᄃᆡ엇더ᄒᆞᆫ사ᄅᆞᆷ이져리우ᄂᆞᆫ다비창ᄒᆞᆫ사ᄅᆞᆷ을더욱슬ᄭᅦᄒᆞ니고이ᄒᆞ도다그사ᄅᆞᆷ의ᄒᆡᆼᄉᆡᆨ을살혀보고다려오라한총이명을듯고즉시나아가엇던두녀인을다려왓ᄂᆞᆫ지라원슈 ㅣ 무러ᄀᆞᆯ아ᄃᆡ녀인은어ᄃᆡ살며엇지이곳에지나며무ᄉᆞᆷ일노우ᄂᆞᆫ다녀인이고ᄒᆞ야ᄀᆞᆯᄋᆞ대소녀의집은긔쥬ᄯᅡ이옵더니팔ᄌᆞ긔박ᄒᆞ와일즉가군과ᄌᆞ식을일코ᄯᅩ흉로의란을당ᄒᆞ와류리ᄒᆞ다가쳔ᄒᆡᆼ으로구인당에의탁ᄒᆞ엿ᄉᆞ오며이곳에오기ᄂᆞᆫ원슈의유진ᄒᆞ신굉장ᄒᆞᆫ소문을듯고구경ᄒᆞ기위ᄒᆞ야왓ᄉᆞᆸ다가원슈의긔도ᄒᆞ시ᄂᆞᆫ말ᄉᆞᆷ을듯고가군과ᄌᆞ식을ᄉᆡᆼ각ᄒᆞ오{{옛한글쪽 끝}}<noinclude><references/></noinclude> esfnermzu0cutwjbg68kuei5v6uu1oa 250 102280 394644 394348 2025-07-07T03:09:22Z 랄라79 18494 394644 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}으로회음에셔긔도ᄒᆞ왓ᄉᆞ오나싀부와랑군의소식을도모지알수업ᄉᆞ오니아득ᄒᆞᆫ졍곡을엇지다측량ᄒᆞ올잇가다만통곡ᄒᆞᆯᄲᅮᆫ이ᄋᆞᆸ더니쳔만ᄭᅮᆷ밧게싀모를맛ᄂᆞ오니이ᄂᆞᆫ필경텬우신조ᄒᆞ옴이라희ᄒᆡᆼᄒᆞ온말ᄉᆞᆷ엇지다알외오리잇가이거시다황상의망극ᄒᆞ신은덕이오니다그러ᄒᆞ오나왕희ᄂᆞᆫ나라의쇼인이오신쳡의원수오니복원폐하ᄂᆞᆫ왕희의부ᄌᆞ를신쳡의게하ᄉᆞᄒᆞ시면셩공ᄒᆞ던날ᄂᆡᆫ칼노ᄉᆞ졍업시버혀조졍을발히고신쳡의원슈를갑하후사ᄅᆞᆷ을증계코져ᄒᆞᄂᆞ이다ᄒᆞ얏거ᄂᆞᆯ황졔보시기를다ᄒᆞ시ᄆᆡᄯᅩᄒᆞᆫ엇던장수의상쇼와흉로의머리를올니거니ᄂᆞᆯ펴보시니일넛스되죄인리대봉은근돈슈ᄇᆡᆨᄇᆡᆨᄒᆞ고승젼ᄒᆞᆫᄉᆞ연을계ᄃᆞᆯᄒᆞ옵ᄂᆞ이다신의부ᄌᆞ ㅣ 죄악이지즁ᄒᆞ옴으로황상ᄭᅴ셔멀니ᄒᆞ시와젹쇼로가옵다가ᄒᆡ상에셔ᄉᆞ공의ᄒᆡ를맛나부ᄌᆞ ㅣ 슈즁에함몰ᄒᆞ엿더니하ᄂᆞᆯ의구ᄒᆞ심을입어다시ᄉᆡᆼ죤ᄒᆞ와ᄇᆡᆨ운동에팔년을머무럿ᄉᆞᆸ더니문득ᄉᆡᆼ각ᄒᆞ오ᄆᆡ황상ᄭᅴ셔졀도죄인을ᄉᆞ실ᄒᆞ실듯도ᄒᆞᄋᆞᆷ고슈즁에ᄲᅡ진아비와고향으로모의죤망을아지못ᄒᆞ와두루ᄉᆡᆼ각이답々ᄒᆞ옴으로약간ᄒᆡᆼ구를가지고즁원으로오다가농셔에다々라리릉의갑쥬를엇고화룡도에니르러운쟝의칼을엇은후황셩으로오옵다가듯ᄌᆞ온즉반젹흉로 ㅣ 황셩을침범타가금릉을범ᄒᆞ엿다ᄒᆞ오매분긔가대발ᄒᆞ와죄를무릅쓰고날마다쳔리직ᄒᆡᆼᄒᆞ와금릉젼쟝에득달ᄒᆞ와필마단창으로젹진을파ᄒᆞ고ᄌᆞ칭츙의장군이라ᄒᆞ고좌우츙돌ᄒᆞ여젹장묵특담동돌쇠를ᄎᆞ뎨로버히고흉로를ᄶᅩ차셔릉에드러가흉로를버혀들고도라오ᄂᆞᆫ길에우연이표풍되여만경창파에뎡쳐업시삼일을{{옛한글쪽 끝}}<noinclude><references/></noinclude> ofbdrllzd2s8piuytxzhtklwx9xdrmp 250 102286 394648 394354 2025-07-07T03:38:00Z 랄라79 18494 394648 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}씨를뫼시고시비란영을거ᄂᆞ리고온말을닐으며사마ᄂᆞᆫ부친이함ᄭᅴ오셔계신ᄉᆞ연을말ᄒᆞᆫ후승상과부인양씨와사마대봉과원슈ᄋᆡ황소져 ㅣ 셔로상견례를ᄒᆡᆼᄒᆞ니례도ᄂᆞᆫ고사ᄒᆞ고웬집이셔로붓들고통곡ᄒᆞ니텬디일월과쵸목금수가다늣기ᄂᆞᆫ듯ᄒᆞ더라란영이승상부々와대ᄉᆞ마양위압헤위로ᄒᆞ여진졍ᄒᆞ고다ᄉᆞᆺ이피차간격근사단을일장이야기ᄒᆞ니그경력ᄒᆞᆫ바일이모다셰상에듬은ᄇᆡ러라사마 ㅣ 다시좌긔ᄒᆞ고왕희의부ᄌᆞ를잡어드려곤장삼십도에크게ᄭᅮ지져ᄀᆞᆯᄋᆞ대너의ᄌᆈ상은살지무셕이라죽여후사ᄅᆞᆷ을증계ᄒᆞᆯ거시로대우리일실의긔왕고쵸ᄂᆞᆫ일구난셜이나밝으신하ᄂᆞᆯ이굽어보시샤각기다목숨을보젼ᄒᆞ야셔로맛낫스니막비하ᄂᆞᆯ의뎡ᄒᆞ신바이라이러ᄒᆞᆫ거ᄉᆞᄂᆞᆫᄎᆞᆷ으로드물기에너의를용셔ᄒᆞ여원지뎡ᄇᆡ만ᄒᆞ겟다ᄒᆞ고황뎨ᄭᅴ쥬달ᄒᆞ야왕희ᄂᆞᆫ삼만리무인도로ᄇᆡ송ᄒᆞ고셕연은ᄇᆡᆨ셜도에안치ᄒᆞ니황뎨더욱그관후ᄒᆞᆷ을칭찬ᄒᆞ시고만조가다탄복ᄒᆞ더라황졔승상부ᄌᆞ의공뢰와장소져의츙렬을더욱칭도ᄒᆞ사승상리익으로초국ᄐᆡ상왕을봉ᄒᆞ시고대사마리대봉으로초왕을봉ᄒᆞ시고부인양씨로졍렬왕비를봉ᄒᆞ시고부인장씨로츙렬왕비를봉ᄒᆞ시니승상부ᄌᆞ ㅣ 구지사양ᄒᆞ다가마지못ᄒᆞ여초국으로향ᄒᆞᆯᄉᆡ모란동션령에소분ᄒᆞ고장미동장한림부쳐의분묘에극진이소분ᄒᆡᆼ례ᄒᆞ고쵸국으로즉ᄒᆡᆼᄒᆞ다가최어ᄉᆞ집에력림ᄒᆞ니소부인이반기며만단하례ᄒᆞ거늘츙렬왕비장씨ᄂᆡ당에드러가이젼일을ᄇᆡᆨᄇᆡ치사ᄒᆞ고최소져의손을잡고반기니소부인이ᄀᆞᆯᄋᆞ대긔왕에동거ᄒᆞᆷ은막비인연이어니와당초남ᄌᆞ이신줄알앗더니이졔{{옛한글쪽 끝}}<noinclude><references/></noinclude> 3snw6d2jyn6mfrrjqr9sfunmmpg87bn 8 102309 394646 394392 2025-07-07T03:32:07Z Namoroka 1939 394646 wikitext text/x-wiki 해석 이름공간을 표시합니다. 해석 이름공간이 없는 경우 숨겨집니다. ([[위키문헌:사랑방#"해석"_이름공간_도입_제안|참고]], 위 소도구와 같이 사용하지 마십시오.) grof0kbqspghmq7vge0k1puf0bhrnsf 114 102387 394569 2025-07-06T12:09:45Z Danuri19 16656 새 문서: {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = The Way of Peace <ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 = | 부제 다른 표기 = | 저자 = 제임스 알렌(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS THE POWER OF MEDITATION THE TWO MASTERS, SELF AND TRUTH THE ACQUIRE... 394569 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = The Way of Peace <ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 = | 부제 다른 표기 = | 저자 = 제임스 알렌(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS THE POWER OF MEDITATION THE TWO MASTERS, SELF AND TRUTH THE ACQUIREMENT OF SPIRITUAL POWER THE REALIZATION OF SELFLESS LOVE ENTERING INTO THE INFINITE SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE THE REALIZATION OF PERFECT PEACE THE POWER OF MEDITATION Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** {{col-2}} 명상의 힘 (The Power of Meditation) 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. {{col-end}} == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] smk75870bun0rljof7vrgkhkklz1bg9 394570 394569 2025-07-06T12:13:20Z Danuri19 16656 394570 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = The Way of Peace <ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 = | 부제 다른 표기 = | 저자 = 제임스 알렌(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS THE POWER OF MEDITATION THE TWO MASTERS, SELF AND TRUTH THE ACQUIREMENT OF SPIRITUAL POWER THE REALIZATION OF SELFLESS LOVE ENTERING INTO THE INFINITE SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE THE REALIZATION OF PERFECT PEACE<br> THE POWER OF MEDITATION Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** {{col-2}} 목차 명상의 힘(The Power of Meditation) 두 스승, 자아와 진리(The Two Masters, Self and Truth) 영적 힘의 획득(The Acquirement of Spiritual Power) 이타적 사랑의 자각(The Realization of Selfless Love) 무한으로 들어감(Entering into the Infinite) 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service) 완전한 평화의 자각(The Realization of Perfect Peace)  <br> 명상의 힘 (The Power of Meditation) 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. {{col-end}} == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] srs5eontuqbhit9lhrkiyjhmwws4w6a 394571 394570 2025-07-06T12:14:20Z Danuri19 16656 394571 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = The Way of Peace <ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 = | 부제 다른 표기 = | 저자 = 제임스 알렌(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> <br> 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. {{col-end}} == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] emhvaz4ipl2phoi63idqu2egzi880ln 394572 394571 2025-07-06T12:19:06Z Aspere 5453 Aspere님이 [[평화의 길]] 문서를 넘겨주기를 만들지 않고 [[번역:평화의 길]] 문서로 이동했습니다: 위키문헌 사용자의 직접 번역 394571 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = The Way of Peace <ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 = | 부제 다른 표기 = | 저자 = 제임스 알렌(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> <br> 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. {{col-end}} == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] emhvaz4ipl2phoi63idqu2egzi880ln 394573 394572 2025-07-06T12:21:56Z Danuri19 16656 394573 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = The Way of Peace <ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 = | 부제 다른 표기 = | 저자 = 제임스 알렌(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> <br> 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. <br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br> {{col-end}} == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 3g9xxpm4eih3s8x79cfci23dvgaqzo5 394574 394573 2025-07-06T12:23:31Z Danuri19 16656 394574 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = The Way of Peace <ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 = | 부제 다른 표기 = | 저자 = 제임스 알렌(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> <br> 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. <br><br> <br> <br> <br> <br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br><br> <br> <br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br><br> <br> <br> 이타적 사랑의 자각(The Realization of Selfless Love)<br><br> <br> <br> 무한으로 들어감(Entering into the Infinite)<br><br> <br> <br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br><br> <br> <br> 완전한 평화의 자각(The Realization of Perfect Peace)<br><br> <br> <br> {{col-end}} == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 4vz96t6eg550w3hvss8djbrdc088x5b 394577 394574 2025-07-06T12:27:40Z Danuri19 16656 394577 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = The Way of Peace <ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 = | 부제 다른 표기 = | 저자 = 제임스 알렌(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> <br> 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. <br><br> <br> <br> <br> <br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br><br> <br> <br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br><br> <br> <br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> <br> 미켈란젤로가 모든 거친 돌덩이 안에서 아름다움을 보았다고 전해진다. 그것은 다듬어질 대가의 손길을 기다리고 있는 것이다. 마찬가지로, 우리 각자 안에는 신성한 형상이 잠재되어 있으며, 믿음이라는 대가의 손과 인내라는 끌에 의해 그 형상이 드러나길 기다리고 있다. 그리고 그 신성한 형상은 흠 없고 이타적인 사랑(Selfless Love) 으로 드러나고 실현된다. 인간의 모든 마음 깊숙한 곳에는—비록 그것이 종종 단단하고 거의 뚫기 힘든 덧붙은 층들로 덮여 있을지라도—신성한 사랑의 정신이 숨겨져 있다. 그 거룩하고 티 없는 본질은 죽지 않으며, 영원하다. 그것은 인간 안에 있는 진리이며, 최고 존재(The Supreme)에 속한 것, 즉 실재하고 불멸하는 것이다. 그 외 모든 것은 변화하며 사라지지만, 이것만은 영원히 존재하며 없어지지 않는다. 이 사랑을 실현하기 위해—최고의 의로움을 끊임없이 실천함으로써—그 안에서 살고, 그 안에서 완전히 의식적으로 존재하는 것이란 곧 이곳, 지금 이 순간에 불멸성(immortality)에 들어가는 것이며, 진리와 하나가 되고, 신과 하나가 되며, 모든 존재의 중심 심장부와 하나가 되는 것이며, 결국 우리의 신적이고 영원한 본성을 아는 것이다. 이 사랑에 도달하고, 그것을 이해하며, 경험하기 위해서는 한 사람의 마음과 정신에 대해 지속적이고 부단한 노력을 해야 하며, 인내심을 계속 새롭게 하고 믿음을 굳건히 유지해야 한다. 왜냐하면 그 신성한 형상이 그 모든 영광스러운 아름다움으로 드러나기 전까지는 제거해야 할 것이 많고, 이루어야 할 것도 많기 때문이다. 신성을 향해 나아가고 이를 이루려는 자는 극한까지 시험받게 된다. 그리고 이것은 반드시 필요한 일이다. 왜냐하면 그와 같은 숭고한 인내심 없이는 진정한 지혜도, 신성함도 없기 때문이다. 그가 그 길을 나아갈 때마다, 그의 모든 노력이 헛된 것처럼 느껴질 때가 자주 올 것이며, 그의 수고가 헛수고처럼 보일 수도 있다. 가끔은 서두른 손길 하나가 그의 형상을 망가뜨릴 수도 있고, 어쩌면 그는 이제 거의 완성되었다고 생각했을 그 순간, 자신이 아름답게 형상화했다고 믿었던 신성한 사랑의 모습이 완전히 파괴되어 있음을 발견하게 될지도 모른다. 그러면 그는 이전의 쓰라린 경험을 바탕으로 다시 시작해야 할 것이다. 그러나 가장 높은 것을 실현하기로 단호하게 결심한 자는 ‘패배’라는 것을 인정하지 않는다. 모든 실패는 겉보기에 그렇다는 것일 뿐이지, 실제로 실패가 아니다. 모든 실수, 모든 좌절, 모든 이기심으로의 회귀는 하나의 교훈이며, 얻어진 경험이며, 그 안에서 지혜의 황금알갱이 하나를 뽑아낼 수 있는 기회이며, 그로 인해 그 사람은 자신의 고귀한 목표에 한 걸음 더 다가갈 수 있게 된다. “우리의 악행으로도 우리는 사다리를 만들 수 있으며, 그 부끄러운 행위 하나하나를 발 아래 밟고 나아간다면” 이것을 인식한다는 것은 분명히 신성을 향해 나아가는 길 위에 서는 것이며, 그러한 인식을 지닌 자의 실수는 모두 죽은 자아들(dead selves)이 되어, 그는 그것들을 징검다리처럼 딛고 올라가 더욱 고귀한 세계로 나아가게 된다. <br> <br> 무한으로 들어감(Entering into the Infinite)<br><br> <br> <br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br><br> <br> <br> 완전한 평화의 자각(The Realization of Perfect Peace)<br><br> <br> <br> {{col-end}} == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] h79qo4azhjldc4jlxa4whtaglmqb9br 394579 394577 2025-07-06T12:39:41Z Danuri19 16656 394579 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = The Way of Peace <ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 = | 부제 다른 표기 = | 저자 = 제임스 알렌(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> <br> 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. <br><br> <br> <br> <br> <br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br><br> <br> <br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br><br> <br> <br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> <br> 미켈란젤로가 모든 거친 돌덩이 안에서 아름다움을 보았다고 전해진다. 그것은 다듬어질 대가의 손길을 기다리고 있는 것이다. 마찬가지로, 우리 각자 안에는 신성한 형상이 잠재되어 있으며, 믿음이라는 대가의 손과 인내라는 끌에 의해 그 형상이 드러나길 기다리고 있다. 그리고 그 신성한 형상은 흠 없고 이타적인 사랑(Selfless Love) 으로 드러나고 실현된다. 인간의 모든 마음 깊숙한 곳에는—비록 그것이 종종 단단하고 거의 뚫기 힘든 덧붙은 층들로 덮여 있을지라도—신성한 사랑의 정신이 숨겨져 있다. 그 거룩하고 티 없는 본질은 죽지 않으며, 영원하다. 그것은 인간 안에 있는 진리이며, 최고 존재(The Supreme)에 속한 것, 즉 실재하고 불멸하는 것이다. 그 외 모든 것은 변화하며 사라지지만, 이것만은 영원히 존재하며 없어지지 않는다. 이 사랑을 실현하기 위해—최고의 의로움을 끊임없이 실천함으로써—그 안에서 살고, 그 안에서 완전히 의식적으로 존재하는 것이란 곧 이곳, 지금 이 순간에 불멸성(immortality)에 들어가는 것이며, 진리와 하나가 되고, 신과 하나가 되며, 모든 존재의 중심 심장부와 하나가 되는 것이며, 결국 우리의 신적이고 영원한 본성을 아는 것이다. 이 사랑에 도달하고, 그것을 이해하며, 경험하기 위해서는 한 사람의 마음과 정신에 대해 지속적이고 부단한 노력을 해야 하며, 인내심을 계속 새롭게 하고 믿음을 굳건히 유지해야 한다. 왜냐하면 그 신성한 형상이 그 모든 영광스러운 아름다움으로 드러나기 전까지는 제거해야 할 것이 많고, 이루어야 할 것도 많기 때문이다. 신성을 향해 나아가고 이를 이루려는 자는 극한까지 시험받게 된다. 그리고 이것은 반드시 필요한 일이다. 왜냐하면 그와 같은 숭고한 인내심 없이는 진정한 지혜도, 신성함도 없기 때문이다. 그가 그 길을 나아갈 때마다, 그의 모든 노력이 헛된 것처럼 느껴질 때가 자주 올 것이며, 그의 수고가 헛수고처럼 보일 수도 있다. 가끔은 서두른 손길 하나가 그의 형상을 망가뜨릴 수도 있고, 어쩌면 그는 이제 거의 완성되었다고 생각했을 그 순간, 자신이 아름답게 형상화했다고 믿었던 신성한 사랑의 모습이 완전히 파괴되어 있음을 발견하게 될지도 모른다. 그러면 그는 이전의 쓰라린 경험을 바탕으로 다시 시작해야 할 것이다. 그러나 가장 높은 것을 실현하기로 단호하게 결심한 자는 ‘패배’라는 것을 인정하지 않는다. 모든 실패는 겉보기에 그렇다는 것일 뿐이지, 실제로 실패가 아니다. 모든 실수, 모든 좌절, 모든 이기심으로의 회귀는 하나의 교훈이며, 얻어진 경험이며, 그 안에서 지혜의 황금알갱이 하나를 뽑아낼 수 있는 기회이며, 그로 인해 그 사람은 자신의 고귀한 목표에 한 걸음 더 다가갈 수 있게 된다. “우리의 악행으로도 우리는 사다리를 만들 수 있으며, 그 부끄러운 행위 하나하나를 발 아래 밟고 나아간다면” 이것을 인식한다는 것은 분명히 신성을 향해 나아가는 길 위에 서는 것이며, 그러한 인식을 지닌 자의 실수는 모두 죽은 자아들(dead selves)이 되어, 그는 그것들을 징검다리처럼 딛고 올라가 더욱 고귀한 세계로 나아가게 된다. <br> <br> 무한으로 들어감(Entering into the Infinite)<br><br> <br> <br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br><br> <br> <br> 완전한 평화의 자각(The Realization of Perfect Peace)<br><br> <br> <br> {{col-end}} == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 275a4y6dq3r0kx4u1kv56iu03lg8knd 394580 394579 2025-07-06T12:42:25Z Danuri19 16656 394580 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 알렌(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> <br> 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. <br><br> <br> <br> <br> <br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br><br> <br> <br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br><br> <br> <br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> <br> 미켈란젤로가 모든 거친 돌덩이 안에서 아름다움을 보았다고 전해진다. 그것은 다듬어질 대가의 손길을 기다리고 있는 것이다. 마찬가지로, 우리 각자 안에는 신성한 형상이 잠재되어 있으며, 믿음이라는 대가의 손과 인내라는 끌에 의해 그 형상이 드러나길 기다리고 있다. 그리고 그 신성한 형상은 흠 없고 이타적인 사랑(Selfless Love) 으로 드러나고 실현된다. 인간의 모든 마음 깊숙한 곳에는—비록 그것이 종종 단단하고 거의 뚫기 힘든 덧붙은 층들로 덮여 있을지라도—신성한 사랑의 정신이 숨겨져 있다. 그 거룩하고 티 없는 본질은 죽지 않으며, 영원하다. 그것은 인간 안에 있는 진리이며, 최고 존재(The Supreme)에 속한 것, 즉 실재하고 불멸하는 것이다. 그 외 모든 것은 변화하며 사라지지만, 이것만은 영원히 존재하며 없어지지 않는다. 이 사랑을 실현하기 위해—최고의 의로움을 끊임없이 실천함으로써—그 안에서 살고, 그 안에서 완전히 의식적으로 존재하는 것이란 곧 이곳, 지금 이 순간에 불멸성(immortality)에 들어가는 것이며, 진리와 하나가 되고, 신과 하나가 되며, 모든 존재의 중심 심장부와 하나가 되는 것이며, 결국 우리의 신적이고 영원한 본성을 아는 것이다. 이 사랑에 도달하고, 그것을 이해하며, 경험하기 위해서는 한 사람의 마음과 정신에 대해 지속적이고 부단한 노력을 해야 하며, 인내심을 계속 새롭게 하고 믿음을 굳건히 유지해야 한다. 왜냐하면 그 신성한 형상이 그 모든 영광스러운 아름다움으로 드러나기 전까지는 제거해야 할 것이 많고, 이루어야 할 것도 많기 때문이다. 신성을 향해 나아가고 이를 이루려는 자는 극한까지 시험받게 된다. 그리고 이것은 반드시 필요한 일이다. 왜냐하면 그와 같은 숭고한 인내심 없이는 진정한 지혜도, 신성함도 없기 때문이다. 그가 그 길을 나아갈 때마다, 그의 모든 노력이 헛된 것처럼 느껴질 때가 자주 올 것이며, 그의 수고가 헛수고처럼 보일 수도 있다. 가끔은 서두른 손길 하나가 그의 형상을 망가뜨릴 수도 있고, 어쩌면 그는 이제 거의 완성되었다고 생각했을 그 순간, 자신이 아름답게 형상화했다고 믿었던 신성한 사랑의 모습이 완전히 파괴되어 있음을 발견하게 될지도 모른다. 그러면 그는 이전의 쓰라린 경험을 바탕으로 다시 시작해야 할 것이다. 그러나 가장 높은 것을 실현하기로 단호하게 결심한 자는 ‘패배’라는 것을 인정하지 않는다. 모든 실패는 겉보기에 그렇다는 것일 뿐이지, 실제로 실패가 아니다. 모든 실수, 모든 좌절, 모든 이기심으로의 회귀는 하나의 교훈이며, 얻어진 경험이며, 그 안에서 지혜의 황금알갱이 하나를 뽑아낼 수 있는 기회이며, 그로 인해 그 사람은 자신의 고귀한 목표에 한 걸음 더 다가갈 수 있게 된다. “우리의 악행으로도 우리는 사다리를 만들 수 있으며, 그 부끄러운 행위 하나하나를 발 아래 밟고 나아간다면” 이것을 인식한다는 것은 분명히 신성을 향해 나아가는 길 위에 서는 것이며, 그러한 인식을 지닌 자의 실수는 모두 죽은 자아들(dead selves)이 되어, 그는 그것들을 징검다리처럼 딛고 올라가 더욱 고귀한 세계로 나아가게 된다. <br> <br> 무한으로 들어감(Entering into the Infinite)<br><br> <br> <br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br><br> <br> <br> 완전한 평화의 자각(The Realization of Perfect Peace)<br><br> <br> <br> {{col-end}} == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] hvp6gnpu438wrb9l4er4tp4880td7wp 394581 394580 2025-07-06T12:45:39Z Danuri19 16656 394581 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> <br> 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. <br><br> <br> <br> <br> <br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br><br> <br> <br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br><br> <br> <br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> <br> 미켈란젤로가 모든 거친 돌덩이 안에서 아름다움을 보았다고 전해진다. 그것은 다듬어질 대가의 손길을 기다리고 있는 것이다. 마찬가지로, 우리 각자 안에는 신성한 형상이 잠재되어 있으며, 믿음이라는 대가의 손과 인내라는 끌에 의해 그 형상이 드러나길 기다리고 있다. 그리고 그 신성한 형상은 흠 없고 이타적인 사랑(Selfless Love) 으로 드러나고 실현된다. 인간의 모든 마음 깊숙한 곳에는—비록 그것이 종종 단단하고 거의 뚫기 힘든 덧붙은 층들로 덮여 있을지라도—신성한 사랑의 정신이 숨겨져 있다. 그 거룩하고 티 없는 본질은 죽지 않으며, 영원하다. 그것은 인간 안에 있는 진리이며, 최고 존재(The Supreme)에 속한 것, 즉 실재하고 불멸하는 것이다. 그 외 모든 것은 변화하며 사라지지만, 이것만은 영원히 존재하며 없어지지 않는다. 이 사랑을 실현하기 위해—최고의 의로움을 끊임없이 실천함으로써—그 안에서 살고, 그 안에서 완전히 의식적으로 존재하는 것이란 곧 이곳, 지금 이 순간에 불멸성(immortality)에 들어가는 것이며, 진리와 하나가 되고, 신과 하나가 되며, 모든 존재의 중심 심장부와 하나가 되는 것이며, 결국 우리의 신적이고 영원한 본성을 아는 것이다. 이 사랑에 도달하고, 그것을 이해하며, 경험하기 위해서는 한 사람의 마음과 정신에 대해 지속적이고 부단한 노력을 해야 하며, 인내심을 계속 새롭게 하고 믿음을 굳건히 유지해야 한다. 왜냐하면 그 신성한 형상이 그 모든 영광스러운 아름다움으로 드러나기 전까지는 제거해야 할 것이 많고, 이루어야 할 것도 많기 때문이다. 신성을 향해 나아가고 이를 이루려는 자는 극한까지 시험받게 된다. 그리고 이것은 반드시 필요한 일이다. 왜냐하면 그와 같은 숭고한 인내심 없이는 진정한 지혜도, 신성함도 없기 때문이다. 그가 그 길을 나아갈 때마다, 그의 모든 노력이 헛된 것처럼 느껴질 때가 자주 올 것이며, 그의 수고가 헛수고처럼 보일 수도 있다. 가끔은 서두른 손길 하나가 그의 형상을 망가뜨릴 수도 있고, 어쩌면 그는 이제 거의 완성되었다고 생각했을 그 순간, 자신이 아름답게 형상화했다고 믿었던 신성한 사랑의 모습이 완전히 파괴되어 있음을 발견하게 될지도 모른다. 그러면 그는 이전의 쓰라린 경험을 바탕으로 다시 시작해야 할 것이다. 그러나 가장 높은 것을 실현하기로 단호하게 결심한 자는 ‘패배’라는 것을 인정하지 않는다. 모든 실패는 겉보기에 그렇다는 것일 뿐이지, 실제로 실패가 아니다. 모든 실수, 모든 좌절, 모든 이기심으로의 회귀는 하나의 교훈이며, 얻어진 경험이며, 그 안에서 지혜의 황금알갱이 하나를 뽑아낼 수 있는 기회이며, 그로 인해 그 사람은 자신의 고귀한 목표에 한 걸음 더 다가갈 수 있게 된다. “우리의 악행으로도 우리는 사다리를 만들 수 있으며, 그 부끄러운 행위 하나하나를 발 아래 밟고 나아간다면” 이것을 인식한다는 것은 분명히 신성을 향해 나아가는 길 위에 서는 것이며, 그러한 인식을 지닌 자의 실수는 모두 죽은 자아들(dead selves)이 되어, 그는 그것들을 징검다리처럼 딛고 올라가 더욱 고귀한 세계로 나아가게 된다. <br> <br> 무한으로 들어감(Entering into the Infinite)<br><br> <br> <br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br><br> <br> <br> 완전한 평화의 자각(The Realization of Perfect Peace)<br><br> <br> <br> {{col-end}} == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 6mmk8htgnr1jc7qvxhdkta1vlgr9laq 394632 394581 2025-07-07T02:09:15Z Danuri19 16656 394632 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish. Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One." Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth. At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative. To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. 이타적 사랑의 자각(The Realization of Selfless Love)<br> <br> 미켈란젤로가 모든 거친 돌덩이 안에서 아름다움을 보았다고 전해진다. 그것은 다듬어질 대가의 손길을 기다리고 있는 것이다. 마찬가지로, 우리 각자 안에는 신성한 형상이 잠재되어 있으며, 믿음이라는 대가의 손과 인내라는 끌에 의해 그 형상이 드러나길 기다리고 있다. 그리고 그 신성한 형상은 흠 없고 이타적인 사랑(Selfless Love) 으로 드러나고 실현된다. 인간의 모든 마음 깊숙한 곳에는—비록 그것이 종종 단단하고 거의 뚫기 힘든 덧붙은 층들로 덮여 있을지라도—신성한 사랑의 정신이 숨겨져 있다. 그 거룩하고 티 없는 본질은 죽지 않으며, 영원하다. 그것은 인간 안에 있는 진리이며, 최고 존재(The Supreme)에 속한 것, 즉 실재하고 불멸하는 것이다. 그 외 모든 것은 변화하며 사라지지만, 이것만은 영원히 존재하며 없어지지 않는다. 이 사랑을 실현하기 위해—최고의 의로움을 끊임없이 실천함으로써—그 안에서 살고, 그 안에서 완전히 의식적으로 존재하는 것이란 곧 이곳, 지금 이 순간에 불멸성(immortality)에 들어가는 것이며, 진리와 하나가 되고, 신과 하나가 되며, 모든 존재의 중심 심장부와 하나가 되는 것이며, 결국 우리의 신적이고 영원한 본성을 아는 것이다. 이 사랑에 도달하고, 그것을 이해하며, 경험하기 위해서는 한 사람의 마음과 정신에 대해 지속적이고 부단한 노력을 해야 하며, 인내심을 계속 새롭게 하고 믿음을 굳건히 유지해야 한다. 왜냐하면 그 신성한 형상이 그 모든 영광스러운 아름다움으로 드러나기 전까지는 제거해야 할 것이 많고, 이루어야 할 것도 많기 때문이다. 신성을 향해 나아가고 이를 이루려는 자는 극한까지 시험받게 된다. 그리고 이것은 반드시 필요한 일이다. 왜냐하면 그와 같은 숭고한 인내심 없이는 진정한 지혜도, 신성함도 없기 때문이다. 그가 그 길을 나아갈 때마다, 그의 모든 노력이 헛된 것처럼 느껴질 때가 자주 올 것이며, 그의 수고가 헛수고처럼 보일 수도 있다. 가끔은 서두른 손길 하나가 그의 형상을 망가뜨릴 수도 있고, 어쩌면 그는 이제 거의 완성되었다고 생각했을 그 순간, 자신이 아름답게 형상화했다고 믿었던 신성한 사랑의 모습이 완전히 파괴되어 있음을 발견하게 될지도 모른다. 그러면 그는 이전의 쓰라린 경험을 바탕으로 다시 시작해야 할 것이다. 그러나 가장 높은 것을 실현하기로 단호하게 결심한 자는 ‘패배’라는 것을 인정하지 않는다. 모든 실패는 겉보기에 그렇다는 것일 뿐이지, 실제로 실패가 아니다. 모든 실수, 모든 좌절, 모든 이기심으로의 회귀는 하나의 교훈이며, 얻어진 경험이며, 그 안에서 지혜의 황금알갱이 하나를 뽑아낼 수 있는 기회이며, 그로 인해 그 사람은 자신의 고귀한 목표에 한 걸음 더 다가갈 수 있게 된다. “우리의 악행으로도 우리는 사다리를 만들 수 있으며, 그 부끄러운 행위 하나하나를 발 아래 밟고 나아간다면” 이것을 인식한다는 것은 분명히 신성을 향해 나아가는 길 위에 서는 것이며, 그러한 인식을 지닌 자의 실수는 모두 죽은 자아들(dead selves)이 되어, 그는 그것들을 징검다리처럼 딛고 올라가 더욱 고귀한 세계로 나아가게 된다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 91w221pmg5uqzqzhzk6gyu4r5mjekvl 394634 394632 2025-07-07T02:20:10Z Danuri19 16656 394634 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길입니다. 그것은 땅에서 하늘로, 오류에서 진실로, 고통에서 평화로 이어지는 신비로운 사다리입니다. 모든 성인이 그 사다리를 올랐고, 모든 죄인도 언젠가는 그 사다리에 도달해야 하며, 자신과 세상에 등을 돌리고 아버지의 집을 향해 굳건히 얼굴을 향하는 모든 지친 순례자는 그 황금빛 궤도에 발을 디뎌야 합니다. 명상의 도움 없이는 당신은 신성한 경지로 성장할 수 없으며, 신성한 모습, 신성한 평화, 그리고 진리의 시들지 않는 영광과 오염 없는 기쁨은 당신에게서 가려질 것입니다.<br> Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish.<br> 명상은 어떤 생각이나 주제에 대해 깊이 생각하며, 그것을 완전히 이해하기 위해 집중하는 것입니다. 끊임없이 명상하는 것은 무엇이든, 이해하게 될 뿐만 아니라 점점 더 그 생각과 닮아갈 것입니다. 왜냐하면 그것이 당신의 존재 자체에 녹아들어, 사실상 당신의 자아가 될 것이기 때문입니다. 따라서 이기적이고 비열한 것에 끊임없이 집착한다면, 결국 이기적이고 비열해질 것입니다. 순수하고 사심 없는 것에 대해 끊임없이 생각한다면, 분명 순수하고 사심 없는 사람이 될 것입니다.<br> Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One."<br> 당신이 가장 자주, 그리고 강렬하게 생각하는 것, 고요한 시간에 당신의 영혼이 가장 자연스럽게 향하는 것이 무엇인지 말해주세요. 그러면 당신이 어떤 고통이나 평화의 장소로 여행하고 있는지, 그리고 신적인 존재의 모습으로 성장하고 있는지, 아니면 짐승 같은 존재의 모습으로 성장하고 있는지 알려드리겠습니다. 가장 끊임없이 생각하는 그 본질의 문자 그대로 구현되는 경향은 피할 수 없습니다. 그러므로 명상의 대상을 아래가 아닌 위에 두십시오. 그러면 생각 속에서 그 대상으로 돌아갈 때마다 당신은 고양될 것입니다. 순수하고 이기적인 요소가 섞이지 않도록 하십시오. 그러면 당신의 마음은 정화되고 진리에 더 가까이 이끌리며, 더럽혀지거나 더 이상 희망 없이 오류에 빠지지 않을 것입니다. 제가 지금 사용하는 영적인 의미의 명상은 영적인 삶과 지식의 모든 성장의 비결입니다. 모든 예언자, 성자, 구세주는 명상의 힘으로 그렇게 되었습니다. 부처는 "내가 진리다"라고 말할 수 있을 때까지 진리에 대해 명상했습니다. 예수께서는 신의 내재성에 대해 곰곰이 생각하시다가 마침내 "나와 아버지는 하나입니다"라고 선언하셨습니다.<br> Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth.<br> At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that 명상은 처음부터 공허한 몽상과는 구별되어야 합니다. 명상에는 몽상적이거나 비실용적인 것이 없습니다. 명상은 탐구하고 타협하지 않는 사고의 과정으로, 단순하고 적나라한 진실 외에는 아무것도 남지 않습니다. 이렇게 명상하면 더 이상 편견 속에 자신을 세우려 애쓰지 않고, 자아를 잊고 오직 진실을 찾고 있다는 사실만을 기억하게 될 것입니다. 그렇게 과거에 자신 주변에 쌓아 올린 오류를 하나하나 제거하고, 오류가 충분히 제거되었을 때 찾아올 진실의 계시를 인내심 있게 기다릴 것입니다. 마음의 고요한 겸손 속에서 당신은 다음을 깨닫게 될 것입니다.<br> "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." "우리 모두 안에는 가장 깊은 중심이 있습니다. 진실은 그 안에 충만하게 거하며, 그 주위를 벽과 벽으로 둘러싼 육신이 에워싸고 있습니다. 이 완벽하고 명확한 인식, 곧 진리는 당혹스럽고 왜곡된 육신의 그물망과 같습니다. 그것을 가리고 모든 오류를 만들어냅니다. 그리고 안다는 것은 밖에서 빛으로 들어가는 것보다는 갇힌 광채가 빠져나갈 길을 여는 것입니다."<br> Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative.<br> 하루 중 명상할 시간을 정하고, 그 시간을 당신의 목적에 따라 신성하게 지키세요. 가장 좋은 시간은 모든 것에 안식의 영이 충만한 이른 아침입니다. 그때 모든 자연 조건이 당신에게 유리할 것입니다. 밤새도록 몸을 단식한 후, 열정은 가라앉고, 전날의 흥분과 걱정은 사라지며, 강하면서도 평온한 마음은 영적 가르침을 기꺼이 받아들일 것입니다. 사실, 당신이 해야 할 첫 번째 노력 중 하나는 무기력과 방종을 떨쳐내는 것입니다. 만약 당신이 이를 거부한다면, 영의 요구가 절실하기 때문에 앞으로 나아갈 수 없을 것입니다. <br> To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. 이타적 사랑의 자각(The Realization of Selfless Love)<br> <br> 미켈란젤로가 모든 거친 돌덩이 안에서 아름다움을 보았다고 전해진다. 그것은 다듬어질 대가의 손길을 기다리고 있는 것이다. 마찬가지로, 우리 각자 안에는 신성한 형상이 잠재되어 있으며, 믿음이라는 대가의 손과 인내라는 끌에 의해 그 형상이 드러나길 기다리고 있다. 그리고 그 신성한 형상은 흠 없고 이타적인 사랑(Selfless Love) 으로 드러나고 실현된다. 인간의 모든 마음 깊숙한 곳에는—비록 그것이 종종 단단하고 거의 뚫기 힘든 덧붙은 층들로 덮여 있을지라도—신성한 사랑의 정신이 숨겨져 있다. 그 거룩하고 티 없는 본질은 죽지 않으며, 영원하다. 그것은 인간 안에 있는 진리이며, 최고 존재(The Supreme)에 속한 것, 즉 실재하고 불멸하는 것이다. 그 외 모든 것은 변화하며 사라지지만, 이것만은 영원히 존재하며 없어지지 않는다. 이 사랑을 실현하기 위해—최고의 의로움을 끊임없이 실천함으로써—그 안에서 살고, 그 안에서 완전히 의식적으로 존재하는 것이란 곧 이곳, 지금 이 순간에 불멸성(immortality)에 들어가는 것이며, 진리와 하나가 되고, 신과 하나가 되며, 모든 존재의 중심 심장부와 하나가 되는 것이며, 결국 우리의 신적이고 영원한 본성을 아는 것이다. 이 사랑에 도달하고, 그것을 이해하며, 경험하기 위해서는 한 사람의 마음과 정신에 대해 지속적이고 부단한 노력을 해야 하며, 인내심을 계속 새롭게 하고 믿음을 굳건히 유지해야 한다. 왜냐하면 그 신성한 형상이 그 모든 영광스러운 아름다움으로 드러나기 전까지는 제거해야 할 것이 많고, 이루어야 할 것도 많기 때문이다. 신성을 향해 나아가고 이를 이루려는 자는 극한까지 시험받게 된다. 그리고 이것은 반드시 필요한 일이다. 왜냐하면 그와 같은 숭고한 인내심 없이는 진정한 지혜도, 신성함도 없기 때문이다. 그가 그 길을 나아갈 때마다, 그의 모든 노력이 헛된 것처럼 느껴질 때가 자주 올 것이며, 그의 수고가 헛수고처럼 보일 수도 있다. 가끔은 서두른 손길 하나가 그의 형상을 망가뜨릴 수도 있고, 어쩌면 그는 이제 거의 완성되었다고 생각했을 그 순간, 자신이 아름답게 형상화했다고 믿었던 신성한 사랑의 모습이 완전히 파괴되어 있음을 발견하게 될지도 모른다. 그러면 그는 이전의 쓰라린 경험을 바탕으로 다시 시작해야 할 것이다. 그러나 가장 높은 것을 실현하기로 단호하게 결심한 자는 ‘패배’라는 것을 인정하지 않는다. 모든 실패는 겉보기에 그렇다는 것일 뿐이지, 실제로 실패가 아니다. 모든 실수, 모든 좌절, 모든 이기심으로의 회귀는 하나의 교훈이며, 얻어진 경험이며, 그 안에서 지혜의 황금알갱이 하나를 뽑아낼 수 있는 기회이며, 그로 인해 그 사람은 자신의 고귀한 목표에 한 걸음 더 다가갈 수 있게 된다. “우리의 악행으로도 우리는 사다리를 만들 수 있으며, 그 부끄러운 행위 하나하나를 발 아래 밟고 나아간다면” 이것을 인식한다는 것은 분명히 신성을 향해 나아가는 길 위에 서는 것이며, 그러한 인식을 지닌 자의 실수는 모두 죽은 자아들(dead selves)이 되어, 그는 그것들을 징검다리처럼 딛고 올라가 더욱 고귀한 세계로 나아가게 된다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 5llujb3csp5ugudwetg7hlhoekwgsmt 394635 394634 2025-07-07T02:25:02Z Danuri19 16656 394635 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길입니다. 그것은 땅에서 하늘로, 오류에서 진실로, 고통에서 평화로 이어지는 신비로운 사다리입니다. 모든 성인이 그 사다리를 올랐고, 모든 죄인도 언젠가는 그 사다리에 도달해야 하며, 자신과 세상에 등을 돌리고 아버지의 집을 향해 굳건히 얼굴을 향하는 모든 지친 순례자는 그 황금빛 궤도에 발을 디뎌야 합니다. 명상의 도움 없이는 당신은 신성한 경지로 성장할 수 없으며, 신성한 모습, 신성한 평화, 그리고 진리의 시들지 않는 영광과 오염 없는 기쁨은 당신에게서 가려질 것입니다.<br> Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish.<br> 명상은 어떤 생각이나 주제에 대해 깊이 생각하며, 그것을 완전히 이해하기 위해 집중하는 것입니다. 끊임없이 명상하는 것은 무엇이든, 이해하게 될 뿐만 아니라 점점 더 그 생각과 닮아갈 것입니다. 왜냐하면 그것이 당신의 존재 자체에 녹아들어, 사실상 당신의 자아가 될 것이기 때문입니다. 따라서 이기적이고 비열한 것에 끊임없이 집착한다면, 결국 이기적이고 비열해질 것입니다. 순수하고 사심 없는 것에 대해 끊임없이 생각한다면, 분명 순수하고 사심 없는 사람이 될 것입니다.<br> Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One."<br> 당신이 가장 자주, 그리고 강렬하게 생각하는 것, 고요한 시간에 당신의 영혼이 가장 자연스럽게 향하는 것이 무엇인지 말해주세요. 그러면 당신이 어떤 고통이나 평화의 장소로 여행하고 있는지, 그리고 신적인 존재의 모습으로 성장하고 있는지, 아니면 짐승 같은 존재의 모습으로 성장하고 있는지 알려드리겠습니다. 가장 끊임없이 생각하는 그 본질의 문자 그대로 구현되는 경향은 피할 수 없습니다. 그러므로 명상의 대상을 아래가 아닌 위에 두십시오. 그러면 생각 속에서 그 대상으로 돌아갈 때마다 당신은 고양될 것입니다. 순수하고 이기적인 요소가 섞이지 않도록 하십시오. 그러면 당신의 마음은 정화되고 진리에 더 가까이 이끌리며, 더럽혀지거나 더 이상 희망 없이 오류에 빠지지 않을 것입니다. 제가 지금 사용하는 영적인 의미의 명상은 영적인 삶과 지식의 모든 성장의 비결입니다. 모든 예언자, 성자, 구세주는 명상의 힘으로 그렇게 되었습니다. 부처는 "내가 진리다"라고 말할 수 있을 때까지 진리에 대해 명상했습니다. 예수께서는 신의 내재성에 대해 곰곰이 생각하시다가 마침내 "나와 아버지는 하나입니다"라고 선언하셨습니다.<br> Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth.<br> At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that 명상은 처음부터 공허한 몽상과는 구별되어야 합니다. 명상에는 몽상적이거나 비실용적인 것이 없습니다. 명상은 탐구하고 타협하지 않는 사고의 과정으로, 단순하고 적나라한 진실 외에는 아무것도 남지 않습니다. 이렇게 명상하면 더 이상 편견 속에 자신을 세우려 애쓰지 않고, 자아를 잊고 오직 진실을 찾고 있다는 사실만을 기억하게 될 것입니다. 그렇게 과거에 자신 주변에 쌓아 올린 오류를 하나하나 제거하고, 오류가 충분히 제거되었을 때 찾아올 진실의 계시를 인내심 있게 기다릴 것입니다. 마음의 고요한 겸손 속에서 당신은 다음을 깨닫게 될 것입니다.<br> "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without." "우리 모두 안에는 가장 깊은 중심이 있습니다. 진실은 그 안에 충만하게 거하며, 그 주위를 벽과 벽으로 둘러싼 육신이 에워싸고 있습니다. 이 완벽하고 명확한 인식, 곧 진리는 당혹스럽고 왜곡된 육신의 그물망과 같습니다. 그것을 가리고 모든 오류를 만들어냅니다. 그리고 안다는 것은 밖에서 빛으로 들어가는 것보다는 갇힌 광채가 빠져나갈 길을 여는 것입니다."<br> Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative.<br> 하루 중 명상할 시간을 정하고, 그 시간을 당신의 목적에 따라 신성하게 지키세요. 가장 좋은 시간은 모든 것에 안식의 영이 충만한 이른 아침입니다. 그때 모든 자연 조건이 당신에게 유리할 것입니다. 밤새도록 몸을 단식한 후, 열정은 가라앉고, 전날의 흥분과 걱정은 사라지며, 강하면서도 평온한 마음은 영적 가르침을 기꺼이 받아들일 것입니다. 사실, 당신이 해야 할 첫 번째 노력 중 하나는 무기력과 방종을 떨쳐내는 것입니다. 만약 당신이 이를 거부한다면, 영의 요구가 절실하기 때문에 앞으로 나아갈 수 없을 것입니다. <br> To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. 이타적 사랑의 자각(The Realization of Selfless Love)<br> <br> 미켈란젤로가 모든 거친 돌덩이 안에서 아름다움을 보았다고 전해진다. 그것은 다듬어질 대가의 손길을 기다리고 있는 것이다. 마찬가지로, 우리 각자 안에는 신성한 형상이 잠재되어 있으며, 믿음이라는 대가의 손과 인내라는 끌에 의해 그 형상이 드러나길 기다리고 있다. 그리고 그 신성한 형상은 흠 없고 이타적인 사랑(Selfless Love) 으로 드러나고 실현된다. 인간의 모든 마음 깊숙한 곳에는—비록 그것이 종종 단단하고 거의 뚫기 힘든 덧붙은 층들로 덮여 있을지라도—신성한 사랑의 정신이 숨겨져 있다. 그 거룩하고 티 없는 본질은 죽지 않으며, 영원하다. 그것은 인간 안에 있는 진리이며, 최고 존재(The Supreme)에 속한 것, 즉 실재하고 불멸하는 것이다. 그 외 모든 것은 변화하며 사라지지만, 이것만은 영원히 존재하며 없어지지 않는다. 이 사랑을 실현하기 위해—최고의 의로움을 끊임없이 실천함으로써—그 안에서 살고, 그 안에서 완전히 의식적으로 존재하는 것이란 곧 이곳, 지금 이 순간에 불멸성(immortality)에 들어가는 것이며, 진리와 하나가 되고, 신과 하나가 되며, 모든 존재의 중심 심장부와 하나가 되는 것이며, 결국 우리의 신적이고 영원한 본성을 아는 것이다. 이 사랑에 도달하고, 그것을 이해하며, 경험하기 위해서는 한 사람의 마음과 정신에 대해 지속적이고 부단한 노력을 해야 하며, 인내심을 계속 새롭게 하고 믿음을 굳건히 유지해야 한다. 왜냐하면 그 신성한 형상이 그 모든 영광스러운 아름다움으로 드러나기 전까지는 제거해야 할 것이 많고, 이루어야 할 것도 많기 때문이다. 신성을 향해 나아가고 이를 이루려는 자는 극한까지 시험받게 된다. 그리고 이것은 반드시 필요한 일이다. 왜냐하면 그와 같은 숭고한 인내심 없이는 진정한 지혜도, 신성함도 없기 때문이다. 그가 그 길을 나아갈 때마다, 그의 모든 노력이 헛된 것처럼 느껴질 때가 자주 올 것이며, 그의 수고가 헛수고처럼 보일 수도 있다. 가끔은 서두른 손길 하나가 그의 형상을 망가뜨릴 수도 있고, 어쩌면 그는 이제 거의 완성되었다고 생각했을 그 순간, 자신이 아름답게 형상화했다고 믿었던 신성한 사랑의 모습이 완전히 파괴되어 있음을 발견하게 될지도 모른다. 그러면 그는 이전의 쓰라린 경험을 바탕으로 다시 시작해야 할 것이다. 그러나 가장 높은 것을 실현하기로 단호하게 결심한 자는 ‘패배’라는 것을 인정하지 않는다. 