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 1513 394831 388606 2025-07-08T07:10:23Z 125.242.114.114 /* 현대어 */ 394831 wikitext text/x-wiki {{머리말 |제목 = 님의 침묵 |지은이 = [[저자:한용운|한용운]] |역자 = |부제 = 님의沈默 |이전 = |다음 = [[님의 침묵/이별은 미의 창조|리별은美의創造]] |설명 = {{위키백과|님의 침묵}} 시집 《님의 침묵》의 표제시이다. 애인이 떠나 버린 슬픔을 누군가에게 호소하는, 또는 독백을 하는 듯한 형식으로 되어 있다. 윤회 사상에 바탕을 두고 있으며 님에 대한 사랑과 기다림을 효과적으로 표현하기 위해 경어체를 사용하여 내용을 더욱 호소력 있게 전달한다. }} ==님의沈默== {{옛한글 시작}} <poem> <pages index="CNTS-00076805684 님의 沈黙.pdf" from=13 to=14 fromsection="본문"/> </poem> {{옛한글 끝}} == 현대어 == <poem> 임은 갔습니다. 아아, 사랑하는 나의 임은 갔습니다. 푸른 산빛을 깨치고 단풍나무 숲을 향하여 난 작은 길을 걸어서 차마 떨치고 갔습니다. 황금의 꽃같이 굳고 빛나던 옛 맹세는 차디찬 티끌이 되어서 한숨의 미풍에 날아갔습니다. 날카로운 첫키스의 추억은 나의 운명의 지침을 돌려 놓고 뒷걸음쳐서 사라졌습니다. 나는 향기로운 임의 말소리에 귀먹고 꽃다운 임의 얼굴에 눈멀었습니다. 사랑도 사람의 일이라 만날 때에 미리 떠날 것을 염려하고 경계하지 않는 것은 아니지만 이별은 뜻밖의 일이 되고 놀란 가슴은 새로운 슬픔에 터집니다. 그러나 이별은 쓸데없는 눈물의 원천을 만들고 마는 것은 스스로 사랑을 깨치는 것인줄 아는 까닭에 걷잡을 수 없는 슬픔의 힘을 옮겨서 새 희망의 정수박이에 들이부었습니다. 우리는 만날 때에 떠날 것을 염려하는 것과 같이 떠날 때에 다시 만날 것을 믿습니다. 아아, 임은 갔지만은 나는 임을 보내지 아니하였습니다. 제 곡조를 못 이기는 사랑의 노래는 임의 침묵을 휩싸고 돕니다. </poem> 그러나 이별을 쓸데없는 눈물의 원천을 만들고 마는 것은 3ogjnp2ob0731f7m7pi7btjti1jk7so 394832 394831 2025-07-08T07:14:37Z 125.242.114.114 /* 현대어 */ 394832 wikitext text/x-wiki {{머리말 |제목 = 님의 침묵 |지은이 = [[저자:한용운|한용운]] |역자 = |부제 = 님의沈默 |이전 = |다음 = [[님의 침묵/이별은 미의 창조|리별은美의創造]] |설명 = {{위키백과|님의 침묵}} 시집 《님의 침묵》의 표제시이다. 애인이 떠나 버린 슬픔을 누군가에게 호소하는, 또는 독백을 하는 듯한 형식으로 되어 있다. 윤회 사상에 바탕을 두고 있으며 님에 대한 사랑과 기다림을 효과적으로 표현하기 위해 경어체를 사용하여 내용을 더욱 호소력 있게 전달한다. }} ==님의沈默== {{옛한글 시작}} <poem> <pages index="CNTS-00076805684 님의 沈黙.pdf" from=13 to=14 fromsection="본문"/> </poem> {{옛한글 끝}} == 현대어 == <poem> 임은 갔습니다. 아아, 사랑하는 나의 임은 갔습니다. 푸른 산빛을 깨치고 단풍나무 숲을 향하여 난 작은 길을 걸어서 차마 떨치고 갔습니다. 황금의 꽃같이 굳고 빛나던 옛 맹세는 차디찬 티끌이 되어서 한숨의 미풍에 날아갔습니다. 날카로운 첫키스의 추억은 나의 운명의 지침을 돌려 놓고 뒷걸음쳐서 사라졌습니다. 나는 향기로운 임의 말소리에 귀먹고 꽃다운 임의 얼굴에 눈멀었습니다. 사랑도 사람의 일이라 만날 때에 미리 떠날 것을 염려하고 경계하지 않는 것은 아니지만 이별은 뜻밖의 일이 되고 놀란 가슴은 새로운 슬픔에 터집니다. 그러나 이별은 쓸데없는 눈물의 원천을 만들고 마는 것은 스스로 사랑을 깨치는 것인줄 아는 까닭에 걷잡을 수 없는 슬픔의 힘을 옮겨서 새 희망의 정수박이에 들이부었습니다. 우리는 만날 때에 떠날 것을 염려하는 것과 같이 떠날 때에 다시 만날 것을 믿습니다. 아아, 임은 갔지만은 나는 임을 보내지 아니하였습니다. 제 곡조를 못 이기는 사랑의 노래는 임의 침묵을 휩싸고 돕니다. </poem> 임은 갔습니다. 아아, 사랑하는 나의 임은 갔습니다. 푸른 산빛을 깨치고 단풍나무 숲을 향하여 난 작은 길을 걸어서 차마 떨치고 갔습니다. 황금의 꽃같이 굳고 빛나던 옛 맹세는 차디찬 티끌이 되어서 한숨의 미풍에 날아갔습니다. 날카로운 첫키스의 추억은 나의 운명의 지침을 돌려 놓고 뒷걸음쳐서 사라졌습니다. 나는 향기로운 임의 말소리에 귀먹고 꽃다운 임의 얼굴에 눈멀었습니다. 사랑도 사람의 일이라 만날 때에 미리 떠날 것을 염려하고 경계하지 않는 것은 아니지만 이별은 뜻밖의 일이 되고 놀란 가슴은 새로운 슬픔에 터집니다. 그러나 이별을 쓸데없는 눈물의 원천을 만들고 마는 것은 스스로 사랑을 깨치는 것인줄 아는 까닭에 걷잡을 수 없는 슬픔의 힘을 옮겨서 새 희망의 정수박이에 들이부었습니다. 우리는 만날 때에 떠날 것을 염려하는 것과 같이 떠날 때에 다시 만날 것을 믿습니다. 아아, 임은 갔지만은 나는 임을 보내지 아니하였습니다. 제 곡조를 못 이기는 사랑의 노래는 임의 침묵을 휩싸고 돕니다. kuteq9ydwdespzf7nm2wlgxslflr1zg 394833 394832 2025-07-08T07:15:39Z 125.242.114.114 /* 현대어 */ 394833 wikitext text/x-wiki {{머리말 |제목 = 님의 침묵 |지은이 = [[저자:한용운|한용운]] |역자 = |부제 = 님의沈默 |이전 = |다음 = [[님의 침묵/이별은 미의 창조|리별은美의創造]] |설명 = {{위키백과|님의 침묵}} 시집 《님의 침묵》의 표제시이다. 애인이 떠나 버린 슬픔을 누군가에게 호소하는, 또는 독백을 하는 듯한 형식으로 되어 있다. 윤회 사상에 바탕을 두고 있으며 님에 대한 사랑과 기다림을 효과적으로 표현하기 위해 경어체를 사용하여 내용을 더욱 호소력 있게 전달한다. }} ==님의沈默== {{옛한글 시작}} <poem> <pages index="CNTS-00076805684 님의 沈黙.pdf" from=13 to=14 fromsection="본문"/> </poem> {{옛한글 끝}} == 현대어 == <poem> 임은 갔습니다. 아아, 사랑하는 나의 임은 갔습니다. 푸른 산빛을 깨치고 단풍나무 숲을 향하여 난 작은 길을 걸어서 차마 떨치고 갔습니다. 황금의 꽃같이 굳고 빛나던 옛 맹세는 차디찬 티끌이 되어서 한숨의 미풍에 날아갔습니다. 날카로운 첫키스의 추억은 나의 운명의 지침을 돌려 놓고 뒷걸음쳐서 사라졌습니다. 나는 향기로운 임의 말소리에 귀먹고 꽃다운 임의 얼굴에 눈멀었습니다. 사랑도 사람의 일이라 만날 때에 미리 떠날 것을 염려하고 경계하지 않는 것은 아니지만 이별은 뜻밖의 일이 되고 놀란 가슴은 새로운 슬픔에 터집니다. 그러나 이별을 쓸데없는 눈물의 원천을 만들고 마는 것은 스스로 사랑을 깨치는 것인줄 아는 까닭에 걷잡을 수 없는 슬픔의 힘을 옮겨서 새 희망의 정수박이에 들이부었습니다. 우리는 만날 때에 떠날 것을 염려하는 것과 같이 떠날 때에 다시 만날 것을 믿습니다. 아아, 임은 갔지만은 나는 임을 보내지 아니하였습니다. 제 곡조를 못 이기는 사랑의 노래는 임의 침묵을 휩싸고 돕니다. </poem> 41lln8kx8q8yq0jtvqflhmsj1nqw5ee 0 8712 394837 136592 2025-07-08T10:56:40Z 112.147.210.112 394837 wikitext text/x-wiki {{머리말 |제목 =천부경(天符經) |지은이 =[[w:최치원|최치원]]([[w:계연수|계연수]]의 주장) |역자 = |부제 = |이전 = |다음 = |설명 =[[w:단군교|단군교]]와 [[w:대종교|대종교]]의 경전이다. 판본 사이에서 다른 부분은 굵은 글씨체로 표시했다. }} {| border="2" style="width: 42em; font-size: 120%;" style="border-collapse": bordercolor="#111111" cellspacing="0" class="prettytable" |- !colspan=2|묘향산 석벽본, 태백일사본 !colspan=2|농은 유집본 |- bgcolor=#EFEFEF !width=25%|원문 !width=25%|한글 음 !width=25%|원문 !width=25%|한글 음 |- valign="top" | 一始無始一<br/> '''析'''三極無盡本<br/> 天一一地一二人一三<br/> 一積十鉅無匱'''化'''三<br/> 天二三地二三人二三<br/> 大'''三'''合六生七八九<br/> '''運'''三四成環五七<br/> 一妙衍萬往萬來<br/> 用變不動本<br/> 本心本太陽昂明<br/> 人中天地一<br/> 一終無終一 | 일시무시일<br/> '''석'''삼극무진본<br/> 천일일 지일이 인일삼<br/> 일적십거 무궤'''화'''삼<br/> 천이삼 지이삼 인이삼<br/> 대'''삼'''합육생칠팔구<br/> '''운'''삼사성환오칠<br/> 일묘연만왕만래<br/> 용변부동본<br/> 본심본태양앙명<br/> 인중천지일<br/> 일종무종일 | 一始無始一<br/> '''新'''三極無盡本<br/> 天一一地一二人一三<br/> 一積十鉅無匱'''從'''三<br/> 天二三地二三人二三<br/> 大'''氣'''合六生七八九<br/> '''衷'''三四成環五七<br/> 一妙衍萬往萬來<br/> 用變不動本<br/> 本心本太陽昂明<br/> 人中天地一<br/> 一終無終一 | 일시무시일<br/> '''신'''삼극무진본<br/> 천일일 지일이 인일삼<br/> 일적십거 무궤'''종'''삼<br/> 천이삼 지이삼 인이삼<br/> 대'''기'''합육생칠팔구<br/> '''충'''삼사성환오칠<br/> 일묘연만왕만래<br/> 용변부동본<br/> 본심본태양앙명<br/> 인중천지일<br/> 일종무종일 |} [[분류:경전]] [[분류:대종교]] dtcveh4b60fl0ntj06lnwy5pxhhduzv 114 32445 394818 389157 2025-07-08T04:36:10Z CrowMckay 18229 394818 wikitext text/x-wiki {{미완성}} {{번역 머리말 | 제목 = 아나키스트 FAQ | 다른 표기 = An Anarchist FAQ | 부제 = | 부제 다른 표기 = | 저자 = Iain McKay, Gary Elkin, Dave Neal, Ed Boraas | 역자 = | 이전 = | 다음 = | 연도 = | 언어 = | 원본 = | 설명 = 출처: https://www.anarchistfaq.org/afaq/index.html, https://anarchism.pageabode.com/book/an-anarchist-faq/ 번역 끝난 섹션: B.3, F.1, I.6 진행 중인 섹션: B.4, G.1, Appendix - Anarchism and "Anarcho"-capitalism }} '''An Anarchist FAQ 번역''' '''[[서문]]''' '''아나키즘 FAQ에 오신 것을 환영합니다.''' (...) '''Section A - [[아나키즘은 무엇인가?]]''' '''Section B - [[왜 아나키스트는 현 체제를 거부하는가?]]''' '''B.3 무정부주의자들은 왜 사유재산에 반대하는가?''' 사유재산은 무정부주의자들이 반대하는 세 가지 요소 중 하나로, 계층적 권위와 국가와 함께 거론됩니다. 오늘날 지배적인 사유재산 제도는 본질적으로 자본주의적 특성을 띠고 있으므로, 무정부주의자들은 주로 이 제도와 그에 따른 재산권 체계에 집중합니다. 여기서 이러한 점을 반영하겠지만, 이로 인해 무정부주의자들이 (봉건제와 같은) 다른 형태의 사유재산 체제를 용인한다고 가정해서는 안 됩니다. 실제로 무정부주의자들은 다수가 소수의 이익을 위해 노동하게 되는 모든 형태의 재산권 체제에 반대합니다. 무정부주의자들이 사유재산에 반대하는 근거는 두 가지 상호 관련된 주장에 기반합니다 이는 『재산이란 무엇인가?』에서 프루동이 제시한 “재산은 절도이다”와 “재산은 전제주의이다”라는 격언에 잘 요약되어 있습니다. 그의 말에 따르면, “재산은 배제와 증대의 권리를 통해 평등을 침해하고, 전제주의를 통해 자유를 억압하며, 완전히 강도와 동일하다.” [Proudhon, What is Property, p. 251] 따라서 무정부주의자들은 사유재산(즉, 자본주의)을 강압적이고 계층적인 권위와 착취의 원천으로 보기 때문에 반대하며, 그 결과 엘리트 특권과 불평등이 초래된다. 사유재산은 부와 권력 측면에서 불평등을 조장하고 심화시킵니다. 각각의 주장을 차례로 요약해 보겠습니다. "재산은 절도다"라는 진술은 무정부주의에서 가장 유명한 격언 중 하나입니다. 실제로 이 진술을 부정하는 사람은 무정부주의자라고 보기 어렵다는 말이 과언이 아닙니다. 이 격언은 두 가지 측면에서 그 의미가 드러납니다. 첫째, 지구와 그 자원, 즉 모든 이들의 공동 유산이 소수에 의해 독점되고 있음을 인정합니다. 둘째, 이로 인해 재산을 소유한 사람이 재산이 없는 사람을 착취한다고 주장합니다. 이는 재산을 소유하지 않은 사람들이 생활과 노동에 필요한 자원(예: 직장, 기계, 토지, 신용, 주택, 특허를 받은 제품 등)을 이용하기 위해 재산 소유자에게 노동의 대가를 지불하거나 노동을 판매할 수밖에 없기 때문입니다(자세한 내용은 B.3.2 섹션 참조). 섹션 B.3.3에서 논의했듯이, 이러한 착취(즉, 절도)는 노동자들이 자신이 사용하는 생산 수단을 소유하거나 통제하지 못하고, 결과적으로 근무 시간 동안 그 생산 수단을 소유하고 통제하는 자들에게 지배당하게 된다는 사실에서 비롯됩니다. 노동에 대한 통제가 사장에게 이양됨으로써 고용주는 그 노동을 착취할 수 있는 위치에 놓이게 되며, 이는 노동자가 받는 임금보다 더 많은 가치를 창출하도록 만들기 위한 것입니다. 바로 이것이 사장이 노동자를 고용하는 이유입니다. 여기에 임대료, 이자, 그리고 지적 재산권을 결합하면, 이 모든 요소가 엄청난 부의 불평등을 지속시키고 세계의 자원을 소수의 손에 남겨두도록 허용함으로써 자본주의 체제를 유지하는 비결을 제공한다는 사실을 알 수 있습니다. 그러나 노동은 소외될 수 없습니다. 따라서 노동을 판매할 때, 당신은 당신 자신, 즉 당신의 자유를 해당 시간 동안 판매합니다. 이것은 무정부주의자들이 사유재산에 반대하는 두 번째 이유, 즉 그것이 권위주의적 사회적 관계를 만들어낸다는 사실로 이어집니다. 모든 진정한 무정부주의자들은, 재산을 권위, 실제로 전제주의의 원천으로 보고 반대합니다. 이 주제에 대해 프루동의 말을 인용하자면: <blockquote>"소유자, 도적, 영웅, 주권자-이 모든 명칭은 동의어이다-는 자신의 의지를 법처럼 강요하며, 어떠한 반박이나 통제도 받지 않는다. 즉, 그는 입법권과 행정권을 동시에 가진체한다… [그래서] 재산은 전제주의를 낳는다… 소유의 본질이 너무나 분명하기에, 그본질이 무엇인지 기억하고 주변에서 벌어지는 일을 관찰하기만 하면 이를 확신할 수 있다. 재산이란 사용하고 남용할 권리이다. 만약 재화가 재산이라면, 소유주가 왕이 되지 않을 이유가 무엇이며, 전제주의적 왕이 되지 않을 이유가 무엇인가? 재산의 영역에 비례하는 왕이 되지 않을 이유가 무엇인가? 그리고 각 소유주가 자신의 소유 영역 내에서 주권적 군주이고, 자신의 영역 전체에서 절대적 왕이라면, 소유주의 정부는 혼돈과 혼란이 아닐 수 없을 것이다."[같은 책, pp. 266-7]</blockquote> 다시 말해, 사유재산은 재산 소유자가 자신의 재산에 대한 "주권자" 역할을 하는 소규모 국가이며, 따라서 그것을 사용하는 사람들의 절대적 왕입니다. 모든 군주제에서와 마찬가지로 노동자는 자본가의 신하이며, 자신의 재산에 있는 동안 그들의 명령, 법률 및 결정을 따라야 합니다. 이것은 분명히 자유(그리고 존엄성, 명령을 따라야 하는 것이 굴욕적이라는 점에서)를 완전히 거부하는 것입니다. 따라서 사유재산(자본주의)은 삶의 수단을 사용하지만 소유하지 않는 사람들의 참여, 영향력 및 통제를 필연적으로 배제합니다. 물론 사유재산이 외부 간섭으로부터 자유로운 의사 결정의 영역을 제공한다는 것은 사실이지만, 이는 재산 소유자에게만 해당합니다. 그러나 재산 소유자가 아닌 사람들에게는 상황이 근본적으로 다릅니다. 전적으로 사유재산만을 인정하는 체제는 그들에게 그러한 자유의 영역을 보장하지 않습니다. 그들은 오직 자신의 자유를 사유재산 소유자에게 판매할 자유만을 갖습니다. 사유재산의 한 구역에서 쫓겨난다면 어디로 갈 수 있겠습니까? 다른 소유자가 사유재산에 대한 접근을 허락하지 않는 한 아무데도 갈 수 없습니다. 즉, 내가 설 수 있는 모든 곳이 허가 없이는 설 권리가 없는 곳임을 의미하며, 결과적으로 나는 재산을 소유한 엘리트의 허용 하에만 존재하게 되는 것입니다. 따라서 프루동은 다음과 같이 말합니다: <blockquote>"평민이 한때 영주의 관대함과 시혜적 태도로 인해 자신의 땅을 소유했던 것처럼, 오늘날 노동자는 주인과 소유자의 시혜적 태도와 필요에 따라 노동할 기회를 가진다."[Proudhon, 같은 책, p. 128]</blockquote> 이는 독립의 영역을 제공하는 것과는 거리가 멀고, 모든 재산이 사유인 사회가 재산이 없는 사람들을 재산 소유자들에게 완전히 의존하게 만든다는 것을 의미합니다. 이로 인해 다른 사람의 노동이 착취당하고 일부는 다른 사람의 의지에 복종하게 되며, 이는 재산옹호자들이 약속한 것과 직접적으로 모순됩니다. 이는 그들이 옹호하는 재산의 본질을 감안할 때 놀라운 일이 아닙니다: <blockquote>"우리의 반대자들은… 사유재산권이 자유의 조건이자 보장이라는 점을 들어 재산을 정당화하는 습관이 있습니다. “그리고 우리는 그들의 주장에 동의합니다. 우리는 빈곤이 노예제라고 반복해서 말하지 않습니까? “하지만 그렇다면 왜 우리는 그들에게 반대하는가? 이유는 분명합니다. 