모든 실패는 겉보기에 그렇다는 것일 뿐이지, 실제로 실패가 아니다. 모든 실수, 모든 좌절, 모든 이기심으로의 회귀는 하나의 교훈이며, 얻어진 경험이며, 그 안에서 지혜의 황금알갱이 하나를 뽑아낼 수 있는 기회이며, 그로 인해 그 사람은 자신의 고귀한 목표에 한 걸음 더 다가갈 수 있게 된다. “우리의 악행으로도 우리는 사다리를 만들 수 있으며, 그 부끄러운 행위 하나하나를 발 아래 밟고 나아간다면” 이것을 인식한다는 것은 분명히 신성을 향해 나아가는 길 위에 서는 것이며, 그러한 인식을 지닌 자의 실수는 모두 죽은 자아들(dead selves)이 되어, 그는 그것들을 징검다리처럼 딛고 올라가 더욱 고귀한 세계로 나아가게 된다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 0l03q1cho1ebzgtn8qp1u2dm3nchuoi 394636 394635 2025-07-07T02:25:31Z Danuri19 16656 394636 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길입니다. 그것은 땅에서 하늘로, 오류에서 진실로, 고통에서 평화로 이어지는 신비로운 사다리입니다. 모든 성인이 그 사다리를 올랐고, 모든 죄인도 언젠가는 그 사다리에 도달해야 하며, 자신과 세상에 등을 돌리고 아버지의 집을 향해 굳건히 얼굴을 향하는 모든 지친 순례자는 그 황금빛 궤도에 발을 디뎌야 합니다. 명상의 도움 없이는 당신은 신성한 경지로 성장할 수 없으며, 신성한 모습, 신성한 평화, 그리고 진리의 시들지 않는 영광과 오염 없는 기쁨은 당신에게서 가려질 것입니다.<br> Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish.<br> 명상은 어떤 생각이나 주제에 대해 깊이 생각하며, 그것을 완전히 이해하기 위해 집중하는 것입니다. 끊임없이 명상하는 것은 무엇이든, 이해하게 될 뿐만 아니라 점점 더 그 생각과 닮아갈 것입니다. 왜냐하면 그것이 당신의 존재 자체에 녹아들어, 사실상 당신의 자아가 될 것이기 때문입니다. 따라서 이기적이고 비열한 것에 끊임없이 집착한다면, 결국 이기적이고 비열해질 것입니다. 순수하고 사심 없는 것에 대해 끊임없이 생각한다면, 분명 순수하고 사심 없는 사람이 될 것입니다.<br> Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One."<br> 당신이 가장 자주, 그리고 강렬하게 생각하는 것, 고요한 시간에 당신의 영혼이 가장 자연스럽게 향하는 것이 무엇인지 말해주세요. 그러면 당신이 어떤 고통이나 평화의 장소로 여행하고 있는지, 그리고 신적인 존재의 모습으로 성장하고 있는지, 아니면 짐승 같은 존재의 모습으로 성장하고 있는지 알려드리겠습니다. 가장 끊임없이 생각하는 그 본질의 문자 그대로 구현되는 경향은 피할 수 없습니다. 그러므로 명상의 대상을 아래가 아닌 위에 두십시오. 그러면 생각 속에서 그 대상으로 돌아갈 때마다 당신은 고양될 것입니다. 순수하고 이기적인 요소가 섞이지 않도록 하십시오. 그러면 당신의 마음은 정화되고 진리에 더 가까이 이끌리며, 더럽혀지거나 더 이상 희망 없이 오류에 빠지지 않을 것입니다. 제가 지금 사용하는 영적인 의미의 명상은 영적인 삶과 지식의 모든 성장의 비결입니다. 모든 예언자, 성자, 구세주는 명상의 힘으로 그렇게 되었습니다. 부처는 "내가 진리다"라고 말할 수 있을 때까지 진리에 대해 명상했습니다. 예수께서는 신의 내재성에 대해 곰곰이 생각하시다가 마침내 "나와 아버지는 하나입니다"라고 선언하셨습니다.<br> Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth.<br> At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that 명상은 처음부터 공허한 몽상과는 구별되어야 합니다. 명상에는 몽상적이거나 비실용적인 것이 없습니다. 명상은 탐구하고 타협하지 않는 사고의 과정으로, 단순하고 적나라한 진실 외에는 아무것도 남지 않습니다. 이렇게 명상하면 더 이상 편견 속에 자신을 세우려 애쓰지 않고, 자아를 잊고 오직 진실을 찾고 있다는 사실만을 기억하게 될 것입니다. 그렇게 과거에 자신 주변에 쌓아 올린 오류를 하나하나 제거하고, 오류가 충분히 제거되었을 때 찾아올 진실의 계시를 인내심 있게 기다릴 것입니다. 마음의 고요한 겸손 속에서 당신은 다음을 깨닫게 될 것입니다.<br> "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without."<br> "우리 모두 안에는 가장 깊은 중심이 있습니다. 진실은 그 안에 충만하게 거하며, 그 주위를 벽과 벽으로 둘러싼 육신이 에워싸고 있습니다. 이 완벽하고 명확한 인식, 곧 진리는 당혹스럽고 왜곡된 육신의 그물망과 같습니다. 그것을 가리고 모든 오류를 만들어냅니다. 그리고 안다는 것은 밖에서 빛으로 들어가는 것보다는 갇힌 광채가 빠져나갈 길을 여는 것입니다."<br> Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative.<br> 하루 중 명상할 시간을 정하고, 그 시간을 당신의 목적에 따라 신성하게 지키세요. 가장 좋은 시간은 모든 것에 안식의 영이 충만한 이른 아침입니다. 그때 모든 자연 조건이 당신에게 유리할 것입니다. 밤새도록 몸을 단식한 후, 열정은 가라앉고, 전날의 흥분과 걱정은 사라지며, 강하면서도 평온한 마음은 영적 가르침을 기꺼이 받아들일 것입니다. 사실, 당신이 해야 할 첫 번째 노력 중 하나는 무기력과 방종을 떨쳐내는 것입니다. 만약 당신이 이를 거부한다면, 영의 요구가 절실하기 때문에 앞으로 나아갈 수 없을 것입니다. <br> To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길이다. 그것은 땅에서 하늘로, 오류에서 진리로, 고통에서 평화로 이어지는 신비로운 사다리이다. 모든 성인이 그것을 올라갔고, 모든 죄인도 언젠가는 그것을 향해 가야 하며, 자기 자신과 세상을 등지고 아버지의 집을 향해 단호히 발걸음을 옮기는 모든 지친 순례자는 그 황금 계단에 발을 내딛어야 한다. 이 명상의 도움 없이는, 신적인 상태, 신적인 형상, 신적인 평화 속으로 성장할 수 없고, 진리의 시들지 않는 영광과 오염되지 않은 기쁨은 끝내 당신에게 숨겨질 것이다. 명상이란, 하나의 사상이나 주제를 깊이 사유하며 철저히 이해하고자 하는 노력이다. 그리고 당신이 끊임없이 명상하는 그것은 결국 당신의 일부가 되며, 당신의 존재에 스며들어 결국 당신 자신이 된다. 만약 이기적이고 타락한 것을 늘 생각한다면, 당신은 결국 그렇게 될 것이다. 반대로 순수하고 이타적인 것을 계속 생각한다면, 당신은 점점 순수하고 이타적인 존재로 변하게 될 것이다. 당신이 조용한 시간에 가장 자주, 가장 깊이 떠올리는 그 사상이 무엇인지 말해준다면, 나는 당신이 고통의 장소로 향하고 있는지, 아니면 평화의 장소로 향하고 있는지, 그리고 당신이 신적인 모습으로 성장하고 있는지, 짐승과 같은 본성으로 퇴보하고 있는지를 말해줄 수 있다. 사람은 자주 생각하는 그 품성 자체로 변해가는 경향을 피할 수 없다. 그러므로 명상의 대상을 낮은 것이 아닌 높은 곳에 두어야 한다. 그렇게 해야 당신이 그것을 떠올릴 때마다 당신은 높이 끌어올려질 것이다. 그것은 순수하고, 이기적인 요소가 섞이지 않아야 한다. 그렇게 하면 당신의 마음은 정화되어 진리에 가까워지고, 오류에 빠지지 않게 될 것이다. 내가 지금 말하고 있는 이 영적인 의미의 명상은 영적 삶과 지식에서의 모든 성장의 비밀이다. 모든 예언자, 성현, 구세주는 명상의 힘을 통해 그러한 존재가 되었다. 붓다는 진리에 대해 명상한 끝에 “나는 진리다”라고 선언할 수 있었고, 예수는 신의 내재에 대해 깊이 생각한 끝에 “나와 아버지는 하나다”라고 말할 수 있었다. 신성한 실재를 중심으로 한 명상은 기도의 본질이자 영혼이다. 그것은 영혼이 영원한 것을 향해 조용히 손을 뻗는 행위이다. 명상 없는 단순한 청원 기도는 영혼 없는 육체와 같아서, 죄와 고통 위로 마음과 마음을 끌어올리는 힘이 없다. 만약 당신이 매일 지혜와 평화, 더 높은 순수함, 진리의 실현을 위해 기도하면서도 여전히 그것들이 당신과 멀다면, 당신은 한 가지를 기도하면서도 생각과 행동은 다른 것을 살고 있는 것이다. 당신은 기도로 구하면서도, 그것을 얻을 자격이 없는 생각과 행동을 고수하고 있다면, 신이 당신에게 주지 않는 것이 아니라 당신 스스로가 거절하고 있는 것이다. 당신이 진리의 정신 속에서 생각하고 행동하기 시작할 때, 당신은 기도한 바를 매일매일 실제로 살아가게 되며, 결국 그 진리들과 하나가 될 것이다. 이 세상에서 어떤 것을 얻으려면 노력해야 하듯, 하늘의 것들도 마찬가지이다. 수고 없이 얻으려는 생각은 어리석은 일이다. 진리의 왕국에서 진지하게 노력하기 시작할 때에만 당신은 생명의 빵을 누릴 수 있다. 당신이 영혼 속에 신성한 존재를 체험하고 싶다면, 당신은 먼저 그 신성한 것에 대해 끊임없이 명상하고, 그에 대한 순수한 마음을 가져야 한다. 당신이 매일매일 진리에 대해 사유하고, 평화에 대해 사유하고, 사랑에 대해 사유한다면, 당신은 점차 그것들과 하나가 될 것이다. 모든 위대한 영혼은 명상을 통해 성장해왔다. 그리고 그 명상은 단지 사고의 반복이 아니라, 진지한 자기 성찰과 변화의 과정이었다. 진리를 추구하는 자는, 반드시 생각의 질서를 갖춰야 한다. 그의 삶은 혼란스럽지 않아야 하며, 그가 선택한 명상의 대상은 고귀하고 순수해야 한다. 그는 생각의 주인이며, 감정의 노예가 되어선 안 된다. 그는 자신의 감정을 다스리고, 유혹에서 벗어나고, 순간의 감정에 휘둘리지 않으며, 자신의 마음속에서 진리를 세워가야 한다. 명상을 실천하는 이는 늘 깨어있다. 그는 자신이 어떤 생각을 품는지를 알고 있고, 그 생각이 자신의 말과 행동에 어떤 영향을 미치는지 늘 관찰한다. 그는 생각과 감정이 만들어내는 고통의 씨앗들을 알아차리며, 그 고통을 줄이기 위해 자신의 마음 밭을 정리하고 씨앗을 바꾼다. 그리고 그가 거두는 열매는 평화와 기쁨이다. 이런 명상의 삶은 단숨에 이뤄지는 것이 아니다. 그것은 하루하루의 작은 실천과 자제, 성찰의 결과로 쌓여간다. 그리고 마침내, 그는 고요 속에서 진리를 만난다. 그의 존재는 빛나며, 그의 말과 침묵 모두는 치유가 된다. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. 이타적 사랑의 자각(The Realization of Selfless Love)<br> <br> 미켈란젤로가 모든 거친 돌덩이 안에서 아름다움을 보았다고 전해진다. 그것은 다듬어질 대가의 손길을 기다리고 있는 것이다. 마찬가지로, 우리 각자 안에는 신성한 형상이 잠재되어 있으며, 믿음이라는 대가의 손과 인내라는 끌에 의해 그 형상이 드러나길 기다리고 있다. 그리고 그 신성한 형상은 흠 없고 이타적인 사랑(Selfless Love) 으로 드러나고 실현된다. 인간의 모든 마음 깊숙한 곳에는—비록 그것이 종종 단단하고 거의 뚫기 힘든 덧붙은 층들로 덮여 있을지라도—신성한 사랑의 정신이 숨겨져 있다. 그 거룩하고 티 없는 본질은 죽지 않으며, 영원하다. 그것은 인간 안에 있는 진리이며, 최고 존재(The Supreme)에 속한 것, 즉 실재하고 불멸하는 것이다. 그 외 모든 것은 변화하며 사라지지만, 이것만은 영원히 존재하며 없어지지 않는다. 이 사랑을 실현하기 위해—최고의 의로움을 끊임없이 실천함으로써—그 안에서 살고, 그 안에서 완전히 의식적으로 존재하는 것이란 곧 이곳, 지금 이 순간에 불멸성(immortality)에 들어가는 것이며, 진리와 하나가 되고, 신과 하나가 되며, 모든 존재의 중심 심장부와 하나가 되는 것이며, 결국 우리의 신적이고 영원한 본성을 아는 것이다. 이 사랑에 도달하고, 그것을 이해하며, 경험하기 위해서는 한 사람의 마음과 정신에 대해 지속적이고 부단한 노력을 해야 하며, 인내심을 계속 새롭게 하고 믿음을 굳건히 유지해야 한다. 왜냐하면 그 신성한 형상이 그 모든 영광스러운 아름다움으로 드러나기 전까지는 제거해야 할 것이 많고, 이루어야 할 것도 많기 때문이다. 신성을 향해 나아가고 이를 이루려는 자는 극한까지 시험받게 된다. 그리고 이것은 반드시 필요한 일이다. 왜냐하면 그와 같은 숭고한 인내심 없이는 진정한 지혜도, 신성함도 없기 때문이다. 그가 그 길을 나아갈 때마다, 그의 모든 노력이 헛된 것처럼 느껴질 때가 자주 올 것이며, 그의 수고가 헛수고처럼 보일 수도 있다. 가끔은 서두른 손길 하나가 그의 형상을 망가뜨릴 수도 있고, 어쩌면 그는 이제 거의 완성되었다고 생각했을 그 순간, 자신이 아름답게 형상화했다고 믿었던 신성한 사랑의 모습이 완전히 파괴되어 있음을 발견하게 될지도 모른다. 그러면 그는 이전의 쓰라린 경험을 바탕으로 다시 시작해야 할 것이다. 그러나 가장 높은 것을 실현하기로 단호하게 결심한 자는 ‘패배’라는 것을 인정하지 않는다. 모든 실패는 겉보기에 그렇다는 것일 뿐이지, 실제로 실패가 아니다. 모든 실수, 모든 좌절, 모든 이기심으로의 회귀는 하나의 교훈이며, 얻어진 경험이며, 그 안에서 지혜의 황금알갱이 하나를 뽑아낼 수 있는 기회이며, 그로 인해 그 사람은 자신의 고귀한 목표에 한 걸음 더 다가갈 수 있게 된다. “우리의 악행으로도 우리는 사다리를 만들 수 있으며, 그 부끄러운 행위 하나하나를 발 아래 밟고 나아간다면” 이것을 인식한다는 것은 분명히 신성을 향해 나아가는 길 위에 서는 것이며, 그러한 인식을 지닌 자의 실수는 모두 죽은 자아들(dead selves)이 되어, 그는 그것들을 징검다리처럼 딛고 올라가 더욱 고귀한 세계로 나아가게 된다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] a2i802i3v0oj5ut8cdxpx21ee11nryt 394637 394636 2025-07-07T02:26:29Z Danuri19 16656 394637 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길입니다. 그것은 땅에서 하늘로, 오류에서 진실로, 고통에서 평화로 이어지는 신비로운 사다리입니다. 모든 성인이 그 사다리를 올랐고, 모든 죄인도 언젠가는 그 사다리에 도달해야 하며, 자신과 세상에 등을 돌리고 아버지의 집을 향해 굳건히 얼굴을 향하는 모든 지친 순례자는 그 황금빛 궤도에 발을 디뎌야 합니다. 명상의 도움 없이는 당신은 신성한 경지로 성장할 수 없으며, 신성한 모습, 신성한 평화, 그리고 진리의 시들지 않는 영광과 오염 없는 기쁨은 당신에게서 가려질 것입니다.<br> Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish.<br> 명상은 어떤 생각이나 주제에 대해 깊이 생각하며, 그것을 완전히 이해하기 위해 집중하는 것입니다. 끊임없이 명상하는 것은 무엇이든, 이해하게 될 뿐만 아니라 점점 더 그 생각과 닮아갈 것입니다. 왜냐하면 그것이 당신의 존재 자체에 녹아들어, 사실상 당신의 자아가 될 것이기 때문입니다. 따라서 이기적이고 비열한 것에 끊임없이 집착한다면, 결국 이기적이고 비열해질 것입니다. 순수하고 사심 없는 것에 대해 끊임없이 생각한다면, 분명 순수하고 사심 없는 사람이 될 것입니다.<br> Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One."<br> 당신이 가장 자주, 그리고 강렬하게 생각하는 것, 고요한 시간에 당신의 영혼이 가장 자연스럽게 향하는 것이 무엇인지 말해주세요. 그러면 당신이 어떤 고통이나 평화의 장소로 여행하고 있는지, 그리고 신적인 존재의 모습으로 성장하고 있는지, 아니면 짐승 같은 존재의 모습으로 성장하고 있는지 알려드리겠습니다. 가장 끊임없이 생각하는 그 본질의 문자 그대로 구현되는 경향은 피할 수 없습니다. 그러므로 명상의 대상을 아래가 아닌 위에 두십시오. 그러면 생각 속에서 그 대상으로 돌아갈 때마다 당신은 고양될 것입니다. 순수하고 이기적인 요소가 섞이지 않도록 하십시오. 그러면 당신의 마음은 정화되고 진리에 더 가까이 이끌리며, 더럽혀지거나 더 이상 희망 없이 오류에 빠지지 않을 것입니다. 제가 지금 사용하는 영적인 의미의 명상은 영적인 삶과 지식의 모든 성장의 비결입니다. 모든 예언자, 성자, 구세주는 명상의 힘으로 그렇게 되었습니다. 부처는 "내가 진리다"라고 말할 수 있을 때까지 진리에 대해 명상했습니다. 예수께서는 신의 내재성에 대해 곰곰이 생각하시다가 마침내 "나와 아버지는 하나입니다"라고 선언하셨습니다.<br> Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth.<br> At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that 명상은 처음부터 공허한 몽상과는 구별되어야 합니다. 명상에는 몽상적이거나 비실용적인 것이 없습니다. 명상은 탐구하고 타협하지 않는 사고의 과정으로, 단순하고 적나라한 진실 외에는 아무것도 남지 않습니다. 이렇게 명상하면 더 이상 편견 속에 자신을 세우려 애쓰지 않고, 자아를 잊고 오직 진실을 찾고 있다는 사실만을 기억하게 될 것입니다. 그렇게 과거에 자신 주변에 쌓아 올린 오류를 하나하나 제거하고, 오류가 충분히 제거되었을 때 찾아올 진실의 계시를 인내심 있게 기다릴 것입니다. 마음의 고요한 겸손 속에서 당신은 다음을 깨닫게 될 것입니다.<br> "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without."<br> "우리 모두 안에는 가장 깊은 중심이 있습니다. 진실은 그 안에 충만하게 거하며, 그 주위를 벽과 벽으로 둘러싼 육신이 에워싸고 있습니다. 이 완벽하고 명확한 인식, 곧 진리는 당혹스럽고 왜곡된 육신의 그물망과 같습니다. 그것을 가리고 모든 오류를 만들어냅니다. 그리고 안다는 것은 밖에서 빛으로 들어가는 것보다는 갇힌 광채가 빠져나갈 길을 여는 것입니다."<br> Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative.<br> 하루 중 명상할 시간을 정하고, 그 시간을 당신의 목적에 따라 신성하게 지키세요. 가장 좋은 시간은 모든 것에 안식의 영이 충만한 이른 아침입니다. 그때 모든 자연 조건이 당신에게 유리할 것입니다. 밤새도록 몸을 단식한 후, 열정은 가라앉고, 전날의 흥분과 걱정은 사라지며, 강하면서도 평온한 마음은 영적 가르침을 기꺼이 받아들일 것입니다. 사실, 당신이 해야 할 첫 번째 노력 중 하나는 무기력과 방종을 떨쳐내는 것입니다. 만약 당신이 이를 거부한다면, 영의 요구가 절실하기 때문에 앞으로 나아갈 수 없을 것입니다. <br> To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature. To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty. He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame," is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things. 이타적 사랑의 자각(The Realization of Selfless Love)<br> <br> 미켈란젤로가 모든 거친 돌덩이 안에서 아름다움을 보았다고 전해진다. 그것은 다듬어질 대가의 손길을 기다리고 있는 것이다. 마찬가지로, 우리 각자 안에는 신성한 형상이 잠재되어 있으며, 믿음이라는 대가의 손과 인내라는 끌에 의해 그 형상이 드러나길 기다리고 있다. 그리고 그 신성한 형상은 흠 없고 이타적인 사랑(Selfless Love) 으로 드러나고 실현된다. 인간의 모든 마음 깊숙한 곳에는—비록 그것이 종종 단단하고 거의 뚫기 힘든 덧붙은 층들로 덮여 있을지라도—신성한 사랑의 정신이 숨겨져 있다. 그 거룩하고 티 없는 본질은 죽지 않으며, 영원하다. 그것은 인간 안에 있는 진리이며, 최고 존재(The Supreme)에 속한 것, 즉 실재하고 불멸하는 것이다. 그 외 모든 것은 변화하며 사라지지만, 이것만은 영원히 존재하며 없어지지 않는다. 이 사랑을 실현하기 위해—최고의 의로움을 끊임없이 실천함으로써—그 안에서 살고, 그 안에서 완전히 의식적으로 존재하는 것이란 곧 이곳, 지금 이 순간에 불멸성(immortality)에 들어가는 것이며, 진리와 하나가 되고, 신과 하나가 되며, 모든 존재의 중심 심장부와 하나가 되는 것이며, 결국 우리의 신적이고 영원한 본성을 아는 것이다. 이 사랑에 도달하고, 그것을 이해하며, 경험하기 위해서는 한 사람의 마음과 정신에 대해 지속적이고 부단한 노력을 해야 하며, 인내심을 계속 새롭게 하고 믿음을 굳건히 유지해야 한다. 왜냐하면 그 신성한 형상이 그 모든 영광스러운 아름다움으로 드러나기 전까지는 제거해야 할 것이 많고, 이루어야 할 것도 많기 때문이다. 신성을 향해 나아가고 이를 이루려는 자는 극한까지 시험받게 된다. 그리고 이것은 반드시 필요한 일이다. 왜냐하면 그와 같은 숭고한 인내심 없이는 진정한 지혜도, 신성함도 없기 때문이다. 그가 그 길을 나아갈 때마다, 그의 모든 노력이 헛된 것처럼 느껴질 때가 자주 올 것이며, 그의 수고가 헛수고처럼 보일 수도 있다. 가끔은 서두른 손길 하나가 그의 형상을 망가뜨릴 수도 있고, 어쩌면 그는 이제 거의 완성되었다고 생각했을 그 순간, 자신이 아름답게 형상화했다고 믿었던 신성한 사랑의 모습이 완전히 파괴되어 있음을 발견하게 될지도 모른다. 그러면 그는 이전의 쓰라린 경험을 바탕으로 다시 시작해야 할 것이다. 그러나 가장 높은 것을 실현하기로 단호하게 결심한 자는 ‘패배’라는 것을 인정하지 않는다. 모든 실패는 겉보기에 그렇다는 것일 뿐이지, 실제로 실패가 아니다. 모든 실수, 모든 좌절, 모든 이기심으로의 회귀는 하나의 교훈이며, 얻어진 경험이며, 그 안에서 지혜의 황금알갱이 하나를 뽑아낼 수 있는 기회이며, 그로 인해 그 사람은 자신의 고귀한 목표에 한 걸음 더 다가갈 수 있게 된다. “우리의 악행으로도 우리는 사다리를 만들 수 있으며, 그 부끄러운 행위 하나하나를 발 아래 밟고 나아간다면” 이것을 인식한다는 것은 분명히 신성을 향해 나아가는 길 위에 서는 것이며, 그러한 인식을 지닌 자의 실수는 모두 죽은 자아들(dead selves)이 되어, 그는 그것들을 징검다리처럼 딛고 올라가 더욱 고귀한 세계로 나아가게 된다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] cl6n6e5im1ymwu8f46l386g6f729nov 394638 394637 2025-07-07T02:33:13Z Danuri19 16656 394638 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길입니다. 그것은 땅에서 하늘로, 오류에서 진실로, 고통에서 평화로 이어지는 신비로운 사다리입니다. 모든 성인이 그 사다리를 올랐고, 모든 죄인도 언젠가는 그 사다리에 도달해야 하며, 자신과 세상에 등을 돌리고 아버지의 집을 향해 굳건히 얼굴을 향하는 모든 지친 순례자는 그 황금빛 궤도에 발을 디뎌야 합니다. 명상의 도움 없이는 당신은 신성한 경지로 성장할 수 없으며, 신성한 모습, 신성한 평화, 그리고 진리의 시들지 않는 영광과 오염 없는 기쁨은 당신에게서 가려질 것입니다.<br> Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish.<br> 명상은 어떤 생각이나 주제에 대해 깊이 생각하며, 그것을 완전히 이해하기 위해 집중하는 것입니다. 끊임없이 명상하는 것은 무엇이든, 이해하게 될 뿐만 아니라 점점 더 그 생각과 닮아갈 것입니다. 왜냐하면 그것이 당신의 존재 자체에 녹아들어, 사실상 당신의 자아가 될 것이기 때문입니다. 따라서 이기적이고 비열한 것에 끊임없이 집착한다면, 결국 이기적이고 비열해질 것입니다. 순수하고 사심 없는 것에 대해 끊임없이 생각한다면, 분명 순수하고 사심 없는 사람이 될 것입니다.<br> Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One."<br> 당신이 가장 자주, 그리고 강렬하게 생각하는 것, 고요한 시간에 당신의 영혼이 가장 자연스럽게 향하는 것이 무엇인지 말해주세요. 그러면 당신이 어떤 고통이나 평화의 장소로 여행하고 있는지, 그리고 신적인 존재의 모습으로 성장하고 있는지, 아니면 짐승 같은 존재의 모습으로 성장하고 있는지 알려드리겠습니다. 가장 끊임없이 생각하는 그 본질의 문자 그대로 구현되는 경향은 피할 수 없습니다. 그러므로 명상의 대상을 아래가 아닌 위에 두십시오. 그러면 생각 속에서 그 대상으로 돌아갈 때마다 당신은 고양될 것입니다. 순수하고 이기적인 요소가 섞이지 않도록 하십시오. 그러면 당신의 마음은 정화되고 진리에 더 가까이 이끌리며, 더럽혀지거나 더 이상 희망 없이 오류에 빠지지 않을 것입니다. 제가 지금 사용하는 영적인 의미의 명상은 영적인 삶과 지식의 모든 성장의 비결입니다. 모든 예언자, 성자, 구세주는 명상의 힘으로 그렇게 되었습니다. 부처는 "내가 진리다"라고 말할 수 있을 때까지 진리에 대해 명상했습니다. 예수께서는 신의 내재성에 대해 곰곰이 생각하시다가 마침내 "나와 아버지는 하나입니다"라고 선언하셨습니다.<br> Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth.<br> At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that 명상은 처음부터 공허한 몽상과는 구별되어야 합니다. 명상에는 몽상적이거나 비실용적인 것이 없습니다. 명상은 탐구하고 타협하지 않는 사고의 과정으로, 단순하고 적나라한 진실 외에는 아무것도 남지 않습니다. 이렇게 명상하면 더 이상 편견 속에 자신을 세우려 애쓰지 않고, 자아를 잊고 오직 진실을 찾고 있다는 사실만을 기억하게 될 것입니다. 그렇게 과거에 자신 주변에 쌓아 올린 오류를 하나하나 제거하고, 오류가 충분히 제거되었을 때 찾아올 진실의 계시를 인내심 있게 기다릴 것입니다. 마음의 고요한 겸손 속에서 당신은 다음을 깨닫게 될 것입니다.<br> "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without."<br> "우리 모두 안에는 가장 깊은 중심이 있습니다. 진실은 그 안에 충만하게 거하며, 그 주위를 벽과 벽으로 둘러싼 육신이 에워싸고 있습니다. 이 완벽하고 명확한 인식, 곧 진리는 당혹스럽고 왜곡된 육신의 그물망과 같습니다. 그것을 가리고 모든 오류를 만들어냅니다. 그리고 안다는 것은 밖에서 빛으로 들어가는 것보다는 갇힌 광채가 빠져나갈 길을 여는 것입니다."<br> Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative.<br> 하루 중 명상할 시간을 정하고, 그 시간을 당신의 목적에 따라 신성하게 지키세요. 가장 좋은 시간은 모든 것에 안식의 영이 충만한 이른 아침입니다. 그때 모든 자연 조건이 당신에게 유리할 것입니다. 밤새도록 몸을 단식한 후, 열정은 가라앉고, 전날의 흥분과 걱정은 사라지며, 강하면서도 평온한 마음은 영적 가르침을 기꺼이 받아들일 것입니다. 사실, 당신이 해야 할 첫 번째 노력 중 하나는 무기력과 방종을 떨쳐내는 것입니다. 만약 당신이 이를 거부한다면, 영의 요구가 절실하기 때문에 앞으로 나아갈 수 없을 것입니다. <br> To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!" When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love.<br> 미켈란젤로는 모든 거친 돌덩어리에서 장인이 현실로 만들어낼 아름다운 것을 보았다고 합니다. 그럼에도 불구하고, 모든 돌덩어리 안에는 신앙의 장인과 인내의 끌이 그것을 현실로 만들어낼 것을 기다리는 신성한 이미지가 자리 잡고 있습니다. 그리고 그 신성한 이미지는 흠잡을 데 없고 사심 없는 사랑으로 드러나고 실현됩니다.<br> Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature.<br> 모든 인간의 가슴 깊은 곳에는, 비록 단단하고 거의 뚫을 수 없는 불순물로 덮여 있기는 하지만, 신성한 사랑의 영이 숨겨져 있습니다. 그 거룩하고 흠 없는 본질은 불멸하고 영원합니다. 그것은 인간 안에 있는 진리이며, 지고자에게 속한 것이며, 실재하고 불멸하는 것입니다. 다른 모든 것은 변하고 사라지지만, 이것만이 영원하고 불멸합니다. 최고의 의로움을 실천하며 끊임없이 부지런히 이 사랑을 깨닫고, 그 안에서 살고, 그 안에서 온전히 의식하는 것은 지금 여기에서 불멸에 들어가는 것이며, 진리와 하나 되고, 신과 하나 되고, 만물의 중심 심장과 하나가 되어 우리 자신의 신성하고 영원한 본성을 아는 것입니다.<br> To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty.<br> 이 사랑에 도달하고 이를 이해하고 경험하기 위해서는 큰 끈기와 부지런함으로 자신의 마음과 정신에 노력해야 하며, 끊임없이 인내심을 새롭게 하고 강한 믿음을 유지해야 합니다. 왜냐하면 신성한 이미지가 모든 영광스러운 아름다움으로 드러나기 전에는 제거해야 할 것이 많고, 성취해야 할 것이 많기 때문입니다.<br> He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize<br> 신성에 도달하고 성취하고자 노력하는 자는 최대한의 시련을 겪게 될 것입니다. 그리고 이는 절대적으로 필요합니다. 진정한 지혜도, 신성도 없는 그 숭고한 인내심을 어떻게 얻을 수 있겠습니까? 그가 앞으로 나아가는 동안, 그의 모든 노력은 허무하게 보이고, 그의 노력은 수포로 돌아가는 듯 보일 것입니다. 때때로 성급한 행동이 그의 이미지를 손상시킬 것이고, 어쩌면 그의 일이 거의 끝났다고 생각할 때, 그는 신성한 사랑의 아름다운 형태라고 상상했던 것이 완전히 파괴된 것을 발견할 것입니다. 그는 과거의 쓰라린 경험을 바탕으로 자신을 인도하고 돕기 위해 다시 시작해야 할 것입니다. 그러나 지고한 것을 깨닫기 위해 단호하게 노력하는 자는 패배라는 것을 알지 못합니다. 모든 실패는 겉으로 드러나는 것이지, 실제적인 것이 아닙니다. 모든 실수, 모든 넘어짐, 모든 이기심으로의 회귀는 교훈이자 얻은 경험이며, 그로부터 황금빛 지혜의 알갱이가 추출되어 노력하는 자가 고귀한 목표를 달성하는 데 도움이 됩니다. 인식하기 위해 "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame,"<br> "우리의 악덕으로 우리는 우리가 밟기만 한다면 사다리를 만들 수 있다 우리 발밑에는 모든 수치스러운 행위가 있다"<br> is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things.<br> 신성으로 틀림없이 인도하는 길에 들어가는 것이며, 이렇게 인식하는 자의 실패는 많은 죽은 자아라는 것을 깨닫는 것이며, 그는 마치 디딤돌 위에 서서 더 높은 곳으로 올라가는 것입니다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 861l5dkb553kbo15fif6ynphei11xjq 394639 394638 2025-07-07T02:43:35Z Danuri19 16656 394639 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길입니다. 그것은 땅에서 하늘로, 오류에서 진실로, 고통에서 평화로 이어지는 신비로운 사다리입니다. 모든 성인이 그 사다리를 올랐고, 모든 죄인도 언젠가는 그 사다리에 도달해야 하며, 자신과 세상에 등을 돌리고 아버지의 집을 향해 굳건히 얼굴을 향하는 모든 지친 순례자는 그 황금빛 궤도에 발을 디뎌야 합니다. 명상의 도움 없이는 당신은 신성한 경지로 성장할 수 없으며, 신성한 모습, 신성한 평화, 그리고 진리의 시들지 않는 영광과 오염 없는 기쁨은 당신에게서 가려질 것입니다.<br> Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish.<br> 명상은 어떤 생각이나 주제에 대해 깊이 생각하며, 그것을 완전히 이해하기 위해 집중하는 것입니다. 끊임없이 명상하는 것은 무엇이든, 이해하게 될 뿐만 아니라 점점 더 그 생각과 닮아갈 것입니다. 왜냐하면 그것이 당신의 존재 자체에 녹아들어, 사실상 당신의 자아가 될 것이기 때문입니다. 따라서 이기적이고 비열한 것에 끊임없이 집착한다면, 결국 이기적이고 비열해질 것입니다. 순수하고 사심 없는 것에 대해 끊임없이 생각한다면, 분명 순수하고 사심 없는 사람이 될 것입니다.<br> Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One."<br> 당신이 가장 자주, 그리고 강렬하게 생각하는 것, 고요한 시간에 당신의 영혼이 가장 자연스럽게 향하는 것이 무엇인지 말해주세요. 그러면 당신이 어떤 고통이나 평화의 장소로 여행하고 있는지, 그리고 신적인 존재의 모습으로 성장하고 있는지, 아니면 짐승 같은 존재의 모습으로 성장하고 있는지 알려드리겠습니다. 가장 끊임없이 생각하는 그 본질의 문자 그대로 구현되는 경향은 피할 수 없습니다. 그러므로 명상의 대상을 아래가 아닌 위에 두십시오. 그러면 생각 속에서 그 대상으로 돌아갈 때마다 당신은 고양될 것입니다. 순수하고 이기적인 요소가 섞이지 않도록 하십시오. 그러면 당신의 마음은 정화되고 진리에 더 가까이 이끌리며, 더럽혀지거나 더 이상 희망 없이 오류에 빠지지 않을 것입니다. 제가 지금 사용하는 영적인 의미의 명상은 영적인 삶과 지식의 모든 성장의 비결입니다. 모든 예언자, 성자, 구세주는 명상의 힘으로 그렇게 되었습니다. 부처는 "내가 진리다"라고 말할 수 있을 때까지 진리에 대해 명상했습니다. 예수께서는 신의 내재성에 대해 곰곰이 생각하시다가 마침내 "나와 아버지는 하나입니다"라고 선언하셨습니다.<br> Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth.<br> At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that 명상은 처음부터 공허한 몽상과는 구별되어야 합니다. 명상에는 몽상적이거나 비실용적인 것이 없습니다. 명상은 탐구하고 타협하지 않는 사고의 과정으로, 단순하고 적나라한 진실 외에는 아무것도 남지 않습니다. 이렇게 명상하면 더 이상 편견 속에 자신을 세우려 애쓰지 않고, 자아를 잊고 오직 진실을 찾고 있다는 사실만을 기억하게 될 것입니다. 그렇게 과거에 자신 주변에 쌓아 올린 오류를 하나하나 제거하고, 오류가 충분히 제거되었을 때 찾아올 진실의 계시를 인내심 있게 기다릴 것입니다. 마음의 고요한 겸손 속에서 당신은 다음을 깨닫게 될 것입니다.<br> "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without."<br> "우리 모두 안에는 가장 깊은 중심이 있습니다. 진실은 그 안에 충만하게 거하며, 그 주위를 벽과 벽으로 둘러싼 육신이 에워싸고 있습니다. 이 완벽하고 명확한 인식, 곧 진리는 당혹스럽고 왜곡된 육신의 그물망과 같습니다. 그것을 가리고 모든 오류를 만들어냅니다. 그리고 안다는 것은 밖에서 빛으로 들어가는 것보다는 갇힌 광채가 빠져나갈 길을 여는 것입니다."<br> Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative.<br> 하루 중 명상할 시간을 정하고, 그 시간을 당신의 목적에 따라 신성하게 지키세요. 가장 좋은 시간은 모든 것에 안식의 영이 충만한 이른 아침입니다. 그때 모든 자연 조건이 당신에게 유리할 것입니다. 밤새도록 몸을 단식한 후, 열정은 가라앉고, 전날의 흥분과 걱정은 사라지며, 강하면서도 평온한 마음은 영적 가르침을 기꺼이 받아들일 것입니다. 사실, 당신이 해야 할 첫 번째 노력 중 하나는 무기력과 방종을 떨쳐내는 것입니다. 만약 당신이 이를 거부한다면, 영의 요구가 절실하기 때문에 앞으로 나아갈 수 없을 것입니다. <br> To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita"<ref>기타 제16장 제1절~제5절</ref>:— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!"<br> "두려움 없음, 영혼의 순수함, 항상 지혜를 추구하려는 의지, 열린 손길, 절제된 욕망, 그리고 경건함, 그리고 외로운 학문에 대한 사랑, 겸손, 올바름, 살아있는 어떤 것도 해치지 않는 마음, 진실함, 분노에 더디게 반응하는 마음, 다른 사람들이 소중히 여기는 것을 가볍게 여기는 마음, 평정심, 그리고 자애, 아무도 허물을 눈감아 주지 않는 마음, 그리고 고통받는 모든 이에게 다정함, 만족스러운 마음, 욕망에 흔들리지 않는 마음, 온화하고, 겸손하고, 엄숙하며, 고귀한 남성다움과, 인내심, 불굴의 정신, 그리고 결코 자신을 과소평가하지 않는 정신—이것이 바로 징조이니라, 오, 인도의 왕자여! 천상의 탄생으로 이끄는 아름다운 길에 발을 디딘 자의 증거니라!"<br> When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love.<br> 미켈란젤로는 모든 거친 돌덩어리에서 장인이 현실로 만들어낼 아름다운 것을 보았다고 합니다. 그럼에도 불구하고, 모든 돌덩어리 안에는 신앙의 장인과 인내의 끌이 그것을 현실로 만들어낼 것을 기다리는 신성한 이미지가 자리 잡고 있습니다. 그리고 그 신성한 이미지는 흠잡을 데 없고 사심 없는 사랑으로 드러나고 실현됩니다.<br> Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature.<br> 모든 인간의 가슴 깊은 곳에는, 비록 단단하고 거의 뚫을 수 없는 불순물로 덮여 있기는 하지만, 신성한 사랑의 영이 숨겨져 있습니다. 그 거룩하고 흠 없는 본질은 불멸하고 영원합니다. 그것은 인간 안에 있는 진리이며, 지고자에게 속한 것이며, 실재하고 불멸하는 것입니다. 다른 모든 것은 변하고 사라지지만, 이것만이 영원하고 불멸합니다. 최고의 의로움을 실천하며 끊임없이 부지런히 이 사랑을 깨닫고, 그 안에서 살고, 그 안에서 온전히 의식하는 것은 지금 여기에서 불멸에 들어가는 것이며, 진리와 하나 되고, 신과 하나 되고, 만물의 중심 심장과 하나가 되어 우리 자신의 신성하고 영원한 본성을 아는 것입니다.<br> To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty.<br> 이 사랑에 도달하고 이를 이해하고 경험하기 위해서는 큰 끈기와 부지런함으로 자신의 마음과 정신에 노력해야 하며, 끊임없이 인내심을 새롭게 하고 강한 믿음을 유지해야 합니다. 왜냐하면 신성한 이미지가 모든 영광스러운 아름다움으로 드러나기 전에는 제거해야 할 것이 많고, 성취해야 할 것이 많기 때문입니다.<br> He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize<br> 신성에 도달하고 성취하고자 노력하는 자는 최대한의 시련을 겪게 될 것입니다. 그리고 이는 절대적으로 필요합니다. 진정한 지혜도, 신성도 없는 그 숭고한 인내심을 어떻게 얻을 수 있겠습니까? 그가 앞으로 나아가는 동안, 그의 모든 노력은 허무하게 보이고, 그의 노력은 수포로 돌아가는 듯 보일 것입니다. 때때로 성급한 행동이 그의 이미지를 손상시킬 것이고, 어쩌면 그의 일이 거의 끝났다고 생각할 때, 그는 신성한 사랑의 아름다운 형태라고 상상했던 것이 완전히 파괴된 것을 발견할 것입니다. 그는 과거의 쓰라린 경험을 바탕으로 자신을 인도하고 돕기 위해 다시 시작해야 할 것입니다. 그러나 지고한 것을 깨닫기 위해 단호하게 노력하는 자는 패배라는 것을 알지 못합니다. 모든 실패는 겉으로 드러나는 것이지, 실제적인 것이 아닙니다. 모든 실수, 모든 넘어짐, 모든 이기심으로의 회귀는 교훈이자 얻은 경험이며, 그로부터 황금빛 지혜의 알갱이가 추출되어 노력하는 자가 고귀한 목표를 달성하는 데 도움이 됩니다. 인식하기 위해 "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame,"<br> "우리의 악덕으로 우리는 우리가 밟기만 한다면 사다리를 만들 수 있다 우리 발밑에는 모든 수치스러운 행위가 있다"<br> is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things.<br> 신성으로 틀림없이 인도하는 길에 들어가는 것이며, 이렇게 인식하는 자의 실패는 많은 죽은 자아라는 것을 깨닫는 것이며, 그는 마치 디딤돌 위에 서서 더 높은 곳으로 올라가는 것입니다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] q6h4ofpt1ci1gyr0v2ykmvpxgze4cgx 394640 394639 2025-07-07T02:44:52Z Danuri19 16656 394640 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길입니다. 그것은 땅에서 하늘로, 오류에서 진실로, 고통에서 평화로 이어지는 신비로운 사다리입니다. 모든 성인이 그 사다리를 올랐고, 모든 죄인도 언젠가는 그 사다리에 도달해야 하며, 자신과 세상에 등을 돌리고 아버지의 집을 향해 굳건히 얼굴을 향하는 모든 지친 순례자는 그 황금빛 궤도에 발을 디뎌야 합니다. 명상의 도움 없이는 당신은 신성한 경지로 성장할 수 없으며, 신성한 모습, 신성한 평화, 그리고 진리의 시들지 않는 영광과 오염 없는 기쁨은 당신에게서 가려질 것입니다.<br> Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish.<br> 명상은 어떤 생각이나 주제에 대해 깊이 생각하며, 그것을 완전히 이해하기 위해 집중하는 것입니다. 끊임없이 명상하는 것은 무엇이든, 이해하게 될 뿐만 아니라 점점 더 그 생각과 닮아갈 것입니다. 왜냐하면 그것이 당신의 존재 자체에 녹아들어, 사실상 당신의 자아가 될 것이기 때문입니다. 따라서 이기적이고 비열한 것에 끊임없이 집착한다면, 결국 이기적이고 비열해질 것입니다. 순수하고 사심 없는 것에 대해 끊임없이 생각한다면, 분명 순수하고 사심 없는 사람이 될 것입니다.<br> Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One."<br> 당신이 가장 자주, 그리고 강렬하게 생각하는 것, 고요한 시간에 당신의 영혼이 가장 자연스럽게 향하는 것이 무엇인지 말해주세요. 그러면 당신이 어떤 고통이나 평화의 장소로 여행하고 있는지, 그리고 신적인 존재의 모습으로 성장하고 있는지, 아니면 짐승 같은 존재의 모습으로 성장하고 있는지 알려드리겠습니다. 가장 끊임없이 생각하는 그 본질의 문자 그대로 구현되는 경향은 피할 수 없습니다. 그러므로 명상의 대상을 아래가 아닌 위에 두십시오. 그러면 생각 속에서 그 대상으로 돌아갈 때마다 당신은 고양될 것입니다. 순수하고 이기적인 요소가 섞이지 않도록 하십시오. 그러면 당신의 마음은 정화되고 진리에 더 가까이 이끌리며, 더럽혀지거나 더 이상 희망 없이 오류에 빠지지 않을 것입니다. 제가 지금 사용하는 영적인 의미의 명상은 영적인 삶과 지식의 모든 성장의 비결입니다. 모든 예언자, 성자, 구세주는 명상의 힘으로 그렇게 되었습니다. 부처는 "내가 진리다"라고 말할 수 있을 때까지 진리에 대해 명상했습니다. 예수께서는 신의 내재성에 대해 곰곰이 생각하시다가 마침내 "나와 아버지는 하나입니다"라고 선언하셨습니다.<br> Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you. If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth.<br> At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that 명상은 처음부터 공허한 몽상과는 구별되어야 합니다. 명상에는 몽상적이거나 비실용적인 것이 없습니다. 명상은 탐구하고 타협하지 않는 사고의 과정으로, 단순하고 적나라한 진실 외에는 아무것도 남지 않습니다. 이렇게 명상하면 더 이상 편견 속에 자신을 세우려 애쓰지 않고, 자아를 잊고 오직 진실을 찾고 있다는 사실만을 기억하게 될 것입니다. 그렇게 과거에 자신 주변에 쌓아 올린 오류를 하나하나 제거하고, 오류가 충분히 제거되었을 때 찾아올 진실의 계시를 인내심 있게 기다릴 것입니다. 마음의 고요한 겸손 속에서 당신은 다음을 깨닫게 될 것입니다.<br> "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without."<br> "우리 모두 안에는 가장 깊은 중심이 있습니다. 진실은 그 안에 충만하게 거하며, 그 주위를 벽과 벽으로 둘러싼 육신이 에워싸고 있습니다. 이 완벽하고 명확한 인식, 곧 진리는 당혹스럽고 왜곡된 육신의 그물망과 같습니다. 그것을 가리고 모든 오류를 만들어냅니다. 그리고 안다는 것은 밖에서 빛으로 들어가는 것보다는 갇힌 광채가 빠져나갈 길을 여는 것입니다."<br> Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative.<br> 하루 중 명상할 시간을 정하고, 그 시간을 당신의 목적에 따라 신성하게 지키세요. 가장 좋은 시간은 모든 것에 안식의 영이 충만한 이른 아침입니다. 그때 모든 자연 조건이 당신에게 유리할 것입니다. 밤새도록 몸을 단식한 후, 열정은 가라앉고, 전날의 흥분과 걱정은 사라지며, 강하면서도 평온한 마음은 영적 가르침을 기꺼이 받아들일 것입니다. 사실, 당신이 해야 할 첫 번째 노력 중 하나는 무기력과 방종을 떨쳐내는 것입니다. 만약 당신이 이를 거부한다면, 영의 요구가 절실하기 때문에 앞으로 나아갈 수 없을 것입니다. <br> To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita"<ref>기타 제16장 제1절~제5절 [참고](영문판)Edwin Arnold, The Song Celestial</ref>:— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!"<br> "두려움 없음, 영혼의 순수함, 항상 지혜를 추구하려는 의지, 열린 손길, 절제된 욕망, 그리고 경건함, 그리고 외로운 학문에 대한 사랑, 겸손, 올바름, 살아있는 어떤 것도 해치지 않는 마음, 진실함, 분노에 더디게 반응하는 마음, 다른 사람들이 소중히 여기는 것을 가볍게 여기는 마음, 평정심, 그리고 자애, 아무도 허물을 눈감아 주지 않는 마음, 그리고 고통받는 모든 이에게 다정함, 만족스러운 마음, 욕망에 흔들리지 않는 마음, 온화하고, 겸손하고, 엄숙하며, 고귀한 남성다움과, 인내심, 불굴의 정신, 그리고 결코 자신을 과소평가하지 않는 정신—이것이 바로 징조이니라, 오, 인도의 왕자여! 천상의 탄생으로 이끄는 아름다운 길에 발을 디딘 자의 증거니라!"<br> When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love.<br> 미켈란젤로는 모든 거친 돌덩어리에서 장인이 현실로 만들어낼 아름다운 것을 보았다고 합니다. 그럼에도 불구하고, 모든 돌덩어리 안에는 신앙의 장인과 인내의 끌이 그것을 현실로 만들어낼 것을 기다리는 신성한 이미지가 자리 잡고 있습니다. 그리고 그 신성한 이미지는 흠잡을 데 없고 사심 없는 사랑으로 드러나고 실현됩니다.<br> Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature.<br> 모든 인간의 가슴 깊은 곳에는, 비록 단단하고 거의 뚫을 수 없는 불순물로 덮여 있기는 하지만, 신성한 사랑의 영이 숨겨져 있습니다. 그 거룩하고 흠 없는 본질은 불멸하고 영원합니다. 그것은 인간 안에 있는 진리이며, 지고자에게 속한 것이며, 실재하고 불멸하는 것입니다. 다른 모든 것은 변하고 사라지지만, 이것만이 영원하고 불멸합니다. 최고의 의로움을 실천하며 끊임없이 부지런히 이 사랑을 깨닫고, 그 안에서 살고, 그 안에서 온전히 의식하는 것은 지금 여기에서 불멸에 들어가는 것이며, 진리와 하나 되고, 신과 하나 되고, 만물의 중심 심장과 하나가 되어 우리 자신의 신성하고 영원한 본성을 아는 것입니다.<br> To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty.<br> 이 사랑에 도달하고 이를 이해하고 경험하기 위해서는 큰 끈기와 부지런함으로 자신의 마음과 정신에 노력해야 하며, 끊임없이 인내심을 새롭게 하고 강한 믿음을 유지해야 합니다. 왜냐하면 신성한 이미지가 모든 영광스러운 아름다움으로 드러나기 전에는 제거해야 할 것이 많고, 성취해야 할 것이 많기 때문입니다.<br> He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize<br> 신성에 도달하고 성취하고자 노력하는 자는 최대한의 시련을 겪게 될 것입니다. 그리고 이는 절대적으로 필요합니다. 진정한 지혜도, 신성도 없는 그 숭고한 인내심을 어떻게 얻을 수 있겠습니까? 그가 앞으로 나아가는 동안, 그의 모든 노력은 허무하게 보이고, 그의 노력은 수포로 돌아가는 듯 보일 것입니다. 때때로 성급한 행동이 그의 이미지를 손상시킬 것이고, 어쩌면 그의 일이 거의 끝났다고 생각할 때, 그는 신성한 사랑의 아름다운 형태라고 상상했던 것이 완전히 파괴된 것을 발견할 것입니다. 그는 과거의 쓰라린 경험을 바탕으로 자신을 인도하고 돕기 위해 다시 시작해야 할 것입니다. 그러나 지고한 것을 깨닫기 위해 단호하게 노력하는 자는 패배라는 것을 알지 못합니다. 모든 실패는 겉으로 드러나는 것이지, 실제적인 것이 아닙니다. 모든 실수, 모든 넘어짐, 모든 이기심으로의 회귀는 교훈이자 얻은 경험이며, 그로부터 황금빛 지혜의 알갱이가 추출되어 노력하는 자가 고귀한 목표를 달성하는 데 도움이 됩니다. 인식하기 위해 "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame,"<br> "우리의 악덕으로 우리는 우리가 밟기만 한다면 사다리를 만들 수 있다 우리 발밑에는 모든 수치스러운 행위가 있다"<br> is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things.<br> 신성으로 틀림없이 인도하는 길에 들어가는 것이며, 이렇게 인식하는 자의 실패는 많은 죽은 자아라는 것을 깨닫는 것이며, 그는 마치 디딤돌 위에 서서 더 높은 곳으로 올라가는 것입니다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 38i9x6gh3i69c4xez4kxczkv69kv3nr 394641 394640 2025-07-07T02:51:16Z Danuri19 16656 394641 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길입니다. 그것은 땅에서 하늘로, 오류에서 진실로, 고통에서 평화로 이어지는 신비로운 사다리입니다. 모든 성인이 그 사다리를 올랐고, 모든 죄인도 언젠가는 그 사다리에 도달해야 하며, 자신과 세상에 등을 돌리고 아버지의 집을 향해 굳건히 얼굴을 향하는 모든 지친 순례자는 그 황금빛 궤도에 발을 디뎌야 합니다. 명상의 도움 없이는 당신은 신성한 경지로 성장할 수 없으며, 신성한 모습, 신성한 평화, 그리고 진리의 시들지 않는 영광과 오염 없는 기쁨은 당신에게서 가려질 것입니다.<br> Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish.<br> 명상은 어떤 생각이나 주제에 대해 깊이 생각하며, 그것을 완전히 이해하기 위해 집중하는 것입니다. 끊임없이 명상하는 것은 무엇이든, 이해하게 될 뿐만 아니라 점점 더 그 생각과 닮아갈 것입니다. 왜냐하면 그것이 당신의 존재 자체에 녹아들어, 사실상 당신의 자아가 될 것이기 때문입니다. 따라서 이기적이고 비열한 것에 끊임없이 집착한다면, 결국 이기적이고 비열해질 것입니다. 순수하고 사심 없는 것에 대해 끊임없이 생각한다면, 분명 순수하고 사심 없는 사람이 될 것입니다.<br> Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One."