사실, 그들이 옹호하는 재산은 자본주의적 재산, 즉 소유자가 다른 사람의 노동으로 살아갈 수 있게 해주는 재산이며, 이는 상속이나 재산을 박탈당한 계층의 존재에 의존하여, 그들로 하여금 자신의 노동력을 재산 소유자에게 실제 가치보다 낮은 임금으로 판매하도록 강요받게 합니다. 이는 노동자가 일종의 노예 상태에 놓이게 됨을 의미하는데, 그 정도는 다를 수 있으나 항상 사회적 열등감, 물질적 빈곤, 도덕적 타락을 수반하며 오늘날 사회 질서를 괴롭히는 모든 병폐의 주요 원인입니다."[Malatesta, The Anarchist Revolution, p. 113]</blockquote> 물론, 아무도 노동자에게 특정 상사를 위해 일하도록 강요하지 않는다는 반론이 있을 수 있습니다. 그러나 B.4.3섹션에서 논의한 바와 같이, 이 주장은 (사실이긴 하지만) 핵심을 빗나갑니다. 노동자들이 특정 상사를 위해 일하도록 강요받는 것은 아니지만, 결국에는 상사에게 고용될 수밖에 없습니다. 그 이유는 다른 생존 수단이 전혀 없기 때문입니다—국가의 강압으로 인해 다른 모든 경제적 선택권이 박탈되었기 때문입니다. 그 결과 노동계급은 재산을 가진 사람들에게 고용되는 것 외에는 선택의 여지가 거의 없고, 따라서 노동자는 상사에게 “자신의 자유를 팔아넘긴” 셈이 됩니다.[Proudhon, 같은 책, p. 130] 따라서 사유재산은 사회 내에서 매우 특정한 형태의 권위 구조를 만들어내는데, 이 구조는 근무 시간 동안 소수가 다수를 통치하는 체계입니다. 이러한 생산 관계는 본질적으로 권위주의적이며 자본주의 계급 제도를 구현하고 영속시킵니다. 공장의 문이나 사무실의 문을 들어서는 순간, 당신은 인간으로서의 모든 기본적 권리를 상실하게 됩니다. 언론과 결사의 자유, 그리고 집회의 권리도 보장되지 않습니다. 만약 당신이 집에 들어갈 때 자신의 가치관, 우선순위, 판단력, 존엄성을 무시하고 그것들을 문앞에 두고 가라고 요구받는다면, 당신은 분명 그것을 폭정으로 여길 것입니다. 그런데 근로자라면 근무 시간 동안 바로 그와 같은 대우를 받게 됩니다. 당신은 일어나는 일에 대해 어떠한 발언권도 갖지 못합니다. 당신은 말(존 로크의 비유를 사용 - 섹션 B.4.2 참조)이나 기계와 다름없습니다. 따라서 무정부주의란 '주인이나 주권자의 부재'임을 전제로 하기에, 무정부주의자들이 사유재산에 반대하고 [Proudhon, 같은 책, p. 130] 자본주의를 그 본질 그대로, 즉 임금노예제라고 부르는 것은 전혀 놀랄 일이 아닙니다! 이런 이유로 무정부주의자들은 루소가 다음과 같이 말한 데 동의합니다: <blockquote>"땅의 한 부분을 울타리로 막고 '이것은 내 것이다'라고 말할 생각을 하였으며, 사람들 또한 그 말을 믿을 만큼 순진하다는 것을 알게 된 최초의 사람이 바로 시민 사회의 진정한 창시자다. 말뚝을 뽑아내거나 도랑을 메우고 나서 동료 인간들에게 이렇게 외친 사람이 있었다면, 인류는 얼마나 많은 범죄와 전쟁, 살인과 비참함, 그리고 공포를 피할 수 있었겠는가.'이 사기꾼의 말을 듣지 말라! 대지의 결실은 모두의 것이며, 대지는 그 누구의 소유도 아니라는 것을 잊는다면 너희는 파멸할 것이다!'"["Discourse on Inequality," The Social Contract and Discourses, p. 84]</blockquote> 이것은 자본주의에 대한 무정부주의적 반대를 설명합니다. 이 반대는 두 가지 주요 특징, 즉 "사유재산"(또는 경우에 따라 국가 소유 재산—섹션 B.3.5 참조)과 그에 따른 임금 노동, 착취, 권위로 나타납니다. 더욱이, 이러한 체제는 "사회 내에서 재산을 소유한 집단과 비소유한 집단이 적대적으로 대치하는 한, 국가는 소유한 소수자의 특권을 보호하는 데 필수적이다"[Rudolf Rocker, Anarcho-Syndicalism, p. 11]라는 이유로, 그 체제 자체를 유지하기 위해 국가의 존재가 필요합니다. 따라서 생산 수단의 사적 소유는 국가가 있을 때만 가능하며, 이는 재산계급이 처분할 수 있는 조직적인 강압 메커니즘을 의미합니다(섹션 B.2 참조). 또한, 자본주의는 사유재산에 대한 이념적으로 양도할 수 없는 “권리”를 발생시킴으로써 외부 자원의 분배에 불평등을 초래하고, 그 불평등은 재산을 소유한 자와 소유하지 못한 자간의 협상력 차이를 더욱 심화시킨다는 사실을 쉽게 알 수 있습니다. 자본주의 옹호자들은 보통 “자기소유”가 “보편적 권리”라는 주장으로 사유재산을 정당화하려 하지만(섹션 B.4.2 – “자본주의는 자기소유에 기반을 두고 있는가?” 참조), 실제로 자본주의는 결함 있는 ‘자기소유’ 개념이 내포하는 보편적 자율성(즉, 인간이 수단이 아닌 그 자체로 목적으로 취급되어야 한다는 이상)에 기초한 자율성을 오히려 훼손합니다. 아이러니하게도 "자기소유"라는 용어를 그렇게 하는 근거로 사용했습니다. B.4절에서 보듯, 자본주의 하에서는 대부분의 사람들이 결국 자신에게 남은 최선의 선택이 바로 자신을, 진정한 자기소유가 의미하는 자율성과는 논리적으로 양립할 수 없는 방식으로 이용당하도록 허용하는 상황에 몰리게 됩니다. 오직 자유지상주의적 사회주의만이 자기소유가 약속하는 의미 있는 자율성과 개인적 자유를 지속적으로 확언하며, 이를 보장하는 조건들을 구축할 수 있습니다. 또한, 사유재산을 폐지함으로써 모든 사람이 삶의 수단에 접근할 수 있게 되고, 이로써 자기소유가 약속하지만 실현하지 못하는 자율성을 삶의 모든 영역에서 자기 관리의 보편화를 통해 실현할 수 있습니다. 자본주의의 반자유지상주의적 측면을 논의하기 전에, 먼저 '사유재산'(private property)과 '개인 소유물'(personal possessions)을 명확히 구분하여 정의하고, 왜 전자가 국가의 보호를 필요로 하며 착취적 성격을 띠는지를 보다 자세히 설명할 필요가 있습니다. '''B.3.1 사유재산과 점유물(Possession)의 차이점은 무엇일까?''' 무정부주의자들은 "사유재산(private property)" (또는 줄여서 "재산property")을 다른 사람을 통제하고 착취하는 데 사용되는 특정 대상이나 특권에 대한 국가 보호 독점으로 정의합니다. 반면 "점유(Possession)" 는 다른 사람을 착취하는 데 사용되지 않는 물건(예: 자동차, 냉장고, 칫솔 등)을 소유하는 것입니다. 따라서 많은 물건은 사용 방법에 따라 재산 또는 점유물로 간주될 수 있습니다. 요약하자면, 무정부주의자들은 "다른 사람을 착취하는 데 사용될 수 없는" 종류의 재산, 즉 어린 시절부터 축적되어 우리 삶의 일부가 된 그런 개인적 소유물(personal possessions)을 지지합니다. 반면 우리는 "사람을 착취하는 데만 사용될 수 있는" 종류의 재산, 즉 토지와 건물, 생산 및 유통 수단, 원자재와 제조품, 화폐와 자본에 반대합니다.[Nicholas Walter, About Anarchism, p. 40] 경험적으로 보았을 때, 무정부주의자들은 소수의 사람이 소유하지만 다수의 사람이 사용하는 형태의 재산에 반대합니다. 이 구조에서는 소수의 소유자가 다수를 통제하고, 그들을 이용하여 자신들을 위한 잉여를 생산하도록 합니다.(직원의 경우처럼 직접적으로, 또는 세입자의 경우처럼 간접적으로 이루어질 수 있습니다.) 핵심은 “점유(possession)”가 “사용권(use rights)” 또는 “용익권(usufruct)”이라는 개념에 뿌리를 두고 있는 반면, “사유재산”은 사용자와 소유권 사이의 단절에 뿌리를 두고 있다는 것입니다. 예를 들어, 자신이 살고 있는 집은 점유물이지만, 이를 다른 사람에게 이익을 위해 임대하면 재산이 됩니다. 마찬가지로, 자영업 목수로서 톱을 사용하여 생계를 꾸려가면 그 톱은 점유물이지만, 다른 사람을 임금으로 고용하여 자신의 이익을 위해 그 톱을 사용하게 하면 재산이 됩니다. 말할 것도 없이, 노동자가 상사의 명령을 받는 자본주의적 작업장은 “재산”의 예이고, 노동자가 자신의 일을 스스로 관리하는 협동조합은 “점유”의 예입니다. 프루동을 인용하자면: <blockquote> "소유자(proprietor)란 생산도구를 절대적으로 통제하면서, 그 도구를 직접 사용하지 않고도 그 산물을 누릴 권리를 주장하는 사람이다. 이를 위해 그는 그것을 빌려준다." [같은 책, p. 293]</blockquote> "처음에는 이러한 구분이 혼란스러울 수 있으나, 자본주의 사회의 본질을 이해하는 데 매우 유용합니다. 자본가들은 '재산'이라는 단어를 칫솔에서 다국적 기업에 이르기까지 모든 것을 의미하는 데 사용하며, 두 가지는 완전히 다른 것이며, 사회에 미치는 영향도 크게 다릅니다. 따라서 프루동은 다음과 같이 말합니다: <blockquote>"원래 재산(property)이라는 단어는 본래의 또는 개인적인 소유물(individual possession)과 동의어였습니다. 이는 각 개인이 어떤 물건을 사용할 수 있는 특별한 권리를 의미했습니다. 그러나 이 사용권이... 활성화되어 최우선의 권리로 자리잡게 되자—즉, 용익권자가 물건을 개인적으로 사용하는 권리를 자신의 이웃의 노동을 통해 그 물건을 사용할 수 있는 권리로 전환하자—재산은 그 본질을 바꾸게 되었고, 이 개념은 복잡해지게 되었습니다." [같은 책, pp. 395-6]</blockquote> 프루동은 연인을 “점유자(possessor)”로, 남편을 “소유자(proprietor)”로 비교함으로써 두 개념의 구별을 생생하게 보여주었습니다! 