<br> 당신이 가장 자주, 그리고 강렬하게 생각하는 것, 고요한 시간에 당신의 영혼이 가장 자연스럽게 향하는 것이 무엇인지 말해주세요. 그러면 당신이 어떤 고통이나 평화의 장소로 여행하고 있는지, 그리고 신적인 존재의 모습으로 성장하고 있는지, 아니면 짐승 같은 존재의 모습으로 성장하고 있는지 알려드리겠습니다. 가장 끊임없이 생각하는 그 본질의 문자 그대로 구현되는 경향은 피할 수 없습니다. 그러므로 명상의 대상을 아래가 아닌 위에 두십시오. 그러면 생각 속에서 그 대상으로 돌아갈 때마다 당신은 고양될 것입니다. 순수하고 이기적인 요소가 섞이지 않도록 하십시오. 그러면 당신의 마음은 정화되고 진리에 더 가까이 이끌리며, 더럽혀지거나 더 이상 희망 없이 오류에 빠지지 않을 것입니다. 제가 지금 사용하는 영적인 의미의 명상은 영적인 삶과 지식의 모든 성장의 비결입니다. 모든 예언자, 성자, 구세주는 명상의 힘으로 그렇게 되었습니다. 부처는 "내가 진리다"라고 말할 수 있을 때까지 진리에 대해 명상했습니다. 예수께서는 신의 내재성에 대해 곰곰이 생각하시다가 마침내 "나와 아버지는 하나입니다"라고 선언하셨습니다.<br> Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. <br> 신성한 실체에 집중하는 명상은 기도의 본질이자 영혼입니다. 그것은 영혼이 영원을 향해 조용히 나아가는 것입니다. 명상 없는 단순한 청원 기도는 영혼 없는 몸과 같으며, 마음과 정신을 죄와 고통 위로 들어 올릴 힘이 없습니다. 만약 당신이 매일 지혜, 평화, 더 높은 순수함, 그리고 진리에 대한 더 충만한 깨달음을 위해 기도하는데도, 기도하는 대상이 여전히 당신에게서 멀리 떨어져 있다면, 그것은 당신이 기도하는 것과 생각과 행동으로 실천하는 것이 다르다는 것을 의미합니다. 만약 당신이 그러한 방탕함을 버리고, 당신이 기도하는 흠 없는 실체를 소유하지 못하게 하는 이기적인 집착에서 마음을 뗀다면, 당신이 받을 자격이 없는 것을 허락해 달라고, 또는 당신이 다른 사람에게 베풀기를 거부하는 사랑과 연민을 당신에게 베풀어 달라고 더 이상 하나님께 간구하지 않고, 진리의 정신으로 생각하고 행동하기 시작한다면, 당신은 날마다 그 실체들 속으로 성장하여 궁극적으로 그것들과 하나가 될 것입니다. <br> He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you.<br> 세상적인 이익을 얻고자 하는 사람은 반드시 그것을 위해 힘써 일할 각오가 되어 있어야 합니다. 두 손을 모은 채 아무것도 하지 않고서, 단지 바란다는 이유만으로 그것이 자신에게 오기를 기대하는 사람은 어리석은 사람입니다. 그러므로 헛되이 상상하지 마십시오. 어떤 노력도 없이 하늘의 보화를 얻을 수 있다고 생각하지 마시기 바랍니다. 오직 진리의 왕국 안에서 진지하게 일하기 시작할 때에만, 생명의 빵을 나누어 받을 자격이 주어질 것입니다. 그리고 당신이 인내하며 불평 없이 노력하여, 구한 바 영적인 보상을 마땅히 받을 만큼 스스로를 연마했을 때, 그 보상은 결코 당신에게서 거두어지지 않을 것입니다.<br> If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth.<br> 당신이 정말로 진리 그 자체를 추구하고, 단순히 자신의 만족을 위한 것이 아니라면 — 세상의 온갖 쾌락과 이익보다도, 심지어는 행복 그 자체보다도 진리를 더 사랑한다면, 당신은 반드시 그 진리를 이루기 위해 필요한 노력을 기꺼이 감내하려는 마음이 되어 있을 것입니다. 당신이 죄와 슬픔으로부터 벗어나고자 한다면, 당신이 그토록 갈망하고 기도하는 그 티 없는 순수함을 맛보고자 한다면, 당신이 지혜와 앎을 깨달아, 깊고 변치 않는 평화의 소유자가 되고자 한다면 — 지금 이 순간, 명상의 길로 들어오십시오. 그리고 당신 명상의 가장 높은 목적이 오직 진리가 되도록 하십시오.<br> At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that<br> 명상은 처음부터 공허한 몽상과는 구별되어야 합니다. 명상에는 몽상적이거나 비실용적인 것이 없습니다. 명상은 탐구하고 타협하지 않는 사고의 과정으로, 단순하고 적나라한 진실 외에는 아무것도 남지 않습니다. 이렇게 명상하면 더 이상 편견 속에 자신을 세우려 애쓰지 않고, 자아를 잊고 오직 진실을 찾고 있다는 사실만을 기억하게 될 것입니다. 그렇게 과거에 자신 주변에 쌓아 올린 오류를 하나하나 제거하고, 오류가 충분히 제거되었을 때 찾아올 진실의 계시를 인내심 있게 기다릴 것입니다. 마음의 고요한 겸손 속에서 당신은 다음을 깨닫게 될 것입니다.<br> "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without."<br> "우리 모두 안에는 가장 깊은 중심이 있습니다. 진실은 그 안에 충만하게 거하며, 그 주위를 벽과 벽으로 둘러싼 육신이 에워싸고 있습니다. 이 완벽하고 명확한 인식, 곧 진리는 당혹스럽고 왜곡된 육신의 그물망과 같습니다. 그것을 가리고 모든 오류를 만들어냅니다. 그리고 안다는 것은 밖에서 빛으로 들어가는 것보다는 갇힌 광채가 빠져나갈 길을 여는 것입니다."<br> Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative.<br> 하루 중 명상할 시간을 정하고, 그 시간을 당신의 목적에 따라 신성하게 지키세요. 가장 좋은 시간은 모든 것에 안식의 영이 충만한 이른 아침입니다. 그때 모든 자연 조건이 당신에게 유리할 것입니다. 밤새도록 몸을 단식한 후, 열정은 가라앉고, 전날의 흥분과 걱정은 사라지며, 강하면서도 평온한 마음은 영적 가르침을 기꺼이 받아들일 것입니다. 사실, 당신이 해야 할 첫 번째 노력 중 하나는 무기력과 방종을 떨쳐내는 것입니다. 만약 당신이 이를 거부한다면, 영의 요구가 절실하기 때문에 앞으로 나아갈 수 없을 것입니다. <br> To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita"<ref>기타 제16장 제1절~제5절 [참고](영문판)Edwin Arnold, The Song Celestial</ref>:— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!"<br> "두려움 없음, 영혼의 순수함, 항상 지혜를 추구하려는 의지, 열린 손길, 절제된 욕망, 그리고 경건함, 그리고 외로운 학문에 대한 사랑, 겸손, 올바름, 살아있는 어떤 것도 해치지 않는 마음, 진실함, 분노에 더디게 반응하는 마음, 다른 사람들이 소중히 여기는 것을 가볍게 여기는 마음, 평정심, 그리고 자애, 아무도 허물을 눈감아 주지 않는 마음, 그리고 고통받는 모든 이에게 다정함, 만족스러운 마음, 욕망에 흔들리지 않는 마음, 온화하고, 겸손하고, 엄숙하며, 고귀한 남성다움과, 인내심, 불굴의 정신, 그리고 결코 자신을 과소평가하지 않는 정신—이것이 바로 징조이니라, 오, 인도의 왕자여! 천상의 탄생으로 이끄는 아름다운 길에 발을 디딘 자의 증거니라!"<br> When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love.<br> 미켈란젤로는 모든 거친 돌덩어리에서 장인이 현실로 만들어낼 아름다운 것을 보았다고 합니다. 그럼에도 불구하고, 모든 돌덩어리 안에는 신앙의 장인과 인내의 끌이 그것을 현실로 만들어낼 것을 기다리는 신성한 이미지가 자리 잡고 있습니다. 그리고 그 신성한 이미지는 흠잡을 데 없고 사심 없는 사랑으로 드러나고 실현됩니다.<br> Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature.<br> 모든 인간의 가슴 깊은 곳에는, 비록 단단하고 거의 뚫을 수 없는 불순물로 덮여 있기는 하지만, 신성한 사랑의 영이 숨겨져 있습니다. 그 거룩하고 흠 없는 본질은 불멸하고 영원합니다. 그것은 인간 안에 있는 진리이며, 지고자에게 속한 것이며, 실재하고 불멸하는 것입니다. 다른 모든 것은 변하고 사라지지만, 이것만이 영원하고 불멸합니다. 최고의 의로움을 실천하며 끊임없이 부지런히 이 사랑을 깨닫고, 그 안에서 살고, 그 안에서 온전히 의식하는 것은 지금 여기에서 불멸에 들어가는 것이며, 진리와 하나 되고, 신과 하나 되고, 만물의 중심 심장과 하나가 되어 우리 자신의 신성하고 영원한 본성을 아는 것입니다.<br> To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty.<br> 이 사랑에 도달하고 이를 이해하고 경험하기 위해서는 큰 끈기와 부지런함으로 자신의 마음과 정신에 노력해야 하며, 끊임없이 인내심을 새롭게 하고 강한 믿음을 유지해야 합니다. 왜냐하면 신성한 이미지가 모든 영광스러운 아름다움으로 드러나기 전에는 제거해야 할 것이 많고, 성취해야 할 것이 많기 때문입니다.<br> He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize<br> 신성에 도달하고 성취하고자 노력하는 자는 최대한의 시련을 겪게 될 것입니다. 그리고 이는 절대적으로 필요합니다. 진정한 지혜도, 신성도 없는 그 숭고한 인내심을 어떻게 얻을 수 있겠습니까? 그가 앞으로 나아가는 동안, 그의 모든 노력은 허무하게 보이고, 그의 노력은 수포로 돌아가는 듯 보일 것입니다. 때때로 성급한 행동이 그의 이미지를 손상시킬 것이고, 어쩌면 그의 일이 거의 끝났다고 생각할 때, 그는 신성한 사랑의 아름다운 형태라고 상상했던 것이 완전히 파괴된 것을 발견할 것입니다. 그는 과거의 쓰라린 경험을 바탕으로 자신을 인도하고 돕기 위해 다시 시작해야 할 것입니다. 그러나 지고한 것을 깨닫기 위해 단호하게 노력하는 자는 패배라는 것을 알지 못합니다. 모든 실패는 겉으로 드러나는 것이지, 실제적인 것이 아닙니다. 모든 실수, 모든 넘어짐, 모든 이기심으로의 회귀는 교훈이자 얻은 경험이며, 그로부터 황금빛 지혜의 알갱이가 추출되어 노력하는 자가 고귀한 목표를 달성하는 데 도움이 됩니다. 인식하기 위해 "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame,"<br> "우리의 악덕으로 우리는 우리가 밟기만 한다면 사다리를 만들 수 있다 우리 발밑에는 모든 수치스러운 행위가 있다"<br> is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things.<br> 신성으로 틀림없이 인도하는 길에 들어가는 것이며, 이렇게 인식하는 자의 실패는 많은 죽은 자아라는 것을 깨닫는 것이며, 그는 마치 디딤돌 위에 서서 더 높은 곳으로 올라가는 것입니다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 9b4wqn49vy0jn9ib6jbf1x6px8mr3ir 394642 394641 2025-07-07T03:01:59Z Danuri19 16656 394642 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길입니다. 그것은 땅에서 하늘로, 오류에서 진실로, 고통에서 평화로 이어지는 신비로운 사다리입니다. 모든 성인이 그 사다리를 올랐고, 모든 죄인도 언젠가는 그 사다리에 도달해야 하며, 자신과 세상에 등을 돌리고 아버지의 집을 향해 굳건히 얼굴을 향하는 모든 지친 순례자는 그 황금빛 궤도에 발을 디뎌야 합니다. 명상의 도움 없이는 당신은 신성한 경지로 성장할 수 없으며, 신성한 모습, 신성한 평화, 그리고 진리의 시들지 않는 영광과 오염 없는 기쁨은 당신에게서 가려질 것입니다.<br> Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish.<br> 명상은 어떤 생각이나 주제에 대해 깊이 생각하며, 그것을 완전히 이해하기 위해 집중하는 것입니다. 끊임없이 명상하는 것은 무엇이든, 이해하게 될 뿐만 아니라 점점 더 그 생각과 닮아갈 것입니다. 왜냐하면 그것이 당신의 존재 자체에 녹아들어, 사실상 당신의 자아가 될 것이기 때문입니다. 따라서 이기적이고 비열한 것에 끊임없이 집착한다면, 결국 이기적이고 비열해질 것입니다. 순수하고 사심 없는 것에 대해 끊임없이 생각한다면, 분명 순수하고 사심 없는 사람이 될 것입니다.<br> Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One."<br> 당신이 가장 자주, 그리고 강렬하게 생각하는 것, 고요한 시간에 당신의 영혼이 가장 자연스럽게 향하는 것이 무엇인지 말해주세요. 그러면 당신이 어떤 고통이나 평화의 장소로 여행하고 있는지, 그리고 신적인 존재의 모습으로 성장하고 있는지, 아니면 짐승 같은 존재의 모습으로 성장하고 있는지 알려드리겠습니다. 가장 끊임없이 생각하는 그 본질의 문자 그대로 구현되는 경향은 피할 수 없습니다. 그러므로 명상의 대상을 아래가 아닌 위에 두십시오. 그러면 생각 속에서 그 대상으로 돌아갈 때마다 당신은 고양될 것입니다. 순수하고 이기적인 요소가 섞이지 않도록 하십시오. 그러면 당신의 마음은 정화되고 진리에 더 가까이 이끌리며, 더럽혀지거나 더 이상 희망 없이 오류에 빠지지 않을 것입니다. 제가 지금 사용하는 영적인 의미의 명상은 영적인 삶과 지식의 모든 성장의 비결입니다. 모든 예언자, 성자, 구세주는 명상의 힘으로 그렇게 되었습니다. 부처는 "내가 진리다"라고 말할 수 있을 때까지 진리에 대해 명상했습니다. 예수께서는 신의 내재성에 대해 곰곰이 생각하시다가 마침내 "나와 아버지는 하나입니다"라고 선언하셨습니다.<br> Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. <br> 신성한 실체에 집중하는 명상은 기도의 본질이자 영혼입니다. 그것은 영혼이 영원을 향해 조용히 나아가는 것입니다. 명상 없는 단순한 청원 기도는 영혼 없는 몸과 같으며, 마음과 정신을 죄와 고통 위로 들어 올릴 힘이 없습니다. 만약 당신이 매일 지혜, 평화, 더 높은 순수함, 그리고 진리에 대한 더 충만한 깨달음을 위해 기도하는데도, 기도하는 대상이 여전히 당신에게서 멀리 떨어져 있다면, 그것은 당신이 기도하는 것과 생각과 행동으로 실천하는 것이 다르다는 것을 의미합니다. 만약 당신이 그러한 방탕함을 버리고, 당신이 기도하는 흠 없는 실체를 소유하지 못하게 하는 이기적인 집착에서 마음을 뗀다면, 당신이 받을 자격이 없는 것을 허락해 달라고, 또는 당신이 다른 사람에게 베풀기를 거부하는 사랑과 연민을 당신에게 베풀어 달라고 더 이상 하나님께 간구하지 않고, 진리의 정신으로 생각하고 행동하기 시작한다면, 당신은 날마다 그 실체들 속으로 성장하여 궁극적으로 그것들과 하나가 될 것입니다. <br> He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you.<br> 세상적인 이익을 얻고자 하는 사람은 반드시 그것을 위해 힘써 일할 각오가 되어 있어야 합니다. 두 손을 모은 채 아무것도 하지 않고서, 단지 바란다는 이유만으로 그것이 자신에게 오기를 기대하는 사람은 어리석은 사람입니다. 그러므로 헛되이 상상하지 마십시오. 어떤 노력도 없이 하늘의 보화를 얻을 수 있다고 생각하지 마시기 바랍니다. 오직 진리의 왕국 안에서 진지하게 일하기 시작할 때에만, 생명의 빵을 나누어 받을 자격이 주어질 것입니다. 그리고 당신이 인내하며 불평 없이 노력하여, 구한 바 영적인 보상을 마땅히 받을 만큼 스스로를 연마했을 때, 그 보상은 결코 당신에게서 거두어지지 않을 것입니다.<br> If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth.<br> 당신이 정말로 진리 그 자체를 추구하고, 단순히 자신의 만족을 위한 것이 아니라면 — 세상의 온갖 쾌락과 이익보다도, 심지어는 행복 그 자체보다도 진리를 더 사랑한다면, 당신은 반드시 그 진리를 이루기 위해 필요한 노력을 기꺼이 감내하려는 마음이 되어 있을 것입니다. 당신이 죄와 슬픔으로부터 벗어나고자 한다면, 당신이 그토록 갈망하고 기도하는 그 티 없는 순수함을 맛보고자 한다면, 당신이 지혜와 앎을 깨달아, 깊고 변치 않는 평화의 소유자가 되고자 한다면 — 지금 이 순간, 명상의 길로 들어오십시오. 그리고 당신 명상의 가장 높은 목적이 오직 진리가 되도록 하십시오.<br> At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that<br> 명상은 처음부터 공허한 몽상과는 구별되어야 합니다. 명상에는 몽상적이거나 비실용적인 것이 없습니다. 명상은 탐구하고 타협하지 않는 사고의 과정으로, 단순하고 적나라한 진실 외에는 아무것도 남지 않습니다. 이렇게 명상하면 더 이상 편견 속에 자신을 세우려 애쓰지 않고, 자아를 잊고 오직 진실을 찾고 있다는 사실만을 기억하게 될 것입니다. 그렇게 과거에 자신 주변에 쌓아 올린 오류를 하나하나 제거하고, 오류가 충분히 제거되었을 때 찾아올 진실의 계시를 인내심 있게 기다릴 것입니다. 마음의 고요한 겸손 속에서 당신은 다음을 깨닫게 될 것입니다.<br> "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without."<br> "우리 모두 안에는 가장 깊은 중심이 있습니다. 진실은 그 안에 충만하게 거하며, 그 주위를 벽과 벽으로 둘러싼 육신이 에워싸고 있습니다. 이 완벽하고 명확한 인식, 곧 진리는 당혹스럽고 왜곡된 육신의 그물망과 같습니다. 그것을 가리고 모든 오류를 만들어냅니다. 그리고 안다는 것은 밖에서 빛으로 들어가는 것보다는 갇힌 광채가 빠져나갈 길을 여는 것입니다."<br> Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative.<br> 하루 중 명상할 시간을 정하고, 그 시간을 당신의 목적에 따라 신성하게 지키세요. 가장 좋은 시간은 모든 것에 안식의 영이 충만한 이른 아침입니다. 그때 모든 자연 조건이 당신에게 유리할 것입니다. 밤새도록 몸을 단식한 후, 열정은 가라앉고, 전날의 흥분과 걱정은 사라지며, 강하면서도 평온한 마음은 영적 가르침을 기꺼이 받아들일 것입니다. 사실, 당신이 해야 할 첫 번째 노력 중 하나는 무기력과 방종을 떨쳐내는 것입니다. 만약 당신이 이를 거부한다면, 영의 요구가 절실하기 때문에 앞으로 나아갈 수 없을 것입니다. <br> To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on.<br> 영적으로 깨어난다는 것은 곧 정신적으로, 육체적으로도 깨어나는 것을 의미합니다. 게으르고 방탕한 사람은 진리(Truth)에 대해 어떤 지식도 가질 수 없습니다. 건강과 힘을 지닌 사람이, 고요하고 소중한 이른 아침의 시간을 졸음과 방탕으로 허비한다면, 그는 천상의 고지에 오를 자격이 전혀 없는 사람입니다. 그의 자각된 의식이 고귀한 가능성에 눈뜨기 시작한 사람, 그리고 세상이 뒤덮인 무지(無知)의 어둠을 털어내려는 이는, 별들이 아직 그 망보는 일을 멈추기 전, 즉 새벽녘에 일어납니다. 그는 자신의 영혼 속에 있는 어둠과 맞서 싸우며, 거룩한 열망(holy aspiration)을 통해 진리의 빛을 인식하려 노력합니다. 그동안 아직 깨어나지 못한 세상은 꿈속에서 계속 잠들어 있습니다. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night." No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita"<ref>기타 제16장 제1절~제5절 [참고](영문판)Edwin Arnold, The Song Celestial</ref>:— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!"<br> "두려움 없음, 영혼의 순수함, 항상 지혜를 추구하려는 의지, 열린 손길, 절제된 욕망, 그리고 경건함, 그리고 외로운 학문에 대한 사랑, 겸손, 올바름, 살아있는 어떤 것도 해치지 않는 마음, 진실함, 분노에 더디게 반응하는 마음, 다른 사람들이 소중히 여기는 것을 가볍게 여기는 마음, 평정심, 그리고 자애, 아무도 허물을 눈감아 주지 않는 마음, 그리고 고통받는 모든 이에게 다정함, 만족스러운 마음, 욕망에 흔들리지 않는 마음, 온화하고, 겸손하고, 엄숙하며, 고귀한 남성다움과, 인내심, 불굴의 정신, 그리고 결코 자신을 과소평가하지 않는 정신—이것이 바로 징조이니라, 오, 인도의 왕자여! 천상의 탄생으로 이끄는 아름다운 길에 발을 디딘 자의 증거니라!"<br> When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love.<br> 미켈란젤로는 모든 거친 돌덩어리에서 장인이 현실로 만들어낼 아름다운 것을 보았다고 합니다. 그럼에도 불구하고, 모든 돌덩어리 안에는 신앙의 장인과 인내의 끌이 그것을 현실로 만들어낼 것을 기다리는 신성한 이미지가 자리 잡고 있습니다. 그리고 그 신성한 이미지는 흠잡을 데 없고 사심 없는 사랑으로 드러나고 실현됩니다.<br> Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature.<br> 모든 인간의 가슴 깊은 곳에는, 비록 단단하고 거의 뚫을 수 없는 불순물로 덮여 있기는 하지만, 신성한 사랑의 영이 숨겨져 있습니다. 그 거룩하고 흠 없는 본질은 불멸하고 영원합니다. 그것은 인간 안에 있는 진리이며, 지고자에게 속한 것이며, 실재하고 불멸하는 것입니다. 다른 모든 것은 변하고 사라지지만, 이것만이 영원하고 불멸합니다. 최고의 의로움을 실천하며 끊임없이 부지런히 이 사랑을 깨닫고, 그 안에서 살고, 그 안에서 온전히 의식하는 것은 지금 여기에서 불멸에 들어가는 것이며, 진리와 하나 되고, 신과 하나 되고, 만물의 중심 심장과 하나가 되어 우리 자신의 신성하고 영원한 본성을 아는 것입니다.<br> To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty.<br> 이 사랑에 도달하고 이를 이해하고 경험하기 위해서는 큰 끈기와 부지런함으로 자신의 마음과 정신에 노력해야 하며, 끊임없이 인내심을 새롭게 하고 강한 믿음을 유지해야 합니다. 왜냐하면 신성한 이미지가 모든 영광스러운 아름다움으로 드러나기 전에는 제거해야 할 것이 많고, 성취해야 할 것이 많기 때문입니다.<br> He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize<br> 신성에 도달하고 성취하고자 노력하는 자는 최대한의 시련을 겪게 될 것입니다. 그리고 이는 절대적으로 필요합니다. 진정한 지혜도, 신성도 없는 그 숭고한 인내심을 어떻게 얻을 수 있겠습니까? 그가 앞으로 나아가는 동안, 그의 모든 노력은 허무하게 보이고, 그의 노력은 수포로 돌아가는 듯 보일 것입니다. 때때로 성급한 행동이 그의 이미지를 손상시킬 것이고, 어쩌면 그의 일이 거의 끝났다고 생각할 때, 그는 신성한 사랑의 아름다운 형태라고 상상했던 것이 완전히 파괴된 것을 발견할 것입니다. 그는 과거의 쓰라린 경험을 바탕으로 자신을 인도하고 돕기 위해 다시 시작해야 할 것입니다. 그러나 지고한 것을 깨닫기 위해 단호하게 노력하는 자는 패배라는 것을 알지 못합니다. 모든 실패는 겉으로 드러나는 것이지, 실제적인 것이 아닙니다. 모든 실수, 모든 넘어짐, 모든 이기심으로의 회귀는 교훈이자 얻은 경험이며, 그로부터 황금빛 지혜의 알갱이가 추출되어 노력하는 자가 고귀한 목표를 달성하는 데 도움이 됩니다. 인식하기 위해 "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame,"<br> "우리의 악덕으로 우리는 우리가 밟기만 한다면 사다리를 만들 수 있다 우리 발밑에는 모든 수치스러운 행위가 있다"<br> is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things.<br> 신성으로 틀림없이 인도하는 길에 들어가는 것이며, 이렇게 인식하는 자의 실패는 많은 죽은 자아라는 것을 깨닫는 것이며, 그는 마치 디딤돌 위에 서서 더 높은 곳으로 올라가는 것입니다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 32cc75xn3dh777nntow9dghllyjahw5 394643 394642 2025-07-07T03:05:48Z Danuri19 16656 394643 wikitext text/x-wiki {{번역 머리말 | 제목 = 평화의 길 | 다른 표기 = | 부제 = The Way of Peace 1907<ref>The Way of Peace 1907 James Allen [https://www.gutenberg.org/cache/epub/10740/pg10740-images.html #]</ref> | 부제 다른 표기 = | 저자 = 제임스 앨런(James Allen) | 역자 = [[사:Danuri19|Danuri19]] | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = }} {{col-begin}} {{col-2}} CONTENTS<br> THE POWER OF MEDITATION<br> THE TWO MASTERS, SELF AND TRUTH<br> THE ACQUIREMENT OF SPIRITUAL POWER<br> THE REALIZATION OF SELFLESS LOVE<br> ENTERING INTO THE INFINITE<br> SAINTS, SAGES, AND SAVIORS; THE LAW OF SERVICE<br> THE REALIZATION OF PERFECT PEACE<br> <br> {{col-2}} 목차<br> 명상의 힘(The Power of Meditation)<br> 두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 영적 힘의 획득(The Acquirement of Spiritual Power)<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> 무한으로 들어감(Entering into the Infinite)<br> 성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 완전한 평화의 자각(The Realization of Perfect Peace)<br>  <br> {{col-end}} THE POWER OF MEDITATION <br> Spiritual meditation is the pathway to Divinity. It is the mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace. Every saint has climbed it; every sinner must sooner or later come to it, and every weary pilgrim that turns his back upon self and the world, and sets his face resolutely toward the Father's Home, must plant his feet upon its golden rounds. Without its aid you cannot grow into the divine state, the divine likeness, the divine peace, and the fadeless glories and unpolluting joys of Truth will remain hidden from you. 명상의 힘 (The Power of Meditation) <br> 영적 명상은 신성으로 가는 길입니다. 그것은 땅에서 하늘로, 오류에서 진실로, 고통에서 평화로 이어지는 신비로운 사다리입니다. 모든 성인이 그 사다리를 올랐고, 모든 죄인도 언젠가는 그 사다리에 도달해야 하며, 자신과 세상에 등을 돌리고 아버지의 집을 향해 굳건히 얼굴을 향하는 모든 지친 순례자는 그 황금빛 궤도에 발을 디뎌야 합니다. 명상의 도움 없이는 당신은 신성한 경지로 성장할 수 없으며, 신성한 모습, 신성한 평화, 그리고 진리의 시들지 않는 영광과 오염 없는 기쁨은 당신에게서 가려질 것입니다.<br> Meditation is the intense dwelling, in thought, upon an idea or theme, with the object of thoroughly comprehending it, and whatsoever you constantly meditate upon you will not only come to understand, but will grow more and more into its likeness, for it will become incorporated into your very being, will become, in fact, your very self. If, therefore, you constantly dwell upon that which is selfish and debasing, you will ultimately become selfish and debased; if you ceaselessly think upon that which is pure and unselfish you will surely become pure and unselfish.<br> 명상은 어떤 생각이나 주제에 대해 깊이 생각하며, 그것을 완전히 이해하기 위해 집중하는 것입니다. 끊임없이 명상하는 것은 무엇이든, 이해하게 될 뿐만 아니라 점점 더 그 생각과 닮아갈 것입니다. 왜냐하면 그것이 당신의 존재 자체에 녹아들어, 사실상 당신의 자아가 될 것이기 때문입니다. 따라서 이기적이고 비열한 것에 끊임없이 집착한다면, 결국 이기적이고 비열해질 것입니다. 순수하고 사심 없는 것에 대해 끊임없이 생각한다면, 분명 순수하고 사심 없는 사람이 될 것입니다.<br> Tell me what that is upon which you most frequently and intensely think, that to which, in your silent hours, your soul most naturally turns, and I will tell you to what place of pain or peace you are traveling, and whether you are growing into the likeness of the divine or the bestial. There is an unavoidable tendency to become literally the embodiment of that quality upon which one most constantly thinks. Let, therefore, the object of your meditation be above and not below, so that every time you revert to it in thought you will be lifted up; let it be pure and unmixed with any selfish element; so shall your heart become purified and drawn nearer to Truth, and not defiled and dragged more hopelessly into error. Meditation, in the spiritual sense in which I am now using it, is the secret of all growth in spiritual life and knowledge. Every prophet, sage, and savior became such by the power of meditation. Buddha meditated upon the Truth until he could say, "I am the Truth." Jesus brooded upon the Divine immanence until at last he could declare, "I and my Father are One."<br> 당신이 가장 자주, 그리고 강렬하게 생각하는 것, 고요한 시간에 당신의 영혼이 가장 자연스럽게 향하는 것이 무엇인지 말해주세요. 그러면 당신이 어떤 고통이나 평화의 장소로 여행하고 있는지, 그리고 신적인 존재의 모습으로 성장하고 있는지, 아니면 짐승 같은 존재의 모습으로 성장하고 있는지 알려드리겠습니다. 가장 끊임없이 생각하는 그 본질의 문자 그대로 구현되는 경향은 피할 수 없습니다. 그러므로 명상의 대상을 아래가 아닌 위에 두십시오. 그러면 생각 속에서 그 대상으로 돌아갈 때마다 당신은 고양될 것입니다. 순수하고 이기적인 요소가 섞이지 않도록 하십시오. 그러면 당신의 마음은 정화되고 진리에 더 가까이 이끌리며, 더럽혀지거나 더 이상 희망 없이 오류에 빠지지 않을 것입니다. 제가 지금 사용하는 영적인 의미의 명상은 영적인 삶과 지식의 모든 성장의 비결입니다. 모든 예언자, 성자, 구세주는 명상의 힘으로 그렇게 되었습니다. 부처는 "내가 진리다"라고 말할 수 있을 때까지 진리에 대해 명상했습니다. 예수께서는 신의 내재성에 대해 곰곰이 생각하시다가 마침내 "나와 아버지는 하나입니다"라고 선언하셨습니다.<br> Meditation centered upon divine realities is the very essence and soul of prayer. It is the silent reaching of the soul toward the Eternal. Mere petitionary prayer without meditation is a body without a soul, and is powerless to lift the mind and heart above sin and affliction. If you are daily praying for wisdom, for peace, for loftier purity and a fuller realization of Truth, and that for which you pray is still far from you, it means that you are praying for one thing while living out in thought and act another. If you will cease from such waywardness, taking your mind off those things the selfish clinging to which debars you from the possession of the stainless realities for which you pray: if you will no longer ask God to grant you that which you do not deserve, or to bestow upon you that love and compassion which you refuse to bestow upon others, but will commence to think and act in the spirit of Truth, you will day by day be growing into those realities, so that ultimately you will become one with them. <br> 신성한 실체에 집중하는 명상은 기도의 본질이자 영혼입니다. 그것은 영혼이 영원을 향해 조용히 나아가는 것입니다. 명상 없는 단순한 청원 기도는 영혼 없는 몸과 같으며, 마음과 정신을 죄와 고통 위로 들어 올릴 힘이 없습니다. 만약 당신이 매일 지혜, 평화, 더 높은 순수함, 그리고 진리에 대한 더 충만한 깨달음을 위해 기도하는데도, 기도하는 대상이 여전히 당신에게서 멀리 떨어져 있다면, 그것은 당신이 기도하는 것과 생각과 행동으로 실천하는 것이 다르다는 것을 의미합니다. 만약 당신이 그러한 방탕함을 버리고, 당신이 기도하는 흠 없는 실체를 소유하지 못하게 하는 이기적인 집착에서 마음을 뗀다면, 당신이 받을 자격이 없는 것을 허락해 달라고, 또는 당신이 다른 사람에게 베풀기를 거부하는 사랑과 연민을 당신에게 베풀어 달라고 더 이상 하나님께 간구하지 않고, 진리의 정신으로 생각하고 행동하기 시작한다면, 당신은 날마다 그 실체들 속으로 성장하여 궁극적으로 그것들과 하나가 될 것입니다. <br> He who would secure any worldly advantage must be willing to work vigorously for it, and he would be foolish indeed who, waiting with folded hands, expected it to come to him for the mere asking. Do not then vainly imagine that you can obtain the heavenly possessions without making an effort. Only when you commence to work earnestly in the Kingdom of Truth will you be allowed to partake of the Bread of Life, and when you have, by patient and uncomplaining effort, earned the spiritual wages for which you ask, they will not be withheld from you.<br> 세상적인 이익을 얻고자 하는 사람은 반드시 그것을 위해 힘써 일할 각오가 되어 있어야 합니다. 두 손을 모은 채 아무것도 하지 않고서, 단지 바란다는 이유만으로 그것이 자신에게 오기를 기대하는 사람은 어리석은 사람입니다. 그러므로 헛되이 상상하지 마십시오. 어떤 노력도 없이 하늘의 보화를 얻을 수 있다고 생각하지 마시기 바랍니다. 오직 진리의 왕국 안에서 진지하게 일하기 시작할 때에만, 생명의 빵을 나누어 받을 자격이 주어질 것입니다. 그리고 당신이 인내하며 불평 없이 노력하여, 구한 바 영적인 보상을 마땅히 받을 만큼 스스로를 연마했을 때, 그 보상은 결코 당신에게서 거두어지지 않을 것입니다.<br> If you really seek Truth, and not merely your own gratification; if you love it above all worldly pleasures and gains; more, even, than happiness itself, you will be willing to make the effort necessary for its achievement. If you would be freed from sin and sorrow; if you would taste of that spotless purity for which you sigh and pray; if you would realize wisdom and knowledge, and would enter into the possession of profound and abiding peace, come now and enter the path of meditation, and let the supreme object of your meditation be Truth.<br> 당신이 정말로 진리 그 자체를 추구하고, 단순히 자신의 만족을 위한 것이 아니라면 — 세상의 온갖 쾌락과 이익보다도, 심지어는 행복 그 자체보다도 진리를 더 사랑한다면, 당신은 반드시 그 진리를 이루기 위해 필요한 노력을 기꺼이 감내하려는 마음이 되어 있을 것입니다. 당신이 죄와 슬픔으로부터 벗어나고자 한다면, 당신이 그토록 갈망하고 기도하는 그 티 없는 순수함을 맛보고자 한다면, 당신이 지혜와 앎을 깨달아, 깊고 변치 않는 평화의 소유자가 되고자 한다면 — 지금 이 순간, 명상의 길로 들어오십시오. 그리고 당신 명상의 가장 높은 목적이 오직 진리가 되도록 하십시오.<br> At the outset, meditation must be distinguished from idle reverie. There is nothing dreamy and unpractical about it. It is a process of searching and uncompromising thought which allows nothing to remain but the simple and naked truth. Thus meditating you will no longer strive to build yourself up in your prejudices, but, forgetting self, you will remember only that you are seeking the Truth. And so you will remove, one by one, the errors which you have built around yourself in the past, and will patiently wait for the revelation of Truth which will come when your errors have been sufficiently removed. In the silent humility of your heart you will realize that<br> 명상은 처음부터 공허한 몽상과는 구별되어야 합니다. 명상에는 몽상적이거나 비실용적인 것이 없습니다. 명상은 탐구하고 타협하지 않는 사고의 과정으로, 단순하고 적나라한 진실 외에는 아무것도 남지 않습니다. 이렇게 명상하면 더 이상 편견 속에 자신을 세우려 애쓰지 않고, 자아를 잊고 오직 진실을 찾고 있다는 사실만을 기억하게 될 것입니다. 그렇게 과거에 자신 주변에 쌓아 올린 오류를 하나하나 제거하고, 오류가 충분히 제거되었을 때 찾아올 진실의 계시를 인내심 있게 기다릴 것입니다. 마음의 고요한 겸손 속에서 당신은 다음을 깨닫게 될 것입니다.<br> "There is an inmost centre in us all Where Truth abides in fulness; and around, Wall upon wall, the gross flesh hems it in; This perfect, clear perception, which is Truth, A baffling and perverting carnal mesh Blinds it, and makes all error; and to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without."<br> "우리 모두 안에는 가장 깊은 중심이 있습니다. 진실은 그 안에 충만하게 거하며, 그 주위를 벽과 벽으로 둘러싼 육신이 에워싸고 있습니다. 이 완벽하고 명확한 인식, 곧 진리는 당혹스럽고 왜곡된 육신의 그물망과 같습니다. 그것을 가리고 모든 오류를 만들어냅니다. 그리고 안다는 것은 밖에서 빛으로 들어가는 것보다는 갇힌 광채가 빠져나갈 길을 여는 것입니다."<br> Select some portion of the day in which to meditate, and keep that period sacred to your purpose. The best time is the very early morning when the spirit of repose is upon everything. All natural conditions will then be in your favor; the passions, after the long bodily fast of the night, will be subdued, the excitements and worries of the previous day will have died away, and the mind, strong and yet restful, will be receptive to spiritual instruction. Indeed, one of the first efforts you will be called upon to make will be to shake off lethargy and indulgence, and if you refuse you will be unable to advance, for the demands of the spirit are imperative.<br> 하루 중 명상할 시간을 정하고, 그 시간을 당신의 목적에 따라 신성하게 지키세요. 가장 좋은 시간은 모든 것에 안식의 영이 충만한 이른 아침입니다. 그때 모든 자연 조건이 당신에게 유리할 것입니다. 밤새도록 몸을 단식한 후, 열정은 가라앉고, 전날의 흥분과 걱정은 사라지며, 강하면서도 평온한 마음은 영적 가르침을 기꺼이 받아들일 것입니다. 사실, 당신이 해야 할 첫 번째 노력 중 하나는 무기력과 방종을 떨쳐내는 것입니다. 만약 당신이 이를 거부한다면, 영의 요구가 절실하기 때문에 앞으로 나아갈 수 없을 것입니다. <br> To be spiritually awakened is also to be mentally and physically awakened. The sluggard and the self-indulgent can have no knowledge of Truth. He who, possessed of health and strength, wastes the calm, precious hours of the silent morning in drowsy indulgence is totally unfit to climb the heavenly heights. He whose awakening consciousness has become alive to its lofty possibilities, who is beginning to shake off the darkness of ignorance in which the world is enveloped, rises before the stars have ceased their vigil, and, grappling with the darkness within his soul, strives, by holy aspiration, to perceive the light of Truth while the unawakened world dreams on.<br> 영적으로 깨어난다는 것은 곧 정신적으로, 육체적으로도 깨어나는 것을 의미합니다. 게으르고 방탕한 사람은 진리(Truth)에 대해 어떤 지식도 가질 수 없습니다. 건강과 힘을 지닌 사람이, 고요하고 소중한 이른 아침의 시간을 졸음과 방탕으로 허비한다면, 그는 천상의 고지에 오를 자격이 전혀 없는 사람입니다. 그의 자각된 의식이 고귀한 가능성에 눈뜨기 시작한 사람, 그리고 세상이 뒤덮인 무지(無知)의 어둠을 털어내려는 이는, 별들이 아직 그 망보는 일을 멈추기 전, 즉 새벽녘에 일어납니다. 그는 자신의 영혼 속에 있는 어둠과 맞서 싸우며, 거룩한 열망(holy aspiration)을 통해 진리의 빛을 인식하려 노력합니다. 그동안 아직 깨어나지 못한 세상은 꿈속에서 계속 잠들어 있습니다. "The heights by great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upward in the night."<ref>시 제목:The Ladder of Saint Augustine 작가: Henry Wadsworth Longfellow 발표: 1858년, Tales of a Wayside Inn</ref><br> "위대한 사람들이 도달하고 지켜낸 그 고귀한 높이는, 갑작스러운 비상(飛上)으로 이루어진 것이 아니었습니다. 그들은, 동료들이 잠든 사이에도, 밤을 새워 위로, 위로 힘써 올라가고 있었던 것입니다."