그가 강조했듯이, “재산의 이중적 정의, 즉 영역과 점유는 가장 중요하며, 이를 명확히 이해해야 무정부주의가 실제 무엇을 의미하는지 파악할 수 있다.” 그래서 어떤 이들은 우리가 왜 이런 구별을 하는지 의문을 제기할지라도, 이유는 분명합니다. 프루동은 이렇게 주장했듯이, “다른 사물은 다른 이름으로 부르는 것이 마땅하다. 만약 우리가 전자[점유]에 대해 ‘재산’이라는 이름을 붙인다면, 후자[재산의 영역]은 강도, 탄식, 약탈이라고 불러야 한다. 반대로 우리가 후자에 ‘재산’이라는 이름을 유지한다면, 전자는 ‘점유’ 또는 그에 상응하는 용어로 지칭해야 한다. 그렇지 않으면 불쾌한 동의어에 시달리게 될 것이다.” [같은 책, pp. 65 및 pp. 373] 재산과 점유의 차이는 각각이 만들어내는 권위(또는 지배) 관계의 유형에서 확인할 수 있습니다. 자본주의적 작업장의 예를 들어보면, 그 작업장을 소유한 사람이 실제 작업을 하는 사람이 아니라 작업장의 사용 방식을 결정한다는 것이 분명합니다. 이는 거의 전체주의적 체제로 이어집니다. 노암 촘스키가 지적했듯이, "전체주의라는 용어는 매우 정확하다. 인간이 만든 기관 중에서 기업만큼 전체주의에 가까운 곳은 없다. 내 말은, 권력이 완전히 위에서 아래로 흐른다는 것이다. 조직 내 어딘가에서 일하더라도, 당신은 위로부터 명령을 받아 이를 전달할 뿐이다. 결국 모든 권력은 소유자와 투자자의 손에 달려 있다." 따라서 실제 생산자는 자신의 활동, 노동의 산물, 또는 사용하는 생산 수단을 통제하지 못합니다. 현대 계급 사회에서 생산자는 실제로 생산 과정을 소유하거나 관리하는 자들에게 종속된 위치에 있습니다. 무정부주의 사회에서는, 앞서 언급한 바와 같이, 실제 사용만이 정당한 소유의 근거로 인정된다. 즉, 직장은 그 안에서 일하는 사람들이 조직하고 운영하여 위계를 줄이고 사회 내 자유와 평등을 증진시킨다는 의미이다. 따라서 사유재산과 자본주의에 대한 무정부주의적 반대는 무정부주의의 기본 원칙과 사상에서 자연스럽게 도출된다. 그래서 모든 무정부주의자는 프루동과 의견을 같이 한다: <blockquote>"점유는 권리이고, 재산은 권리에 반한다. 점유를 유지하면서 재산을 억압하라." [같은 책, p.271]</blockquote> 알렉산더 버크먼이 이 구분을 제시하듯, 무정부주의는 "생산 및 유통 수단의 사적 소유권을 폐지하고, 그와 함께 자본주의적 사업도 사라진다. 개인적 소유는 당신이 사용하는 것에만 남는다. 따라서 당신의 시계는 당신 자신의 것이지만, 시계 공장은 사람들의 것이다. 토지, 기계 및 기타 모든 공공 유틸리티는 공동 재산이 되어 사고 팔 수 없다. 실제 사용만이 유일한 권리로 간주될 것이다. 소유권이 아니라 점유권이다." [What is Anarchism?, p. 217] 이러한 다양한 형태의 재산에 대한 분석은 사회적 무정부주의와 개인주의적 무정부주의의 핵심입니다. 즉, 모든 무정부주의자는 무엇이 유효한 재산 형태로 간주되어야 하는지에 대한 사람들의 의견을 바꾸려고 하며, "점유와 사용이 토지 소유를 조건화하고 제한해야 한다는 무정부주의적 관점이 지배적인 관점이 되도록" 하고, "개인은 오직 개인적인 점유와 경작(즉, 토지 사용)을 통해서만 보호받아야 한다"는 목표를 가지고 있습니다.[Benjamin Tucker, The Individualist Anarchists, p. 159 및 p. 85] A.3.1섹션에서 언급했듯이, 주요 차이점은 바로 이 원칙을 적용하는 방식에 있습니다. 점유에 대한 이러한 무정부주의적 지지는 공장이나 다수의 사람이 운영에 참여해야 하는 기타 작업장과 같은 대규모 조직의 해체를 의미하지 않습니다. 결코 그렇지 않습니다. 무정부주의자들은 점유의 보완 개념으로서 '연합'을 주장합니다. 즉, 두 사람 이상이 함께 작업하는 재산에 "점유와 사용"(occupancy and use)을 적용하면 협동 노동이 이루어지게 되고, 이는 공동으로 일하는 사람들이 (즉, 주어진 재산을 함께 사용하는 사람들이) 평등한 자치적이고 직접 민주적인 연합(일반적으로 '자주 관리' 라고 부르는)으로서 그 재산과 자신들의 노동을 관리하게 됨을 의미합니다. 이것은 논리적으로 점유이론, "점유와 사용(occupancy and use)" 이론에서 비롯됩니다. 왜냐하면 생산이 집단으로 이루어진다면 토지의 합법적 점유자는 누구일까요? 고용주인가, 아니면 그들의 관리자인가? 분명히 그렇지 않습니다. 그들은 정의상 스스로 사용할 수 있는 것보다 더 많이 점유하고 있기 때문입니다. 분명히 작업에 참여하는 사람들의 연합이 유일한 합리적인 답이 될 수 있습니다. 따라서 프루동은 "모든 축적된 자본은 사회적 재산이므로 아무도 독점적 소유자가 될 수 없다"고 말했습니다. "전제와 불평등을 파괴하기 위해서는 사람들이... 연합체가 되어야 합니다." 그리고 이것은 노동자의 자주 관리를 의미합니다. "지도자, 강사, 감독관은... 노동자들이 직접 노동자들 중에서 선택해야 합니다."[Proudhon, 같은 책, p. 130, p. 372 및 p. 137] 이런 식으로 무정부주의자들은 프루동의 말처럼 "프롤레타리아트의 폐지"를 추구하며, 우리 사상의 핵심 개념 중 하나로 "산업 민주주의는… 산업 봉건주의를 계승해야 한다"라고 봅니다. [Proudhon, Selected Writings of Pierre-Joseph Proudhon, p. 179 및 p. 167] 따라서 무정부주의 사회는 점유에 기반을 두게 되며, 노동자의 자주 관리는 가장 작은 1인 작업장이나 농장에서부터 대규모 산업에 이르기까지 모든 수준에서 실행될 것입니다(자세한 논의는 I.3섹션 참조). 분명히 모든 무정부주의자는 재산권을 변형하고 제한하려고 합니다. 자본주의적 재산권은 종식되고, 점유와 사용의 개념에 뿌리를 둔 새로운 시스템이 도입될 것입니다. 그 새로운 시스템의 정확한 본질은 무정부주의 사상 학파마다 다르지만, 기본 원칙은 프루동의 『재산이란 무엇인가?』에서 제시된 동일한 무정부주의적 재산이론에서 비롯된 것과 같습니다. 의미심장하게도 윌리엄 고드윈은 그의 저서 『정치적 정의에 관한 탐구』에서 프루동보다 50년 앞서 재산과 점유의 차이에 관한 동일한 요점을 제기했는데(비록 같은 언어는 사용하지 않았지만), 이는 무정부주의 사상에서 재산과 점유의 개념이 얼마나 중심적인지를 보여줍니다. 고드윈에게 재산에는 여러 종류가 있었습니다. 한 종류는 "모든 [사람]이 자신의 노동으로 생산한 산출물에 대해 누릴 권리가 있는 영역"이었습니다. 그러나 또 다른 종류는 "어떤 방식으로든 한 사람이 다른 사람의 노동으로 생산한 산출물을 처분할 수 있는 제도"였습니다. 이 종류의 재산은 전자와 정면으로 모순된다(후대 무정부주의 사상과의 유사성은 두드러진다). 고드윈에게 불평등은 가난한 사람들에게 "노예적" 정신을 낳으며, 게다가 "빈곤 속에 태어난 사람은, 다른 말로 하면, 노예로 태어났다고 할 수 있다." [The Anarchist Writings of William Godwin, p. 133, p. 134, p. 125 및 p. 126] 말할 것도 없이 무정부주의자들은 이 용어를 사용하는 데 있어서 완전히 일관성이 없습니다. 예를 들어, 어떤 이들은 자본가와 지주 계급을 "소유계급(possessing classes)"이라고 불렀습니다. 다른 사람들은 "점유" 보다는 "개인재산(personal property)" 이라는 용어를 사용하거나 "사유재산"보다는 "자본(Capital)"이라는 용어를 사용하는 것을 선호합니다. 많은 개인주의 무정부주의자들처럼 어떤 사람들은 "재산" 이라는 용어를 일반적인 의미로 사용하고 토지, 주택 및 직장의 경우 "점유 및 사용" 이라는 용어로 한정합니다. 그러나 구체적으로 어떤 단어를 사용하든 핵심 아이디어는 동일합니다. '''B.3.2 국가는 어떤 종류의 재산을 보호하는가?''' 크로포트킨은 국가가 "지배적 소수자를 위해 독점을 수립하는 도구"라고 주장했다[Anarchism, p. 286]. 모든 계급적 착취 체제에서 지배 계급은 노동으로부터 공물을 거두어들이기 위해 생산 수단에 대한 접근을 통제한다. 자본주의도 예외는 아니다. 이 시스템에서 국가는 다양한 종류의 "계급 독점" (터커의 표현을 사용)을 유지하여 노동자들이 노동의 전체 산출물인 "자연적 임금"을 받지 못하도록 한다. 이러한 독점 중 일부는 명백하다(예: 관세, 국가가 부여한 시장 독점 등)지만, 대부분은 "비밀리에" 작용하여 자본주의적 지배가 광범위한 강제력 없이도 유지되도록 한다. 자본주의에서는 국가가 보호하는 네 가지 주요한 재산, 즉 착취적 독점이 있습니다: (1) 자본주의 은행업의 기초인 신용과 화폐를 발행하는 권한. (2) 토지와 건물 등 지주제의 기초. (3) 산업자본주의의 기초인 생산도구 및 장비. (4) 아이디어와 발명품, 저작권과 특허권(즉, "지식재산권") 사용료의 기초. 