<br> No saint, no holy man, no teacher of Truth ever lived who did not rise early in the morning. Jesus habitually rose early, and climbed the solitary mountains to engage in holy communion. Buddha always rose an hour before sunrise and engaged in meditation, and all his disciples were enjoined to do the same. If you have to commence your daily duties at a very early hour, and are thus debarred from giving the early morning to systematic meditation, try to give an hour at night, and should this, by the length and laboriousness of your daily task be denied you, you need not despair, for you may turn your thoughts upward in holy meditation in the intervals of your work, or in those few idle minutes which you now waste in aimlessness; and should your work be of that kind which becomes by practice automatic, you may meditate while engaged upon it. That eminent Christian saint and philosopher, Jacob Boehme, realized his vast knowledge of divine things whilst working long hours as a shoemaker. In every life there is time to think, and the busiest, the most laborious is not shut out from aspiration and meditation. Spiritual meditation and self-discipline are inseparable; you will, therefore, commence to meditate upon yourself so as to try and understand yourself, for, remember, the great object you will have in view will be the complete removal of all your errors in order that you may realize Truth. You will begin to question your motives, thoughts, and acts, comparing them with your ideal, and endeavoring to look upon them with a calm and impartial eye. In this manner you will be continually gaining more of that mental and spiritual equilibrium without which men are but helpless straws upon the ocean of life. If you are given to hatred or anger you will meditate upon gentleness and forgiveness, so as to become acutely alive to a sense of your harsh and foolish conduct. You will then begin to dwell in thoughts of love, of gentleness, of abounding forgiveness; and as you overcome the lower by the higher, there will gradually, silently steal into your heart a knowledge of the divine Law of Love with an understanding of its bearing upon all the intricacies of life and conduct. And in applying this knowledge to your every thought, word, and act, you will grow more and more gentle, more and more loving, more and more divine. And thus with every error, every selfish desire, every human weakness; by the power of meditation is it overcome, and as each sin, each error is thrust out, a fuller and clearer measure of the Light of Truth illumines the pilgrim soul. Thus meditating, you will be ceaselessly fortifying yourself against your only real enemy, your selfish, perishable self, and will be establishing yourself more and more firmly in the divine and imperishable self that is inseparable from Truth. The direct outcome of your meditations will be a calm, spiritual strength which will be your stay and resting-place in the struggle of life. Great is the overcoming power of holy thought, and the strength and knowledge gained in the hour of silent meditation will enrich the soul with saving remembrance in the hour of strife, of sorrow, or of temptation. As, by the power of meditation, you grow in wisdom, you will relinquish, more and more, your selfish desires which are fickle, impermanent, and productive of sorrow and pain; and will take your stand, with increasing steadfastness and trust, upon unchangeable principles, and will realize heavenly rest. The use of meditation is the acquirement of a knowledge of eternal principles, and the power which results from meditation is the ability to rest upon and trust those principles, and so become one with the Eternal. The end of meditation is, therefore, direct knowledge of Truth, God, and the realization of divine and profound peace. Let your meditations take their rise from the ethical ground which you now occupy. Remember that you are to grow into Truth by steady perseverance. If you are an orthodox Christian, meditate ceaselessly upon the spotless purity and divine excellence of the character of Jesus, and apply his every precept to your inner life and outward conduct, so as to approximate more and more toward his perfection. Do not be as those religious ones, who, refusing to meditate upon the Law of Truth, and to put into practice the precepts given to them by their Master, are content to formally worship, to cling to their particular creeds, and to continue in the ceaseless round of sin and suffering. Strive to rise, by the power of meditation, above all selfish clinging to partial gods or party creeds; above dead formalities and lifeless ignorance. Thus walking the high way of wisdom, with mind fixed upon the spotless Truth, you shall know no halting-place short of the realization of Truth. He who earnestly meditates first perceives a truth, as it were, afar off, and then realizes it by daily practice. It is only the doer of the Word of Truth that can know of the doctrine of Truth, for though by pure thought the Truth is perceived, it is only actualized by practice. Said the divine Gautama, the Buddha, "He who gives himself up to vanity, and does not give himself up to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation," and he instructed his disciples in the following "Five Great Meditations":— "The first meditation is the meditation of love, in which you so adjust your heart that you long for the weal and welfare of all beings, including the happiness of your enemies. "The second meditation is the meditation of pity, in which you think of all beings in distress, vividly representing in your imagination their sorrows and anxieties so as to arouse a deep compassion for them in your soul. "The third meditation is the meditation of joy, in which you think of the prosperity of others, and rejoice with their rejoicings. "The fourth meditation is the meditation of impurity, in which you consider the evil consequences of corruption, the effects of sin and diseases. How trivial often the pleasure of the moment, and how fatal its consequences. "The fifth meditation is the meditation on serenity, in which you rise above love and hate, tyranny and oppression, wealth and want, and regard your own fate with impartial calmness and perfect tranquillity." By engaging in these meditations the disciples of the Buddha arrived at a knowledge of the Truth. But whether you engage in these particular meditations or not matters little so long as your object is Truth, so long as you hunger and thirst for that righteousness which is a holy heart and a blameless life. In your meditations, therefore, let your heart grow and expand with ever-broadening love, until, freed from all hatred, and passion, and condemnation, it embraces the whole universe with thoughtful tenderness. As the flower opens its petals to receive the morning light, so open your soul more and more to the glorious light of Truth. Soar upward upon the wings of aspiration; be fearless, and believe in the loftiest possibilities. Believe that a life of absolute meekness is possible; believe that a life of stainless purity is possible; believe that a life of perfect holiness is possible; believe that the realization of the highest truth is possible. He who so believes, climbs rapidly the heavenly hills, whilst the unbelievers continue to grope darkly and painfully in the fog-bound valleys. So believing, so aspiring, so meditating, divinely sweet and beautiful will be your spiritual experiences, and glorious the revelations that will enrapture your inward vision. As you realize the divine Love, the divine Justice, the divine Purity, the Perfect Law of Good, or God, great will be your bliss and deep your peace. Old things will pass away, and all things will become new. The veil of the material universe, so dense and impenetrable to the eye of error, so thin and gauzy to the eye of Truth, will be lifted and the spiritual universe will be revealed. Time will cease, and you will live only in Eternity. Change and mortality will no more cause you anxiety and sorrow, for you will become established in the unchangeable, and will dwell in the very heart of immortality. STAR OF WISDOM Star that of the birth of Vishnu, Birth of Krishna, Buddha, Jesus, Told the wise ones, Heavenward looking, Waiting, watching for thy gleaming In the darkness of the night-time, In the starless gloom of midnight; Shining Herald of the coming Of the kingdom of the righteous; Teller of the Mystic story Of the lowly birth of Godhead In the stable of the passions, In the manger of the mind-soul; Silent singer of the secret Of compassion deep and holy To the heart with sorrow burdened, To the soul with waiting weary:— Star of all-surpassing brightness, Thou again dost deck the midnight; Thou again dost cheer the wise ones Watching in the creedal darkness, Weary of the endless battle With the grinding blades of error; Tired of lifeless, useless idols, Of the dead forms of religions; Spent with watching for thy shining; Thou hast ended their despairing; Thou hast lighted up their pathway; Thou hast brought again the old Truths To the hearts of all thy Watchers; To the souls of them that love thee Thou dost speak of Joy and Gladness, Of the peace that comes of Sorrow. Blessed are they that can see thee, Weary wanderers in the Night-time; Blessed they who feel the throbbing, In their bosoms feel the pulsing Of a deep Love stirred within them By the great power of thy shining. Let us learn thy lesson truly; Learn it faithfully and humbly; Learn it meekly, wisely, gladly, Ancient Star of holy Vishnu, Light of Krishna, Buddha, Jesus. THE TWO MASTERS, SELF AND TRUTH Upon the battlefield of the human soul two masters are ever contending for the crown of supremacy, for the kingship and dominion of the heart; the master of self, called also the "Prince of this world," and the master of Truth, called also the Father God. The master self is that rebellious one whose weapons are passion, pride, avarice, vanity, self-will, implements of darkness; the master Truth is that meek and lowly one whose weapons are gentleness, patience, purity, sacrifice, humility, love, instruments of Light. In every soul the battle is waged, and as a soldier cannot engage at once in two opposing armies, so every heart is enlisted either in the ranks of self or of Truth. There is no half-and-half course; "There is self and there is Truth; where self is, Truth is not, where Truth is, self is not." Thus spake Buddha, the teacher of Truth, and Jesus, the manifested Christ, declared that "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." Truth is so simple, so absolutely undeviating and uncompromising that it admits of no complexity, no turning, no qualification. Self is ingenious, crooked, and, governed by subtle and snaky desire, admits of endless turnings and qualifications, and the deluded worshipers of self vainly imagine that they can gratify every worldly desire, and at the same time possess the Truth. But the lovers of Truth worship Truth with the sacrifice of self, and ceaselessly guard themselves against worldliness and self-seeking. Do you seek to know and to realize Truth? Then you must be prepared to sacrifice, to renounce to the uttermost, for Truth in all its glory can only be perceived and known when the last vestige of self has disappeared. The eternal Christ declared that he who would be His disciple must "deny himself daily." Are you willing to deny yourself, to give up your lusts, your prejudices, your opinions? If so, you may enter the narrow way of Truth, and find that peace from which the world is shut out. The absolute denial, the utter extinction, of self is the perfect state of Truth, and all religions and philosophies are but so many aids to this supreme attainment. Self is the denial of Truth. Truth is the denial of self. As you let self die, you will be reborn in Truth. As you cling to self, Truth will be hidden from you. Whilst you cling to self, your path will be beset with difficulties, and repeated pains, sorrows, and disappointments will be your lot. There are no difficulties in Truth, and coming to Truth, you will be freed from all sorrow and disappointment. Truth in itself is not hidden and dark. It is always revealed and is perfectly transparent. But the blind and wayward self cannot perceive it. The light of day is not hidden except to the blind, and the Light of Truth is not hidden except to those who are blinded by self. Truth is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out through the eyes of self. If you are vain, you will color everything with your own vanities. If lustful, your heart and mind will be so clouded with the smoke and flames of passion, that everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. There is one quality which pre-eminently distinguishes the man of Truth from the man of self, and that is humility. To be not only free from vanity, stubbornness and egotism, but to regard one's own opinions as of no value, this indeed is true humility. He who is immersed in self regards his own opinions as Truth, and the opinions of other men as error. But that humble Truth-lover who has learned to distinguish between opinion and Truth, regards all men with the eye of charity, and does not seek to defend his opinions against theirs, but sacrifices those opinions that he may love the more, that he may manifest the spirit of Truth, for Truth in its very nature is ineffable and can only be lived. He who has most of charity has most of Truth. Men engage in heated controversies, and foolishly imagine they are defending the Truth, when in reality they are merely defending their own petty interests and perishable opinions. The follower of self takes up arms against others. The follower of Truth takes up arms against himself. Truth, being unchangeable and eternal, is independent of your opinion and of mine. We may enter into it, or we may stay outside; but both our defense and our attack are superfluous, and are hurled back upon ourselves. Men, enslaved by self, passionate, proud, and condemnatory, believe their particular creed or religion to be the Truth, and all other religions to be error; and they proselytize with passionate ardor. There is but one religion, the religion of Truth. There is but one error, the error of self. Truth is not a formal belief; it is an unselfish, holy, and aspiring heart, and he who has Truth is at peace with all, and cherishes all with thoughts of love. You may easily know whether you are a child of Truth or a worshiper of self, if you will silently examine your mind, heart, and conduct. Do you harbor thoughts of suspicion, enmity, envy, lust, pride, or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centered; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection. Do you strive for riches? Do you fight, with passion, for your party? Do you lust for power and leadership? Are you given to ostentation and self-praise? Or have you given up the love of riches? Have you relinquished all strife? Are you content to take the lowest place, and to be passed by unnoticed? And have you ceased to talk about yourself and to regard yourself with self-complacent pride? If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita"<ref>기타 제16장 제1절~제5절 [참고](영문판)Edwin Arnold, The Song Celestial</ref>:— "Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest and grave, with manhood nobly mixed, With patience, fortitude and purity; An unrevengeful spirit, never given To rate itself too high—such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth!"<br> "두려움 없음, 영혼의 순수함, 항상 지혜를 추구하려는 의지, 열린 손길, 절제된 욕망, 그리고 경건함, 그리고 외로운 학문에 대한 사랑, 겸손, 올바름, 살아있는 어떤 것도 해치지 않는 마음, 진실함, 분노에 더디게 반응하는 마음, 다른 사람들이 소중히 여기는 것을 가볍게 여기는 마음, 평정심, 그리고 자애, 아무도 허물을 눈감아 주지 않는 마음, 그리고 고통받는 모든 이에게 다정함, 만족스러운 마음, 욕망에 흔들리지 않는 마음, 온화하고, 겸손하고, 엄숙하며, 고귀한 남성다움과, 인내심, 불굴의 정신, 그리고 결코 자신을 과소평가하지 않는 정신—이것이 바로 징조이니라, 오, 인도의 왕자여! 천상의 탄생으로 이끄는 아름다운 길에 발을 디딘 자의 증거니라!"<br> When men, lost in the devious ways of error and self, have forgotten the "heavenly birth," the state of holiness and Truth, they set up artificial standards by which to judge one another, and make acceptance of, and adherence to, their own particular theology, the test of Truth; and so men are divided one against another, and there is ceaseless enmity and strife, and unending sorrow and suffering. Reader, do you seek to realize the birth into Truth? There is only one way: Let self die. All those lusts, appetites, desires, opinions, limited conceptions and prejudices to which you have hitherto so tenaciously clung, let them fall from you. Let them no longer hold you in bondage, and Truth will be yours. Cease to look upon your own religion as superior to all others, and strive humbly to learn the supreme lesson of charity. No longer cling to the idea, so productive of strife and sorrow, that the Savior whom you worship is the only Savior, and that the Savior whom your brother worships with equal sincerity and ardor, is an impostor; but seek diligently the path of holiness, and then you will realize that every holy man is a savior of mankind. The giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving up vain clothing; not by relinquishing riches; not by abstaining from certain foods; not by speaking smooth words; not by merely doing these things is the Truth found; but by giving up the spirit of vanity; by relinquishing the desire for riches; by abstaining from the lust of self-indulgence; by giving up all hatred, strife, condemnation, and self-seeking, and becoming gentle and pure at heart; by doing these things is the Truth found. To do the former, and not to do the latter, is pharisaism and hypocrisy, whereas the latter includes the former. You may renounce the outward world, and isolate yourself in a cave or in the depths of a forest, but you will take all your selfishness with you, and unless you renounce that, great indeed will be your wretchedness and deep your delusion. You may remain just where you are, performing all your duties, and yet renounce the world, the inward enemy. To be in the world and yet not of the world is the highest perfection, the most blessed peace, is to achieve the greatest victory. The renunciation of self is the way of Truth, therefore, "Enter the Path; there is no grief like hate, No pain like passion, no deceit like sense; Enter the Path; far hath he gone whose foot Treads down one fond offense." As you succeed in overcoming self you will begin to see things in their right relations. He who is swayed by any passion, prejudice, like or dislike, adjusts everything to that particular bias, and sees only his own delusions. He who is absolutely free from all passion, prejudice, preference, and partiality, sees himself as he is; sees others as they are; sees all things in their proper proportions and right relations. Having nothing to attack, nothing to defend, nothing to conceal, and no interests to guard, he is at peace. He has realized the profound simplicity of Truth, for this unbiased, tranquil, blessed state of mind and heart is the state of Truth. He who attains to it dwells with the angels, and sits at the footstool of the Supreme. Knowing the Great Law; knowing the origin of sorrow; knowing the secret of suffering; knowing the way of emancipation in Truth, how can such a one engage in strife or condemnation; for though he knows that the blind, self-seeking world, surrounded with the clouds of its own illusions, and enveloped in the darkness of error and self, cannot perceive the steadfast Light of Truth, and is utterly incapable of comprehending the profound simplicity of the heart that has died, or is dying, to self, yet he also knows that when the suffering ages have piled up mountains of sorrow, the crushed and burdened soul of the world will fly to its final refuge, and that when the ages are completed, every prodigal will come back to the fold of Truth. And so he dwells in goodwill toward all, and regards all with that tender compassion which a father bestows upon his wayward children. Men cannot understand Truth because they cling to self, because they believe in and love self, because they believe self to be the only reality, whereas it is the one delusion. When you cease to believe in and love self you will desert it, and will fly to Truth, and will find the eternal Reality. When men are intoxicated with the wines of luxury, and pleasure, and vanity, the thirst of life grows and deepens within them, and they delude themselves with dreams of fleshly immortality, but when they come to reap the harvest of their own sowing, and pain and sorrow supervene, then, crushed and humiliated, relinquishing self and all the intoxications of self, they come, with aching hearts to the one immortality, the immortality that destroys all delusions, the spiritual immortality in Truth. Men pass from evil to good, from self to Truth, through the dark gate of sorrow, for sorrow and self are inseparable. Only in the peace and bliss of Truth is all sorrow vanquished. If you suffer disappointment because your cherished plans have been thwarted, or because someone has not come up to your anticipations, it is because you are clinging to self. If you suffer remorse for your conduct, it is because you have given way to self. If you are overwhelmed with chagrin and regret because of the attitude of someone else toward you, it is because you have been cherishing self. If you are wounded on account of what has been done to you or said of you, it is because you are walking in the painful way of self. All suffering is of self. All suffering ends in Truth. When you have entered into and realized Truth, you will no longer suffer disappointment, remorse, and regret, and sorrow will flee from you. "Self is the only prison that can ever bind the soul; Truth is the only angel that can bid the gates unroll; And when he comes to call thee, arise and follow fast; His way may lie through darkness, but it leads to light at last." The woe of the world is of its own making. Sorrow purifies and deepens the soul, and the extremity of sorrow is the prelude to Truth. Have you suffered much? Have you sorrowed deeply? Have you pondered seriously upon the problem of life? If so, you are prepared to wage war against self, and to become a disciple of Truth. The intellectual who do not see the necessity for giving up self, frame endless theories about the universe, and call them Truth; but do thou pursue that direct line of conduct which is the practice of righteousness, and thou wilt realize the Truth which has no place in theory, and which never changes. Cultivate your heart. Water it continually with unselfish love and deep-felt pity, and strive to shut out from it all thoughts and feelings which are not in accordance with Love. Return good for evil, love for hatred, gentleness for ill-treatment, and remain silent when attacked. So shall you transmute all your selfish desires into the pure gold of Love, and self will disappear in Truth. So will you walk blamelessly among men, yoked with the easy yoke of lowliness, and clothed with the divine garment of humility. O come, weary brother! thy struggling and striving End thou in the heart of the Master of ruth; Across self's drear desert why wilt thou be driving, Athirst for the quickening waters of Truth When here, by the path of thy searching and sinning, Flows Life's gladsome stream, lies Love's oasis green? Come, turn thou and rest; know the end and beginning, The sought and the searcher, the seer and seen. Thy Master sits not in the unapproached mountains, Nor dwells in the mirage which floats on the air, Nor shalt thou discover His magical fountains In pathways of sand that encircle despair. In selfhood's dark desert cease wearily seeking The odorous tracks of the feet of thy King; And if thou wouldst hear the sweet sound of His speaking, Be deaf to all voices that emptily sing. Flee the vanishing places; renounce all thou hast; Leave all that thou lovest, and, naked and bare, Thyself at the shrine of the Innermost cast; The Highest, the Holiest, the Changeless is there. Within, in the heart of the Silence He dwelleth; Leave sorrow and sin, leave thy wanderings sore; Come bathe in His Joy, whilst He, whispering, telleth Thy soul what it seeketh, and wander no more. Then cease, weary brother, thy struggling and striving; Find peace in the heart of the Master of ruth. Across self's dark desert cease wearily driving; Come; drink at the beautiful waters of Truth. THE ACQUIREMENT OF SPIRITUAL POWER The world is filled with men and women seeking pleasure, excitement, novelty; seeking ever to be moved to laughter or tears; not seeking strength, stability, and power; but courting weakness, and eagerly engaged in dispersing what power they have. Men and women of real power and influence are few, because few are prepared to make the sacrifice necessary to the acquirement of power, and fewer still are ready to patiently build up character. To be swayed by your fluctuating thoughts and impulses is to be weak and powerless; to rightly control and direct those forces is to be strong and powerful. Men of strong animal passions have much of the ferocity of the beast, but this is not power. The elements of power are there; but it is only when this ferocity is tamed and subdued by the higher intelligence that real power begins; and men can only grow in power by awakening themselves to higher and ever higher states of intelligence and consciousness. The difference between a man of weakness and one of power lies not in the strength of the personal will (for the stubborn man is usually weak and foolish), but in that focus of consciousness which represents their states of knowledge. The pleasure-seekers, the lovers of excitement, the hunters after novelty, and the victims of impulse and hysterical emotion lack that knowledge of principles which gives balance, stability, and influence. A man commences to develop power when, checking his impulses and selfish inclinations, he falls back upon the higher and calmer consciousness within him, and begins to steady himself upon a principle. The realization of unchanging principles in consciousness is at once the source and secret of the highest power. When, after much searching, and suffering, and sacrificing, the light of an eternal principle dawns upon the soul, a divine calm ensues and joy unspeakable gladdens the heart. He who has realized such a principle ceases to wander, and remains poised and self-possessed. He ceases to be "passion's slave," and becomes a master-builder in the Temple of Destiny. The man that is governed by self, and not by a principle, changes his front when his selfish comforts are threatened. Deeply intent upon defending and guarding his own interests, he regards all means as lawful that will subserve that end. He is continually scheming as to how he may protect himself against his enemies, being too self-centered to perceive that he is his own enemy. Such a man's work crumbles away, for it is divorced from Truth and power. All effort that is grounded upon self, perishes; only that work endures that is built upon an indestructible principle. The man that stands upon a principle is the same calm, dauntless, self-possessed man under all circumstances. When the hour of trial comes, and he has to decide between his personal comforts and Truth, he gives up his comforts and remains firm. Even the prospect of torture and death cannot alter or deter him. The man of self regards the loss of his wealth, his comforts, or his life as the greatest calamities which can befall him. The man of principle looks upon these incidents as comparatively insignificant, and not to be weighed with loss of character, loss of Truth. To desert Truth is, to him, the only happening which can really be called a calamity. It is the hour of crisis which decides who are the minions of darkness, and who the children of Light. It is the epoch of threatening disaster, ruin, and persecution which divides the sheep from the goats, and reveals to the reverential gaze of succeeding ages the men and women of power. It is easy for a man, so long as he is left in the enjoyment of his possessions, to persuade himself that he believes in and adheres to the principles of Peace, Brotherhood, and Universal Love; but if, when his enjoyments are threatened, or he imagines they are threatened, he begins to clamor loudly for war, he shows that he believes in and stands upon, not Peace, Brotherhood, and Love, but strife, selfishness, and hatred. He who does not desert his principles when threatened with the loss of every earthly thing, even to the loss of reputation and life, is the man of power; is the man whose every word and work endures; is the man whom the afterworld honors, reveres, and worships. Rather than desert that principle of Divine Love on which he rested, and in which all his trust was placed, Jesus endured the utmost extremity of agony and deprivation; and today the world prostrates itself at his pierced feet in rapt adoration. There is no way to the acquirement of spiritual power except by that inward illumination and enlightenment which is the realization of spiritual principles; and those principles can only be realized by constant practice and application. Take the principle of divine Love, and quietly and diligently meditate upon it with the object of arriving at a thorough understanding of it. Bring its searching light to bear upon all your habits, your actions, your speech and intercourse with others, your every secret thought and desire. As you persevere in this course, the divine Love will become more and more perfectly revealed to you, and your own shortcomings will stand out in more and more vivid contrast, spurring you on to renewed endeavor; and having once caught a glimpse of the incomparable majesty of that imperishable principle, you will never again rest in your weakness, your selfishness, your imperfection, but will pursue that Love until you have relinquished every discordant element, and have brought yourself into perfect harmony with it. And that state of inward harmony is spiritual power. Take also other spiritual principles, such as Purity and Compassion, and apply them in the same way, and, so exacting is Truth, you will be able to make no stay, no resting-place until the inmost garment of your soul is bereft of every stain, and your heart has become incapable of any hard, condemnatory, and pitiless impulse. Only in so far as you understand, realize, and rely upon, these principles, will you acquire spiritual power, and that power will be manifested in and through you in the form of increasing dispassion, patience and equanimity. Dispassion argues superior self-control; sublime patience is the very hall-mark of divine knowledge, and to retain an unbroken calm amid all the duties and distractions of life, marks off the man of power. "It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude." Some mystics hold that perfection in dispassion is the source of that power by which miracles (so-called) are performed, and truly he who has gained such perfect control of all his interior forces that no shock, however great, can for one moment unbalance him, must be capable of guiding and directing those forces with a master-hand. To grow in self-control, in patience, in equanimity, is to grow in strength and power; and you can only thus grow by focusing your consciousness upon a principle. As a child, after making many and vigorous attempts to walk unaided, at last succeeds, after numerous falls, in accomplishing this, so you must enter the way of power by first attempting to stand alone. Break away from the tyranny of custom, tradition, conventionality, and the opinions of others, until you succeed in walking lonely and erect among men. Rely upon your own judgment; be true to your own conscience; follow the Light that is within you; all outward lights are so many will-o'-the-wisps. There will be those who will tell you that you are foolish; that your judgment is faulty; that your conscience is all awry, and that the Light within you is darkness; but heed them not. If what they say is true the sooner you, as a searcher for wisdom, find it out the better, and you can only make the discovery by bringing your powers to the test. Therefore, pursue your course bravely. Your conscience is at least your own, and to follow it is to be a man; to follow the conscience of another is to be a slave. You will have many falls, will suffer many wounds, will endure many buffetings for a time, but press on in faith, believing that sure and certain victory lies ahead. Search for a rock, a principle, and having found it cling to it; get it under your feet and stand erect upon it, until at last, immovably fixed upon it, you succeed in defying the fury of the waves and storms of selfishness. For selfishness in any and every form is dissipation, weakness, death; unselfishness in its spiritual aspect is conservation, power, life. As you grow in spiritual life, and become established upon principles, you will become as beautiful and as unchangeable as those principles, will taste of the sweetness of their immortal essence, and will realize the eternal and indestructible nature of the God within. No harmful shaft can reach the righteous man, Standing erect amid the storms of hate, Defying hurt and injury and ban, Surrounded by the trembling slaves of Fate. Majestic in the strength of silent power, Serene he stands, nor changes not nor turns; Patient and firm in suffering's darkest hour, Time bends to him, and death and doom he spurns. Wrath's lurid lightnings round about him play, And hell's deep thunders roll about his head; Yet heeds he not, for him they cannot slay Who stands whence earth and time and space are fled. Sheltered by deathless love, what fear hath he? Armored in changeless Truth, what can he know Of loss and gain? Knowing eternity, He moves not whilst the shadows come and go. Call him immortal, call him Truth and Light And splendor of prophetic majesty Who bideth thus amid the powers of night, Clothed with the glory of divinity. THE REALIZATION OF SELFLESS LOVE<br> 이타적 사랑의 자각(The Realization of Selfless Love)<br> It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love.<br> 미켈란젤로는 모든 거친 돌덩어리에서 장인이 현실로 만들어낼 아름다운 것을 보았다고 합니다. 그럼에도 불구하고, 모든 돌덩어리 안에는 신앙의 장인과 인내의 끌이 그것을 현실로 만들어낼 것을 기다리는 신성한 이미지가 자리 잡고 있습니다. 그리고 그 신성한 이미지는 흠잡을 데 없고 사심 없는 사랑으로 드러나고 실현됩니다.<br> Hidden deep in every human heart, though frequently covered up with a mass of hard and almost impenetrable accretions, is the spirit of Divine Love, whose holy and spotless essence is undying and eternal. It is the Truth in man; it is that which belongs to the Supreme: that which is real and immortal. All else changes and passes away; this alone is permanent and imperishable; and to realize this Love by ceaseless diligence in the practice of the highest righteousness, to live in it and to become fully conscious in it, is to enter into immortality here and now<ref>지금 그리고 여기에(서)</ref>, is to become one with Truth, one with God, one with the central Heart of all things, and to know our own divine and eternal nature.<br> 모든 인간의 가슴 깊은 곳에는, 비록 단단하고 거의 뚫을 수 없는 불순물로 덮여 있기는 하지만, 신성한 사랑의 영이 숨겨져 있습니다. 그 거룩하고 흠 없는 본질은 불멸하고 영원합니다. 그것은 인간 안에 있는 진리이며, 지고자에게 속한 것이며, 실재하고 불멸하는 것입니다. 다른 모든 것은 변하고 사라지지만, 이것만이 영원하고 불멸합니다. 최고의 의로움을 실천하며 끊임없이 부지런히 이 사랑을 깨닫고, 그 안에서 살고, 그 안에서 온전히 의식하는 것은 지금 여기에서 불멸에 들어가는 것이며, 진리와 하나 되고, 신과 하나 되고, 만물의 중심 심장과 하나가 되어 우리 자신의 신성하고 영원한 본성을 아는 것입니다.<br> To reach this Love, to understand and experience it, one must work with great persistency and diligence upon his heart and mind, must ever renew his patience and keep strong his faith, for there will be much to remove, much to accomplish before the Divine Image is revealed in all its glorious beauty.<br> 이 사랑에 도달하고 이를 이해하고 경험하기 위해서는 큰 끈기와 부지런함으로 자신의 마음과 정신에 노력해야 하며, 끊임없이 인내심을 새롭게 하고 강한 믿음을 유지해야 합니다. 왜냐하면 신성한 이미지가 모든 영광스러운 아름다움으로 드러나기 전에는 제거해야 할 것이 많고, 성취해야 할 것이 많기 때문입니다.<br> He who strives to reach and to accomplish the divine will be tried to the very uttermost; and this is absolutely necessary, for how else could one acquire that sublime patience without which there is no real wisdom, no divinity? Ever and anon, as he proceeds, all his work will seem to be futile, and his efforts appear to be thrown away. Now and then a hasty touch will mar his image, and perhaps when he imagines his work is almost completed he will find what he imagined to be the beautiful form of Divine Love utterly destroyed, and he must begin again with his past bitter experience to guide and help him. But he who has resolutely set himself to realize the Highest recognizes no such thing as defeat. All failures are apparent, not real. Every slip, every fall, every return to selfishness is a lesson learned, an experience gained, from which a golden grain of wisdom is extracted, helping the striver toward the accomplishment of his lofty object. To recognize<br> 신성에 도달하고 성취하고자 노력하는 자는 최대한의 시련을 겪게 될 것입니다. 그리고 이는 절대적으로 필요합니다. 진정한 지혜도, 신성도 없는 그 숭고한 인내심을 어떻게 얻을 수 있겠습니까? 그가 앞으로 나아가는 동안, 그의 모든 노력은 허무하게 보이고, 그의 노력은 수포로 돌아가는 듯 보일 것입니다. 때때로 성급한 행동이 그의 이미지를 손상시킬 것이고, 어쩌면 그의 일이 거의 끝났다고 생각할 때, 그는 신성한 사랑의 아름다운 형태라고 상상했던 것이 완전히 파괴된 것을 발견할 것입니다. 그는 과거의 쓰라린 경험을 바탕으로 자신을 인도하고 돕기 위해 다시 시작해야 할 것입니다. 그러나 지고한 것을 깨닫기 위해 단호하게 노력하는 자는 패배라는 것을 알지 못합니다. 모든 실패는 겉으로 드러나는 것이지, 실제적인 것이 아닙니다. 모든 실수, 모든 넘어짐, 모든 이기심으로의 회귀는 교훈이자 얻은 경험이며, 그로부터 황금빛 지혜의 알갱이가 추출되어 노력하는 자가 고귀한 목표를 달성하는 데 도움이 됩니다. 인식하기 위해 "That of our vices we can frame A ladder if we will but tread Beneath our feet each deed of shame,"<br> "우리의 악덕으로 우리는 우리가 밟기만 한다면 사다리를 만들 수 있다 우리 발밑에는 모든 수치스러운 행위가 있다"<br> is to enter the way that leads unmistakably toward the Divine, and the failings of one who thus recognizes are so many dead selves, upon which he rises, as upon stepping-stones, to higher things.<br> 신성으로 틀림없이 인도하는 길에 들어가는 것이며, 이렇게 인식하는 자의 실패는 많은 죽은 자아라는 것을 깨닫는 것이며, 그는 마치 디딤돌 위에 서서 더 높은 곳으로 올라가는 것입니다. <br> <br> Once come to regard your failings, your sorrows and sufferings as so many voices telling you plainly where you are weak and faulty, where you fall below the true and the divine, you will then begin to ceaselessly watch yourself, and every slip, every pang of pain will show you where you are to set to work, and what you have to remove out of your heart in order to bring it nearer to the likeness of the Divine, nearer to the Perfect Love. And as you proceed, day by day detaching yourself more and more from the inward selfishness the Love that is selfless will gradually become revealed to you. And when you are growing patient and calm, when your petulances, tempers, and irritabilities are passing away from you, and the more powerful lusts and prejudices cease to dominate and enslave you, then you will know that the divine is awakening within you, that you are drawing near to the eternal Heart, that you are not far from that selfless Love, the possession of which is peace and immortality. Divine Love is distinguished from human loves in this supremely important particular, it is free from partiality. Human loves cling to a particular object to the exclusion of all else, and when that object is removed, great and deep is the resultant suffering to the one who loves. Divine Love embraces the whole universe, and, without clinging to any part, yet contains within itself the whole, and he who comes to it by gradually purifying and broadening his human loves until all the selfish and impure elements are burnt out of them, ceases from suffering. It is because human loves are narrow and confined and mingled with selfishness that they cause suffering. No suffering can result from that Love which is so absolutely pure that it seeks nothing for itself. Nevertheless, human loves are absolutely necessary as steps toward the Divine, and no soul is prepared to partake of Divine Love until it has become capable of the deepest and most intense human love. It is only by passing through human loves and human sufferings that Divine Love is reached and realized. All human loves are perishable like the forms to which they cling; but there is a Love that is imperishable, and that does not cling to appearances. All human loves are counterbalanced by human hates; but there is a Love that admits of no opposite or reaction; divine and free from all taint of self, that sheds its fragrance on all alike. Human loves are reflections of the Divine Love, and draw the soul nearer to the reality, the Love that knows neither sorrow nor change. It is well that the mother, clinging with passionate tenderness to the little helpless form of flesh that lies on her bosom, should be overwhelmed with the dark waters of sorrow when she sees it laid in the cold earth. It is well that her tears should flow and her heart ache, for only thus can she be reminded of the evanescent nature of the joys and objects of sense, and be drawn nearer to the eternal and imperishable Reality. It is well that lover, brother, sister, husband, wife should suffer deep anguish, and be enveloped in gloom when the visible object of their affections is torn from them, so that they may learn to turn their affections toward the invisible Source of all, where alone abiding satisfaction is to be found. It is well that the proud, the ambitious, the self-seeking, should suffer defeat, humiliation, and misfortune; that they should pass through the scorching fires of affliction; for only thus can the wayward soul be brought to reflect upon the enigma of life; only thus can the heart be softened and purified, and prepared to receive the Truth. When the sting of anguish penetrates the heart of human love; when gloom and loneliness and desertion cloud the soul of friendship and trust, then it is that the heart turns toward the sheltering love of the Eternal, and finds rest in its silent peace. And whosoever comes to this Love is not turned away comfortless, is not pierced with anguish nor surrounded with gloom; and is never deserted in the dark hour of trial. The glory of Divine Love can only be revealed in the heart that is chastened by sorrow, and the image of the heavenly state can only be perceived and realized when the lifeless, formless accretions of ignorance and self are hewn away. Only that Love that seeks no personal gratification or reward, that does not make distinctions, and that leaves behind no heartaches, can be called divine. Men, clinging to self and to the comfortless shadows of evil, are in the habit of thinking of divine Love as something belonging to a God who is out of reach; as something outside themselves, and that must for ever remain outside. Truly, the Love of God is ever beyond the reach of self, but when the heart and mind are emptied of self then the selfless Love, the supreme Love, the Love that is of God or Good becomes an inward and abiding reality. And this inward realization of holy Love is none other than the Love of Christ that is so much talked about and so little comprehended. The Love that not only saves the soul from sin, but lifts it also above the power of temptation. But how may one attain to this sublime realization? The answer which Truth has always given, and will ever give to this question is,—"Empty thyself, and I will fill thee." Divine Love cannot be known until self is dead, for self is the denial of Love, and how can that which is known be also denied? Not until the stone of self is rolled away from the sepulcher of the soul does the immortal Christ, the pure Spirit of Love, hitherto crucified, dead and buried, cast off the bands of ignorance, and come forth in all the majesty of His resurrection. You believe that the Christ of Nazareth was put to death and rose again. I do not say you err in that belief; but if you refuse to believe that the gentle spirit of Love is crucified daily upon the dark cross of your selfish desires, then, I say, you err in this unbelief, and have not yet perceived, even afar off, the Love of Christ. You say that you have tasted of salvation in the Love of Christ. Are you saved from your temper, your irritability, your vanity, your personal dislikes, your judgment and condemnation of others? If not, from what are you saved, and wherein have you realized the transforming Love of Christ? He who has realized the Love that is divine has become a new man, and has ceased to be swayed and dominated by the old elements of self. He is known for his patience, his purity, his self-control, his deep charity of heart, and his unalterable sweetness. Divine or selfless Love is not a mere sentiment or emotion; it is a state of knowledge which destroys the dominion of evil and the belief in evil, and lifts the soul into the joyful realization of the supreme Good. To the divinely wise, knowledge and Love are one and inseparable. It is toward the complete realization of this divine Love that the whole world is moving; it was for this purpose that the universe came into existence, and every grasping at happiness, every reaching out of the soul toward objects, ideas and ideals, is an effort to realize it. But the world does not realize this Love at present because it is grasping at the fleeting shadow and ignoring, in its blindness, the substance. And so suffering and sorrow continue, and must continue until the world, taught by its self-inflicted pains, discovers the Love that is selfless, the wisdom that is calm and full of peace. And this Love, this Wisdom, this Peace, this tranquil state of mind and heart may be attained to, may be realized by all who are willing and ready to yield up self, and who are prepared to humbly enter into a comprehension of all that the giving up of self involves. There is no arbitrary power in the universe, and the strongest chains of fate by which men are bound are self-forged. Men are chained to that which causes suffering because they desire to be so, because they love their chains, because they think their little dark prison of self is sweet and beautiful, and they are afraid that if they desert that prison they will lose all that is real and worth having. "Ye suffer from yourselves, none else compels, None other holds ye that ye live and die." And the indwelling power which forged the chains and built around itself the dark and narrow prison, can break away when it desires and wills to do so, and the soul does will to do so when it has discovered the worthlessness of its prison, when long suffering has prepared it for the reception of the boundless Light and Love. As the shadow follows the form, and as smoke comes after fire, so effect follows cause, and suffering and bliss follow the thoughts and deeds of men. There is no effect in the world around us but has its hidden or revealed cause, and that cause is in accordance with absolute justice. Men reap a harvest of suffering because in the near or distant past they have sown the seeds of evil; they reap a harvest of bliss also as a result of their own sowing of the seeds of good. Let a man meditate upon this, let him strive to understand it, and he will then begin to sow only seeds of good, and will burn up the tares and weeds which he has formerly grown in the garden of his heart. The world does not understand the Love that is selfless because it is engrossed in the pursuit of its own pleasures, and cramped within the narrow limits of perishable interests mistaking, in its ignorance, those pleasures and interests for real and abiding things. Caught in the flames of fleshly lusts, and burning with anguish, it sees not the pure and peaceful beauty of Truth. Feeding upon the swinish husks of error and self-delusion, it is shut out from the mansion of all-seeing Love. Not having this Love, not understanding it, men institute innumerable reforms which involve no inward sacrifice, and each imagines that his reform is going to right the world for ever, while he himself continues to propagate evil by engaging it in his own heart. That only can be called reform which tends to reform the human heart, for all evil has its rise there, and not until the world, ceasing from selfishness and party strife, has learned the lesson of divine Love, will it realize the Golden Age of universal blessedness. Let the rich cease to despise the poor, and the poor to condemn the rich; let the greedy learn how to give, and the lustful how to grow pure; let the partisan cease from strife, and the uncharitable begin to forgive; let the envious endeavor to rejoice with others, and the slanderers grow ashamed of their conduct. Let men and women take this course, and, lo! the Golden Age is at hand. He, therefore, who purifies his own heart is the world's greatest benefactor. Yet, though the world is, and will be for many ages to come, shut out from that Age of Gold, which is the realization of selfless Love, you, if you are willing, may enter it now, by rising above your selfish self; if you will pass from prejudice, hatred, and condemnation, to gentle and forgiving love. Where hatred, dislike, and condemnation are, selfless Love does not abide. It resides only in the heart that has ceased from all condemnation. You say, "How can I love the drunkard, the hypocrite, the sneak, the murderer? I am compelled to dislike and condemn such men." It is true you cannot love such men emotionally, but when you say that you must perforce dislike and condemn them you show that you are not acquainted with the Great over-ruling Love; for it is possible to attain to such a state of interior enlightenment as will enable you to perceive the train of causes by which these men have become as they are, to enter into their intense sufferings, and to know the certainty of their ultimate purification. Possessed of such knowledge it will be utterly impossible for you any longer to dislike or condemn them, and you will always think of them with perfect calmness and deep compassion. If you love people and speak of them with praise until they in some way thwart you, or do something of which you disapprove, and then you dislike them and speak of them with dispraise, you are not governed by the Love which is of God. If, in your heart, you are continually arraigning and condemning others, selfless Love is hidden from you. He who knows that Love is at the heart of all things, and has realized the all-sufficing power of that Love, has no room in his heart for condemnation. Men, not knowing this Love, constitute themselves judge and executioner of their fellows, forgetting that there is the Eternal Judge and Executioner, and in so far as men deviate from them in their own views, their particular reforms and methods, they brand them as fanatical, unbalanced, lacking judgment, sincerity, and honesty; in so far as others approximate to their own standard do they look upon them as being everything that is admirable. Such are the men who are centered in self. But he whose heart is centered in the supreme Love does not so brand and classify men; does not seek to convert men to his own views, not to convince them of the superiority of his methods. Knowing the Law of Love, he lives it, and maintains the same calm attitude of mind and sweetness of heart toward all. The debased and the virtuous, the foolish and the wise, the learned and the unlearned, the selfish and the unselfish receive alike the benediction of his tranquil thought. You can only attain to this supreme knowledge, this divine Love by unremitting endeavor in self-discipline, and by gaining victory after victory over yourself. Only the pure in heart see God, and when your heart is sufficiently purified you will enter into the New Birth, and the Love that does not die, nor change, nor end in pain and sorrow will be awakened within you, and you will be at peace. He who strives for the attainment of divine Love is ever seeking to overcome the spirit of condemnation, for where there is pure spiritual knowledge, condemnation cannot exist, and only in the heart that has become incapable of condemnation is Love perfected and fully realized. The Christian condemns the Atheist; the Atheist satirizes the Christian; the Catholic and Protestant are ceaselessly engaged in wordy warfare, and the spirit of strife and hatred rules where peace and love should be. "He that hateth his brother is a murderer," a crucifier of the divine Spirit of Love; and until you can regard men of all religions and of no religion with the same impartial spirit, with all freedom from dislike, and with perfect equanimity, you have yet to strive for that Love which bestows upon its possessor freedom and salvation. The realization of divine knowledge, selfless Love, utterly destroys the spirit of condemnation, disperses all evil, and lifts the consciousness to that height of pure vision where Love, Goodness, Justice are seen to be universal, supreme, all-conquering, indestructible. Train your mind in strong, impartial, and gentle thought; train your heart in purity and compassion; train your tongue to silence and to true and stainless speech; so shall you enter the way of holiness and peace, and shall ultimately realize the immortal Love. So living, without seeking to convert, you will convince; without arguing, you will teach; not cherishing ambition, the wise will find you out; and without striving to gain men's opinions, you will subdue their hearts. For Love is all-conquering, all-powerful; and the thoughts, and deeds, and words of Love can never perish. To know that Love is universal, supreme, all-sufficing; to be freed from the trammels of evil; to be quit of the inward unrest; to know that all men are striving to realize the Truth each in his own way; to be satisfied, sorrowless, serene; this is peace; this is gladness; this is immortality; this is Divinity; this is the realization of selfless Love. I stood upon the shore, and saw the rocks Resist the onslaught of the mighty sea, And when I thought how all the countless shocks They had withstood through an eternity, I said, "To wear away this solid main The ceaseless efforts of the waves are vain." But when I thought how they the rocks had rent, And saw the sand and shingles at my feet (Poor passive remnants of resistance spent) Tumbled and tossed where they the waters meet, Then saw I ancient