이러한 형태의 재산을 강제함으로써 국가는 경제 내 객관적 조건이 자본가에게 유리하도록 만들며, 노동자는 자율권을 포기하고 복종을 약속하는—그렇지 않으면 비참함과 빈곤에 빠질 수밖에 없는—억압적이고 착취적인 계약만을 선택할 수 있는 상황에 몰리게 됩니다. 특정 계약이 체결되기 전에 이미 이루어진 이러한 "강제력의 행사"로 인해, 자본가는 "토지를 경작하거나 기계를 작동시킬 권리에 대해 재산 소유자에게 막대한 공물을 바쳐야 한다"는 부담을 지게 됨으로써 우리를 희생하여 스스로 부유해집니다.[Kropotkin, The Conquest of Bread, p. 103] 이러한 조건은 또한 자유로운 합의를 조롱하는 결과를 낳습니다(섹션 B.4 참조). 이러한 다양한 형태의 국가 개입은 너무나 당연시되어 많은 사람들이 그것을 국가 개입으로도 인식하지 않습니다. 따라서 우리는 "자유시장" 자본주의의 수호자들이, 한편으로는 가난한 사람들을 돕기 위해 고안된 국가 개입의 형태에 대해 맹렬히 반대하면서도, 다른 한편으로는 자신들에게 유리하게 노동시장을 왜곡하기 위해 자본가와 정치인들이 법령집에 집어넣고 지속시키는 지적 재산권, 법인, 부재지주 및 수많은 법률과 세금을 옹호하는 데에는 아무런 문제가 없다고 여기는 모습을 발견합니다(자본주의 발전에 있어서 국가의 역할에 관한 내용은 섹션 F.8을 참조). 말할 것도 없이, 노동계급을 통제하기 위한 그러한 '객관적인' 압력의 미묘한 역할에도 불구하고, 노동계급의 저항이 너무 강해서 자본은 직접적이든 간접적이든 국가의 권력을 결코 포기할 수 없었습니다. 만약 '객관적인' 통제 수단이 실패한다면, 자본가들은 항상 국가 억압을 통해 '자연스러운' 질서를 회복하려 할 것입니다. 그러면 시장의 '보이지 않는' 손은 국가의 '보이는' 주먹으로 대체되고, 지배계급의 이윤과 권력을 확보하는 간접적인 수단은 국가에 의해 보다 직접적인 형태로 보완됩니다. 섹션 D.1에서 언급했듯이, 이러한 형태의 사유재산 강제 이상의 국가 개입은 예외가 아니라 자본주의의 규범이며, 이는 자본가 계급의 권력과 이윤을 확보하기 위한 것입니다. 이러한 국가 지원 독점의 중요성을 보여주기 위해, 그 영향을 간략히 살펴보겠습니다. 국가가 돈을 발행하거나 대출할 수 있는 자와 그렇지 않은 자를 통제하는 신용 독점은 노동 계층이 자본주의에 대한 자체 대안을 만들 수 있는 능력을 크게 저해합니다. 대출에 대해 높은 이자를 부과함으로써(이는 경쟁이 제한되어 있기 때문에 가능한 일입니다) 극소수의 사람만이 협동조합이나 1인 기업을 창업할 여력을 갖게 됩니다. 또한, 자본주의 은행에 높은 이자를 붙여 대출을 상환해야하기 때문에, 협동조합은 생계를 유지하기 위해 임금 노동을 고용할 수밖에 없으며, 결과적으로 자사의 원칙을 훼손할 수밖에 없습니다(섹션 J.5.11 참조). 그러므로 바스크 지방의 매우 성공적인 몬드라곤 협동조합이 자체 신용 조합을 창설한 것은 놀라운 일이 아니며, 이는 실험의 성공에 크게 기여한 요인입니다. 임금을 인상하는 것이 자본주의 내에서 중요한 투쟁인 것처럼, 신용 문제도 마찬가지입니다. 프루동과 그의 추종자들은 인민은행이라는 아이디어를 지지했습니다. 노동계급이 점차 더 많은 돈을 장악하고 통제할 수 있다면, 이는 자본주의의 권력을 약화시키면서 동시에 자체적인 대안적 사회 질서를 구축할 수 있게 할 것입니다(왜냐하면 돈은 궁극적으로 노동력을 구매하는 수단이며, 따라서 노동자에 대한 지배력—즉 잉여가치 생산의 핵심—을 의미하기 때문입니다). 프루동은 신용이 비용(행정 비용) 정도의 수준으로만 제한된다면, 노동자들이 필요한 생산 수단을 구입할 수 있을 것이라고 기대했습니다. 대부분의 무정부주의자는 노동계급의 신용 접근성이 증가한다고 해서 임금 인상과 마찬가지로 자본주의가 타도될 수 없다고 주장하지만, 모든 무정부주의자는 더 많은 임금과 마찬가지로 더 저렴한 신용이 노동자들의 삶을 개선할 수 있다는 점, 그리고 임금을 위한 투쟁과 유사하게 신용을 위한 투쟁이 자본주의 내에서 노동계급의 권력 신장을 위해 유용한 역할을 할 수 있음을 인식합니다. 눈에 띄는 사례로는 노동자들이 자본에 맞선 투쟁을 위해 돈을 사용한 경우가 있습니다. 예를 들어 파업 자금과 무기부터, 충분한 금전적 수입으로 가능해진 주기적 노동 회피에 이르기까지입니다. 저렴한 신용에 대한 접근성이 높아지면, 노동 계층은 자유를 팔거나 비참함에 빠지는 대신 약간 더 많은 선택권을 가지게 될 것입니다(마치 임금 인상과 실업 수당이 더 많은 선택권을 제공하는 것과 같이). 따라서 신용 독점은 협동조합(대체로 자본주의 기업보다 생산성이 높은 대안)과의 경쟁을 줄이는 한편, 노동 수요가 평소보다 낮아짐에 따라 모든 노동자의 임금을 강제로 낮춥니다. 이는 자본가들이 해고에 대한 두려움을 이용해 직원들로부터 더 높은 수준의 잉여가치를 착취할 수 있게 하여, 자본주의 권력을(직장 내외에서) 공고히 하고, (설립 비용을 증가시켜 소수 기업이 지배하는 과두 시장을 형성함으로써) 자본주의의 확장을 촉진합니다. 게다가, 높은 이자율은 생산자로부터 은행으로 직접 소득을 이전합니다. 신용과 화폐는 모두 계급 투쟁에서 무기로 사용됩니다. 이것이 지배계급이 자본주의 내에서 화폐의 본질(과 역할)에 대한 반복적인 위협에 직면할 때마다 중앙집권적 은행을 요구하고, 국가적 조치(화폐 자체에 대한 직접 규제부터 이자 조작을 통한 화폐 흐름 관리 시도에 이르기까지)를 사용하는 이유입니다. 신용 독점은 엘리트에게 또 다른 이점을 제공합니다. 1980년대는 가계부채 부담이 증가하고 미국 내 부의 집중도가 높아진 시기였습니다. 이 둘은 서로 밀접하게 연결되어 있습니다. "실질 시급의 감소와 가계 소득의 침체로 인해 중산층과 하류 계층은 제자리에 머무르기 위해 더 많이 빌렸고," 그들은 "더욱 부유해진 극소수의 부유층으로부터 빌렸습니다." 1997년까지 미국 가계는 부채 상환에 1조 달러(또는 세후 소득의 17%)를 지출했습니다. "이는 소득의 엄청난 상향 재분배를 나타냅니다." 그렇다면 왜 그들은 빌렸을까요? 소득 분포의 하위 40%는 "침체되거나 감소하는 소득을 보충하기 위해" 빌렸고, 상위 20%는 "주로 투자를 위해" 빌렸습니다. 따라서 "소비자 신용은 정체되거나 임금이 떨어지는 상황에서 대량 소비를 유지하는 방법으로 생각할 수 있습니다. 그러나 채권자 계층의 관점에서는 사회적·정치적 추가 혜택이 있습니다. 이는 사람들이 그렇지 않으면 감당할 수 없는 상품을 구입할 수 있게 하여 임금 인상에 대한 압력을 낮추고, 양극화 시대에 중산층 생활 수준의 겉모습과 현실을 모두 유지하는 데 도움을 줍니다. 또한, 부채는 강력한 보수화 요인으로 작용할 수 있는데, 매달 큰 모기지와/또는 마스터카드 청구서가 있으면 파업과 같은 문제 제기 행위가 그렇지 않은 경우보다 덜 매력적으로 보이게 됩니다." [Doug Henwood, Wall Street, pp. 64-6] 따라서 신용은 “사회적 강압의 중요한 형태이며, 담보에 얽매인 노동자들은 더욱 순응하기 쉽다.” [Henwood, 같은 책, p. 232] 돈은 권력이고, 노동자들의 선택권을 확대하여 그 권력을 약화시키는 모든 수단은 자본가 계급에게 위협으로 간주되어—긴축된 노동 시장, 국가가 제공하는 실업 급여, 또는 저렴하고 자율적으로 조직된 신용 등이 그러하듯—반드시 저항을 받게 됩니다. 그러므로 신용 독점은 자본주의적 사회 권력의 모든 형태에 대한 보다 광범위한 공격의 일부로서만 싸울 수 있습니다. 요약하자면, 신용 독점은 우리 스스로 일할 수 있는 선택권을 인위적으로 제한하여 우리가 상사를 위해 일하도록 만들고, 동시에 다수를 희생시켜 소수를 부유하게 만듭니다. 토지 독점은 개인의 점유와 사용에 근거하지 않는 토지 소유권을 정부가 집행하는 것으로 구성됩니다. 또한, 버려진 주택 등에서의 무단 점거를 불법으로 규정하는 것도 포함됩니다. 이로 인해 집주인은 자신이 소유하지만 실제로 경작하거나 사용하지 않는 토지를 다른 사람이 사용하도록 허용하고, 그 대가로 토지 임대료를 받게 됩니다. 또한, 이는 석유, 가스, 석탄 및 목재와 같은 천연 자원의 소유와 통제를 가능하게 합니다. 이 독점은 소유자가 토지나 그 자원을 창출했다고 주장할 수 없다는 점에서 특히 착취적입니다. 본래 그 토지는 모두에게 개방되어 있었으나, 집주인이 울타리를 쳐서 다른 사람들의 사용을 차단하며 이를 자신의 소유로 주장한 후부터는 독점이 성립되었습니다. 19세기까지 토지에 대한 통제는 아마도 노동자들이 토지가 생산하는 산출물보다 적은 임금을 받아들이도록 강요받은 가장 중요한 특권 형태였습니다. 비록 이러한 독점이 현대 자본주의 사회에서는 덜 중요해졌지만(농사를 짓는 사람이 적기 때문), 여전히 일정한 역할을 하고 있습니다(특히 천연 자원 소유권 측면에서). 최소한 모든 가정과 직장은 건축될 토지를 필요로 하므로, 비록 토지 경작의 중요성은 줄어들었지만 토지 사용은 여전히 중요합니다. 따라서 토지 독점은 노동자들이 경작할 땅도, 가게를 차릴 공간도, 잠자리를 찾을 수 없도록 만듭니다. 