landmarks 'neath the waves, And knew the waters held the stones their slaves. I saw the mighty work the waters wrought By patient softness and unceasing flow; How they the proudest promontory brought Unto their feet, and massy hills laid low; How the soft drops the adamantine wall Conquered at last, and brought it to its fall. And then I knew that hard, resisting sin Should yield at last to Love's soft ceaseless roll Coming and going, ever flowing in Upon the proud rocks of the human soul; That all resistance should be spent and past, And every heart yield unto it at last. ENTERING INTO THE INFINITE From the beginning of time, man, in spite of his bodily appetites and desires, in the midst of all his clinging to earthly and impermanent things, has ever been intuitively conscious of the limited, transient, and illusionary nature of his material existence, and in his sane and silent moments has tried to reach out into a comprehension of the Infinite, and has turned with tearful aspiration toward the restful Reality of the Eternal Heart. While vainly imagining that the pleasures of earth are real and satisfying, pain and sorrow continually remind him of their unreal and unsatisfying nature. Ever striving to believe that complete satisfaction is to be found in material things, he is conscious of an inward and persistent revolt against this belief, which revolt is at once a refutation of his essential mortality, and an inherent and imperishable proof that only in the immortal, the eternal, the infinite can he find abiding satisfaction and unbroken peace. And here is the common ground of faith; here the root and spring of all religion; here the soul of Brotherhood and the heart of Love,—that man is essentially and spiritually divine and eternal, and that, immersed in mortality and troubled with unrest, he is ever striving to enter into a consciousness of his real nature. The spirit of man is inseparable from the Infinite, and can be satisfied with nothing short of the Infinite, and the burden of pain will continue to weigh upon man's heart, and the shadows of sorrow to darken his pathway until, ceasing from his wanderings in the dream-world of matter, he comes back to his home in the reality of the Eternal. As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite. To re-become one with the Infinite is the goal of man. To enter into perfect harmony with the Eternal Law is Wisdom, Love and Peace. But this divine state is, and must ever be, incomprehensible to the merely personal. Personality, separateness, selfishness are one and the same, and are the antithesis of wisdom and divinity. By the unqualified surrender of the personality, separateness and selfishness cease, and man enters into the possession of his divine heritage of immortality and infinity. Such surrender of the personality is regarded by the worldly and selfish mind as the most grievous of all calamities, the most irreparable loss, yet it is the one supreme and incomparable blessing, the only real and lasting gain. The mind unenlightened upon the inner laws of being, and upon the nature and destiny of its own life, clings to transient appearances, things which have in them no enduring substantiality, and so clinging, perishes, for the time being, amid the shattered wreckage of its own illusions. Men cling to and gratify the flesh as though it were going to last for ever, and though they try to forget the nearness and inevitability of its dissolution, the dread of death and of the loss of all that they cling to clouds their happiest hours, and the chilling shadow of their own selfishness follows them like a remorseless specter. And with the accumulation of temporal comforts and luxuries, the divinity within men is drugged, and they sink deeper and deeper into materiality, into the perishable life of the senses, and where there is sufficient intellect, theories concerning the immortality of the flesh come to be regarded as infallible truths. When a man's soul is clouded with selfishness in any or every form, he loses the power of spiritual discrimination, and confuses the temporal with the eternal, the perishable with the permanent, mortality with immortality, and error with Truth. It is thus that the world has come to be filled with theories and speculations having no foundation in human experience. Every body of flesh contains within itself, from the hour of birth, the elements of its own destruction, and by the unalterable law of its own nature must it pass away. The perishable in the universe can never become permanent; the permanent can never pass away; the mortal can never become immortal; the immortal can never die; the temporal cannot become eternal nor the eternal become temporal; appearance can never become reality, nor reality fade into appearance; error can never become Truth, nor can Truth become error. Man cannot immortalize the flesh, but, by overcoming the flesh, by relinquishing all its inclinations, he can enter the region of immortality. "God alone hath immortality," and only by realizing the God state of consciousness does man enter into immortality. All nature in its myriad forms of life is changeable, impermanent, unenduring. Only the informing Principle of nature endures. Nature is many, and is marked by separation. The informing Principle is One, and is marked by unity. By overcoming the senses and the selfishness within, which is the overcoming of nature, man emerges from the chrysalis of the personal and illusory, and wings himself into the glorious light of the impersonal, the region of universal Truth, out of which all perishable forms come. Let men, therefore, practice self-denial; let them conquer their animal inclinations; let them refuse to be enslaved by luxury and pleasure; let them practice virtue, and grow daily into high and ever higher virtue, until at last they grow into the Divine, and enter into both the practice and the comprehension of humility, meekness, forgiveness, compassion, and love, which practice and comprehension constitute Divinity. "Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal. Where you find unbroken gentleness, enduring patience, sublime lowliness, graciousness of speech, self-control, self-forgetfulness, and deep and abounding sympathy, look there for the highest wisdom, seek the company of such a one, for he has realized the Divine, he lives with the Eternal, he has become one with the Infinite. Believe not him that is impatient, given to anger, boastful, who clings to pleasure and refuses to renounce his selfish gratifications, and who practices not good-will and far-reaching compassion, for such a one hath not wisdom, vain is all his knowledge, and his works and words will perish, for they are grounded on that which passes away. Let a man abandon self, let him overcome the world, let him deny the personal; by this pathway only can he enter into the heart of the Infinite. The world, the body, the personality are mirages upon the desert of time; transitory dreams in the dark night of spiritual slumber, and those who have crossed the desert, those who are spiritually awakened, have alone comprehended the Universal Reality where all appearances are dispersed and dreaming and delusion are destroyed. There is one Great Law which exacts unconditional obedience, one unifying principle which is the basis of all diversity, one eternal Truth wherein all the problems of earth pass away like shadows. To realize this Law, this Unity, this Truth, is to enter into the Infinite, is to become one with the Eternal. To center one's life in the Great Law of Love is to enter into rest, harmony, peace. To refrain from all participation in evil and discord; to cease from all resistance to evil, and from the omission of that which is good, and to fall back upon unswerving obedience to the holy calm within, is to enter into the inmost heart of things, is to attain to a living, conscious experience of that eternal and infinite principle which must ever remain a hidden mystery to the merely perceptive intellect. Until this principle is realized, the soul is not established in peace, and he who so realizes is truly wise; not wise with the wisdom of the learned, but with the simplicity of a blameless heart and of a divine manhood. To enter into a realization of the Infinite and Eternal is to rise superior to time, and the world, and the body, which comprise the kingdom of darkness; and is to become established in immortality, Heaven, and the Spirit, which make up the Empire of Light. Entering into the Infinite is not a mere theory or sentiment. It is a vital experience which is the result of assiduous practice in inward purification. When the body is no longer believed to be, even remotely, the real man; when all appetites and desires are thoroughly subdued and purified; when the emotions are rested and calm, and when the oscillation of the intellect ceases and perfect poise is secured, then, and not till then, does consciousness become one with the Infinite; not until then is childlike wisdom and profound peace secured. Men grow weary and gray over the dark problems of life, and finally pass away and leave them unsolved because they cannot see their way out of the darkness of the personality, being too much engrossed in its limitations. Seeking to save his personal life, man forfeits the greater impersonal Life in Truth; clinging to the perishable, he is shut out from a knowledge of the Eternal. By the surrender of self all difficulties are overcome, and there is no error in the universe but the fire of inward sacrifice will burn it up like chaff; no problem, however great, but will disappear like a shadow under the searching light of self-abnegation. Problems exist only in our own self-created illusions, and they vanish away when self is yielded up. Self and error are synonymous. Error is involved in the darkness of unfathomable complexity, but eternal simplicity is the glory of Truth. Love of self shuts men out from Truth, and seeking their own personal happiness they lose the deeper, purer, and more abiding bliss. Says Carlyle—"There is in man a higher than love of happiness. He can do without happiness, and instead thereof find blessedness. … Love not pleasure, love God. This is the Everlasting Yea, wherein all contradiction is solved; wherein whoso walks and works, it is well with him." He who has yielded up that self, that personality that men most love, and to which they cling with such fierce tenacity, has left behind him all perplexity, and has entered into a simplicity so profoundly simple as to be looked upon by the world, involved as it is in a network of error, as foolishness. Yet such a one has realized the highest wisdom, and is at rest in the Infinite. He "accomplishes without striving," and all problems melt before him, for he has entered the region of reality, and deals, not with changing effects, but with the unchanging principles of things. He is enlightened with a wisdom which is as superior to ratiocination, as reason is to animality. Having yielded up his lusts, his errors, his opinions and prejudices, he has entered into possession of the knowledge of God, having slain the selfish desire for heaven, and along with it the ignorant fear of hell; having relinquished even the love of life itself, he has gained supreme bliss and Life Eternal, the Life which bridges life and death, and knows its own immortality. Having yielded up all without reservation, he has gained all, and rests in peace on the bosom of the Infinite. Only he who has become so free from self as to be equally content to be annihilated as to live, or to live as to be annihilated, is fit to enter into the Infinite. Only he who, ceasing to trust his perishable self, has learned to trust in boundless measure the Great Law, the Supreme Good, is prepared to partake of undying bliss. For such a one there is no more regret, nor disappointment, nor remorse, for where all selfishness has ceased these sufferings cannot be; and whatever happens to him he knows that it is for his own good, and he is content, being no longer the servant of self, but the servant of the Supreme. He is no longer affected by the changes of earth, and when he hears of wars and rumors of wars his peace is not disturbed, and where men grow angry and cynical and quarrelsome, he bestows compassion and love. Though appearances may contradict it, he knows that the world is progressing, and that "Through its laughing and its weeping, Through its living and its keeping, Through its follies and its labors, weaving in and out of sight, To the end from the beginning, Through all virtue and all sinning, Reeled from God's great spool of Progress, runs the golden thread of light." When a fierce storm is raging none are angered about it, because they know it will quickly pass away, and when the storms of contention are devastating the world, the wise man, looking with the eye of Truth and pity, knows that it will pass away, and that out of the wreckage of broken hearts which it leaves behind the immortal Temple of Wisdom will be built. Sublimely patient; infinitely compassionate; deep, silent, and pure, his very presence is a benediction; and when he speaks men ponder his words in their hearts, and by them rise to higher levels of attainment. Such is he who has entered into the Infinite, who by the power of utmost sacrifice has solved the sacred mystery of life. Questioning Life and Destiny and Truth, I sought the dark and labyrinthine Sphinx, Who spake to me this strange and wondrous thing:— "Concealment only lies in blinded eyes, And God alone can see the Form of God." I sought to solve this hidden mystery Vainly by paths of blindness and of pain, But when I found the Way of Love and Peace, Concealment ceased, and I was blind no more: Then saw I God e'en with the eyes of God. SAINTS, SAGES, AND SAVIORS: THE LAW OF SERVICE The spirit of Love which is manifested as a perfect and rounded life, is the crown of being and the supreme end of knowledge upon this earth. The measure of a man's truth is the measure of his love, and Truth is far removed from him whose life is not governed by Love. The intolerant and condemnatory, even though they profess the highest religion, have the smallest measure of Truth; while those who exercise patience, and who listen calmly and dispassionately to all sides, and both arrive themselves at, and incline others to, thoughtful and unbiased conclusions upon all problems and issues, have Truth in fullest measure. The final test of wisdom is this,—how does a man live? What spirit does he manifest? How does he act under trial and temptation? Many men boast of being in possession of Truth who are continually swayed by grief, disappointment, and passion, and who sink under the first little trial that comes along. Truth is nothing if not unchangeable, and in so far as a man takes his stand upon Truth does he become steadfast in virtue, does he rise superior to his passions and emotions and changeable personality. Men formulate perishable dogmas, and call them Truth. Truth cannot be formulated; it is ineffable, and ever beyond the reach of intellect. It can only be experienced by practice; it can only be manifested as a stainless heart and a perfect life. Who, then, in the midst of the ceaseless pandemonium of schools and creeds and parties, has the Truth? He who lives it. He who practices it. He who, having risen above that pandemonium by overcoming himself, no longer engages in it, but sits apart, quiet, subdued, calm, and self-possessed, freed from all strife, all bias, all condemnation, and bestows upon all the glad and unselfish love of the divinity within him. He who is patient, calm, gentle, and forgiving under all circumstances, manifests the Truth. Truth will never be proved by wordy arguments and learned treatises, for if men do not perceive the Truth in infinite patience, undying forgiveness, and all-embracing compassion, no words can ever prove it to them. It is an easy matter for the passionate to be calm and patient when they are alone, or are in the midst of calmness. It is equally easy for the uncharitable to be gentle and kind when they are dealt kindly with, but he who retains his patience and calmness under all trial, who remains sublimely meek and gentle under the most trying circumstances, he, and he alone, is possessed of the spotless Truth. And this is so because such lofty virtues belong to the Divine, and can only be manifested by one who has attained to the highest wisdom, who has relinquished his passionate and self-seeking nature, who has realized the supreme and unchangeable Law, and has brought himself into harmony with it. Let men, therefore, cease from vain and passionate arguments about Truth, and let them think and say and do those things which make for harmony, peace, love, and good-will. Let them practice heart-virtue, and search humbly and diligently for the Truth which frees the soul from all error and sin, from all that blights the human heart, and that darkens, as with unending night, the pathway of the wandering souls of earth. There is one great all-embracing Law which is the foundation and cause of the universe, the Law of Love. It has been called by many names in various countries and at various times, but behind all its names the same unalterable Law may be discovered by the eye of Truth. Names, religions, personalities pass away, but the Law of Love remains. To become possessed of a knowledge of this Law, to enter into conscious harmony with it, is to become immortal, invincible, indestructible. It is because of the effort of the soul to realize this Law that men come again and again to live, to suffer, and to die; and when realized, suffering ceases, personality is dispersed, and the fleshly life and death are destroyed, for consciousness becomes one with the Eternal. The Law is absolutely impersonal, and its highest manifested expression is that of Service. When the purified heart has realized Truth it is then called upon to make the last, the greatest and holiest sacrifice, the sacrifice of the well-earned enjoyment of Truth. It is by virtue of this sacrifice that the divinely-emancipated soul comes to dwell among men, clothed with a body of flesh, content to dwell among the lowliest and least, and to be esteemed the servant of all mankind. That sublime humility which is manifested by the world's saviors is the seal of Godhead, and he who has annihilated the personality, and has become a living, visible manifestation of the impersonal, eternal, boundless Spirit of Love, is alone singled out as worthy to receive the unstinted worship of posterity. He only who succeeds in humbling himself with that divine humility which is not only the extinction of self, but is also the pouring out upon all the spirit of unselfish love, is exalted above measure, and given spiritual dominion in the hearts of mankind. All the great spiritual teachers have denied themselves personal luxuries, comforts, and rewards, have abjured temporal power, and have lived and taught the limitless and impersonal Truth. Compare their lives and teachings, and you will find the same simplicity, the same self-sacrifice, the same humility, love, and peace both lived and preached by them. They taught the same eternal Principles, the realization of which destroys all evil. Those who have been hailed and worshiped as the saviors of mankind are manifestations of the Great impersonal Law, and being such, were free from passion and prejudice, and having no opinions, and no special letter of doctrine to preach and defend, they never sought to convert and to proselytize. Living in the highest Goodness, the supreme Perfection, their sole object was to uplift mankind by manifesting that Goodness in thought, word, and deed. They stand between man the personal and God the impersonal, and serve as exemplary types for the salvation of self-enslaved mankind. Men who are immersed in self, and who cannot comprehend the Goodness that is absolutely impersonal, deny divinity to all saviors except their own, and thus introduce personal hatred and doctrinal controversy, and, while defending their own particular views with passion, look upon each other as being heathens or infidels, and so render null and void, as far as their lives are concerned, the unselfish beauty and holy grandeur of the lives and teachings of their own Masters. Truth cannot be limited; it can never be the special prerogative of any man, school, or nation, and when personality steps in, Truth is lost. The glory alike of the saint, the sage, and the savior is this,—that he has realized the most profound lowliness, the most sublime unselfishness; having given up all, even his own personality, all his works are holy and enduring, for they are freed from every taint of self. He gives, yet never thinks of receiving; he works without regretting the past or anticipating the future, and never looks for reward. When the farmer has tilled and dressed his land and put in the seed, he knows that he has done all that he can possibly do, and that now he must trust to the elements, and wait patiently for the course of time to bring about the harvest, and that no amount of expectancy on his part will affect the result. Even so, he who has realized Truth goes forth as a sower of the seeds of goodness, purity, love and peace, without expectancy, and never looking for results, knowing that there is the Great Over-ruling Law which brings about its own harvest in due time, and which is alike the source of preservation and destruction. Men, not understanding the divine simplicity of a profoundly unselfish heart, look upon their particular savior as the manifestation of a special miracle, as being something entirely apart and distinct from the nature of things, and as being, in his ethical excellence, eternally unapproachable by the whole of mankind. This attitude of unbelief (for such it is) in the divine perfectibility of man, paralyzes effort, and binds the souls of men as with strong ropes to sin and suffering. Jesus "grew in wisdom" and was "perfected by suffering." What Jesus was, he became such; what Buddha was, he became such; and every holy man became such by unremitting perseverance in self-sacrifice. Once recognize this, once realize that by watchful effort and hopeful perseverance you can rise above your lower nature, and great and glorious will be the vistas of attainment that will open out before you. Buddha vowed that he would not relax his efforts until he arrived at the state of perfection, and he accomplished his purpose. What the saints, sages, and saviors have accomplished, you likewise may accomplish if you will only tread the way which they trod and pointed out, the way of self-sacrifice, of self-denying service. Truth is very simple. It says, "Give up self," "Come unto Me" (away from all that defiles) "and I will give you rest." All the mountains of commentary that have been piled upon it cannot hide it from the heart that is earnestly seeking for Righteousness. It does not require learning; it can be known in spite of learning. Disguised under many forms by erring self-seeking man, the beautiful simplicity and clear transparency of Truth remains unaltered and undimmed, and the unselfish heart enters into and partakes of its shining radiance. Not by weaving complex theories, not by building up speculative philosophies is Truth realized; but by weaving the web of inward purity, by building up the Temple of a stainless life is Truth realized. He who enters upon this holy way begins by restraining his passions. This is virtue, and is the beginning of saintship, and saintship is the beginning of holiness. The entirely worldly man gratifies all his desires, and practices no more restraint than the law of the land in which he lives demands; the virtuous man restrains his passions; the saint attacks the enemy of Truth in its stronghold within his own heart, and restrains all selfish and impure thoughts; while the holy man is he who is free from passion and all impure thought, and to whom goodness and purity have become as natural as scent and color are to the flower. The holy man is divinely wise; he alone knows Truth in its fullness, and has entered into abiding rest and peace. For him evil has ceased; it has disappeared in the universal light of the All-Good. Holiness is the badge of wisdom. Said Krishna to the Prince Arjuna— "Humbleness, truthfulness, and harmlessness, Patience and honor, reverence for the wise, Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering and sin; An ever tranquil heart in fortunes good And fortunes evil, … … Endeavors resolute To reach perception of the utmost soul, And grace to understand what gain it were So to attain—this is true wisdom, Prince! And what is otherwise is ignorance!" Whoever fights ceaselessly against his own selfishness, and strives to supplant it with all-embracing love, is a saint, whether he live in a cottage or in the midst of riches and influence; or whether he preaches or remains obscure. To the worldling, who is beginning to aspire towards higher things, the saint, such as a sweet St. Francis of Assisi, or a conquering St. Anthony, is a glorious and inspiring spectacle; to the saint, an equally enrapturing sight is that of the sage, sitting serene and holy, the conqueror of sin and sorrow, no more tormented by regret and remorse, and whom even temptation can never reach; and yet even the sage is drawn on by a still more glorious vision, that of the savior actively manifesting his knowledge in selfless works, and rendering his divinity more potent for good by sinking himself in the throbbing, sorrowing, aspiring heart of mankind. And this only is true service—to forget oneself in love towards all, to lose oneself in working for the whole. O thou vain and foolish man, who thinkest that thy many works can save thee; who, chained