그들은 먼저 집주인에게 일정 금액을 지불하지 않고서는, 집주인이 소유하지만 직접 창출하거나 사용하지 않는 그 토지 위에 발을 들여놓을 수 있는 특권을 얻지 못하는 것입니다. 최상의 경우, 노동자는 수십 년 동안 자신의 삶을 저당잡고 겨우 약간의 땅을 확보하거나, 최악의 경우 임대료를 지불하고도 여전히 예전처럼 재산이 없는 상태로 남게 됩니다. 어느 쪽이든, 집주인은 그 대가로 더욱 부유해집니다. 게다가 토지 독점은 자본주의를 만드는 데 중요한 역할을 했습니다(섹션 F.8.3 참조). 이는 두 가지 주요 형태를 띠었습니다. 첫째, 국가는 한 가족의 손에 대규모 영지의 소유권을 강제했습니다. 최고의 토지를 강제로 탈취한 이 지주들은 광대한 토지를 공원과 사냥터로 전환하여, 농민들이 남은 토지에 모여들 수밖에 없도록 만들었습니다. 따라서 더 좋은 토지에 접근하려면, 특권에 대한 임대료를 지불하는 경우에 한정되었습니다. 이로써 엘리트는 빈 토지의 소유권을 주장하고, (직접 점유하거나 경작하지 않고도) 그 토지에 대한 접근을 통제함으로써 당시 노동 계층을 지배했습니다. 둘째, 지배 엘리트는 전통적으로 공동체가 소유했던 토지를 단순히 탈취하기도 했습니다. 이를 인클로저(enclosure)라고 하며, 공유지를 사유 재산으로 전환하는 과정입니다. 경제학자 윌리엄 라조닉은 이 과정을 다음과 같이 요약합니다: <blockquote>"농경지의 재편[인클로저 운동]은... 필연적으로 전통적인 농민 농업의 생존 가능성을 훼손했습니다... [그것은] 땅에 대한 애착이 약한 무산 농민의 상당한 노동력을 만들어냈습니다. 생계를 위해 이들 중 많은 농민은 ‘가내 산업’으로 전향했는데, 즉 자신들의 오두막에서 상품을 생산하기 시작했습니다... 18세기에 가내 산업이 확장되면서... 영국 산업 혁명의 기초가 마련되었습니다. 노동을 절감하는 기계 기술의 등장으로 섬유 제조가 변모했고, 공장이 생산의 주요 장소로서 가정을 대체하게 되었습니다." [Business Organisation and the Myth of the Market Economy, pp. 3-4]</blockquote> 지주 계급은 '법적으로' 노동자들이 원래 소유했어야 할 재산에서 배제할 수 있었기 때문에, 토지 독점을 이용해 노동(즉, 자유) 외에는 팔 것이 없는 계층을 만들어냈습니다. 토지는 전통적으로 그 땅을 사용하던 사람들로부터 빼앗겨 공통의 권리를 침해당했고, 지주는 그 토지를 자신의 이익을 위해 활용했습니다(최근에는 제3세계에서도 비슷한 과정이 진행되었습니다). 개인 점유는 지주제와 농업 임금 노예제로 대체되었고, 그래서 인클로저법은 농업 인구를 비참하게 만들며, 이들을 지주의 손에 맡기고, 많은 농민을 도시로 이주하도록 강요하여, 그곳에서 프롤레타리아로서 중산층 제조업자의 통제 하에 놓이게 했습니다. [Peter Kropotkin, The Great French Revolution, vol. 1, pp. 117-8] 이 과정의 변형은 미국과 같은 나라에서 일어났는데, 그 나라에서는 국가가 광대한 토지의 소유권을 인수한 다음 농부들에게 팔았습니다. Howard Zinn이 지적했듯이, Homestead Act는 "5년 동안 경작하는 사람에게 160에이커의 서부 땅을 주었고, 비어 있고 공공 소유였습니다. 에이커당 1.25달러를 지불할 의향이 있는 사람은 누구나 농가를 살 수 있었습니다. 이를 위해 필요한 200달러를 가진 평범한 사람은 거의 없었습니다. 투기꾼들이 몰려들어 땅의 대부분을 사들였습니다." [미국 인민사 , 233쪽] 돈을 지불한 농부들은 종종 빚을 져야 했고, 이는 그들의 노동에 추가적인 부담을 주었습니다. 광대한 땅은 철도 회사와 기타 기업에 직접(증여하거나 저렴하게 매각하는 방식으로) 또는 임대(목재와 석유와 같은 원자재를 추출하기 위해 국가 소유 토지에 대한 특권적 접근 형태)로 주어졌습니다. 어느 쪽이든 토지에 대한 접근은 제한되었고, 실제로 토지를 일구는 사람들은 어떤 형태로든 지주에게 공물을 바쳐야 했습니다(임대료로 직접 지불하거나 대출금을 상환하는 방식으로 간접적으로 지불). 이것은 토지 독점이 실제로 작동하는 사례였으며(자세한 내용은 F.8.3, F.8.4 및 F.8.5 섹션 참조), 그로부터 가내 산업이 산업 자본주의 앞에서 생존할 수 없게 되면서 도구와 장비 독점이 나타나게 되었습니다. 저렴한 노동력으로 생산된 이익으로 부유해지는 산업 생산과의 경쟁에 직면하면서, 노동자들이 자신의 생산 수단을 소유할 수 있는 능력은 시간이 지남에 따라 감소했습니다. 대부분의 노동자가 자신이 사용하는 도구를 소유하며 결과적으로 스스로 일했던 상황에서, 우리는 이제 일에 필요한 도구와 장비가 자본가 계급의 소유로 전환되어, 노동자들이 이제 한 사장을 위해 일하는 경제 체제에 직면해 있다. 도구와 장비 독점은, 노동자가 도구와 장비(자본)를 사용하는 대가로 소유자에게 공물을 지불하지 않으면 자본가가 노동자에게 자본 사용을 허용하지 않는다는 점에서, 토지 독점과 유사합니다. 자본은 “이미 전액을 받은 저장된 노동”에 불과하므로, “자본 대출자는 자본을 원상태로 돌려받을 권리가 있으며 그 이상은 없다”(터커의 말을 인용)고 볼 수 있습니다. 그러나 법적 특권으로 인해 자본가는 자본 사용에 대해 “사용료”를 청구할 수 있는 위치에 있습니다. 이는 노동계급이 토지와 이용 가능한 자본(생계 수단) 모두에 합법적으로 접근하지 못하기 때문에, 그들 구성원은 자본가가 장비 사용에 대한 “사용료”를 추출할 수 있도록 하는 임금 계약에 동의할 수밖에 없는 상황에 놓이게 된다는 뜻입니다(섹션 B.3.3 참조). 따라서 자본 독점은 토지 독점과 마찬가지로 국가와 국가 법률에 의해 시행됩니다. 이는 오늘날 그러한 자본이 보유되는 주요 형태인 기업을 살펴보면 가장 분명하게 드러납니다. 기업은 그저 하나의 법적 구성물에 불과합니다. 조엘 바칸은 "지난 150년 동안 기업은 상대적으로 모호한 상태에서 벗어나 세계에서 가장 지배적인 경제 기관이 되었다"고 지적합니다. 법은 기업에 '유한 책임'과 기타 특전을 부여하도록 변경되었는데, 이는 "자본가들에게 인기가 없는 기업 법률의 제한을 폐기함으로써 가치 있는 법인 사업을 유치"하기 위한 것입니다. 마지막으로, 법원은 "기업을 고유한 정체성을 지닌 '사람'으로 완전히 변형하고, 실제 사람처럼 자신의 이름으로 사업을 수행하며, 자산을 취득하고, 근로자를 고용하며, 세금을 내고, 권리를 주장하며, 자신의 행동을 방어하기 위해 법원에 갈 수 있는 권한을 부여"했습니다. 미국에서는 (해방된 노예를 보호하기 위해 통과된) 14차 개정안을 통해 이러한 변화가 이루어졌습니다. 요약하자면, 법인은 "자신만의 권리, 필요, 욕구를 가진 독립적인 '인격'이 아니라... 사회 및 경제 정책을 발전시키기 위해 국가가 만든 도구"입니다. [The Corporation, p. 5, p. 13, p. 16 및 p. 158] 또한 이 독점이 근면과 저축의 산물이라고 할 수도 없습니다. 자본 독점은 최근에 발생한 현상이며, 이러한 상황이 어떻게 발전했는지는 일반적으로 무시됩니다. 만약 그것이 중요하지 않은 것으로 치부되지 않는다면, 몇몇 총명한 사람들이 저축하고 열심히 일하여 자본을 축적하고, 게으른 대다수가 이 (거의 초인적인) 천재들에게 고용되기 위해 몰려드는 동화가 꾸며집니다. 사실, 산업에 투자하기 위한 초기 자본은 해외에서 약탈한 부나 봉건 및 지주 착취의 수익에서 나왔습니다. 게다가 F.8절에서 논의하듯, 임금 노동자 계층을 형성하고 자본이 그들을 최적으로 착취할 수 있도록 하기 위해서는 광범위한 국가 개입이 필요했습니다. 이러한 명시적인 국가 개입은 자본 독점이 자립하게 되자 축소되었습니다. 이것이 달성되자 국가의 행동은 덜 명확해지고 자본가의 재산권을 방어하는 데 집중되었습니다. 이는 노동자에게 부과된 “사용료”가 부분적으로 자본에 재투자되어 상품 가격을 낮추고, 그 결과 국내 산업이 파괴되어 경제 내 노동자들에게 제공되는 선택권을 좁혔기 때문입니다. 또한, 투자는 잠재적 경쟁자의 설립 비용을 증가시켰으며, 이로 인해 노동계급이 생산 수단에서 박탈당하는 상황이 지속되었습니다. 시장 진입에 대한 이러한 “자연적인” 장벽으로 인해 해당 계층의 소수만이 적절한 규모의 협동 작업장을 창설하는 데 필요한 자금을 마련할 수 있었습니다. 따라서 토지 독점이 자본주의를 창출하는 데 필수적이었다면, 그로부터 파생된 “도구 및 장비” 독점은 곧 시스템의 원동력이 되었습니다. 이런 식으로 고리대금은 스스로 영속화되었고, 겉보기에는 "자유로운 교환"이 자본주의적 지배가 유지되는 수단이 되었습니다. 다시 말해, "과거의 무력 행사"와 현재의 국가적 재산 보호가 결합되어, 자본주의 사회 지배가 오직 "방어적" 무력(즉, 노조, 파업, 점거 등에 대항하여 재산 소유자의 권력을 보호하기 위해 사용되는 폭력)만으로도 계속될 수 있도록 보장합니다. 이전 세대의 노동자로부터 징수된 "사용료"는 현재 세대가 "자유 경쟁"을 통해 삶의 수단과 다시 결합할 수 없도록 만들었습니다(즉, 고리대금을 지불함으로써 고리대금이 계속되게 됩니다). 