to all error, talkest loudly of thyself, thy work, and thy many sacrifices, and magnifiest thine own importance; know this, that though thy fame fill the whole earth, all thy work shall come to dust, and thou thyself be reckoned lower than the least in the Kingdom of Truth! Only the work that is impersonal can live; the works of self are both powerless and perishable. Where duties, howsoever humble, are done without self-interest, and with joyful sacrifice, there is true service and enduring work. Where deeds, however brilliant and apparently successful, are done from love of self, there is ignorance of the Law of Service, and the work perishes. It is given to the world to learn one great and divine lesson, the lesson of absolute unselfishness. The saints, sages, and saviors of all time are they who have submitted themselves to this task, and have learned and lived it. All the Scriptures of the world are framed to teach this one lesson; all the great teachers reiterate it. It is too simple for the world which, scorning it, stumbles along in the complex ways of selfishness. A pure heart is the end of all religion and the beginning of divinity. To search for this Righteousness is to walk the Way of Truth and Peace, and he who enters this Way will soon perceive that Immortality which is independent of birth and death, and will realize that in the Divine economy of the universe the humblest effort is not lost. The divinity of a Krishna, a Gautama, or a Jesus is the crowning glory of self-abnegation, the end of the soul's pilgrimage in matter and mortality, and the world will not have finished its long journey until every soul has become as these, and has entered into the blissful realization of its own divinity. Great glory crowns the heights of hope by arduous struggle won; Bright honor rounds the hoary head that mighty works hath done; Fair riches come to him who strives in ways of golden gain. And fame enshrines his name who works with genius-glowing brain; But greater glory waits for him who, in the bloodless strife 'Gainst self and wrong, adopts, in love, the sacrificial life; And brighter honor rounds the brow of him who, 'mid the scorns Of blind idolaters of self, accepts the crown of thorns; And fairer purer riches come to him who greatly strives To walk in ways of love and truth to sweeten human lives; And he who serveth well mankind exchanges fleeting fame For Light eternal, Joy and Peace, and robes of heavenly flame. THE REALIZATION OF PERFECT PEACE In the external universe there is ceaseless turmoil, change, and unrest; at the heart of all things there is undisturbed repose; in this deep silence dwelleth the Eternal. Man partakes of this duality, and both the surface change and disquietude, and the deep-seated eternal abode of Peace, are contained within him. As there are silent depths in the ocean which the fiercest storm cannot reach, so there are silent, holy depths in the heart of man which the storms of sin and sorrow can never disturb. To reach this silence and to live consciously in it is peace. Discord is rife in the outward world, but unbroken harmony holds sway at the heart of the universe. The human soul, torn by discordant passion and grief, reaches blindly toward the harmony of the sinless state, and to reach this state and to live consciously in it is peace. Hatred severs human lives, fosters persecution, and hurls nations into ruthless war, yet men, though they do not understand why, retain some measure of faith in the overshadowing of a Perfect Love; and to reach this Love and to live consciously in it is peace. And this inward peace, this silence, this harmony, this Love, is the Kingdom of Heaven, which is so difficult to reach because few are willing to give up themselves and to become as little children. "Heaven's gate is very narrow and minute, It cannot be perceived by foolish men Blinded by vain illusions of the world; E'en the clear-sighted who discern the way, And seek to enter, find the portal barred, And hard to be unlocked. Its massive bolts Are pride and passion, avarice and lust." Men cry peace! peace! where there is no peace, but on the contrary, discord, disquietude and strife. Apart from that Wisdom which is inseparable from self-renunciation, there can be no real and abiding peace. The peace which results from social comfort, passing gratification, or worldly victory is transitory in its nature, and is burnt up in the heat of fiery trial. Only the Peace of Heaven endures through all trial, and only the selfless heart can know the Peace of Heaven. Holiness alone is undying peace. Self-control leads to it, and the ever-increasing Light of Wisdom guides the pilgrim on his way. It is partaken of in a measure as soon as the path of virtue is entered upon, but it is only realized in its fullness when self disappears in the consummation of a stainless life. "This is peace, To conquer love of self and lust of life, To tear deep-rooted passion from the heart To still the inward strife." If, O reader! you would realize the Light that never fades, the Joy that never ends, and the tranquillity that cannot be disturbed; if you would leave behind for ever your sins, your sorrows, your anxieties and perplexities; if, I say, you would partake of this salvation, this supremely glorious Life, then conquer yourself. Bring every thought, every impulse, every desire into perfect obedience to the divine power resident within you. There is no other way to peace but this, and if you refuse to walk it, your much praying and your strict adherence to ritual will be fruitless and unavailing, and neither gods nor angels can help you. Only to him that overcometh is given the white stone of the regenerate life, on which is written the New and Ineffable Name. Come away, for awhile, from external things, from the pleasures of the senses, from the arguments of the intellect, from the noise and the excitements of the world, and withdraw yourself into the inmost chamber of your heart, and there, free from the sacrilegious intrusion of all selfish desires, you will find a deep silence, a holy calm, a blissful repose, and if you will rest awhile in that holy place, and will meditate there, the faultless eye of Truth will open within you, and you will see things as they really are. This holy place within you is your real and eternal self; it is the divine within you; and only when you identify yourself with it can you be said to be "clothed and in your right mind." It is the abode of peace, the temple of wisdom, the dwelling-place of immortality. Apart from this inward resting-place, this Mount of Vision, there can be no true peace, no knowledge of the Divine, and if you can remain there for one minute, one hour, or one day, it is possible for you to remain there always. All your sins and sorrows, your fears and anxieties are your own, and you can cling to them or you can give them up. Of your own accord you cling to your unrest; of your own accord you can come to abiding peace. No one else can give up sin for you; you must give it up yourself. The greatest teacher can do no more than walk the way of Truth for himself, and point it out to you; you yourself must walk it for yourself. You can obtain freedom and peace alone by your own efforts, by yielding up that which binds the soul, and which is destructive of peace. The angels of divine peace and joy are always at hand, and if you do not see them, and hear them, and dwell with them, it is because you shut yourself out from them, and prefer the company of the spirits of evil within you. You are what you will to be, what you wish to be, what you prefer to be. You can commence to purify yourself, and by so doing can arrive at peace, or you can refuse to purify yourself, and so remain with suffering. Step aside, then; come out of the fret and the fever of life; away from the scorching heat of self, and enter the inward resting-place where the cooling airs of peace will calm, renew, and restore you. Come out of the storms of sin and anguish. Why be troubled and tempest-tossed when the haven of Peace of God is yours! Give up all self-seeking; give up self, and lo! the Peace of God is yours! Subdue the animal within you; conquer every selfish uprising, every discordant voice; transmute the base metals of your selfish nature into the unalloyed gold of Love, and you shall realize the Life of Perfect Peace. Thus subduing, thus conquering, thus transmuting, you will, O reader! while living in the flesh, cross the dark waters of mortality, and will reach that Shore upon which the storms of sorrow never beat, and where sin and suffering and dark uncertainty cannot come. Standing upon that Shore, holy, compassionate, awakened, and self-possessed and glad with unending gladness, you will realize that "Never the Spirit was born, the Spirit will cease to be never; Never was time it was not, end and beginning are dreams; Birthless and deathless and changeless remaineth the Spirit for ever; Death hath not touched it at all, dead though the house of it seems." You will then know the meaning of Sin, of Sorrow, of Suffering, and that the end thereof is Wisdom; will know the cause and the issue of existence. And with this realization you will enter into rest, for this is the bliss of immortality, this the unchangeable gladness, this the untrammeled knowledge, undefiled Wisdom, and undying Love; this, and this only, is the realization of Perfect Peace. O thou who wouldst teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbor there? O thou who wouldst teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move (Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress? O thou who wouldst teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, Release from all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone? *** END OF THE WAY OF PEACE *** <br> <br><br> <br> <br> <br> <br> == 라이선스 == {{번역 저작권 | 원문 = {{PD-old-100}} | 번역 = {{GFDL/CC-BY-SA-4.0}} }} [[분류:경전]] 2hu51y505bxh2t6ag3ylxnt15cp1lii 250 102388 394583 2025-07-06T15:05:06Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ᄎᆞ지ᄒᆞ고 그 외에 ᄯᅩ {{du|항가리}}ᄯᅡ {{du|화ᄌᆞ가}}와<ref>왈라키아(Wallachia)</ref> {{du|모ᄃᆡ비}}ᄅᆞᆯ<ref>몰다비아(Moldavia)</ref> 다 속국을 ᄉᆞᆷ아 ᄆᆡ년 방물을 공헌ᄒᆞ게 ᄒᆞ더니 이윽고 {{du|ᄋᆡ급국}}이 ᄯᅩᄒᆞᆫ 속국이 되거ᄂᆞᆯ {{du|돌궐}}이 그 강ᄒᆞᆷ을 밋고 드ᄃᆡ여 대병을 보ᄂᆡ여 {{du|오ᄉᆞ마가국}}의 {{du|유야랍}} 도... 394583 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} ᄎᆞ지ᄒᆞ고 그 외에 ᄯᅩ {{du|항가리}}ᄯᅡ {{du|화ᄌᆞ가}}와<ref>왈라키아(Wallachia)</ref> {{du|모ᄃᆡ비}}ᄅᆞᆯ<ref>몰다비아(Moldavia)</ref> 다 속국을 ᄉᆞᆷ아 ᄆᆡ년 방물을 공헌ᄒᆞ게 ᄒᆞ더니 이윽고 {{du|ᄋᆡ급국}}이 ᄯᅩᄒᆞᆫ 속국이 되거ᄂᆞᆯ {{du|돌궐}}이 그 강ᄒᆞᆷ을 밋고 드ᄃᆡ여 대병을 보ᄂᆡ여 {{du|오ᄉᆞ마가국}}의 {{du|유야랍}} 도셩을 치더라 【{{du|오사마가}}ᄂᆞᆫ {{du|오지리아}}국이라】 ::뎨ᄉᆞᆷ졀 셔방은 ᄀᆡ쳑지 못ᄒᆞᆷ이라 {{du|돌궐}}의 인군은 즉금 속언에 {{du|토이기}} 왕이라 셰셰 상젼ᄒᆞ야 타셩이 밧귀지 아니ᄒᆞ고 일국에 오직 왕이 가장 존귀ᄒᆞ야 다만 치국ᄒᆞᄂᆞᆫ 권이 잇슬 ᄲᅮᆫ 아니라 겸ᄒᆞ야 교ᄅᆞᆯ 주장ᄒᆞᄂᆞᆫ 권이 잇셔 텬쥬교의 교황과 갓ᄐᆞ니 이럼으로 나라와 교의 두 권이 다 그 장악에 잇서 일국 즁에 다시 어ᄂᆞᆫ ᄉᆞᄅᆞᆷ이 감히 항거ᄒᆞ며 ᄯᅩ {{du|구쥬}} 동남 디경과 밋 {{du|라마}} 속디가 다 {{du|돌궐}}의 속국이 되얏스니 연즉 외국에도 ᄯᅩᄒᆞᆫ 감히 항형ᄒᆞᆯ 자ㅣ 업거ᄂᆞᆯ 오직 {{du|의대리}} 바다와 상ᄃᆡᄒᆞᆫ 언덕에 한 종락이 잇스니 명은 {{du|민탄ᄋᆡ갈령}}이라<ref>몬테네그로(Montenegro)</ref> 만산이 쳡쳡ᄒᆞᆫ 가온ᄃᆡ 거ᄒᆞ야 병마가 릉히 가지 못ᄒᆞᄂᆞᆫ 데요 ᄯᅩ 인구ㅣ 심이 번셩ᄒᆞ야 ᄉᆞᄇᆡᆨ년 이ᄅᆡ로 항상 {{du|돌궐}}과 힐항ᄒᆞ더니 십여년 젼에 【대군주 십오년】 {{du|구쥬}} 각국이 {{du|덕국}} 경셩 {{du|ᄇᆡᆨ령}}에 모히여 {{du|민탄ᄋᆡ갈령}} 왕으로 ᄒᆞ야곰 ᄌᆞ주지국이 되게 ᄒᆞ니 {{du|돌궐}}이 더욱 핍박지 못ᄒᆞ더라 {{du|돌궐}}의 종뉴ᄂᆞᆫ {{du|토이기}}라 ᄒᆞᆯ ᄲᅮᆫ 아니라 ᄯᅩ {{du|옥토만}}이라<ref>오토만(Ottoman)</ref> 칭ᄒᆞ니 {{du|옥토만}}이 ᄯᅡ을 ᄀᆡ쳑ᄒᆞᄂᆞᆫ 형셰가 {{du|아라사}}보다 먼져 시작ᄒᆞᆫ지 수ᄇᆡᆨ 년이러니 일쳔오ᄇᆡᆨ칠십일년【션조 ᄉᆞ년】에 {{du|돌궐}}이 대병을 거ᄂᆞ리고 {{du|의대리}} 바다 {{du|여반만}}에<ref>레판토(Lepanto)</ref> 이르니 이에 {{du|비니셜}}과 {{du|경라아}} 두 항구의 군사ㅣ {{du|셔반아}}와 밋 {{u|교황}}의 병션을 합ᄒᆞ야 막거ᄂᆞᆯ {{du|돌궐}}이 대ᄑᆡᄒᆞ야 도망ᄒᆞ니 이ᄂᆞᆫ {{du|돌궐}}이 젼ᄌᆡᆼᄒᆞᆫ 이ᄅᆡ로 ᄑᆡᄒᆞᄂᆞᆫ 시초ㅣ라 ᄌᆞ후로 그 형셰 날로 쇠ᄒᆞ야 다시ᄂᆞᆫ 타국을 침탈치 못ᄒᆞ고 그 강포ᄒᆞᆫ 마음을 옴기여 ᄇᆡᆨ셩을 학ᄃᆡᄒᆞ며 관리의 폐단이 ᄯᅩᄒᆞᆫ 졈졈 심ᄒᆞ야 인민이 젼답이 잇셔도 감이 농ᄉᆞ치 못ᄒᆞ고 방옥이 잇셔도 안거치 못ᄒᆞ며 인구ㅣ 날노 감ᄒᆞ고 국용이 ᄯᅩᄒᆞᆫ 인ᄒᆞ야 핍졀ᄒᆞ더라 긔독교와 회회교인이 셔로 ᄊᆞ혼 지 오ᄅᆡᄆᆡ 지금은 긔독교인이 원수ᄅᆞᆯ 갑고ᄌᆞ ᄒᆞ며 {{du|항가리}}인은 먼져 {{옛한글쪽 끝}}<noinclude><references/></noinclude> qzhenwy86ma78fh744iqd30q1fr42oz 250 102389 394584 2025-07-06T15:05:32Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 구업을 회복ᄒᆞ고 {{du|비니셜}}인은 {{du|돌궐}}의 군ᄉᆞᄅᆞᆯ 구츅ᄒᆞ야 {{du|희랍}}으로 돌녀보ᄂᆡ고 {{du|파란}}인은 {{du|돌궐}}과 수ᄎᆞ ᄊᆞ와 이긔고 졈졈 일헛든 ᄯᅡ흘 ᄎᆞ지며 ᄯᅩ {{du|아라사}}ᄂᆞᆫ 력ᄃᆡ 이ᄅᆡ로 {{du|돌궐}}을 큰 원수라 ᄒᆞ야 그 나라ᄅᆞᆯ 멸치 아니면 마음이 싀원치 아니ᄒᆞ다 ᄒᆞ더라 ::뎨ᄉᆞ졀 {{du|돌궐}}... 394584 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 구업을 회복ᄒᆞ고 {{du|비니셜}}인은 {{du|돌궐}}의 군ᄉᆞᄅᆞᆯ 구츅ᄒᆞ야 {{du|희랍}}으로 돌녀보ᄂᆡ고 {{du|파란}}인은 {{du|돌궐}}과 수ᄎᆞ ᄊᆞ와 이긔고 졈졈 일헛든 ᄯᅡ흘 ᄎᆞ지며 ᄯᅩ {{du|아라사}}ᄂᆞᆫ 력ᄃᆡ 이ᄅᆡ로 {{du|돌궐}}을 큰 원수라 ᄒᆞ야 그 나라ᄅᆞᆯ 멸치 아니면 마음이 싀원치 아니ᄒᆞ다 ᄒᆞ더라 ::뎨ᄉᆞ졀 {{du|돌궐}}이 토디 어듬이 너름이라 {{du|돌궐}}이 누ᄃᆡ 창궐ᄒᆞ야 어든 토디와 ᄌᆡ산이 다 극히 조흐니 그 폭원의 너름은 {{du|법국}}보다 ᄉᆞᆷᄇᆡ요 토품이 다 비욱ᄒᆞ야 비록 농ᄉᆞ법을 아지 못ᄒᆞᄂᆞᆫ ᄉᆞᄅᆞᆷ도 이 ᄯᅡ에 거ᄒᆞ면 추수가 풍등ᄒᆞ며 텬긔 ᄯᅩᄒᆞᆫ 불한불열ᄒᆞ고 산즁 모ᄅᆡ 가온ᄃᆡ 찬란이 보이ᄂᆞᆫ 거시 다 황금이라 취지무금ᄒᆞ고 용지불갈ᄒᆞ며 수은은 ᄉᆡ암 솟듯 ᄒᆞ야 처처에 다 잇고 셕텬과 쳘과 동과 금과 소곰 등 졔물이 ᄂᆡ디와 연ᄒᆡ변 일디에 다 번셩ᄒᆞ야 이럼으로 {{du|돌궐}}인이 {{du|구라파}} {{du|아셰아}} {{du|아비리가쥬}}와 통상ᄒᆞ야 크게 리익이 잇더라 ::뎨오졀 {{du|돌궐}}의 셩졍이라 {{du|흉노}}ㅣ ᄀᆡ국ᄒᆞᆫ 후로부터 지금ᄭᅡ지 권셰로 그 인민을 압졔ᄒᆞ니 대져 타국으로 말ᄒᆞ면 {{du|즁국}} {{du|송}}나라 ᄯᅢ【고려 시】에 {{du|락이만}}<ref>노르만(Norman)</ref> 부락 ᄉᆞᄅᆞᆷ은 {{du|법난셔}}로부터 {{du|영길리}}에 이르러 {{du|영국}} ᄯᅡ을 뎜령ᄒᆞ야 날이 오ᄅᆡᄆᆡ {{du|영국}} ᄉᆞᄅᆞᆷ과 피ᄎᆞ 혼인을 결ᄒᆞ고 물과 졋이 셔로 합ᄒᆞᆷ과 갓ᄐᆞ야 쥬ᄀᆡᆨ을 난호지 아니ᄒᆞ거ᄂᆞᆯ 오직 {{du|돌궐}}인은 불연ᄒᆞ야 그 종락이 {{du|박잡라}} 등디의 토민과 불합ᄒᆞ야 져의 쳐음 일을 ᄯᅢ에 회회교ᄅᆞᆯ 쥰ᄒᆡᆼ치 아니ᄒᆞᄂᆞᆫ ᄉᆞᄅᆞᆷ은 다만 쳔히 녁일 ᄲᅮᆫ 아니라 ᄯᅩ 원수갓치 믜워ᄒᆞ니 그 쳐음에ᄂᆞᆫ 주ᄀᆡᆨ지혐이 잇스니 혹 그러ᄒᆞᆯ 듯ᄒᆞ려니와 지금 쳔여년이 되도록 의연히 곳치지 아니ᄒᆞ니 이 엇지된 일인지 그 마음을 알 수 업스며 오직 그 국즁에 ᄉᆡᆼᄉᆡᆨ되ᄂᆞᆫ 일은 긔독교인이니 리문아와<ref>아르메니아(Armenia)</ref> 【리문아ᄂᆞᆫ 동방 긔독교 즁 한 문호ㅣ라】 밋 {{du|유ᄐᆡ}}인이 다 그 국ᄂᆡ에 잇셔 은ᄒᆡᆼ을 ᄀᆡ셜ᄒᆞ고 {{du|희랍}}국인【{{du|희랍}}인이 {{du|아라ᄉᆞ}}교와 갓고 ᄯᅩ 일홈ᄒᆞ야 왈 동텬쥬교라】 그 나라의 상고와 수수ㅣ 되고 【수수ᄂᆞᆫ ᄇᆡ 부리ᄂᆞᆫ ᄉᆞᄅᆞᆷ이라】 기여 각 교인이 ᄯᅩ ᄯᅡ을 ᄀᆡ간ᄒᆞᄂᆞᆫ ᄌᆞ도 잇셔 {{du|돌궐}}의 유익ᄒᆞᆷ이 젹지 아니ᄒᆞ고 지어 {{du|돌궐}} 종락은 다 {{sic|난|나}}타ᄒᆞ고 사치ᄒᆞ며 그 음탕ᄒᆞᆷ이 ᄯᅩ 말ᄒᆞᆯ 수 {{옛한글쪽 끝}}<noinclude><references/></noinclude> cmyzxs06gx3df7tk7t2nsq9gk4c2t72 250 102390 394585 2025-07-06T15:05:54Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 업고 그 음식ᄒᆞᆷ은 다 농민의 힘을 ᄌᆞ뢰ᄒᆞ나 그러나 긔독교 즁 농부ᄅᆞᆯ 쳔ᄃᆡᄒᆞ야 인류로 ᄃᆡ졉지 아니ᄒᆞ니 그 ᄯᅩ 엇지ᄒᆞᆫ 리치며 국가ㅣ 만일 전ᄌᆡᆼ이 잇스면 그 ᄉᆞ치ᄒᆞ고 음탕ᄒᆞ든 ᄉᆞᄅᆞᆷ이 곳 졸연히 용ᄆᆡᆼᄒᆞ고 한악ᄒᆞ며 져의 힘을 다ᄒᆞ야 츌전ᄒᆞ다가 급기 파젼ᄒᆞ고 도라오면 의연히 ᄉᆞ치... 394585 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 업고 그 음식ᄒᆞᆷ은 다 농민의 힘을 ᄌᆞ뢰ᄒᆞ나 그러나 긔독교 즁 농부ᄅᆞᆯ 쳔ᄃᆡᄒᆞ야 인류로 ᄃᆡ졉지 아니ᄒᆞ니 그 ᄯᅩ 엇지ᄒᆞᆫ 리치며 국가ㅣ 만일 전ᄌᆡᆼ이 잇스면 그 ᄉᆞ치ᄒᆞ고 음탕ᄒᆞ든 ᄉᆞᄅᆞᆷ이 곳 졸연히 용ᄆᆡᆼᄒᆞ고 한악ᄒᆞ며 져의 힘을 다ᄒᆞ야 츌전ᄒᆞ다가 급기 파젼ᄒᆞ고 도라오면 의연히 ᄉᆞ치ᄒᆞ고 의연히 음탕ᄒᆞ며 ᄯᅩ 만ᄉᆞᄅᆞᆯ 타인의 리ᄒᆡ 질통을 불고ᄒᆞ고 오직 졔 마음ᄃᆡ로 ᄒᆡᆼᄒᆞ며 ᄯᅩ 셩졍이 락을 아지 못ᄒᆞ야 근심ᄒᆞ고 괴로와ᄒᆞᄂᆞᆫ 빗치 종신토록 얼골에 낫타나며 만일 ᄉᆞᄅᆞᆷ이 무ᄉᆞᆷ 일이 잇다 ᄒᆞ면 곳 심긔 화평ᄒᆞ야 ᄆᆡ양 흔연락종ᄒᆞ니 이러트시 이상ᄒᆞᆫ 성졍은 다 구셜 부득ᄒᆞᆯ 일이요 기즁에도 ᄯᅩ 셔로 지긔지우ㅣ라 ᄒᆞ야 한집에 모히여 왕왕히 수작이 단란ᄒᆞ야 셰월 가ᄂᆞᆫ 쥴을 모르니 이ᄂᆞᆫ ᄯᅩ 무ᄉᆞᆷ 일인지 알 수 업고 대져 {{du|돌궐}}의 교ᄂᆞᆫ ᄉᆡ 법을 조와 아니ᄒᆞ고 그 교의 경문은 일홈ᄒᆞ야 왈 부이간이라<ref>코란(Koran)</ref> ᄒᆞ니 한문으로 번역ᄒᆞ면 과연이라 ᄒᆞᄂᆞᆫ 두 글ᄌᆞ ᄯᅳᆺ이라 국즁 졍치도 ᄯᅩᄒᆞᆫ 과연 두 글ᄌᆞ에셔 ᄎᆡ츌ᄒᆞ야 시ᄒᆡᆼᄒᆞ고 풍속 습상도 ᄯᅩ 과연 니ᄌᆞ이요 {{du|돌궐}}인이 다 말호ᄃᆡ 과연 경즁에 정ᄒᆞᆫ 법이 여ᄎᆞᄒᆞ니 우리 결단코 곳치지 못ᄒᆞᆫ다 ᄒᆞ니 대져 과연 경즁의 정ᄒᆞᆫ 률례ᄂᆞᆫ {{du|아ᄌᆞᄇᆡᆨ}} ᄯᅡ에 우쥰ᄒᆞᆫ ᄉᆞᄅᆞᆷ이 지은 거시라 이졔ᄂᆞᆫ 일쳔이ᄇᆡᆨ여 년이 되얏고 목하에 ᄯᅩ 큰 나라히 되얏스니 엇지 그 법이 젹당ᄒᆞ리요 연이나 영영히 직희여 감이 변ᄀᆡ치 아니ᄒᆞ니 그 어리셕음은 더욱 알 수 업고 ᄯᅩ 글ᄌᆞ ᄉᆡᆨ이ᄂᆞᆫ 각공과 그림 그리ᄂᆞᆫ 화공을 쓰지 아니ᄒᆞ니 이ᄂᆞᆫ 회교 경문에 각ᄌᆞᄒᆞ야 인쇄ᄒᆞᆷ과 그림을 그리지 못ᄒᆞ게 ᄒᆞᆷ이요 의슐도 ᄯᅩᄒᆞᆫ 극히 용렬ᄒᆞ니 과연 경즁에 쥭은 ᄉᆞᄅᆞᆷ의 신톄ᄅᆞᆯ ᄶᅩᆨ의여 그 병 근원을 삵히여 징험치 못ᄒᆞ게 ᄒᆞᆷ이니 의술의 소명ᄒᆞᆷ을 엇지 바라며 지어 ᄐᆡ셔에 격치학은 아모리 유명ᄒᆞ야도 {{du|돌궐}}인이 한번도 상고치 아니ᄒᆞ더라 ::뎨륙졀 {{du|돌궐}}의 풍속이라 회회교ᄂᆞᆫ 비록 교라 ᄌᆞ칭ᄒᆞ나 학교ᄅᆞᆯ 즁히 아지 아니ᄒᆞ야 여항간에 학당이 요요무문ᄒᆞ며 셔젹은 회교 경문 외에ᄂᆞᆫ 편언쳑ᄌᆞ라도 머물지 아니ᄒᆞ더라 【{{du|토이기}} 국즁 {{du|파라가현ᄉᆡᆼ}}<ref>불가리아(Bulgaria)</ref> ᄯᅡ에 긔독교인이 잇셔 독셔ᄒᆞᆷ을 힘ᄡᅥ 학교 장졍을 셰우ᄆᆡ 더욱 졍밀ᄒᆞ고 그 학교ᄅᆞᆯ 관할ᄒᆞᆫ ᄌᆞᄂᆞᆫ 다 ᄇᆡᆨ셩이 공쳔ᄒᆞᆫ ᄉᆞᄅᆞᆷ이라 {{옛한글쪽 끝}}<noinclude><references/></noinclude> j2vzqmu8o9u4xd8vjoksqlzw0ecf1dj 250 102391 394586 2025-07-06T15:06:16Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 이십년ᄅᆡ로 더욱 학교 ᄉᆞ무ᄅᆞᆯ 뎡돈ᄒᆞ니 뎨ᄌᆞ들이 총명ᄒᆞᆫ 자ㅣ 만터라】 {{du|돌궐}}의 부녀ᄂᆞᆫ 젼혀 교화ᄅᆞᆯ 아지 못ᄒᆞ고 그 ᄌᆡ물 잇ᄂᆞᆫ ᄌᆞᄂᆞᆫ 어린 계집아ᄒᆡᄅᆞᆯ ᄉᆞ다가 대강 음식 ᄆᆡᆫ드ᄂᆞᆫ 법과 규방 직희ᄂᆞᆫ 례졀을 가라쳐 년긔 장성ᄒᆞ면 곳 부ᄌᆞ의게 파라 별실이 되게 ᄒᆞ고 【{{du|토... 394586 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 이십년ᄅᆡ로 더욱 학교 ᄉᆞ무ᄅᆞᆯ 뎡돈ᄒᆞ니 뎨ᄌᆞ들이 총명ᄒᆞᆫ 자ㅣ 만터라】 {{du|돌궐}}의 부녀ᄂᆞᆫ 젼혀 교화ᄅᆞᆯ 아지 못ᄒᆞ고 그 ᄌᆡ물 잇ᄂᆞᆫ ᄌᆞᄂᆞᆫ 어린 계집아ᄒᆡᄅᆞᆯ ᄉᆞ다가 대강 음식 ᄆᆡᆫ드ᄂᆞᆫ 법과 규방 직희ᄂᆞᆫ 례졀을 가라쳐 년긔 장성ᄒᆞ면 곳 부ᄌᆞ의게 파라 별실이 되게 ᄒᆞ고 【{{du|토이기}}에 {{u|ᄅᆡ치득}}이라<ref>레스치드(Reschid Pasha)</ref> ᄒᆞᄂᆞᆫ ᄉᆞᄅᆞᆷ은 벼ᄉᆞᆯ이 총독이라 연이나 어린 계집 사십여 명을 길너 부ᄌᆞ가 되엿다 ᄒᆞ더라】 {{du|흑ᄒᆡ}} {{du|리ᄒᆡ}} ᄉᆞ이에 {{du|질아져}}ㅣ라 ᄒᆞᄂᆞᆫ 일ᄉᆡᆼ ᄯᅡ히 잇스니 산수ㅣ 미려ᄒᆞ고 녀항간 녀ᄌᆞㅣ 다 ᄌᆞᄉᆡᆨ이 잇셔 쳐음 팔니ᄂᆞᆫ ᄯᅢ에ᄂᆞᆫ 봉두돌빈에 모양이 추루ᄒᆞ다가도 밋 {{du|긍ᄉᆞ단}} 도셩에 보ᄂᆡ여 수년을 교도ᄒᆞ고 목욕 식이고 향수ᄅᆞᆯ 밧나 졔반 단장을 갓초면 션연ᄒᆞᆫ ᄐᆡ도와 요라ᄒᆞᆫ 의용이 ᄉᆞᄅᆞᆷ을 놀ᄂᆡᆯ지라 이에 부가랑이 쳔금 쥰마ᄅᆞᆯ 앗기지 아니ᄒᆞ고 밧구워다가 소쳡을 ᄉᆞᆷ으며 귀족 ᄌᆞ뎨와 왕후의 종실이 다 큰 보ᄇᆡ와 갓치 귀즁이 넉이고 필경은 혹 후궁이나 귀비로셔 황후에 이르ᄂᆞᆫ 자ㅣ 잇ᄂᆞᆫ지라 대져 로류장화의 쳔질노 졸연히 놉히여 국모 위에 오르되 교육을 바든 자ㅣ 업스니 일국 부녀ㅣ 다 그 풍속을 죳ᄎᆞ ᄌᆞ연 유한뎡졍ᄒᆞᆫ 녀ᄌᆞㅣ 젹고 소위 교라 ᄒᆞᆷ도 불과 옛법을 직희여 변통치 못ᄒᆞ니 만일 타국의 수시변통ᄒᆞ야 ᄀᆡ화ᄒᆞᆷ과 비ᄒᆞ면 그 우미ᄒᆞ고 어리셕음이 말ᄒᆞᆯ 슈 업더라 【만일 {{du|돌궐}}의 풍속을 ᄉᆞ긔에 올니고ᄌᆞ ᄒᆞ면 {{du|영}}인이 다 머리ᄅᆞᆯ 흔들고 이마ᄅᆞᆯ 집프려 왈 이러ᄒᆞᆫ 나라ᄅᆞᆯ 보호ᄒᆞ면 져의 악습을 기름이라 ᄒᆞ며 {{du|영국}} 명ᄉᆞ {{u|고불등}}은 말ᄒᆞ되 {{du|돌궐}}의 악속과 학뎡은 불가승언이라 ᄂᆡ 붓슬 더레일가 ᄒᆞ야 ᄎᆡᆨ에 긔ᄌᆡ치 아니ᄒᆞ노라 ᄒᆞ더라】 ::뎨칠졀 졍사ㅣ 포학ᄒᆞᆷ이라 {{du|돌궐}}이 ᄇᆡᆨ셩을 ᄌᆞ식 갓치 아지 아니ᄒᆞ고 원수갓치 ᄃᆡ졉ᄒᆞ니 그 국가 대졍은 인군이 독단ᄒᆞ야 ᄇᆡᆨ셩의 신명과 ᄌᆡ산이 다 인군의 가진 ᄇᆡ요 ᄯᅩ 억지로 회회교ᄅᆞᆯ 죳치라 ᄒᆞ며 지어 긔독교ᄒᆞ야ᄂᆞᆫ 위령으로 겁박지 아니면 부셰ᄅᆞᆯ 더 증츌ᄒᆞ며 ᄯᅩ 인군이 만일 그 ᄌᆡ산을 가지고ᄌᆞ ᄒᆞ면 임의 탈취ᄒᆞ되 감히 힐난치 못ᄒᆞ니 대져 회회교의 졔도ᄂᆞᆫ 다만 회교만 보호ᄒᆞ고 타교ᄂᆞᆫ 보호치 아니ᄒᆞ며 ᄯᅩ 인군 외에도 더욱 {{옛한글쪽 끝}}<noinclude><references/></noinclude> fkcquyv8exayngmqmkh0dzqa9lhmc4l 250 102392 394587 2025-07-06T15:06:40Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 혹독ᄒᆞᆫ 자ㅣ 잇스니 이ᄂᆞᆫ 일국 부셰ᄅᆞᆯ 맛튼 ᄉᆞᄅᆞᆷ이라 그 ᄉᆞᄅᆞᆷ이 ᄇᆡᆨ셩을 ᄃᆡ신ᄒᆞ야 부셰ᄅᆞᆯ 먼져 국가에 밧치고 다시 ᄇᆡᆨ셩의게 수쇄ᄒᆞᆯᄉᆡ 억지로 돈을 남봉ᄒᆞᆷ과 긔한을 촉박히 ᄒᆞᆷ과 은젼을 환롱ᄒᆞᆷ이 다 ᄉᆞᄅᆞᆷ의 의ᄉᆞ 밧기요 대소 각관과 공문 즁 ᄉᆞᄅᆞᆷ은 무론 하인ᄒᆞ고... 394587 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 혹독ᄒᆞᆫ 자ㅣ 잇스니 이ᄂᆞᆫ 일국 부셰ᄅᆞᆯ 맛튼 ᄉᆞᄅᆞᆷ이라 그 ᄉᆞᄅᆞᆷ이 ᄇᆡᆨ셩을 ᄃᆡ신ᄒᆞ야 부셰ᄅᆞᆯ 먼져 국가에 밧치고 다시 ᄇᆡᆨ셩의게 수쇄ᄒᆞᆯᄉᆡ 억지로 돈을 남봉ᄒᆞᆷ과 긔한을 촉박히 ᄒᆞᆷ과 은젼을 환롱ᄒᆞᆷ이 다 ᄉᆞᄅᆞᆷ의 의ᄉᆞ 밧기요 대소 각관과 공문 즁 ᄉᆞᄅᆞᆷ은 무론 하인ᄒᆞ고 항상 민간을 향ᄒᆞ야 토ᄉᆡᆨᄒᆞᄆᆡ 장물이 랑ᄌᆞᄒᆞ되 국가ㅣ ᄒᆞᆫ번 뭇지도 아니ᄒᆞ니 그 연고ᄅᆞᆯ 말ᄒᆞ면 벼ᄉᆞᆯᄒᆞᄂᆞᆫ ᄉᆞᄅᆞᆷ이 다 국가에 랍뇌ᄒᆞ야 져의 관작으로 ᄉᆡᆼ계ᄅᆞᆯ ᄉᆞᆷ아 벼ᄉᆞᆯᄒᆞᆯ ᄯᅢ에 드린 밋쳔을 ᄇᆡᆨ셩의게 ᄎᆞ질지라 이에 쥰민고ᄐᆡᆨᄒᆞ야 본젼을 ᄲᆡ고 ᄯᅩ 타일 향리에 도라가 ᄉᆡᆼ계ᄒᆞᆯ 돈을 장만ᄒᆞ니 이럼으로 관장이 시뎡에 모리ᄇᆡ와 갓ᄐᆞ야 무ᄉᆞᆷ 례의 념치ᄅᆞᆯ 도라보며 혹 농부와 소민이 보리 열 셤만 잇셔도 관장이 즁죄로 얼거 심지어 쥭이고 그 ᄌᆡ산을 젹몰ᄒᆞ니 이럼으로 {{du|돌궐}} ᄇᆡᆨ셩이 학졍을 견ᄃᆡ지 못ᄒᆞ야 다 쥭게 되얏스니 가련ᄒᆞ도다 {{du|구쥬}} ᄉᆞᄅᆞᆷ이 다 말ᄒᆞ되 {{du|돌궐}}은 치국ᄒᆞᆷ이 아니요 살인ᄒᆞᄂᆞᆫ 강도ㅣ라 디구상에 뎨일 되든 옥토가 지금은 변ᄒᆞ야 일편 황무ᄒᆞᆫ ᄯᅡ히 되고 인구의 수효ᄂᆞᆫ 년년이 감ᄒᆞ야 셕일 {{du|라마}}국을 할거ᄒᆞ든 ᄯᅢ보다 이졔ᄂᆞᆫ ᄉᆞᆷ분에 일이 되니 이럼으로 그 ᄯᅡ에 류람ᄒᆞᄂᆞᆫ 자ㅣ ᄆᆡ양 탄식 왈 져 왼 ᄉᆞᄅᆞᆷ이 이러ᄐᆞ시 ᄎᆞᆷ아 이런 일을 ᄒᆡᆼᄒᆞᄂᆞᆫ고 이졔도 오히려 곳치지 아니ᄒᆞ니 타일에 ᄇᆡᆨ셩이 장찻 씨도 업슬리로다 셕일에ᄂᆞᆫ 유명ᄒᆞᆫ 도회에 인민의 쾌락ᄒᆞᆷ이 ᄉᆞᄅᆞᆷ으로 ᄒᆞ야곰 흠모ᄒᆞᆯ너니 금에ᄂᆞᆫ 인연이 돈졀ᄒᆞ고 셩곽이 구허ᄅᆞᆯ 일우며 왕왕이 고시에 셩젹이 거친 풀 가온ᄃᆡ ᄆᆡ몰ᄒᆞ야 가시덤불과 구리 약ᄃᆡ가 【구리로 ᄆᆡᆫ든 약ᄃᆡ라】 ᄉᆞᄅᆞᆷ의 마음을 슬푸게 ᄒᆞ며 ᄯᅩ {{du|긍ᄉᆞ단}} 도셩으로부터 동편 {{du|안고랍}}<ref>앙고라(Angora)</ref> 디방ᄭᆞ지 수ᄇᆡᆨ리에 팔십년 간에 촌락이 ᄉᆞ오십 처ㅣ 되더니 이졔ᄂᆞᆫ ᄒᆞ나토 업스며 만일 {{du|ᄉᆞᄆᆡ나}}<ref>스미르나(Smyrna)</ref> 바다 가ᄂᆞᆫ 길에ᄂᆞᆫ 일ᄇᆡᆨ오십년간에 이ᄇᆡᆨ여 동리가 지금은 ᄒᆞᆫ ᄉᆞᄅᆞᆷ도 업고 다만 {{du|ᄉᆞᄆᆡ나}}로 론ᄒᆞ야도 ᄉᆞᆷ십년 젼에ᄂᆞᆫ 인구 팔만이러니 지금은 겨우 ᄉᆞ만 일쳔이요 {{du|ᄉᆞᄆᆡ나}} 바다 남편 {{du|감졔아}}<ref>칸디아(Candia)</ref> ᄒᆡ도 즁에도 팔십년 젼에 인구ㅣ 오만이러니 금에 겨우 일만이오 {{du|구쥬}} ᄉᆞᄅᆞᆷ ᄒᆞ나이 {{du|돌궐}}국 븍방으로 죳ᄎᆞ 이ᄇᆡᆨ여 리ᄅᆞᆯ ᄒᆡᆼᄒᆞᄆᆡ 도처에 토디가 비옥ᄒᆞ야 오곡을 다 맛당히 심을지라 연이나 망망ᄒᆞᆫ 너른 들에 종일토록 ᄒᆞᆫ ᄉᆞᄅᆞᆷ도 보지 못ᄒᆞ며 ᄯᅩ 그 븍방으로 죳ᄎᆞ 남으로 {{옛한글쪽 끝}}<noinclude><references/></noinclude> 2rbiyl6xko6au88hm2hs48b6nml1p33 250 102393 394588 2025-07-06T15:19:56Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|七{{*|치ᇙ〮}}千{{*|쳔}}이〮 다〯 깃거〮 ᄒᆞ〮더라〮 ○ ᄯᅩ〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}ᄃᆞ려〮 닐오〮ᄃᆡ〮}} 偈{{*|꼥〮}} ᄉᆞᆯᄫᆞᆫ〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}ㅣ라〮 {{더크게|부톄〯 滅{{*|며ᇙ〮}}度{{*|똥〮}} 아니〮ᄒᆞ〮야〮 겨〯샤〮 엇〯던〮 記{{*|긩〮}}ᄅᆞᆯ〮 ᄒᆞ〮시니〮ᅌᅵᆺ고〮 對{{*|됭〮}}答{{*|답〮}}호〮ᄃᆡ〮... 394588 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|七{{*|치ᇙ〮}}千{{*|쳔}}이〮 다〯 깃거〮 ᄒᆞ〮더라〮 ○ ᄯᅩ〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}ᄃᆞ려〮 닐오〮ᄃᆡ〮}} 偈{{*|꼥〮}} ᄉᆞᆯᄫᆞᆫ〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}ㅣ라〮 {{더크게|부톄〯 滅{{*|며ᇙ〮}}度{{*|똥〮}} 아니〮ᄒᆞ〮야〮 겨〯샤〮 엇〯던〮 記{{*|긩〮}}ᄅᆞᆯ〮 ᄒᆞ〮시니〮ᅌᅵᆺ고〮 對{{*|됭〮}}答{{*|답〮}}호〮ᄃᆡ〮 부톄〯 大{{*|땡〮}}王{{*|ᅌᅪᇰ}}ᄋᆞᆯ〮 記{{*|긩〮}}ᄒᆞ〮샤ᄃᆡ〮 나 滅{{*|며ᇙ〮}}度{{*|똥〮}} 後{{*|ᅘᅮᇢ〯}}에〮 一{{*|ᅙᅵᇙ〮}}百{{*|ᄇᆡᆨ〮}}ᄒᆡ〮 디〯내〯야〮 巴{{*|방}}連{{*|련}}弗{{*|부ᇙ〮}}邑{{*|ᅙᅳᆸ〮}}에〮 三{{*|삼}}億{{*|ᅙᅳᆨ〮}} 지비〮 잇거든〮 뎌〮 나라〮해〮}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> jp5p6mgslrxaxi8pgateru084pk6xq0 250 102394 394589 2025-07-06T15:20:22Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|王{{*|ᅌᅪᇰ}}이〮 이쇼〮ᄃᆡ〮 일후〮미〮 阿{{*|ᅙᅡᆼ}}育{{*|육〮}}이〮리니〮 이〮 閻{{*|염}}浮{{*|뿌ᇢ}}提{{*|똉}}예〮 王{{*|ᅌᅪᇰ}} ᄃᆞ외야〮 轉{{*|ᄃᆑᆫ〯}}輪{{*|륜}}王{{*|ᅌᅪᇰ}}이〮 ᄃᆞ외야〮 正{{*|져ᇰ〮}}法{{*|법〮}}으〮로〮 다ᄉᆞ〮리고〮 ᄯᅩ〮 내 舍{{*|샹〮}}利{{*|링〮}}ᄅᆞᆯ〮 閻{{*|염}}浮{{*|뿌ᇢ}}提{{*|똉}}예〮 펴... 394589 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|王{{*|ᅌᅪᇰ}}이〮 이쇼〮ᄃᆡ〮 일후〮미〮 阿{{*|ᅙᅡᆼ}}育{{*|육〮}}이〮리니〮 이〮 閻{{*|염}}浮{{*|뿌ᇢ}}提{{*|똉}}예〮 王{{*|ᅌᅪᇰ}} ᄃᆞ외야〮 轉{{*|ᄃᆑᆫ〯}}輪{{*|륜}}王{{*|ᅌᅪᇰ}}이〮 ᄃᆞ외야〮 正{{*|져ᇰ〮}}法{{*|법〮}}으〮로〮 다ᄉᆞ〮리고〮 ᄯᅩ〮 내 舍{{*|샹〮}}利{{*|링〮}}ᄅᆞᆯ〮 閻{{*|염}}浮{{*|뿌ᇢ}}提{{*|똉}}예〮 펴〮 八{{*|바ᇙ〮}}萬{{*|먼〮}}四{{*|ᄉᆞᆼ〮}}千{{*|쳔}}塔{{*|탑〮}}을〮 셰〯리라〮 ᄒᆞ〮시니〮 부톄〯 이〮리 記{{*|긩〮}}ᄒᆞ〮야신〮마ᄅᆞᆫ〮 大{{*|땡〮}}王{{*|ᅌᅪᇰ}}이〮 이〮제 큰〮 地{{*|띵〮}}獄{{*|ᅌᅩᆨ〮}} ᄆᆡᇰ}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> 237dgj26p3wbpprdzwzjc215mf160wr 250 102395 394590 2025-07-06T15:20:39Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|ᄀᆞ〮라〮 그지〮업〯시〮 주기〮시〮ᄂᆞ니〮 王{{*|ᅌᅪᇰ}}이〮 이〮제 一{{*|ᅙᅵᇙ〮}}切{{*|촁〮}} 衆{{*|쥬ᇰ〮}}生{{*|ᄉᆡᇰ}}ᄋᆞᆯ〮 慈{{*|ᄍᆞᆼ}}念{{*|념〮}}ᄒᆞ〮샤〮 無{{*|뭉}}畏{{*|ᅙᅱᆼ〮}}ᄅᆞᆯ〮 施{{*|싱}}ᄒᆞ〮시며〮 부텻 大{{*|땡〮}}王{{*|ᅌᅪᇰ}}ᄭᅴ〮 記{{*|긩〮}}ᄒᆞ〮샨 이〯ᄅᆞᆯ〮 法{{*|법〮}}다ᄫᅵ〮 修{{*|... 394590 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|ᄀᆞ〮라〮 그지〮업〯시〮 주기〮시〮ᄂᆞ니〮 王{{*|ᅌᅪᇰ}}이〮 이〮제 一{{*|ᅙᅵᇙ〮}}切{{*|촁〮}} 衆{{*|쥬ᇰ〮}}生{{*|ᄉᆡᇰ}}ᄋᆞᆯ〮 慈{{*|ᄍᆞᆼ}}念{{*|념〮}}ᄒᆞ〮샤〮 無{{*|뭉}}畏{{*|ᅙᅱᆼ〮}}ᄅᆞᆯ〮 施{{*|싱}}ᄒᆞ〮시며〮 부텻 大{{*|땡〮}}王{{*|ᅌᅪᇰ}}ᄭᅴ〮 記{{*|긩〮}}ᄒᆞ〮샨 이〯ᄅᆞᆯ〮 法{{*|법〮}}다ᄫᅵ〮 修{{*|슈ᇢ}}行{{*|ᅘᆡᇰ}}ᄒᆞ〮쇼셔〮 그제 阿{{*|ᅙᅡᆼ}}育{{*|육〮}}王{{*|ᅌᅪᇰ}}이〮 부텻게 ᄀᆞ자ᇰ〮 敬{{*|겨ᇰ〮}}信{{*|신〮}}ᄒᆞ〮야〮 合{{*|ᅘᅡᆸ〮}}掌{{*|쟈ᇰ〯}}ᄒᆞ〮야〮 比{{*|삥〮}}丘{{*|쿠ᇢ}} 向{{*|햐ᇰ〮}}ᄒᆞ〮야〮 禮{{*|렝〯}}數{{*|숭〮}}ᄒᆞ고〮}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> mo4czt2ysvndkwyipweziiqzhs1ep30 250 102396 394591 2025-07-06T15:20:56Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|내〮 큰〮 罪{{*|쬥〯}}ᄅᆞᆯ〮 지ᅀᅮ〮니〮 오ᄂᆞᆯ〮 比{{*|삥〮}}丘{{*|쿠ᇢ}} 向{{*|햐ᇰ〮}}ᄒᆞ〮야〮 懺{{*|참〮}}悔{{*|횡〮}}ᄒᆞ〮노니〮 내 혼〮 이〯리〮 甚{{*|씸〮}}히〮 善{{*|쎤〯}}티〮 몯〯ᄒᆞ니〮 願{{*|ᅌᅯᆫ〮}}ᄒᆞᆫᄃᆞᆫ〮 佛{{*|뿌ᇙ〮}}子{{*|ᄌᆞᆼ〯}}ㅣ 내 懺{{*|참〮}}悔{{*|횡〮}}ᄅᆞᆯ〮 바ᄃᆞ샤〮 ᄂᆞ외야〮 어... 394591 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|내〮 큰〮 罪{{*|쬥〯}}ᄅᆞᆯ〮 지ᅀᅮ〮니〮 오ᄂᆞᆯ〮 比{{*|삥〮}}丘{{*|쿠ᇢ}} 向{{*|햐ᇰ〮}}ᄒᆞ〮야〮 懺{{*|참〮}}悔{{*|횡〮}}ᄒᆞ〮노니〮 내 혼〮 이〯리〮 甚{{*|씸〮}}히〮 善{{*|쎤〯}}티〮 몯〯ᄒᆞ니〮 願{{*|ᅌᅯᆫ〮}}ᄒᆞᆫᄃᆞᆫ〮 佛{{*|뿌ᇙ〮}}子{{*|ᄌᆞᆼ〯}}ㅣ 내 懺{{*|참〮}}悔{{*|횡〮}}ᄅᆞᆯ〮 바ᄃᆞ샤〮 ᄂᆞ외야〮 어린〮 사〯ᄅᆞᄆᆞᆯ〮 외〯다〮 마〯ᄅᆞ〮쇼셔〮 ○ 그제 王{{*|ᅌᅪᇰ}}이〮 宮{{*|구ᇰ}}內{{*|뇡〮}}예〮 샤ᇰ녜〮 二{{*|ᅀᅵᆼ〮}}萬{{*|먼〮}} 沙{{*|상}}門{{*|몬}}ᄋᆞᆯ〮 四{{*|ᄉᆞᆼ〮}}事{{*|ᄊᆞᆼ〮}}로〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮더니〮 外{{*|ᅌᅬᆼ〮}}}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> jxmc75pl78kzw4ji70parr73vrnuk3o 250 102397 394592 2025-07-06T15:22:25Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|道{{*|또ᇢ〯}} 梵{{*|뻠〮}}志{{*|징}} 제 무〮리 甚{{*|씸〮}}히〮 盛{{*|쎠ᇰ〮}}터니〮 沙{{*|상}}門{{*|몬}}ᄋᆞᆯ〮 ᄭᅴ〮여〮 辱{{*|ᅀᅭᆨ〮}} 바텨〮 허로〮려〮 ᄒᆞ〮야〮 제 모ᄃᆞᆫ〮 中{{*|듀ᇰ}}에〮 幻{{*|ᅘᅪᆫ〮}}化{{*|황〮}} 잘 ᄒᆞ〮ᄂᆞ〮니ᄅᆞᆯ〮 ᄀᆞᆯᄒᆞ〮야〮 다ᄅᆞᆫ 道{{*|또ᇢ〯}}理{{*|링〯}}의〮 셤기〮논〮 夷{{*|... 394592 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|道{{*|또ᇢ〯}} 梵{{*|뻠〮}}志{{*|징}} 제 무〮리 甚{{*|씸〮}}히〮 盛{{*|쎠ᇰ〮}}터니〮 沙{{*|상}}門{{*|몬}}ᄋᆞᆯ〮 ᄭᅴ〮여〮 辱{{*|ᅀᅭᆨ〮}} 바텨〮 허로〮려〮 ᄒᆞ〮야〮 제 모ᄃᆞᆫ〮 中{{*|듀ᇰ}}에〮 幻{{*|ᅘᅪᆫ〮}}化{{*|황〮}} 잘 ᄒᆞ〮ᄂᆞ〮니ᄅᆞᆯ〮 ᄀᆞᆯᄒᆞ〮야〮 다ᄅᆞᆫ 道{{*|또ᇢ〯}}理{{*|링〯}}의〮 셤기〮논〮 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城{{*|쎠ᇰ}}門{{*|몬}}에〮 다ᄃᆞᄅᆞ니〮 남진 겨〯지비〮 넉슬〮 일허〮 ᄧᅩ쳐〮 ᄃᆞᆮ니〮거늘〮 王{{*|ᅌᅪᇰ}}이〮 輦{{*|련〯}} 브리〮고〮 盖{{*|갱〮}} 앗〯고〮 城{{*|쎠ᇰ}}門{{*|몬}}에〮 마자〮 얻〯고져〮 ᄒᆞ〮논〮 이〯... 394594 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|ᄒᆞ〮야〮 더〯러ᄫᅳᆫ〮 무〮를〮 만〯히〮 ᄃᆞ리〮고〮 몬져 ᄆᆞᅀᆞᆯᄒᆞᆯ〮 도〯녀〮 버거〮 城{{*|쎠ᇰ}}門{{*|몬}}에〮 다ᄃᆞᄅᆞ니〮 남진 겨〯지비〮 넉슬〮 일허〮 ᄧᅩ쳐〮 ᄃᆞᆮ니〮거늘〮 王{{*|ᅌᅪᇰ}}이〮 輦{{*|련〯}} 브리〮고〮 盖{{*|갱〮}} 앗〯고〮 城{{*|쎠ᇰ}}門{{*|몬}}에〮 마자〮 얻〯고져〮 ᄒᆞ〮논〮 이〯ᄅᆞᆯ〮 무른〮대〮 鬼{{*|귕〯}} 닐오〮ᄃᆡ〮 나〮ᄂᆞᆫ〮 사〯ᄅᆞᄆᆞᆯ〮 먹고〮져〮 ᄒᆞ〮노니〮 百{{*|ᄇᆡᆨ〮}}姓{{*|셔ᇰ〮}}곳〮 앗기〮거〮시든〮 沙{{*|상}}門{{*|몬}}}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> lzxo3nv68qy0n9cforjjr1vest8gu6f 250 102399 394595 2025-07-06T15:34:50Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|ᄃᆞᆯ〮히〮 받 아니〮 갈〯오〮 머그〮며〮 軍{{*|군}}士{{*|ᄊᆞᆼ〯}} 아니〮 ᄃᆞ외며〮 臣{{*|씬}}下{{*|ᅘᅡᆼ〯}} 아니〮 ᄃᆞ외ᄂᆞᆫ 無{{*|뭉}}益{{*|ᅙᅧᆨ〮}}ᄒᆞᆫ 거시〮니〮 그를〮 내 차〮바내〮 주〮쇼셔〮 王{{*|ᅌᅪᇰ}}이〮 ᄀᆞ자ᇰ〮 두려〮 使{{*|ᄉᆞᆼ〮}}者{{*|쟝〯}} 브〮려〮 쥬〯ᅌᅴ〮게 닐어〮늘〮 그제 ᄒᆞᆫ 沙... 394595 proofread-page text/x-wiki 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供{{*|고ᇰ}}養{{*|야ᇰ〮}} ᄆᆡᇰᄀᆞ〮랫〮거늘〮 沙{{*|상}}彌{{*|밍}} 그 차〮바ᄂᆞᆯ〮 다〯 아ᅀᅡ〮 먹고〮 ᄉᆞᆫᄌᆡ ᄇᆡ〮브르디〮 아니〮ᄒᆞ〮야〮 조ᄎᆞᆫ〮 귓거슬〮 자바〮 次{{*|ᄎᆞᆼ〮}}第{{*|똉〮}}로〮}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> dzj127dvhriu8ysqf4avoy0kpuuxeyi 250 102402 394598 2025-07-06T15:35:40Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|ᄉᆞᇝ기〮니〮 다〯 神{{*|씬}}足{{*|죡〮}}ᄋᆞ〮로〮 祇{{*|낑}}桓{{*|ᅘᅪᆫ}}애〮 보내〮야ᄂᆞᆯ〮 幻{{*|ᅘᅪᆫ〮}}化{{*|황〮}}ᄒᆞ〮던〮 梵{{*|뻠〮}}志{{*|징〮}} 머리〮 조ᅀᅡ〮 외오〮 호〮ᅌᅵ다〮 ᄒᆞ〮야〮 弟{{*|똉〯}}子{{*|ᄌᆞᆼ〯}}ㅣ ᄃᆞ외아〮지〮ᅌᅵ다〮 ᄒᆞ며〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}ᄃᆞᆯ〮히〮 梵{{*|뻠〮}}志{{*|징... 394598 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|ᄉᆞᇝ기〮니〮 다〯 神{{*|씬}}足{{*|죡〮}}ᄋᆞ〮로〮 祇{{*|낑}}桓{{*|ᅘᅪᆫ}}애〮 보내〮야ᄂᆞᆯ〮 幻{{*|ᅘᅪᆫ〮}}化{{*|황〮}}ᄒᆞ〮던〮 梵{{*|뻠〮}}志{{*|징〮}} 머리〮 조ᅀᅡ〮 외오〮 호〮ᅌᅵ다〮 ᄒᆞ〮야〮 弟{{*|똉〯}}子{{*|ᄌᆞᆼ〯}}ㅣ ᄃᆞ외아〮지〮ᅌᅵ다〮 ᄒᆞ며〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}ᄃᆞᆯ〮히〮 梵{{*|뻠〮}}志{{*|징〮}} 머리〮ᄅᆞᆯ〮 다〯 갓기〮고〮 經{{*|겨ᇰ}}法{{*|법〮}}을〮 니르니〮 다〯 羅{{*|랑}}漢{{*|한〮}}ᄋᆞᆯ〮 得{{*|득〮}}ᄒᆞ니〮라〮 王{{*|ᅌᅪᇰ}}이〮 일〮로〮브터〮 倍{{*|ᄈᆡᆼ〯}}히〮 信{{*|신〮}}ᄒᆞ〮야〮 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text/x-wiki {{#if:{{{복수|{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''□'''</span>|□}}|(판독 불가){{#if:{{{1|}}}|: {{{1}}}}}}}{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''~'''</span>|~}}|(판독 불가 문자의 정확한 수를 알 수 없음)}}{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''□'''</span>|□}}|(판독 불가){{#if:{{{1|}}}|: {{{1}}}}}}}|{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''□'''</span>|□}}|(판독 불가){{#if:{{{1|}}}|: {{{1}}}}}}}}}}}}<includeonly>[[분류:판독이 불가한 문자가 있는 작품]]</includeonly><noinclude>{{설명문서}}</noinclude> 7z7bquv8208orrw2yx6ufo201tgn7ga 394610 394607 2025-07-07T00:44:02Z Aspere 5453 394610 wikitext text/x-wiki {{#if:{{{복수|}}}|{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''□'''</span>|□}}|(판독 불가){{#if:{{{1|}}}|: {{{1}}}}}}}{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''~'''</span>|~}}|(판독 불가 문자의 정확한 수를 알 수 없음)}}{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''□'''</span>|□}}|(판독 불가){{#if:{{{1|}}}|: {{{1}}}}}}}|{{tooltip|{{#ifeq:{{NAMESPACE}}|{{ns:Page}}|<span style="color:red;">'''□'''</span>|□}}|(판독 불가){{#if:{{{1|}}}|: {{{1}}}}}}}}}<includeonly>[[분류:판독이 불가한 문자가 있는 작품]]</includeonly><noinclude>{{설명문서}}</noinclude> gee6bowyvrtusub4452u0rb60tcnr1b 10 102404 394608 2025-07-07T00:43:08Z Aspere 5453 새 문서: {{틀 시험장 안내}} == 작업 중인 연습장 틀 == <code><nowiki>{{</nowiki>{{BASEPAGENAME}}<nowiki>/연습장}}</nowiki></code> {{{{BASEPAGENAME}}/연습장}} {{-}} == 원래 틀 == <code><nowiki>{{</nowiki>{{BASEPAGENAME}}<nowiki>}}</nowiki></code> {{-}} <!-- == 각주 == {{각주}} --> 394608 wikitext text/x-wiki {{틀 시험장 안내}} == 작업 중인 연습장 틀 == <code><nowiki>{{</nowiki>{{BASEPAGENAME}}<nowiki>/연습장}}</nowiki></code> {{{{BASEPAGENAME}}/연습장}} {{-}} == 원래 틀 == <code><nowiki>{{</nowiki>{{BASEPAGENAME}}<nowiki>}}</nowiki></code> {{-}} <!-- == 각주 == {{각주}} --> g7hvji4a2vqse0lnh0b4n8jtksmt5wl 394609 394608 2025-07-07T00:43:31Z Aspere 5453 /* 작업 중인 연습장 틀 */ 394609 wikitext text/x-wiki {{틀 시험장 안내}} == 작업 중인 연습장 틀 == <code><nowiki>{{</nowiki>{{BASEPAGENAME}}<nowiki>/연습장}}</nowiki></code> {{{{BASEPAGENAME}}/연습장}} {{판독 불가/연습장|가나다라|복수=y}} {{-}} == 원래 틀 == <code><nowiki>{{</nowiki>{{BASEPAGENAME}}<nowiki>}}</nowiki></code> {{-}} <!-- == 각주 == {{각주}} --> d7q5fxkkh6op3yj6e2mxvsievufrfas 394611 394609 2025-07-07T00:44:24Z Aspere 5453 /* 작업 중인 연습장 틀 */ 394611 wikitext text/x-wiki {{틀 시험장 안내}} == 작업 중인 연습장 틀 == <code><nowiki>{{</nowiki>{{BASEPAGENAME}}<nowiki>/연습장}}</nowiki></code> {{{{BASEPAGENAME}}/연습장}} {{판독 불가/연습장|가나다라|복수=y}} {{판독 불가/연습장|가나다라|복수=예}} {{판독 불가/연습장|가나다라|복수=}} {{-}} == 원래 틀 == <code><nowiki>{{</nowiki>{{BASEPAGENAME}}<nowiki>}}</nowiki></code> {{-}} <!-- == 각주 == {{각주}} --> df2r9btfhfmhonbul05qw2g20cavkb7 394612 394611 2025-07-07T00:44:35Z Aspere 5453 /* 작업 중인 연습장 틀 */ 394612 wikitext text/x-wiki {{틀 시험장 안내}} == 작업 중인 연습장 틀 == <code><nowiki>{{</nowiki>{{BASEPAGENAME}}<nowiki>/연습장}}</nowiki></code> {{{{BASEPAGENAME}}/연습장}} {{판독 불가/연습장|가나다라|복수=y}} {{판독 불가/연습장|가나다라|복수=예}} {{판독 불가/연습장|가나다라|복수=}} {{-}} == 원래 틀 == <code><nowiki>{{</nowiki>{{BASEPAGENAME}}<nowiki>}}</nowiki></code> {{-}} <!-- == 각주 == {{각주}} --> fpt1h5orqijev7w26xr42e5dq0zukja 250 102405 394616 2025-07-07T00:55:19Z Aspere 5453 /* 교정 안 됨 */ 새 문서: 라ᄒᆞ니어{{?}}두ᄌᆞ미의쳥ᄉᆡᆼ소모갓다ᄒᆞ미러라현뫼 졈〻ᄌᆞ라찰구삭의{{?}}보를옴기고언어를통ᄒᆞ니 그졀승ᄒᆞᆯ방{{?}}이불가형언니라ᄐᆡ우와양부인의탕혹라의ᄒᆞ시양ᄌᆞ의우히러라오리지안야ᄌᆞ부인니ᄯᅩᄒᆞᄉᆡᆼ여ᄒᆞ뫼명을밍셜이라ᄒᆞ니소의쇼ᄒᆞᆯ형〻ᄒᆞᆯ염ᄐᆡ와찬〻ᄒᆞᆯ화미가작ᄒᆞᆯ삭시잇더라현뫼졈〻ᄌᆞ라십이... 394616 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>라ᄒᆞ니어{{?}}두ᄌᆞ미의쳥ᄉᆡᆼ소모갓다ᄒᆞ미러라현뫼 졈〻ᄌᆞ라찰구삭의{{?}}보를옴기고언어를통ᄒᆞ니 그졀승ᄒᆞᆯ방{{?}}이불가형언니라ᄐᆡ우와양부인의탕혹라의ᄒᆞ시양ᄌᆞ의우히러라오리지안야ᄌᆞ부인니ᄯᅩᄒᆞᄉᆡᆼ여ᄒᆞ뫼명을밍셜이라ᄒᆞ니소의쇼ᄒᆞᆯ형〻ᄒᆞᆯ염ᄐᆡ와찬〻ᄒᆞᆯ화미가작ᄒᆞᆯ삭시잇더라현뫼졈〻ᄌᆞ라십이비의밋{{?}}뫼난ᄌᆞ희질이유ᄒᆞᆯ졍〻ᄒᆞ여님ᄉᆞ반소를병구ᄒᆞ니슌부인의만금소중이잇더라ᄐᆡᆨ위여ᄋᆞ의현시ᄒᆞ물인ᄒᆞ여ᄐᆡᆨ셔ᄒᆞ물범연치아니터니님승상의ᄎᆞᄌᆞ즁영라졍혼ᄉᆡᆼ빙ᄒᆞ고길긔머지아니{{upe}}<noinclude><references/></noinclude> m4ap5ps3g22ij9abjlt1bk1oxt8ff32 250 102406 394617 2025-07-07T00:59:40Z Aspere 5453 /* 교정 안 됨 */ 새 문서: ᄒᆞ얏ᄂᆞᆫ지라슌부인니깃지안야왈녀아{{?}}졔궁조월이오션원의안ᄒᆡ라부결을갈ᄉᆡ{{?}}맛당히하{{?}}의미즁라송유ᄌᆡ조를가진바옥연긔ᄌᆡ를구ᄒᆞ여봉{{?}}셔를빗ᄂᆡ고져ᄒᆞᄂᆞ니이제님낭이비록아름답다ᄒᆞ나긔부의호신을달무지안아시물빗드리오ᄒᆞᆼ앙불꽤ᄒᆞᄂᆞ소ᄅᆡ위엄졍ᄒᆞ여졍혼후ᄂᆞᆫ다시곳치지아니ᄒᆞᄂᆞᆫ고조부인니불열ᄒ... 394617 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>ᄒᆞ얏ᄂᆞᆫ지라슌부인니깃지안야왈녀아{{?}}졔궁조월이오션원의안ᄒᆡ라부결을갈ᄉᆡ{{?}}맛당히하{{?}}의미즁라송유ᄌᆡ조를가진바옥연긔ᄌᆡ를구ᄒᆞ여봉{{?}}셔를빗ᄂᆡ고져ᄒᆞᄂᆞ니이제님낭이비록아름답다ᄒᆞ나긔부의호신을달무지안아시물빗드리오ᄒᆞᆼ앙불꽤ᄒᆞᄂᆞ소ᄅᆡ위엄졍ᄒᆞ여졍혼후ᄂᆞᆫ다시곳치지아니ᄒᆞᄂᆞᆫ고조부인니불열ᄒᆞ나엇지ᄒᆞ리오일〻를시여드러와고왈박게녀도ᄉᆡ와겨부인재ᄇᆡ와지다ᄒᆞᄂᆞ이다부인니여ᄂᆡ를더부러혼ᄌᆞ잇ᄂᆞᆫᄯᆡ라부인니{{?}}ᄒᆞ신불련을조히여기ᄂᆞᆫ지라 여아의가긔를졍ᄒᆞᄆᆡ의심이만타가우의 {{nop}}<noinclude><references/></noinclude> klt4u3zwqdh9d4g66qtvgvhfu99fqj5 250 102407 394618 2025-07-07T01:05:25Z Aspere 5453 /* 교정 안 됨 */ 새 문서: 연ᄂᆞᄉᆡ왓다ᄒᆞ뫼녕의길흉을뭇고져ᄒᆞ여브르라 ᄒᆞ니소졔간왈도ᄉᆞ의무리노헛탄ᄒᆞᆯ지라불너무엇ᄒᆞ리잇고부인왈여뫼너의형ᄉᆡᆼ을알고져ᄒᆞ시니무어시내혀{{?}}리오ᄒᆞ고즉시불너드리우니소졔협실노치ᄒᆞ더라휘운니{{?}}희ᄒᆞ여드러와고두{{?}}복ᄒᆞ거ᄂᆞᆯ부인니혼모ᄒᆞ식안의다만그옥면홍안미려ᄒᆞ고말ᄉᆞᆷ어영오ᄒᆞ물긔특이... 394618 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>연ᄂᆞᄉᆡ왓다ᄒᆞ뫼녕의길흉을뭇고져ᄒᆞ여브르라 ᄒᆞ니소졔간왈도ᄉᆞ의무리노헛탄ᄒᆞᆯ지라불너무엇ᄒᆞ리잇고부인왈여뫼너의형ᄉᆡᆼ을알고져ᄒᆞ시니무어시내혀{{?}}리오ᄒᆞ고즉시불너드리우니소졔협실노치ᄒᆞ더라휘운니{{?}}희ᄒᆞ여드러와고두{{?}}복ᄒᆞ거ᄂᆞᆯ부인니혼모ᄒᆞ식안의다만그옥면홍안미려ᄒᆞ고말ᄉᆞᆷ어영오ᄒᆞ물긔특이여겨쳥밀의좌를{{?}}고왈{{?}}도ᄂᆞᆫᄒᆞ져{{?}}ᄂᆡ완ᄃᆡ일면지분니업거ᄂᆞᆯ근신니ᄎᆞᄌᆞ오오취운니합장고두왈소도ᄂᆞᆫ본되ᄉᆞ쥬시여{{?}}조벌쌍쳔ᄒᆞ고십셰젼의몸을물의더져월봉산도쳔관현열ᄃᆡᄉᆞ의{{upe}}<noinclude><references/></noinclude> oze66su49qmuph7gll3l4qwyx3n33fg 250 102408 394619 2025-07-07T01:10:04Z Aspere 5453 /* 교정 안 됨 */ 새 문서: 졔ᄌᆞ되여슈도칠{{?}}연의적은슐법을모를거시업ᄉᆞᆷᄂᆞᆫ지라우리ᄃᆡᄉᆞ의법영이십즁ᄒᆞ여관즁도져를ᄒᆞ여금갈허물의〻ᄒᆞ유치못ᄒᆞ계ᄒᆞ옵더니금일{{?}}스승의명을바다여복야부즁의왓ᄉᆞᆸ다가길이지ᄐᆡᆨ을지ᄂᆡᄂᆞᆫ지라그윽이지ᄐᆡᆨ을살{{?}}오니문젼의경{{?}}가두ᄒᆞ엿시뫼반다시문ᄒᆞ의아름다온긔약이머지안앗ᄂᆞᆫ가시분지라... 394619 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>졔ᄌᆞ되여슈도칠{{?}}연의적은슐법을모를거시업ᄉᆞᆷᄂᆞᆫ지라우리ᄃᆡᄉᆞ의법영이십즁ᄒᆞ여관즁도져를ᄒᆞ여금갈허물의〻ᄒᆞ유치못ᄒᆞ계ᄒᆞ옵더니금일{{?}}스승의명을바다여복야부즁의왓ᄉᆞᆸ다가길이지ᄐᆡᆨ을지ᄂᆡᄂᆞᆫ지라그윽이지ᄐᆡᆨ을살{{?}}오니문젼의경{{?}}가두ᄒᆞ엿시뫼반다시문ᄒᆞ의아름다온긔약이머지안앗ᄂᆞᆫ가시분지라외람이경광을지경포져ᄒᆞ미러니물의비인{{?}}부인니낫이부르시니셩덕니난망이{{?}}소이라부인니갓지와현열되ᄉᆞᄂᆞᆫ경셩지비{{?}}ᄌᆡ상지연{{?}}명이박ᄒᆞ여산문의슈도ᄒᆞ엿시ᄂᆞ도셩과어진덕를텬ᄌᆡ {{nop}}<noinclude><references/></noinclude> a7ts10dxfnz0435j78t8u5gvy4sukfm 250 102409 394620 2025-07-07T01:10:40Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|伏{{*|뽁〮}}ᄒᆞ니〮라〮 ○ 그제 뎌〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}ㅣ}} 偈{{*|꼥〮}} ᄉᆞᆯᄫᆞᆫ〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}ㅣ라〮 {{더크게|阿{{*|ᅙᅡᆼ}}育{{*|육〮}}王{{*|ᅌᅪᇰ}} 濟{{*|졩〮}}度{{*|똥〮}}ᄒᆞ고〮 虛{{*|헝}}空{{*|코ᇰ}}애〮 올아〮 나〮거늘〮 그제 王{{*|ᅌᅪᇰ}}도〮 地{{*|띵〮}}獄{{*|ᅌᅩᆨ〮}}애〮셔〮 나〯려〮 커늘〮 兇{{*|... 394620 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|伏{{*|뽁〮}}ᄒᆞ니〮라〮 ○ 그제 뎌〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}ㅣ}} 偈{{*|꼥〮}} ᄉᆞᆯᄫᆞᆫ〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}ㅣ라〮 {{더크게|阿{{*|ᅙᅡᆼ}}育{{*|육〮}}王{{*|ᅌᅪᇰ}} 濟{{*|졩〮}}度{{*|똥〮}}ᄒᆞ고〮 虛{{*|헝}}空{{*|코ᇰ}}애〮 올아〮 나〮거늘〮 그제 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반다시등ᄒᆞᄌᆡ아니리로다운니합장복{{?}}왈소ᄃᆡ진인ᄃᆡᄉᆞ의{{?}}학를입ᄉᆞ와약간아ᄂᆞᆫ거시어둡지안인지라부인니무러왈고ᄌᆞᄒᆞ시는이{{?}}리잇슬진ᄃᆡ젹은ᄌᆡ조를다ᄒᆞ여알외리이라부인니ᄃᆡ희ᄒᆞ여ᄐᆡ우의연월일시와ᄌᆞ긔ᄉᆡᆼ연월시를일르니ᄎᆔ운니임의근본를아ᄂᆞᆫ... 394630 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>공경ᄒᆞ시ᄂᆞᆫ지라죤ᄉᆡ{{?}}도졔라ᄒᆞ니뵈혼ᄌᆡ죄 반다시등ᄒᆞᄌᆡ아니리로다운니합장복{{?}}왈소ᄃᆡ진인ᄃᆡᄉᆞ의{{?}}학를입ᄉᆞ와약간아ᄂᆞᆫ거시어둡지안인지라부인니무러왈고ᄌᆞᄒᆞ시는이{{?}}리잇슬진ᄃᆡ젹은ᄌᆡ조를다ᄒᆞ여알외리이라부인니ᄃᆡ희ᄒᆞ여ᄐᆡ우의연월일시와ᄌᆞ긔ᄉᆡᆼ연월시를일르니ᄎᆔ운니임의근본를아ᄂᆞᆫ지라손가락를ᄭᅩᆸ아츅슈ᄒᆞᄂᆞᆫ{{?}}ᄒᆞ다가고왈노야와부인니젹거부조금술의홈이업ᄉᆞ되일즉ᄌᆞ경이단복ᄒᆞ여지엽이션〻ᄒᆞ물부인게엇지못ᄒᆞ시{{?}}니노야일노말뫼암아도원의기러기를두번안으뫼ᄇᆞ야흐{{upe}}<noinclude><references/></noinclude> 6f68jloog4i8uv5wxqmn6gb8l6jymm4 250 102420 394631 2025-07-07T02:02:31Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}覲근ᄒᆞᆫ奴者노ᄌᆞ로집을직히계ᄒᆞ고兒子아ᄌᆞ로夫人부인을陪行ᄇᆡᄒᆡᆼ케ᄒᆞ며閣老각로ᄂᆞᆫ驛馬역마로行ᄒᆡᆼᄒᆞ니라여려날만에京師경ᄉᆞ에得達득달ᄒᆞ야古宅고택을修理슈리ᄒᆞ고家率가숄을安頓後朝會안돈후조회에드러가伏地請罪복디쳥죄ᄒᆞ온ᄃᆡ上상이近侍근시를命명ᄒᆞ야붓드러이리혀시고갓갓히引見인견ᄒᆞ... 394631 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}覲근ᄒᆞᆫ奴者노ᄌᆞ로집을직히계ᄒᆞ고兒子아ᄌᆞ로夫人부인을陪行ᄇᆡᄒᆡᆼ케ᄒᆞ며閣老각로ᄂᆞᆫ驛馬역마로行ᄒᆡᆼᄒᆞ니라여려날만에京師경ᄉᆞ에得達득달ᄒᆞ야古宅고택을修理슈리ᄒᆞ고家率가숄을安頓後朝會안돈후조회에드러가伏地請罪복디쳥죄ᄒᆞ온ᄃᆡ上상이近侍근시를命명ᄒᆞ야붓드러이리혀시고갓갓히引見인견ᄒᆞ사曰왈朕짐이卿경을보지못ᄒᆞᆫ지오ᄅᆡᄆᆡ朕心짐심이■然쳑연ᄒᆞ더니이졔卿경의兒子아ᄌᆞ를보니敬謹경근ᄒᆞᆫ行動ᄒᆡᆼ동과山斗文章산두문장이今世금셰에웃듬이라엇지깃부지아니ᄒᆞ리오ᄒᆞ시고御醞어온을親친히부으ᄉᆞ쥬시며曰왈朕짐이卿경에英子영ᄌᆞ둠을致賀치하ᄒᆞ노라ᄒᆞ시니閣老각뢰惶恐황공ᄒᆞ야俯伏奏曰부복쥬왈臣신이鹵鈍노둔ᄒᆞᆫ才操ᄌᆡ조로天恩텬은을沐浴목욕ᄒᆞ오ᄂᆞ一毫일호도갑ᄉᆞᆸ지못ᄒᆞᆷ을晝夜憂懼쥬야우구ᄒᆞ옵거ᄂᆞᆯ子息ᄌᆞ식이ᄯᅩ猥濫외람이參榜참방ᄒᆞ와班列반렬에參例ᄎᆞᆷ례ᄒᆞ얏ᄉᆞ오나才識ᄌᆡ식이淺短쳔단ᄒᆞ옵고爲人위인이庸愚용우ᄒᆞ옴으로써浩蕩호탕ᄒᆞ신聖恩셩은을입ᄉᆞ오ᄆᆡ갑ᄉᆞᆯ바을ᄋᆞ지못ᄒᆞ옵거늘갈ᄉᆞ록聖旨如此성지여ᄎᆞᄒᆞ옵신이惶恐황공ᄒᆞ와置身無地치신무디로소이다上상이우으사왈卿경은平身평신ᄒᆞ고過謙과겸치말나ᄒᆞ시니君臣間禮待군신간례ᄃᆡᄒᆞᆷ이이갓더라이ᄯᆡ朝廷조뎡이徐州셔쥬에셔殺獄살옥이이러ᄂᆞᄆᆡ疑端의단이잇셔오ᄅᆡ도록處決쳐결치못ᄒᆞᆷ을알고御史어ᄉᆞ를보ᄂᆡ여決獄결옥ᄒᆞ심을奏請쥬쳥ᄒᆞᆫᄃᆡ上상이允許윤혀ᄒᆞ시고그所任堪當소임감당ᄒᆞᆯᄉᆞᄅᆞᆷ을무르시더니忽然홀연班部中반부즁으로셔一位일위{{옛한글쪽 끝}}<noinclude><references/></noinclude> ezi38m8a1cn27qyzh7enxdx8yz2rxj7 250 102421 394633 2025-07-07T02:18:24Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}少年소년이나아와俯伏奏曰부복쥬왈臣신이비록才操ᄌᆡ죄업ᄉᆞ오나이所任소임을當당ᄒᆞ올가ᄒᆞᄂᆞ이다ᄒᆞ거ᄂᆞᆯ모다보니이ᄂᆞᆫ翰林修撰王慶龍한림슈찬왕경룡이라上상이大喜ᄃᆡ희ᄒᆞ사卽時즉시御史大夫어ᄉᆞᄃᆡ부를ᄒᆞ이사速쇽히處決쳐결ᄒᆞ고도라오라ᄒᆞ시니王御史謝恩退朝왕어ᄉᆡᄉᆞ은퇴조ᄒᆞ야길을ᄯᅥ나니라... 394633 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}少年소년이나아와俯伏奏曰부복쥬왈臣신이비록才操ᄌᆡ죄업ᄉᆞ오나이所任소임을當당ᄒᆞ올가ᄒᆞᄂᆞ이다ᄒᆞ거ᄂᆞᆯ모다보니이ᄂᆞᆫ翰林修撰王慶龍한림슈찬왕경룡이라上상이大喜ᄃᆡ희ᄒᆞ사卽時즉시御史大夫어ᄉᆞᄃᆡ부를ᄒᆞ이사速쇽히處決쳐결ᄒᆞ고도라오라ᄒᆞ시니王御史謝恩退朝왕어ᄉᆡᄉᆞ은퇴조ᄒᆞ야길을ᄯᅥ나니라先時션시에王閣老왕각로집奴者公子노ᄌᆡ공ᄌᆞ에分付분부를드른後후書札셔챨을가지고行ᄒᆡᆼᄒᆞ야徐州셔쥬에이르러趙哥조가의집을무러玉娘子옥랑ᄌᆞ에게傳젼코져ᄒᆞ더니洞里동리ᄉᆞᄅᆞᆷ에말을드르ᄆᆡ玉娘子趙哥옥랑ᄌᆡ조가의집에잇더니年前년전에그집에셔殺人살인이나ᄆᆡ그집안사ᄅᆞᆷ과이웃ᄉᆞᄅᆞᆷ을잡아다가가두엇스ᄆᆡ至今지금은그집이비엿다ᄒᆞ거ᄂᆞᆯ奴者노ᄌᆡ그仔細ᄌᆞ셔ᄒᆞᆫ말을드른後후ᄒᆞᆯ일업셔도라와이말을告고ᄒᆞ얏ᄂᆞᆫ故고로王御史왕어ᄉᆞᄂᆞᆫ玉檀옥단에計較계교로殺獄살옥이난줄알고自願ᄌᆞ원ᄒᆞᆷ이어아王御史왕어ᄉᆡ이에行裝ᄒᆡᆼ장을ᄎᆞ려길을ᄯᅥᄂᆞ여러날만에徐州셔쥬에이르이이ᄯᆡ玉檀옥단이獄中옥즁에셔苦楚고초를격그ᄂᆞ侍婢蘭英시비란영이極盡극진히奉供봉공ᄒᆞᆷ으로歲月셰월을보ᄂᆡ더니御史어ᄉᆞ의나려옴을듯고마음에혹王公子登科왕공ᄌᆡ등과ᄒᆞ야御史어ᄉᆞ로나려오ᄂᆞᆫ가ᄒᆞ야蘭英란영으로ᄒᆞ야금御史어ᄉᆞ에姓名셩명과鄕貫향관을探知탐지ᄒᆞ야오라ᄒᆞ얏더니王公子왕공ᄌᆡ果然과연御史어ᄉᆞ로나려옴을듯고心中심즁에大喜ᄃᆡ희ᄒᆞ야가만히情書졍셔을닥가보ᄂᆡᆯᄉᆡ그殺獄살옥된原因원인과自己ᄌᆞ긔에寃원{{옛한글쪽 끝}}<noinclude><references/></noinclude> a0nr65129ml2gd6wowevaa49862g5zi 250 102422 394645 2025-07-07T03:26:23Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}痛통히苦楚當고초당ᄒᆞᆷ을갓쵸말ᄒᆞ고皮封피봉에ᄂᆞᆫ王御史왕어ᄉᆞ의親舊친구에書札셔챨貌樣모양갓치ᄒᆞᆫ후蘭英란영으로ᄒᆞ야금女子商賈녀ᄌᆞ상고의ᄆᆡᆫ도리를식이여그書札셔챨을傳젼ᄒᆞ게ᄒᆞ얏더니蘭英란영이王御史왕어ᄉᆞ의奴者노자를쥬어御史어ᄉᆞ에게傳젼ᄒᆞ니王御史왕어ᄉᆡ그書札셔챨을본後후獄事옥ᄉᆞ를... 394645 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}痛통히苦楚當고초당ᄒᆞᆷ을갓쵸말ᄒᆞ고皮封피봉에ᄂᆞᆫ王御史왕어ᄉᆞ의親舊친구에書札셔챨貌樣모양갓치ᄒᆞᆫ후蘭英란영으로ᄒᆞ야금女子商賈녀ᄌᆞ상고의ᄆᆡᆫ도리를식이여그書札셔챨을傳젼ᄒᆞ게ᄒᆞ얏더니蘭英란영이王御史왕어ᄉᆞ의奴者노자를쥬어御史어ᄉᆞ에게傳젼ᄒᆞ니王御史왕어ᄉᆡ그書札셔챨을본後후獄事옥ᄉᆞ를다ᄉᆞ릴ᄉᆡ모든招辭초ᄉᆞ를閱覽열남ᄒᆞ고罪人等죄인등을좌우로ᄭᅮᆯ니고갈오ᄃᆡ옥단이조가에셔겁박을당ᄒᆞ야온후로同寢동침ᄒᆞ지아니ᄒᆞ얏다ᄒᆞ니致毒치독ᄒᆞᆫ罪죄를逃亡도망치못ᄒᆞᆯ지라비록明白명ᄇᆡᆨᄒᆞᆫ證據증거ᄂᆞᆫ업슬지라도반다시容恕용셔치못ᄒᆞ리라ᄒᆞ고特別특별히命명ᄒᆞ야다른獄옥에가도고曰왈玉檀옥단은맛當당히먼져쥭일거시니무를것업거니와이무리들은ᄯᅩᄒᆞᆫ刑罰형벌을쓰지안닌故고로得情득졍치못ᄒᆞᆷ이라금일은반다시嚴鞠엄국ᄒᆞ야得情득셩ᄒᆞᆫ後후모다쥭이고明日명일京師경ᄉᆞ로도라가리라ᄒᆞ고官隸관예를命명ᄒᆞ야刑具형구를嚴엄히베푼후ᄯᅩ命명ᄒᆞ야自己行裝諸具ᄌᆞ긔ᄒᆡᆼ장졔구를ᄂᆡ여다가ᄯᅳᆯ가온ᄃᆡ버려노케ᄒᆞ고말ᄒᆞ야曰왈멀니行ᄒᆡᆼᄒᆞᆷ으로衣服等物의복등물이雨露우로에져졋스니맛當당히ᄒᆡ氣運긔운을쐬이라ᄒᆞ고ᄯᅩ庭下뎡하에잇ᄂᆞᆫ衆官隸즁관예로ᄒᆞ야금門外문외에셔待令ᄃᆡ령ᄒᆞ라ᄒᆞ고다보ᄂᆡᆫ後후다만罪人等죄인등만庭下뎡하에멈으르게ᄒᆞ고御史어ᄉᆞᄂᆞᆫ房방으로드러가點心졈심먹으며오ᄃᆡ도록나오지아니터라이ᄯᆡ罪人等죄인등이庭下뎡하에잇{{옛한글쪽 끝}}<noinclude><references/></noinclude> iirsvomkm32uc2rgzl9pyduif66e9n9 250 102423 394647 2025-07-07T03:36:18Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}셔다른ᄉᆞᄅᆞᆷ업슴을보고셔로議論曰의론왈玉檀옥단은有無罪間유무죄간쥭음이임의判斷판단되얏스ᄆᆡ모름직이辨白변ᄇᆡᆨᄒᆞᆯ거시업거니와다만우리等등을嚴엄히鞠問국문ᄒᆞᆫ즉엇지쎠사라나리오趙妻조쳐와巫夫무부의ᄭᅬᄒᆞᆫ바를直告직고ᄒᆞ고우리等등은無罪무죄ᄒᆞᆷ으로써辨白변ᄇᆡᆨᄒᆞ야身體신톄를保全보젼ᄒᆞ니... 394647 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}셔다른ᄉᆞᄅᆞᆷ업슴을보고셔로議論曰의론왈玉檀옥단은有無罪間유무죄간쥭음이임의判斷판단되얏스ᄆᆡ모름직이辨白변ᄇᆡᆨᄒᆞᆯ거시업거니와다만우리等등을嚴엄히鞠問국문ᄒᆞᆫ즉엇지쎠사라나리오趙妻조쳐와巫夫무부의ᄭᅬᄒᆞᆫ바를直告직고ᄒᆞ고우리等등은無罪무죄ᄒᆞᆷ으로써辨白변ᄇᆡᆨᄒᆞ야身體신톄를保全보젼ᄒᆞ니만갓지못ᄒᆞ다ᄒᆞ거ᄂᆞᆯ趙妻조쳐와巫夫무뷔이말을듯고哀乞ᄋᆡ걸왈我等아등이萬若만약그ᄃᆡ等등의힘으로사라날진ᄃᆡ恩惠은혜을厚후히갑흘거시니直告직고치말기를바라노라ᄒᆞᆫᄃᆡ或許諾혹허락ᄒᆞᄂᆞᆫ者ᄌᆞ도잇스며許諾허락아니ᄒᆞᄂᆞᆫᄉᆞᄅᆞᆷ도잇더라오ᄅᆡ셰야御史어ᄉᆡ나아와座定좌뎡ᄒᆞ고曰왈너의等등이바로告고치아니ᄒᆞ려ᄒᆞ나내임의아모와아모相議상의ᄒᆞᆷ을아노라ᄒᆞ니罪人等죄인등이셔로도라보며놀나고疑惑의혹ᄒᆞᆯ지음에御史下吏어ᄉᆡ하리를命명ᄒᆞ야庭下뎡하에노은바두낫籠롱을열더니忽然홀연籠中롱즁으로조ᄎᆞ두ᄉᆞᄅᆞᆷ이이러안지니하나흔本部主簿본부쥬부요하나흔御史어ᄉᆞ의從者죵ᄌᆡ라그두사ᄅᆞᆷ이罪人等죄인등을向향ᄒᆞ야議論의론ᄒᆞ든바를말ᄒᆞ야갈오ᄃᆡ너의等등에말이如此如此여ᄎᆞ여ᄎᆞᄒᆞ얏ᄂᆞᆫ지라이졔도直告직고치아니ᄒᆞ랴ᄒᆞᆫᄃᆡ罪人等죄인등이惶恐語塞황공어ᄉᆡᆨᄒᆞ야一言일언도發발치못ᄒᆞ고各各伏罪각각복죄ᄒᆞ거ᄂᆞᆯ御史어ᄉᆡ드ᄃᆡ여趙妻조쳐와巫夫무부를斬참ᄒᆞ고玉檀옥단과諸人졔인다려일너曰왈罪人죄인을이믜査得사득ᄒᆞ얏스ᄆᆡ無罪무죄ᄒᆞᆫ者ᄌᆞ{{옛한글쪽 끝}}<noinclude><references/></noinclude> 3nl4wz1p7xhhgol1pxugi5piir1ivnz 250 102424 394652 2025-07-07T03:52:10Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}ᄂᆞᆫ맛當당히放送방송ᄒᆞ리라ᄒᆞ고모다放送방송ᄒᆞᄆᆡ玉檀옥단과諸人等졔인등이御史어ᄉᆞ에恩德은덕을稱誦칭송ᄒᆞ며一府일부人民인민과遠近원근에셔듯ᄂᆞᆫ者ᄌᆡ御史어ᄉᆞ에智慧지혜를驚伏경복아니리업더라王御史왕어ᄉᆞ疑獄의옥을處決쳐결ᄒᆞ고京師경ᄉᆞ에도라와復命복명한後후獄事處決옥ᄉᆞ쳐결ᄒᆞ든前後事젼후... 394652 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}ᄂᆞᆫ맛當당히放送방송ᄒᆞ리라ᄒᆞ고모다放送방송ᄒᆞᄆᆡ玉檀옥단과諸人等졔인등이御史어ᄉᆞ에恩德은덕을稱誦칭송ᄒᆞ며一府일부人民인민과遠近원근에셔듯ᄂᆞᆫ者ᄌᆡ御史어ᄉᆞ에智慧지혜를驚伏경복아니리업더라王御史왕어ᄉᆞ疑獄의옥을處決쳐결ᄒᆞ고京師경ᄉᆞ에도라와復命복명한後후獄事處決옥ᄉᆞ쳐결ᄒᆞ든前後事젼후ᄉᆞ를ᄌᆞ셰이奏達쥬달ᄒᆞ온ᄃᆡ上상이드르시고大悅ᄃᆡ열ᄒᆞᄉᆞ稱賛칭찬ᄒᆞ시고厚후이賞賜상ᄉᆞᄒᆞ시니王御史왕어사謝恩ᄉᆞ은ᄒᆞ고집으로도라가니라 第五回<br/> 一夫人両愛姫團合和氣融々<br/> 三公子諸兒孫榮貴降福穰穰 뎨오회<br/> 이부인과양ᄋᆡ회가단합ᄒᆞ엿니화긔가용〻ᄒᆞ고<br/> 삼공ᄌᆞ와졔아손이영귀ᄒᆞ엿스니강복ᄒᆞᆷ이양양ᄒᆞ더라 王御史왕어ᄉᆞ도라가가만니家丁가졍으로ᄒᆞ야금車馬거마를셔쥬에보ᄂᆡ야玉檀옥단의奴主노쥬를다려오게ᄒᆞ고內室ᄂᆡ실에드러가母親모친을뵈ᄋᆞᆸ고옥단잇슴을告고ᄒᆞᆫᄃᆡ夫人부인이이말을드르시고擊節歎賞격졀탄싱ᄒᆞ시며侍婢시비로ᄒᆞ야금閣老각로를請쳥ᄒᆞ야兒子아ᄌᆞ의ᄒᆞ든말ᄉᆞᆷ을ᄌᆞ셔히告고ᄒᆞᆫᄃᆡ閣老각퇴왈前日젼일夫人부인이말ᄉᆞᆷᄒᆞ옵기年少兒子년쇼ᄋᆞᄌᆡ쳐음으로迷惑미혹ᄒᆞ야그리ᄒᆞᆷ인가ᄒᆞ얏더니今日금일ᄯᅩ이말ᄉᆞᆷ을드르ᄆᆡ이女子녀ᄌᆞᄂᆞᆫᄎᆞᆷ可謂娼樓淑媛슈완이오女中烈士녀즁렬ᄉᆡ라夫人부인은速속히다려오게ᄒᆞ사져에至願지원을이루게ᄒᆞ시고道路로도에栖屑셔셜케마르소셔夫人曰부인왈임의車馬거마를보ᄂᆡ여다려오게ᄒᆞ얏스니相公상공은念慮념례말으소셔ᄒᆞ며速속히보지못ᄒᆞᆷ을恨한ᄒᆞ더니여러ᄂᆞᆯ만에玉檀옥ᄃᆞᆫ의一行일ᄒᆡᆼ{{옛한글쪽 끝}}<noinclude><references/></noinclude> nfhanswmyir92jwxqo7972fzhq1en93 250 102425 394656 2025-07-07T04:28:22Z 강개미 16206 /* 문제 있음 */ 394656 proofread-page text/x-wiki <noinclude><pagequality level="2" user="강개미" /></noinclude>건너편널은길로 교ᄌᆞᄒᆞᆫ썅들어온다 옥경에선녀른가 은ᄒᆞ에직녀른가 도불통길이업고 인샹쳔잠바지며 암헤는ᄇᆡᆨ발노구 뒤에는쳥춘소뷰 ᄒᆂ힝이란무신호ᄒᆡᆼ 사실을들어보ᄌᆞ 네ᄑᆡ로군말맛추어 둥실ᄒᆞ게놉히ᄯᅥ서 남북에노소를과 동서에남녀들이 서로보기닷투오니 그도ᄯᅩᄒᆞᆫ쟝관일세 덕윤신되엿든가 얼골도수려ᄒᆞ다 들어보니엇덧튼고 쟝ᄒᆞ고도놀납도다 염염히젼진ᄒᆞ니 그교ᄌᆞ이샹ᄒᆞ가 구름못든물네리듯 밤？흘막고뒤를갈아 눈을ᄯᅡᆺ고머리들어 그교ᄌᆞ자세보니 문노니무삼일고 호ᄒᆡᆼ일ᄉᆞ적실ᄒᆞ다 거주는어ᄃᆡ든고 율곡면연젼리요<noinclude><references/></noinclude> f617zrem2wpwgqn2exfeybfts7jwe51 250 102426 394657 2025-07-07T04:32:13Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}이이르럿스ᄆᆡ王翰林왕한림의깃버ᄒᆞᆷ이限量한량업더라玉檀옥ᄃᆞᆫ이內庭ᄂᆡ뎡에드러와堂당下당하에셔閣老夫婦각로부부ᄭᅴ八拜叩頭팔ᄇᆡ고두ᄒᆞ온ᄃᆡ閣老命각뢰명ᄒᆞ야堂당에올으라ᄒᆞ시고그容貌용모와體態톄ᄐᆡ를보시ᄆᆡ참傾國之色경국지ᄉᆡᆨ이라內念ᄂᆡ념에혜오ᄃᆡ兒子아ᄌᆞ에迷惑미혹ᄒᆞᆷ이怪異고이치안토... 394657 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}이이르럿스ᄆᆡ王翰林왕한림의깃버ᄒᆞᆷ이限量한량업더라玉檀옥ᄃᆞᆫ이內庭ᄂᆡ뎡에드러와堂당下당하에셔閣老夫婦각로부부ᄭᅴ八拜叩頭팔ᄇᆡ고두ᄒᆞ온ᄃᆡ閣老命각뢰명ᄒᆞ야堂당에올으라ᄒᆞ시고그容貌용모와體態톄ᄐᆡ를보시ᄆᆡ참傾國之色경국지ᄉᆡᆨ이라內念ᄂᆡ념에혜오ᄃᆡ兒子아ᄌᆞ에迷惑미혹ᄒᆞᆷ이怪異고이치안토다ᄒᆞ고外軒외현으로나와兒子아ᄌᆞ를命명ᄒᆞ야져근잔ᄎᆡ를베퍼그마음을慰勞위로ᄒᆞ라ᄒᆞ시니翰林한림이受命슈명ᄒᆞ고中堂즁당에設宴셜연ᄒᆞ고玉檀옥ᄃᆞᆫ으로더부러盞잔을날녀셔로慰勞위로ᄒᆞᆯᄉᆡ生離死別ᄉᆡᆼ리ᄉᆞ별ᄒᆞ든일을生覺ᄉᆡᆼ각ᄒᆞᄆᆡ슯흐고갓거옴을긔이지못ᄒᆞ더라翰林한림이筆硯필연을나와먼져律詩一首률시일슈를지으니其詩긔시에曰왈 海轉山移總有神<br/> 劒還鏡合豈無因<br/> 蘆林殘骨騎驄馬<br/> 楚獄餘魂上錦菌<br/> 黃卷尙能逃白髮<br/> 紅粧猶得帶靑春<br/> 相逢却是尋盟日<br/> 把酒那禁淚滿巾 바다히구을고산이옴기ᄆᆡ도모지신령ᄒᆞᆷ이잇슴이여<br/> 칼을도라보ᄂᆡ고거울을합ᄒᆞᄆᆡ엇지인연이업스리요<br/> 로림에쇠잔ᄒᆞᆫ몸은쳥춍마을탓고<br/> 쵸옥에남져지혼비ᄃᆞᆫᄌᆞ리에안졋도다<br/> 황권은능히ᄇᆡᆨ발을도망케ᄒᆞ얏고<br/> 홍장은오히려쳥츈을ᄯᅴ엿도다<br/> 상봉ᄒᆞ야믄득이ᄆᆡᆼ셔를이루ᄂᆞᆫ날에<br/> 잔을잡으ᄆᆡ엇지눈물이슈건에가듯ᄒᆞᆷ을금ᄒᆞᆯ고 ᄒᆞ얏거ᄂᆞᆯ玉檀옥ᄃᆞᆫ이보기를다ᄒᆞ고눈물을ᄲᅮ리며붓를드러和答화답ᄒᆞ니其詩긔시에曰왈{{옛한글쪽 끝}}<noinclude><references/></noinclude> i71rhp9el84b89txqx938fo6vt4zl7t 250 102427 394658 2025-07-07T04:56:26Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}芳魂元不托梅神<br/> 宿約寧知淺水因<br/> 舊日悲號嬰木索<br/> 今朝淸讌醉瓊茵<br/> 誰憐荆璧完歸趙<br/> 自笑薔薇老占春<br/> 堪曳綠衣隨井臼<br/> 莫聽金縷謾沾巾 ᄭᅩᆺ다온혼은원ᄅᆡᄆᆡ신에게부탁지안이ᄒᆞ얏거ᄂᆞᆯ<br/> 오ᄅᆡᆫ언약이엇지얏튼물에원인될쥴알니오<br/> 녜날에비호ᄒᆞ든건목ᄉᆡᆨ에얼켯더니<br/> 오ᄂᆞᆯ야ᄎᆞᆷ됴흔잔... 394658 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}芳魂元不托梅神<br/> 宿約寧知淺水因<br/> 舊日悲號嬰木索<br/> 今朝淸讌醉瓊茵<br/> 誰憐荆璧完歸趙<br/> 自笑薔薇老占春<br/> 堪曳綠衣隨井臼<br/> 莫聽金縷謾沾巾 ᄭᅩᆺ다온혼은원ᄅᆡᄆᆡ신에게부탁지안이ᄒᆞ얏거ᄂᆞᆯ<br/> 오ᄅᆡᆫ언약이엇지얏튼물에원인될쥴알니오<br/> 녜날에비호ᄒᆞ든건목ᄉᆡᆨ에얼켯더니<br/> 오ᄂᆞᆯ야ᄎᆞᆷ됴흔잔ᄎᆡᄂᆞᆫ구슬자리에취ᄒᆞ얏도다<br/> 뉘형벽이완젼히죠나라로도라옴을어엿비역이리요<br/> 스ᄉᆞ로장미화가늙계츈ᄉᆡᆨ졈득ᄒᆞᆷ을읏도다<br/> 록의을ᄭᅳ을러물깃고방아질ᄒᆞᆷ을감당ᄒᆞᆯ지언뎡<br/> 금누곡을드러눈물이슈건에졋지말게ᄒᆞ리로다 ᄒᆞ얏더라日暮罷宴일모파연ᄒᆞᄆᆡ寢所침소로도라오니견권지졍이前日젼일에셔倍勝ᄇᆡ승ᄒᆞ더라閣老兒子각뢰아ᄌᆞ의婚事혼ᄉᆡ느짐을歎탄ᄒᆞ야媳婦식부을널이求구ᄒᆞ더니맛ᄎᆞᆷ吏部尙書祁順리부상셔긔슌의曾孫女色德증손녀ᄉᆡᆨ덕이俱備구비ᄒᆞᆷ을듯고媒婆ᄆᆡᄑᆡ로통혼ᄒᆞᆫᄃᆡ祁府긔부에셔王翰林왕한림에人才出衆인ᄌᆡ츌즁ᄒᆞᆷ을알고許諾허락ᄒᆞ거ᄂᆞᆯ閣老각뢰깃거ᄒᆞ야兒子아ᄌᆞ다려일너曰왈玉檀옥단이비록節行졀ᄒᆡᆼ이잇스나娼樓챵루에셔長成장셩ᄒᆞ얏스니奉祭祀봉졔ᄉᆞᄒᆞᄂᆞᆫ所任소임을當당치못ᄒᆞᆯ지라이럼으로ᄂᆡ吏部尙書祁公리부상셔긔공에曾孫女증손녀와定婚뎡혼ᄒᆞ얏스니너의中즁괴에일을근심치안일지라너ᄂᆞᆫ大義ᄃᆡ의를生覺ᄉᆡᆼ각ᄒᆞ고슬혀말나ᄒᆞ시니翰林한림이마음에비록不好불호ᄒᆞ나父命부명을拒逆거역지못ᄒᆞ야再拜受命ᄌᆡᄇᆡ슈명ᄒᆞ고寢所침소에도라오ᄆᆡ玉檀옥단이이러마지며曰왈{{옛한글쪽 끝}}<noinclude><references/></noinclude> 9guesu157efk5dlqhz0755193yqmxyw 250 102428 394659 2025-07-07T05:07:54Z 강개미 16206 /* 문제 있음 */ 394659 proofread-page text/x-wiki <noinclude><pagequality level="2" user="강개미" /></noinclude>셩씨는누구든가 고양고씨분명ᄒᆞ다 성ᄒᆞ징염더운바럄 엄동설ᄒᆞᆫᄎᆞᆫ서리에 쳔지신？지지영？ 수지기？산지쳥？ 실ᄒᆞ아손다시보고 쳔지만물구경트니 시모에천금우에 무ᄒᆞ지질ᄉᆡᆷ겻구나 그의시모안ᄆᆡᆼᄒᆞᆷ이 쳘천지표ᄒᆞᆫ되야 ？？？？？？？ 칠셩젼에기도ᄒᆞ니 감지찰지살피실 보헤＊조헤＊도우시사 화불단ᄒᆡᆼ이라든가 호사다ᄆᆡ진담일세 일구월심오ᄅᆡ도록 ᄇᆡᆨ약무호ᄎᆞ복업서 십여연긴세월을 시종이여일ᄒᆞ게 그노력그졍셩에 쳔도인들무심할가 팔십노경느린ᄒᆡ에 일조활연눈을ᄯᅥ서 명이른가수이른가 귀신이작ᄒᆡᄒᆞᆫ가 병입골수깁허스니 명도가ᄭᅩ어젓다<noinclude><references/></noinclude> idc7zb77x1mzwoikdsyflvuh8i9o7z9 250 102429 394660 2025-07-07T05:11:12Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}오ᄂᆞᆯ相公상공에氣色긔ᄉᆡᆨ이平常평상치못ᄒᆞ시니무삼不美불미ᄒᆞᆫ일이잇ᄂᆞ잇가翰林한림왈ᄂᆡ그ᄃᆡ로더부려夫婦부뷔되야白首偕老ᄇᆡᆨ슈ᄒᆡ로코져ᄒᆞ얏거ᄂᆞᆯᄯᅳᆺ밧게父親부친이婚事혼ᄉᆞ로써말ᄉᆞᆷᄒᆞ시니人子인ᄌᆡ되야父命부명을拒逆거역지못ᄒᆞ야다만命명을順受슌슈ᄒᆞ얏스나이로써근심이되ᄆᆡ自然... 394660 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}오ᄂᆞᆯ相公상공에氣色긔ᄉᆡᆨ이平常평상치못ᄒᆞ시니무삼不美불미ᄒᆞᆫ일이잇ᄂᆞ잇가翰林한림왈ᄂᆡ그ᄃᆡ로더부려夫婦부뷔되야白首偕老ᄇᆡᆨ슈ᄒᆡ로코져ᄒᆞ얏거ᄂᆞᆯᄯᅳᆺ밧게父親부친이婚事혼ᄉᆞ로써말ᄉᆞᆷᄒᆞ시니人子인ᄌᆡ되야父命부명을拒逆거역지못ᄒᆞ야다만命명을順受슌슈ᄒᆞ얏스나이로써근심이되ᄆᆡ自然ᄌᆞ연그러ᄒᆞ여라玉檀옥단이이말을듯고大喜曰ᄃᆡ희왈今日금일이말ᄉᆞᆷ을드르ᄆᆡ玉檀옥단의多幸다ᄒᆡᆼ이만흔지라相公상공을爲위ᄒᆞ야致賀치하ᄒᆞᄂᆞ이다翰林曰한림왈이무삼말이뇨그ᄃᆡ날로因緣인연ᄒᆞ야無限苦楚무한고쵸를當당ᄒᆞ다가오날날團合단합ᄒᆞᆷ을어드니願원이足죡ᄒᆞ다ᄒᆞᆯ거시어ᄂᆞᆯᄂᆡ다시婚娶혼ᄎᆔᄒᆞ야그ᄃᆡ에眼中釘안즁뎡을삼으면平生평ᄉᆡᆼ이快樂쾌락지못ᄒᆞᆯ지니이ᄂᆞᆫ나에所願소원이아닐ᄲᅮᆫ외라惡악으로써善션을갑흠이라엇지차마이런일을行ᄒᆡᆼᄒᆞ리오父命부명을拒逆거역지못ᄒᆞ야順受슌슈ᄒᆞ얏스나그ᄃᆡ로더부러됴흔計策계ᄎᆡᆨ을議論의론코져ᄒᆞᆷ이어ᄂᆞᆯ도로혀이일을致賀치하ᄒᆞ니나의所望소망이ᄭᅳᆫ치도다玉檀曰옥단왈妾쳡이이마음이잇스지오ᄅᆡ나相公상공ᄭᅴ告고치못ᄒᆞᆷ은相公상공이聽從쳥종치아니실가ᄒᆞ야機會기회를기다림이라妾쳡의鄙賤비쳔ᄒᆞᆫ몸이聖門淸德셩문쳥덕을입ᄉᆞ와容納용남ᄒᆞ얏ᄉᆞ오나이不過鄙妾불과비쳡이오니엇지敢감히正室졍실의處쳐ᄒᆞ오릿가萬々不可만만불가ᄒᆞ오니깁히生覺ᄉᆡᆼ각ᄒᆞ소셔萬一만일妾쳡에事情ᄉᆞ졍을顧念고념ᄒᆞ사人倫인륜을廢폐ᄒᆞ{{옛한글쪽 끝}}<noinclude><references/></noinclude> bwlo9yhn0f28krxd0xll9fb70v2pi0w 250 102430 394662 2025-07-07T06:10:14Z Yoonhee12 18497 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 사ᄅᆞᆷ들은누르며눈빗은다푸르고엇던이들은디구셔편으로가니이는아메리가ᄯᅡ히라사ᄅᆞᆷ들을아메리가족이라일홈ᄒᆞ니아메리가사ᄅᆞᆷ들은살빗은구리빗치며털빗과눈빗은검으니라사ᄇᆡᆨ년젼에유로바사ᄅᆞᆷ들이아메리가ᄯᅡ에드러가셔근본잇ᄂᆞᆫ사ᄅᆞᆷ들을ᄎᆞᄎᆞ밀어ᄶᅩᆺ고스ᄉᆞ로큰나라흘일우니{{작게|지금미국이... 394662 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Yoonhee12" /></noinclude>{{옛한글쪽 시작}} 사ᄅᆞᆷ들은누르며눈빗은다푸르고엇던이들은디구셔편으로가니이는아메리가ᄯᅡ히라사ᄅᆞᆷ들을아메리가족이라일홈ᄒᆞ니아메리가사ᄅᆞᆷ들은살빗은구리빗치며털빗과눈빗은검으니라사ᄇᆡᆨ년젼에유로바사ᄅᆞᆷ들이아메리가ᄯᅡ에드러가셔근본잇ᄂᆞᆫ사ᄅᆞᆷ들을ᄎᆞᄎᆞ밀어ᄶᅩᆺ고스ᄉᆞ로큰나라흘일우니{{작게|지금미국이니라}}아메리가족속들은ᄎᆞᄎᆞ쇠ᄎᆞ야ᄆᆡ우드물고ᄯᅩ일ᄇᆡᆨ년젼에유로밧ᄅᆞᆷ들이오스드렐랴ᄯᅡ에드러가근본잇ᄂᆞᆫ사ᄅᆞᆷ들을ᄎᆞᄎᆞ멀니ᄶᅩᆺ고사니멜레족속은ᄎᆞᄎᆞ쇠ᄒᆞ야ᄆᆡ우드물고ᄯᅩ대략일ᄇᆡᆨ륙십년젼브터유로바사ᄅᆞᆷ들이아프리가ᄒᆡ변을ᄲᆡ아셔사니이듸오변족들은ᄎᆞᄎᆞᄶᅩᆺ기여아프리가속으로드러가잇ᄂᆞ니라</br> {{크게|뭇ᄂᆞᆫ말}} 태양은무엇이오○태양을애워도라가ᄂᆞᆫ별이몃치오○그별들의일홈이무엇이오○디구는무어시오○디구에속ᄒᆞ야도라다니ᄂᆞᆫ것은무엇이오○ᄃᆞᆯ은얼마동안에디구ᄒᆞᆫ박휘를도오○형쳬는얼마ᄂᆞ되오○디구와상거는몃리나되오○토셩에ᄂᆞᆫᄃᆞᆯ이몃치잇소○목셩과텬왕셩에는몃식이잇소○디구와태양에상거가몃리나되오○디구가태양을에워도라갈ᄯᅢ에ᄒᆞᆫ시동안에얼마나가오○디구가얼마동안에태양의ᄒᆞᆫ박휘를도오○디구의모양이엇더ᄒᆞ오○ᄒᆡ에비ᄒᆞ야몃ᄇᆡᆨ나적소○쥬회는얼마나되오○바로ᄭᅰᄯᅮᆯ흐면몃리요○남북극ᄒᆞᆫ가온ᄃᆡ는무엇이잇소○황도ᄂᆞᆫ젹도에셔몃리요○황도에셔흑도ᄂᆞᆫ몃리요○흑도남북편에는무엇이잇소○흑도에셔극이몃리요○열ᄃᆡ는무엇이오○온ᄃᆡ는어ᄃᆡ요○한ᄃᆡ는어ᄃᆡ요○무ᄉᆞᆷ연고로여름과겨을의분별이삼겻소○무ᄉᆞᆷ연고로남북극은쥬야가반년씩이오○엇더ᄒᆞᆫᄯᅢ를여름이라ᄒᆞ오○엇더ᄒᆞᆫᄯᅢ를겨을</br> ᄉᆞ민필지 칠 {{옛한글쪽 끝}}<noinclude><references/></noinclude> dbi2iyekdzhkmnb7mftdcxeglax8tyd 250 102431 394666 2025-07-07T07:53:06Z Yoonhee12 18497 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ᄉᆞ민필지 팔</br> 이라ᄒᆞ오○무ᄉᆞᆷ연고로셰샹만물ᅌᅵᄯᅥ러지지아니하오○엇지ᄒᆞ여야금음이되오○엇지ᄒᆞ여야보름이되오○엇지ᄒᆞ야일식이되오○엇지ᄒᆞ야월식이되오○어ᄂᆡᄯᅢ일식이잇소○어ᄂᆡᄯᅢ월식이잇소○무ᄉᆞᆷ연고로일식ᄒᆞᄂᆞᆫ동안니오라지안소○구름은무엇이오○어ᄂᆡᄯᅢ구름이만소○무ᄉᆞᆷ연... 394666 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Yoonhee12" /></noinclude>{{옛한글쪽 시작}} ᄉᆞ민필지 팔</br> 이라ᄒᆞ오○무ᄉᆞᆷ연고로셰샹만물ᅌᅵᄯᅥ러지지아니하오○엇지ᄒᆞ여야금음이되오○엇지ᄒᆞ여야보름이되오○엇지ᄒᆞ야일식이되오○엇지ᄒᆞ야월식이되오○어ᄂᆡᄯᅢ일식이잇소○어ᄂᆡᄯᅢ월식이잇소○무ᄉᆞᆷ연고로일식ᄒᆞᄂᆞᆫ동안니오라지안소○구름은무엇이오○어ᄂᆡᄯᅢ구름이만소○무ᄉᆞᆷ연고로구름이만소○비ᄂᆞᆫ무엇ᄋᆡ오○무ᄉᆞᆷ연고로구름이큰산을지나야비가오오○바람은무엇이오○번ᄀᆡ는무엇이오○ᄒᆞᆫ푼동안에디구를몃번이나도오○번ᄀᆡ가지고무엇을ᄆᆞᆫᄃᆞ오○텬동은무엇이오○디동은무엇이오○디동ᄒᆞᄂᆞᆫ긔운이어ᄃᆡ로나가오○안ᄀᆡ는무엇이오○눈은무엇이오○우박은무엇이오○셔리는무엇이오○조슈는엇지ᄒᆞ야이러나오○미셩은무엇이오○얼마동안에ᄒᆞᆫ번식뵈오○류화는무엇이오○은하슈는무엇이오○몃ᄇᆡᆨ만년젼에는이ᄯᅡ히엇더ᄒᆞᆫ모양이오○엇지ᄒᆞ야산이되엿소○엇지ᄒᆞ야바다가되엿소○셰샹에바다는얼마나되오○셰샹에륙디ᄂᆞᆫ얼마나되오○젹도북편에는륙디가얼마나잇소○젹도남편에는얼마나잇소○ᄯᅩ얼마는동평에잇소○디구가다된후에는무ᄉᆞᆷ가지물건들이ᄉᆞᆷ겻소○사ᄅᆞᆷ은언제ᄂᆞᆺ소○륙디와바다는몃헤ᄂᆞᆫ호앗소○그ᄂᆞᆫ호ᄂᆞᆫ일홈들이무엇이오○태평양어ᄃᆡ잇소○태셔양은어ᄃᆡ잇소○인도양은어ᄃᆡ잇소○디방을분별ᄒᆞ기위ᄒᆞ야무엇을ᄆᆞᆫᄃᆞ랏소○셰샹에몃경션과위션이잇소○경션위션의사이를무엇이라ᄒᆞ오○경션은어ᄃᆡ셔붓터시작ᄒᆞ엿소○위션은어ᄃᆡ셔붓터시작ᄒᆞ엿소○몃쳔년젼붓터사ᄅᆞᆷ이ᄉᆞᆷ겻소○어ᄃᆡ셔처음으로ᄂᆞᆺ소○동북으로간이는무ᄉᆞᆷ인족이라ᄒᆞ오○몽고족의모양은 {{옛한글쪽 끝}}<noinclude><references/></noinclude> 05jl5wi2a668je5hin2bt4dkwbds472 250 102432 394668 2025-07-07T08:03:36Z 강개미 16206 /* 문제 있음 */ 394668 proofread-page text/x-wiki <noinclude><pagequality level="2" user="강개미" /></noinclude>슯흐다고씨부인 젼공가셕되얏드니 무명귀손ᄭᅡ락을 무한히ᄭᅩ어ᄂᆡ여 쟝ᄒᆞ도다이른호ᄒᆡᆼ 고금에몃몃힛고 쳔려로ᄂᆞᆫ칙이라 ᄉᆡᆼ산작엄일이라는 돈탐무심을*으그셔 셩심의일은곳에 금셕도ᄯᅳᆯ버진다 선흘로드라드니 급ᄒᆞᆫ명*환다시살아 ᄆᆡᆼ종*의눈죽신다 왕샹의어름입어 가중에남ᄌᆞ이서 리상기라ᄒᆞ는사럄 조산모수종젹으로 남주북ᄐᆡ단길적에흐다고씨부인 젼공가셕되얏드니 무명귀손ᄭᅡ락을 무한히ᄭᅩ어ᄂᆡ여 쟝ᄒᆞ도다이른호ᄒᆡᆼ 고금에몃몃힛고 쳔려로ᄂᆞᆫ칙이라 ᄉᆡᆼ산작엄일이라는 돈탐무심을*으그셔 셩심의일은곳에 금셕도ᄯᅳᆯ버진다 선흘로드라드니 급ᄒᆞᆫ명*환다시살아 ᄆᆡᆼ종*의눈죽신다 왕샹의어름입어 가중에남ᄌᆞ이서 리상기라ᄒᆞ는사럄 조산모수종젹으로 남주북치길적에 함원ᄒᆞᆷ비먹음고셔 임ᄂᆞᆫ인ᄅᆡ함아으며 침침칠야황천길이 명명ᄇᆡᆨ일양게로세 ᄇᆡᆨ중으로이논할가 갓흔날에세알릿가 사면으로다사ᄒᆞ고 팔방으로불니여셔 ᄌᆞ흠다고씨부인<noinclude><references/></noinclude> 2qmb53mjvlcje052n8pppaqd3zy015y 250 102433 394669 2025-07-07T08:21:46Z Yoonhee12 18497 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 엇더ᄒᆞ오○동남으로간이들은무ᄉᆞᆷ인족이라ᄒᆞ오○멜레족의모양은엇더ᄒᆞ오○셔남으로간이들은무ᄉᆞᆷ인족이라ᄒᆞ오○이듸오변족의모양은엇더ᄒᆞ오○셔복으로간이들은무삼인족이라ᄒᆞ오○고ᄀᆡ션족의모양은엇더ᄒᆞ오○유로바사ᄅᆞᆷ들이몃ᄇᆡᆨ년젼에아메리가ᄯᅡ헤건너갓소○그사ᄅᆞᆷ들이가셔무ᄉᆞᆷ일을ᄒᆞ엿... 394669 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Yoonhee12" /></noinclude>{{옛한글쪽 시작}} 엇더ᄒᆞ오○동남으로간이들은무ᄉᆞᆷ인족이라ᄒᆞ오○멜레족의모양은엇더ᄒᆞ오○셔남으로간이들은무ᄉᆞᆷ인족이라ᄒᆞ오○이듸오변족의모양은엇더ᄒᆞ오○셔복으로간이들은무삼인족이라ᄒᆞ오○고ᄀᆡ션족의모양은엇더ᄒᆞ오○유로바사ᄅᆞᆷ들이몃ᄇᆡᆨ년젼에아메리가ᄯᅡ헤건너갓소○그사ᄅᆞᆷ들이가셔무ᄉᆞᆷ일을ᄒᆞ엿소○아메리가족의모양은엇더ᄒᆞ오○언제유로바사ᄅᆞᆷ들이오스드렐랴ᄯᅡ헤드러갓소○ᄯᅩ몃ᄒᆡ젼에아프리가ᄒᆡ변에드러갓소○</br> {{더크게|뎨이장 유로바}}</br> 유로바는폭원이북위션삼십오도브터칠십도ᄭᆞ지요동경션륙십오도브터셔경견열도ᄭᆞ지니남북이칠쳔오ᄇᆡᆨ리오동셔가팔쳔리며</br> 디경을말ᄒᆞᆯ진ᄃᆡ북은북빙양이오동은아시아요남도아시아며ᄯᅩ디즁ᄒᆡ요셔는대셔양이며</br> 디방을말ᄒᆞ건ᄃᆡᄉᆞ면십리되는방면이ᄉᆞ십삼만이쳔이며</br> 디형을말ᄒᆞ건ᄃᆡ동에는산이별로업고큰들이만흐며ᄯᅩ큰강들이만코셔에는크고놉흔산이ᄆᆡ우만흐니대개다동셔로건너지르고ᄯᅩ강도만흐며{{작게|이강들은다동남편에잇ᄂᆞᆫ강보다적으니라}}ᄯᅩ셔남북삼면에큰셤과하슈와포구가만흐며{{작게|포구만키는유로바가온텬ᄒᆞ에뎨일이니라}}일긔를말ᄒᆞ건ᄃᆡ북편은ᄆᆡ우칩고남편은심히고로르며</br> 사ᄅᆞᆷ의수효를말ᄒᆞ건ᄃᆡ대ᄀᆡ삼억구쳔칠ᄇᆡᆨ이십만이오시족은고ᄀᆡ션족이오ᄯᅩ북편에는몽고족도좀잇스며</br> 모든나라를말ᄒᆞ건ᄃᆡ모도십구국이니아라사국과노웨국과쉬덴국과덴막국과덕국과네델란쓰국과벨지엄국과영국과프란스국과셔바나국과포츄갈국과이달리아국과오스드리아헝거리국과루마니아국과서비아국과만트늬그로국과터키국과ᄭᅳ</br> ᄉᆞ민필지 구 {{옛한글쪽 끝}}<noinclude><references/></noinclude> krwe0hbz73zo919024ykdbwv6unmamk 250 102434 394670 2025-07-07T08:49:02Z Yoonhee12 18497 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ᄉᆞ민필지 십</br> 리스국이니나라가강ᄒᆞ고군ᄉᆞ가졍ᄒᆞ며ᄌᆡ물이만코ᄌᆡ조가긔이ᄒᆞ며학업에졍밀ᄒᆞ고도학에젼일ᄒᆞ며졍ᄉᆞ는도모지ᄇᆡᆨ셩의ᄯᅳᆺ을ᄯᅡ르며ᄯᅩ쇼경과귀먹어리와벙어리와안ᄌᆞᆫ방이라도학업을ᄀᆞᄅᆞ치ᄂᆞᆫ학당이만코의지업ᄂᆞᆫ늙은이와어림장이와악ᄒᆞᆫ창질과밋친병잇ᄂᆞᆫ이를거두워공... 394670 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Yoonhee12" /></noinclude>{{옛한글쪽 시작}} ᄉᆞ민필지 십</br> 리스국이니나라가강ᄒᆞ고군ᄉᆞ가졍ᄒᆞ며ᄌᆡ물이만코ᄌᆡ조가긔이ᄒᆞ며학업에졍밀ᄒᆞ고도학에젼일ᄒᆞ며졍ᄉᆞ는도모지ᄇᆡᆨ셩의ᄯᅳᆺ을ᄯᅡ르며ᄯᅩ쇼경과귀먹어리와벙어리와안ᄌᆞᆫ방이라도학업을ᄀᆞᄅᆞ치ᄂᆞᆫ학당이만코의지업ᄂᆞᆫ늙은이와어림장이와악ᄒᆞᆫ창질과밋친병잇ᄂᆞᆫ이를거두워공궤ᄒᆞ며치료ᄒᆞᄂᆞᆫ병원이만하도모지ᄇᆞ리ᄂᆞᆫ사ᄅᆞᆷ이업스며관쟝이라도ᄂᆞᆫ즌일ᄒᆞᄂᆞᆫᄇᆡᆨ셩을업수히녁이거나침탈ᄒᆞᄂᆞᆫ일은엄금ᄒᆞ야크게벌ᄒᆞ고노복과창기를복쳡ᄒᆞ기를엄금ᄒᆞ야인물ᄆᆡᄒᆞᄂᆞᆫ페단을용납지못ᄒᆞ게ᄒᆞ고도모지ᄇᆡᆨ셩을위ᄒᆞ야그윽히돌아봄으로모든졍ᄉᆞ의쥬장을삼ᄂᆞᆫ고로나라마다ᄇᆡᆨ셩들이제나라를즐기ᄂᆞ니그럼으로온텬하ㅣ다ᄀᆞᆯᄋᆞᄃᆡ텬하각국즁에유로바와아메리가ᄮᅡ라밧게뎨일놉흔나라가다시업다ᄒᆞᄂᆞᆫ즁에덕국과법국과연국과오스드리아국과이달리아국과셔반나국과아메리가합즁국이특별이뎨일이라ᄒᆞ고ᄯᅩ온텬하에나라와사ᄅᆞᆷ을네층에분별ᄒᆞ니덕국과프란스국과오스트리아국과영국과노웨국과쉬덴국과덴막국과네덜난스국과벨지엄국과쉿슬란드국과이달리아국과합즁국이뎨일층이오아라사국과루마니아국과서비아국과ᄭᅳ리스국과셔바나국과포츄갈국과멕스고국과남아메리가모든나라와일본국이뎨이층이오터키국과모락고국과알지리아와두늬스와트리볼리와ᄋᆡ급국과만트늬그로국과아시아모든나라가뎨삼층이오아프리가속모든나라와태평양셤속모든나라와그린란속모든ᄯᅡ와오스트렐냐속모든ᄯᅡ을뎨ᄉᆞ층이라ᄒᆞᄂᆞ니라{{작게|이는부국강병으로분별ᄒᆞᆷ이안이오어진졍ᄉᆞ가만코적음으로분별ᄒᆞ니그런고로네덜난스국과벨지엄국갓흔적은나라라도뎨일에참예ᄒᆞᄂᆞ니라}}</br> {{더크게|뭇ᄂᆞᆫ말}} 유로바폭원이엇더ᄒᆞ뇨○디방은얼마나되ᄂᆞ뇨○디형은엇더ᄒᆞ뇨○포구는어느편에만흐뇨 {{옛한글쪽 끝}}<noinclude><references/></noinclude> e9grgslbn8zzny2myl84gkq12c82cow 394673 394670 2025-07-07T09:12:08Z Yoonhee12 18497 394673 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Yoonhee12" /></noinclude>{{옛한글쪽 시작}} ᄉᆞ민필지 십</br> 리스국이니나라가강ᄒᆞ고군ᄉᆞ가졍ᄒᆞ며ᄌᆡ물이만코ᄌᆡ조가긔이ᄒᆞ며학업에졍밀ᄒᆞ고도학에젼일ᄒᆞ며졍ᄉᆞ는도모지ᄇᆡᆨ셩의ᄯᅳᆺ을ᄯᅡ르며ᄯᅩ쇼경과귀먹어리와벙어리와안ᄌᆞᆫ방이라도학업을ᄀᆞᄅᆞ치ᄂᆞᆫ학당이만코의지업ᄂᆞᆫ늙은이와어림장이와악ᄒᆞᆫ창질과밋친병잇ᄂᆞᆫ이를거두워공궤ᄒᆞ며치료ᄒᆞᄂᆞᆫ병원이만하도모지ᄇᆞ리ᄂᆞᆫ사ᄅᆞᆷ이업스며관쟝이라도ᄂᆞ즌일ᄒᆞᄂᆞᆫᄇᆡᆨ셩을업수히녁이거나침탈ᄒᆞᄂᆞᆫ일은엄금ᄒᆞ야크게벌ᄒᆞ고노복과창기를복쳡ᄒᆞ기를엄금ᄒᆞ야인물ᄆᆡᄆᆡᄒᆞᄂᆞᆫ페단을용납지못ᄒᆞ게ᄒᆞ고도모지ᄇᆡᆨ셩을위ᄒᆞ야그윽히돌아봄으로모든졍ᄉᆞ의쥬장을삼ᄂᆞᆫ고로나라마다ᄇᆡᆨ셩들이제나라를즐기ᄂᆞ니그럼으로온텬하ㅣ다ᄀᆞᆯᄋᆞᄃᆡ텬하각국즁에유로바와아메리가ㅅ나라밧게뎨일놉흔나라가다시업다ᄒᆞᄂᆞᆫ즁에덕국과법국과영국과오스드리아국과이달리아국과셔반나국과아메리가합즁국이특별이뎨일이라ᄒᆞ고ᄯᅩ온텬하에나라와사ᄅᆞᆷ을네층에분별ᄒᆞ니덕국과프란스국과오스드리아국과영국과노웨국과쉬덴국과덴막국과네덜난스국과벨지엄국과쉿슬란드국과이달리아국과합즁국이뎨일층이오아라사국과루마니아국과서비아국과ᄭᅳ리스국과셔바나국과포츄갈국과멕스고국과남아메리가모든나라와일본국이뎨이층이오터키국과모락고국과알지리아와두늬스와트리볼리와ᄋᆡ급국과만트늬그로국과아시아모든나라가뎨삼층이오아프리가속모든나라와태평양셤속모든나라와그린란속모든ᄯᅡ와오스드렐냐속모든ᄯᅡ을뎨ᄉᆞ층이라ᄒᆞᄂᆞ니라{{작게|이는부국강병으로분별ᄒᆞᆷ이안이오어진졍ᄉᆞ가만코적음으로분별ᄒᆞ니그런고로네덜난스국과벨지엄국갓흔적은나라라도뎨일에참예ᄒᆞᄂᆞ니라}}</br> {{더크게|뭇ᄂᆞᆫ말}} 유로바폭원이엇더ᄒᆞ뇨○유로바디경이엇더ᄒᆞ뇨○디방은얼마나되ᄂᆞ뇨○디형은엇더ᄒᆞ뇨○포구는어느편에만흐뇨 {{옛한글쪽 끝}}<noinclude><references/></noinclude> hwxaarmpqkxa7aek9dklzkob56d8stp 250 102435 394678 2025-07-07T10:01:59Z Ghdtjdals 18466 /* 교정 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102444 394688 2025-07-07T11:03:08Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|理{{*|링〯}} ᄇᆡ호〮니〮 이〮 阿{{*|ᅙᅡᆼ}}羅{{*|랑}}漢{{*|한〮}}이〮 優{{*|ᅙᅮᇢ}}留{{*|류ᇢ}}蔓{{*|먼〮}}茶{{*|땅}}山{{*|산}}中{{*|듀ᇰ}}에〮 잇ᄂᆞ니〮ᅌᅵ다〮 王{{*|ᅌᅪᇰ}}이〮 듣고〮 깃거〮 ᄂᆞ소사〮 즉〮재 群{{*|꾼}}臣{{*|씬}} 出{{*|ᄎᆔᆼ〮}}令{{*|려ᇰ〮}}ᄒᆞ〮야〮 가〯려〮 터니〮 尊{{*|존}}者{{*|쟝〯}}ㅣ 너교〮ᄃᆡ〮 ᄒᆞ... 394688 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|理{{*|링〯}} ᄇᆡ호〮니〮 이〮 阿{{*|ᅙᅡᆼ}}羅{{*|랑}}漢{{*|한〮}}이〮 優{{*|ᅙᅮᇢ}}留{{*|류ᇢ}}蔓{{*|먼〮}}茶{{*|땅}}山{{*|산}}中{{*|듀ᇰ}}에〮 잇ᄂᆞ니〮ᅌᅵ다〮 王{{*|ᅌᅪᇰ}}이〮 듣고〮 깃거〮 ᄂᆞ소사〮 즉〮재 群{{*|꾼}}臣{{*|씬}} 出{{*|ᄎᆔᆼ〮}}令{{*|려ᇰ〮}}ᄒᆞ〮야〮 가〯려〮 터니〮 尊{{*|존}}者{{*|쟝〯}}ㅣ 너교〮ᄃᆡ〮 ᄒᆞ〮다가〮 王{{*|ᅌᅪᇰ}}이〮 오〮시면〮 졷ᄌᆞᄫᆞᆫ〮 사〯ᄅᆞ미〮 受{{*|쓔ᇢ〯}}苦{{*|콩〯}}ᄒᆞ며〮 혀근〮 벌에〮ᄅᆞᆯ〮 주기〮리〮로다〮 ᄒᆞ〮야〮 使{{*|ᄉᆞᆼ〮}}者{{*|쟝〯}} 對{{*|됭〮}}答{{*|답〮}}}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> 8eyfpe0y8tnefhwpgtix4fol2c3v7sn 250 102445 394689 2025-07-07T11:03:26Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|ᄒᆞ〮야〮 닐오〮ᄃᆡ〮 내〮 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金{{*|금}}剛{{*|가ᇰ}}身{{*|신}}ᄋᆞᆯ〮 보〮ᅀᆞ〮ᄫᆞ니〮 날〯 爲{{*|윙〮}}ᄒᆞ〮야〮 十{{*|씹〮}}力{{*|륵〮}}功{{*|고ᇰ}}德{{*|득〮}}으〮로〮 道{{*|또ᇢ〯}}場{{*|땨ᇰ}}애〮 가〮시ᇙ〮 저글〮 니르라〮 龍{{*|료ᇰ}}王{{*|ᅌᅪᇰ}}이〮 偈{{*|꼥〮}}로〮 對{{*|됭〮}}答{{*|답〮}}호〮ᄃᆡ〮 내〮 이〮제 ᄉᆞᆯᄫᅩ〮리니〮 ᄯᅡ〮 ᄇᆞᆯ〯ᄫᆞ〮시ᇙ 제〮 大{{*|땡〮}}地{{*|띵〮}} 六{{*|륙〮}}種{{*|죠ᇰ〯}}ᄋᆞ〮로〮 뮈〯오〮 光{{*|과ᇰ}}明{{*|며ᇰ}}이〮 ᄒᆡ〮예셔〮 倍{{*|ᄈᆡᆼ〯}}ᄒᆞ〮샤〮 三{{*|삼}}千{{*|쳔}}界{{*|갱〮}}ᄅᆞᆯ〮 차〮}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> mbztlihjyh3d8qwtjoggntcvvg1vo9k 250 102459 394703 2025-07-07T11:25:57Z Ming9113 18465 /* 교정 안 됨 */ 새 문서: {{옛한글 시작}} {{크게|荆山白玉}} 目次 {{크게|형산ᄇᆡᆨ옥}} 목차 <br> {{크게|第一回}} 張門生子酷肖备侯 柳公觀相賛比汾陽 장문에ᄉᆡᆼᄌᆞᄒᆞ니류후와혹호ᄒᆞ고유공이관상ᄒᆞᄋᆡ분양에게비ᄒᆞ더라 <br> {{크게|第二回}} 張生偶吟詩老僧能知音 장ᄉᆡᆼ이우연이시을음ᄒᆞ니노승이능이지음ᄒᆞ더라 <br> {{크게|第三回}} 會過迎恩寺更遊天台山 일즉... 394703 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Ming9113" /></noinclude>{{옛한글 시작}} {{크게|荆山白玉}} 目次 {{크게|형산ᄇᆡᆨ옥}} 목차 <br> {{크게|第一回}} 張門生子酷肖备侯 柳公觀相賛比汾陽 장문에ᄉᆡᆼᄌᆞᄒᆞ니류후와혹호ᄒᆞ고유공이관상ᄒᆞᄋᆡ분양에게비ᄒᆞ더라 <br> {{크게|第二回}} 張生偶吟詩老僧能知音 장ᄉᆡᆼ이우연이시을음ᄒᆞ니노승이능이지음ᄒᆞ더라 <br> {{크게|第三回}} 會過迎恩寺更遊天台山 일즉이영은ᄉᆞ의지ᄂᆡ가고다시텬ᄐᆡ산의놀다 <br> {{크게|第四回}}眞仙投玉石王家生肉塊 진션이옥셕을투ㅎㆍ고왕가의육괴를ᄉᆡᆼᄒᆞ다 <br> {{크게|第五回}} 張生下山來王公待人久 장ᄉᆡᆼ이산을나려오니왕공이ᄃᆡ인ᄒᆞ기를오ᄅᆡᄒᆞ다 <br> {{크게|第六回}} 瑞氣生寶鏡吉脆行王門 셔긔가보경에ᄉᆡᆼᄒᆞ니길례을왕문에ᄒᆡᆼᄒᆞ다 <br> {{크게|第七回}} 女仙送藥而救病張生登第而削科 녀선이약을보ᄂᆡ여병을구ᄒᆞ고장성은등졔ᄒᆞ엿다가삭과ᄒᆞ다 <br> {{크게|第八回}} 學生復科君主再娶 학ᄉᆡᆼ이다시복과ᄒᆞᄆᆡ군쥬를ᄌᆡ취ᄒᆞ다 <br> {{크게|第九回}} 義氣男子張繼善高師貞婦延小姐 의긔로은남ᄌᆞ는장게션이오고졀ᄒᆞᆫ졍부는연소져러라 {{옛한글 끝}}<noinclude><references/></noinclude> 9e4msbqcmvn9nnh6vsres159g2zydb2 250 102460 394704 2025-07-07T11:38:24Z Lawhunt 17313 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <big> ○爗{{더더작게|엽}}爗{{더더작게|엽}}震{{더더작게|진}}電{{더더작게|뎐}}{{분주|이|}}不{{더더작게|블}}寧{{더더작게|녕}}不{{더더작게|블}}令{{더더작게|령}}{{분주|이로|다}}百{{더더작게|ᄇᆡᆨ}}川{{더더작게|쳔}}沸{{더더작게|비}}騰{{더더작게|등}}{{분주|ᄒᆞ|며}}山{{더더작게|산}}冢{{더더작게|춍}}箤{{더더작게|졸}}崩{{더더작게|붕}}{{분주|ᄒᆞ|야... 394704 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Lawhunt" /></noinclude>{{옛한글쪽 시작}} <big> 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感古事重修永恩寺察民情周布皇德化 옛일을ᄉᆡᆼ각ᄒᆞᆷᄋᆡ영은사을즁수ᄒᆞ고민졍을살피ᄆᆡ두루황가의덕화을펴다 <br> {{크게| 第十二回}} 王張結秦晋三家享晚福 왕장이진々을... 394705 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Ming9113" /></noinclude>{{옛한글 시작}} {{크게| 第十回}} 伸冤復職九泉舞蹈老境弄璋枯木開花 신원ᄒᆞ고복직ᄒᆞ니구뎐에춤을츄고로경에롱장ᄒᆞ니마른나무에ᄭᅩᆺ치피엿더라 <br> {{크게| 第十一回}} 感古事重修永恩寺察民情周布皇德化 옛일을ᄉᆡᆼ각ᄒᆞᆷᄋᆡ영은사을즁수ᄒᆞ고민졍을살피ᄆᆡ두루황가의덕화을펴다 <br> {{크게| 第十二回}} 王張結秦晋三家享晚福 왕장이진々을ᄆᆡᆺ고셰집이눗복을누리다 <br><br> {{크게|荆山白玉}} 目次絡 {{옛한글 끝}}<noinclude><references/></noinclude> h4k3zzv6gktnait4ng71qgvety04jqg