말할 것도 없이, 이 세대가 생산한 잉여금은 자본 스톡을 늘리는 데 사용되어 미래 세대의 소유권 박탈을 보장하며, 결과적으로 고리대금은 스스로 영속화됩니다. 그리고 물론, 노동자들의 "절도"로부터 "재산"을 보호하는 국가의 역할은 재산이 여전히 도적질임을 고착시키고, 진짜 도둑들이 자신들의 약탈물을 계속 소유하도록 보장합니다. "아이디어" 독점에 관한 한 , 이것은 일반 대중과 발명가를 희생하여 자본주의 기업을 부유하게 하는 데 사용되었습니다. 특허는 천문학적 가격 차이를 만듭니다. 예를 들어, 1970년대 초까지 이탈리아는 약물 특허를 인정하지 않았습니다. 그 결과, 로슈 제품은 이탈리아의 경쟁사들이 청구한 것보다 리브륨과 발륨의 특허 성분에 대해 영국 국민 건강 서비스에 40배 이상 더 많은 비용을 청구했습니다. 터커가 주장했듯이, 특허 독점은 "투자자와 저자를 경쟁으로부터 보호하여 그들이 사람들에게서 그들의 서비스에 대한 노동 척도를 엄청나게 초과하는 보상을 갈취할 수 있을 만큼 충분히 긴 기간 동안 보호하는 것으로 구성됩니다. 다시 말해, 특정 사람들에게 수년간(그리고 자연이 허락하는 한) 재산권을 부여하고, 모두에게 개방되어야 할 이 자연적 부를 사용하기 위해 다른 사람들에게서 공물을 징수할 수 있는 권한을 부여하는 것입니다."[The Individualist Anarchists, p. 86] 이것의 순 효과는 끔찍할 수 있습니다. 우루과이 라운드의 세계 무역 협상은 "지적 재산권을 강화합니다. 미국과 다른 서방 제약 회사들은 이제 인도와 브라질의 제약 회사들이 그들의 지적 재산을 '훔치는' 것을 막을 수 있습니다. 하지만 개발도상국의 제약 회사들은 서방 제약 회사들이 판매한 가격의 극히 낮은 수준으로 시민들에게 생명을 구하는 이 약물을 제공하고 있었습니다... 서방 제약 회사들의 이익은 증가하겠지만, 개발도상국에서의 판매로 인한 이익 증가는 적었습니다. 약물을 살 여력이 있는 사람이 거의 없었기 때문입니다... [그래서] 수천 명이 사실상 사형 선고를 받은 셈이 되었고, 개발도상국의 정부와 개인들은 더 이상 요구되는 높은 가격을 지불할 수 없게 되었습니다." [Joseph Stiglitz, Globalisation and its discontents, pp. 7-8] AIDS 약물에 대한 국제적 분노로 인해 제약 회사들은 결국 2001년 후반에 약물을 원가로 판매해야 했지만, 기본적인 지적 재산권 제도는 여전히 유지되었습니다. 이 제도가 무역 자유화 과정을 통해 만들어졌다는 아이러니는 간과해서는 안 됩니다. 노암 촘스키가 올바르게 지적했듯이, "지식 재산권은 보호무역 조치이며 자유무역과는 아무런 관련이 없다—사실, 자유무역과 정반대다." [Understanding Power, p. 282] "아이디어 독점"의 근본적인 불의는, 이러한 특허 제품 중 다수가 정부의 연구개발 자금 지원의 결과임과 동시에, 민간 산업이 개발에 한 푼도 쓰지 않은 기술에서 독점 이익을 거두고 있다는 사실로 인해 더욱 심화됩니다. 사실, 정부와 기업이 말로는 신자유주의 의제에 헌신한다고 주장하면서 연구개발에 대한 정부 지원을 확대하는 것은 국가 개입의 중요하고 수용 가능한 영역으로 간주됩니다. "아이디어 독점" 은 실제로 그 자체의 논리에 어긋납니다. 특허는 혁신을 촉진하는 만큼 혁신을 억제합니다. 실제로 발명 작업을 하는 연구 과학자는 고용의 조건으로 특허권에 서명해야 하는 반면, 시장에서 경쟁 우위를 강화하는 데 사용되는 특허와 산업 보안 프로그램은 실제로 정보 공유를 방해하여 혁신을 감소시킵니다(이러한 악은 새로운 "지적 재산권" 제도가 확산됨에 따라 대학에서 특히 느껴지고 있습니다). 다른 사람의 특허에 기반한 점진적 혁신이 방해를 받으면서 추가 연구가 중단되고 특허 보유자는 경쟁자가 발명품을 개선할까봐 두려워하지 않기 때문에 안주할 수 있습니다. 또한 특허는 본질적으로 독립적인 발견의 가능성을 배제하기 때문에 기술적 진보를 방해합니다. 또한 물론 일부 회사는 특허를 사용하기 위해 명시적으로 소유한 것이 아니라 다른 사람이 그렇게 하는 것을 방지하기 위해 소유합니다. 노암 촘스키가 지적했듯이, 오늘날 GATT와 NAFTA와 같은 무역 협정은 "무역을 훨씬 넘어서 자유화와 보호의 혼합을 강요하며, 부와 권력을 지배자들 손에 굳건히 유지하도록 설계되었습니다." 따라서 "투자자 권리는 보호되고 강화되어야 하며" 핵심 요구 사항은 "소프트웨어와 특허를 포함한 '지적 재산'에 대한 보호 강화이며, 특허권은 제품뿐만 아니라 프로세스에도 확장되어" "미국 기반 기업이 미래의 기술을 통제하고" " 빈곤층 대다수를 서구 농업 사업, 생명 공학, 제약 산업 등의 고가 제품에 의존하도록 갇히게 합니다." [ World Orders, Old and New , p. 183, p. 181 및 182-3쪽] 이것은 회사가 약물을 생산하는 새롭고 더 효율적인 방법을 발견하면 "아이디어 독점" 이 그들을 막을 것이고 따라서 "이것은 단순히 고도로 보호주의적인 조치가 아니라... 경제적 효율성과 기술적 과정 에 대한 타격입니다 . 이는 이 모든 것에 얼마나 많은 '자유무역'이 관련되어 있는지를 보여줍니다." [Chomsky, Understanding Power, p. 282] 이 모든 것은 선진국의 기업(과 정부)이 다른 나라로의 기술 흐름을 통제함으로써 경쟁의 출현을 막으려 한다는 것을 의미합니다. "자유무역" 협정은 제품에 대한 독점을 만드는 데 사용되고 있으며, 이는 경쟁의 증가를 막거나 늦출 것입니다. 기업 선전가들은 "반세계화" 활동가들을 개발도상국의 적이라고 독실하게 비난하며, 무역 장벽을 이용해 가난한 나라들을 희생시키면서 (서구의) 생활 방식을 유지하려 하지만, 현실은 다릅니다. "아이디어 독점" 은 개발도상국의 경제 활동을 억압하거나 통제하는 데 공격적으로 사용되어 남부를 효과적으로 하나의 거대한 착취 공장으로 유지하고 있습니다. 독점 이익을 직접 거두는 것 외에도, 개발도상국의 '저임금' 경쟁 위협은 선진국의 임금 노예를 견제하여 국내 이익 수준을 유지하는 데 사용될 수 있습니다. 이것이 전부가 아닙니다. 다른 형태의 사유재산과 마찬가지로, 사유재산에서 발생하는 고리대금은 사유재산이 스스로 지속되도록 하는 데 도움이 됩니다. "합법적인" 절대적 독점을 만들고 이를 통해 창출되는 초과이익을 거두어들임으로써 자본가들은 다른 사람들을 희생시켜 스스로를 부유하게 만들 뿐만 아니라 시장에서 지배력을 확보합니다. 특허와 저작권으로 인해 얻은 초과이익 중 일부는 회사에 재투자되어 잠재적 경쟁자에게 진입을 방해하는 다양한 "자연스러운" 장벽을 만들어 이점을 확보합니다. 따라서 특허는 기업 구조에 영향을 미쳐 대기업의 형성과 지배를 촉진합니다. 19세기 말을 돌이켜보면, 아이디어 독점은 카르텔을 촉진하는 데 중요한 역할을 했고, 그 결과 20세기에 기업 자본주의가 될 기반을 마련했습니다. 특허는 자본 집중을 촉진하고, 진입 장벽을 세우고, 서구 기업의 손에 첨단 기술의 독점을 유지하기 위해 대규모로 사용되었습니다. 역사적으로 경쟁자 간의 특허 교환 또는 풀링은 산업에서 카르텔을 만드는 주요 방법이었습니다. 이는 특히 전기 제품, 통신 및 화학 산업에서 그러했습니다. 예를 들어, 1890년대에는 두 대기업인 제너럴 일렉트릭과 웨스팅하우스가 "미국 전기 제조 산업의 상당 부분을 독점했고, 그들의 성공은 대부분 특허 통제의 결과였습니다." 두 경쟁자는 단순히 특허를 풀링했고 "또 다른 특허 및 시장 통제 수단이 개발되었습니다. 기업 특허 풀링 계약입니다. 거대 기업 간의 갈등으로 인한 비용과 불확실성을 최소화하도록 설계되었으며, 이는 소규모 경쟁자와 신규 진입 기업에 대한 각자의 입지를 크게 강화했습니다." [David Noble, American By Design , p. 10] 특허 제도는 이론적으로는 소규모 발명가를 보호하기 위해 추진되지만, 실제로는 기업들이 이익을 얻습니다 데이비드 노블이 지적했듯이, "특허 제도의 원래 초점이었던 발명가는 기업의 보안을 위해 자신의 특허를 '포기'하는 경향이 점점 더 커졌습니다. 그는 자신의 특허권을 산업 기업에 매각하거나 라이선스를 부여하거나, 자신이 직원이 된 회사에 양도하여 자신의 천재성을 급여와 맞바꾸었습니다. 또한 매수, 통합, 특허 풀, 교차 라이선스 계약을 통해 얻은 특허 통제와 체계적인 산업 연구를 통한 규제된 특허 생산을 통해 기업은 '독점의 독점'을 꾸준히 확대했습니다." 이와 더불어 기업은 "특허를 사용하여 독점 금지법을 우회했습니다." 고객을 희생하여 독점 이익을 거두는 것은 1900년과 1929년 사이에 "엄청난 진전"을 이루었으며 "그 규모는 특허 통제를 통해 기업 독점을 억제하려는 후속 사법 및 입법 효과가 너무 늦었다는 것을 의미했습니다." [ 같은 책, p. 87, p. 84 및 p. 88] 기업 특허 변호사인 에드윈 프린들이 1906년에 다음과 같이 쓴 이후로 상황은 크게 바뀌지 않았습니다: <blockquote>"특허는 경쟁을 통제하는 가장 좋고 효과적인 수단이다. 특허는 때때로 시장을 절대적으로 지배하여 소유자가 생산 비용과 관계없이 가격을 정할 수 있게 합니다. 특허는 절대 독점의 유일한 합법적 형태이다. 특허권자가 자신의 독점을 행사할 수 있는 조건을 지시할 수 있는 권한은 거의 모든 산업에서 무역 협정을 체결하는 데 사용되었다." [인용 by Noble, 같은 책, p. 89]</blockquote> 따라서 지배계급은 국가를 통해 인위적인 희소성과 독점을 만들어 새로운 형태의 사유재산을 개발하려고 끊임없이 노력하고 있습니다. 예를 들어 방송이나 특정 종류의 의약품이나 제품 생산과 같은 특정 유형의 활동에 참여하기 위해 값비싼 라이선스를 요구함으로써 말입니다. "정보 시대" 에 지적 재산권의 고리대금(사용료)은 엘리트에게 훨씬 더 중요한 소득원이 되고 있으며, 이는 최근 GATT 협정에서 저작권과 특허를 시행하기 위한 메커니즘을 강화하는 데 집중되거나, 미국이 외국(중국 등)에 이러한 법률을 존중하도록 압력을 가하는 데 반영되어 있습니다. 이를 통해 기업은 잠재적 경쟁자를 제거하고 가격을 최대한 높게 책정하여 최대한 높게 설정할 수 있습니다(그리고 독점 이익을 무기한 유지할 수 있습니다). 또한 인류의 공동 유산을 점차적으로 사적 소유로 전환하고, 그 자원에 접근하기 위해 기존 사용자들에게 비용을 징수할 수 있게 됩니다. 촘스키가 지적했듯이, "미국 기업은 종자, 식물 품종, 약물, 그리고 일반적으로 삶의 수단을 통제해야 합니다." [World Orders, Old and New, p. 183] 이러한 현상은 '생물 해적 행위'라고 불리며(더 나은 용어로는 새로운 인클로저라고도 할 수 있습니다), 국제 기업들이 전통 의약품이나 식품에 대해 특허를 취득하는 과정을 통해 나타납니다. 그들은 "개발도상국에 정당하게 속하는 자원과 지식에서 수익을 창출하려 하고," “그렇게 함으로써 오랫동안 해당 제품을 공급해 온 국내 기업들을 억누릅니다. 이러한 특허가 실제로 법정에서 유지될 수 있을지는 불투명하지만, 덜 발달된 국가들은 특허에 이의를 제기할 법적·재정적 자원이 부족한 경우가 많다는 점은 분명합니다.” [Joseph Stiglitz, 같은 책, p. 246] 또한 국제 시장이 그러한 행위를 사업 친화적이지 않은 정권의 징후로 판단할 경우, 해당 국가들은 경제적 압력에 시달릴 수도 있습니다. 제네릭 의약품이나 식물에 의존했던 사람들이 더 이상 이를 감당할 수 없게 되는 것은, 이들이 야기하는 과학 및 기술 발전 장애물만큼이나 심각한 문제입니다. 다시 말해, 자본가들은 법이 그들의 이익, 즉 "재산권"을 반영하고 보호하도록 보장함으로써 "자유시장" 을 자신들에게 유리하게 왜곡하고자 합니다. 이러한 과정을 통해 그들은 사회 내의 협동적 경향이 국가가 지원하는 "시장 힘"에 의해 억압되도록 합니다. 노암 촘스키가 말했듯이, 현대 자본주의는 "부자에게는 국가 보호와 공적 보조금, 가난한 사람에게는 시장 규율"입니다. ["Rollback, Part I", Z Magazine] 자칭 "자유시장" 자본주의의 수호자들은 보통 그런 종류의 것이 아니지만, 실제로 그것을 지지하는 소수의 사람들은 현대 자본주의의 "공적 보조금" 측면에만 반대하고 재산권에 대한 국가 보호를 기쁘게 지지합니다. 이 모든 독점은 노동자들을 희생시켜 자본가들을 부유하게 하고(자본 스톡을 늘리며), 노동자들이 지배 엘리트의 권력과 부를 약화시킬 수 있는 능력을 제한함으로써 그들의 이익을 보호하려고 합니다. 모두가 목표하는 바는, 우리가 개인적으로든 집단적으로든 스스로 일할 수 있는 모든 선택권을 불리하게 기울여 제한하고, 결국 "자유시장"에서 노동력을 판매해 착취당하는 것 외에는 선택의 여지가 없도록 만드는 것입니다. 다시 말해, 다양한 독점은 진입에 대한 "자연적인" 장벽(섹션 C.4 참조)을 만들어 경제의 정점을 대기업의 통제 하에 두고, 자본주의의 대안은 그 주변에서 소외되도록 합니다. 따라서 국가는 이러한 종류의 재산과 그들이 만들어내는 권위주의적 사회 관계를 보호하기 위해 존재합니다. 또한, 사적 소유권을 국가 소유로 전환하는 것(즉, 국유화)은 재산 관계의 본질을 근본적으로 바꾸지 않으며, 단지 사적 자본가들을 제거하고 그 자리를 정부 관료로 대체할 뿐임을 유념해야 합니다(섹션 B.3.5 에서 논의). '''B.3.3 재산은 왜 착취적인가?''' 이 질문에 답하기 위해, 먼저 ‘생산 도구와 장비’의 독점을 고려해 봅시다. 산업 자본가 계급이 획득한 이러한 독점은, 사실상 이 계급이 독점된 도구와 장비의 사용 특권에 대해 노동자들에게 ‘사용료(fee)’를 부과할 수 있도록 만듭니다. 이것은 프루동의 말에 따르면, 재산이 노동계급을 “파문”하기 때문에 발생합니다. 즉, 사유재산은 집주인에게 임대료를 지불하거나, 자신들이 생산하지만 소유하지 않은 상품을 사기 위해 상사를 위해 일할 수밖에 없는 계층을 만들어냅니다. 국가는 토지, 직장 등에서 재산권을 시행하여, 소유자가 다른 사람이 이를 사용하는 것을 금지하고, 재산을 사용하도록 허용한 사람들에게 그들의 규칙을 강제할 수 있습니다. 따라서 상사는 “당신에게 일자리를 줍니다; 즉, 그가 지은 것이 아니라 당신과 같은 다른 노동자들이 지은 공장이나 제분소에서 일할 수 있는 허가입니다. 그리고 그 허가를 위해 당신은 그를 위해 일하는 한 그를 지원하는 데 도움을 줍니다.” [Alexander Berkman, What is Anarchism?, p. 14] 이것을 임금노동이라고 하며, 무정부주의자들에게 자본주의의 결정적 특징으로 간주됩니다. 임금에 의존하여 생존하는 이 계층의 사람들은 19세기 무정부주의자들에 의해 때때로 "프롤레타리아트" 라고 불렸습니다 . 오늘날 대부분의 무정부주의자들은 보통 이들을 "노동계급" 이라고 부르는데, 현대 자본주의 국가의 대부분 노동자는 농민이나 장인(즉, 사적 소유 제도에 의해 착취당하는 자영업자이지만 다른 방식으로 착취당함)이 아니라 임금 노동자이기 때문입니다. 또한 이런 방식으로 사용되는 재산(즉, 다른 사람의 노동을 고용하고 착취하는 것)은 무정부주의자와 다른 사회주의자들에 의해 "자본" 이라고도 불립니다 . 따라서 무정부주의자들에게 사적 소유는 계급 제도를 만들어냅니다. 이 계급 제도는 소수가 부와 생산 수단을 소유하고 있기 때문에 거의 소유하지 않은 다수를 지배하는 체제입니다( 계급에 대한 자세한 논의는 B.7섹션 참조). 이를 통해 소수의 사람들이 다른 사람들의 노동으로부터 이익을 얻을 수 있습니다: <blockquote>"자본주의 체제에서 노동자는 [일반적으로] 스스로를 위해 일할 수 없습니다... 그래서... 고용주를 찾아야 합니다. 당신은 고용주를 위해 일합니다... 자본주의 체제에서 노동계급 전체가 자신의 노동력을 고용주에게 판매합니다. 노동자들은 공장을 짓고, 기계와 도구를 만들고, 상품을 생산합니다. 고용주는 공장, 기계, 도구, 상품을 자신의 이익으로 유지합니다. 노동자들은 임금만 받습니다... 노동자들이 계급으로서 공장을 지었지만, 그 공장을 사용할 수 있는 특권을 위해 그들의 일상 노동의 일부가 빼앗깁니다... 노동자들이 도구와 기계를 만들었지만, 그 도구와 기계를 사용할 수 있는 특권을 위해 그들의 일상 노동의 또 다른 일부가 빼앗깁니다... "이제 프루동의 지혜가 부자의 소유물을 훔친 재산이라고 말한 이유를 짐작할 수 있나요 ? 생산자, 노동자에게서 훔친 재산입니다." [Berkman, 같은 책, pp. 7-8]</blockquote> 따라서 자본주의와 관련된 일상적인 도난/착취는 부와 사유재산의 분배(즉, 소유계급에 의한 삶의 수단, 토지, 직장, 주택의 초기 도난)에 달려 있다. 인구의 대다수가 삶의 수단에서 박탈당했기 때문에 자본가는 자신이 소유하지만 생산하거나 사용하지 않는 자본에 대해 "사용료(use-fee)" 를 청구할 수 있는 이상적인 위치에 있다 . 선택권이 거의 없는 노동자들은 일하는 동안의 자율권과 그 일의 결과물을 포기하는 계약에 동의한다. 그 결과 자본가는 임금으로 지불받는 것보다 더 많은 가치를 잠재적으로 생산할 수 있는 "상품" (노동)에 접근할 수 있다. 이러한 상황이 발생하고 임금 노동이 존재하려면 근로자는 자신이 사용하는 생산 수단을 소유하거나 통제해서는 안 됩니다. 결과적으로 근로자는 근무 시간 동안 사용하는 생산 수단을 소유한 사람에 의해 통제됩니다. 그들의 노동은 사장이 소유하고 노동은 그것을 하는 사람과 분리될 수 없기 때문에 사장은 근무일 동안 근로자를 효과적으로 소유하고 결과적으로 착취가 가능해집니다. 이는 근무 시간 동안 소유자가 (노동자의 저항과 연대, 그리고 산업이나 국가 내 실업 수준과 같은 객관적 조건에 의해 결정되는 특정 한계 내에서) 작업의 조직, 수준, 기간, 조건, 속도 및 강도, 그리고 산출량(소유자가 생산하지 않았더라도 소유자가 단독으로 권리를 가짐)을 지시할 수 있기 때문입니다. 따라서 “사용료(fee)”(또는 “잉여가치”)는 소유주들이 노동자에게, 그들이 회사에 제공한 노동으로 추가된 전체 가치를 전액 지급하지 않음으로써 발생합니다. 즉, 자본가의 이익은 노동에 의해 창출되고 노동에서 전용된 이 “잉여가치”에서 회사의 경비와 원자재 비용을 차감한 차액입니다(자세한 내용은 섹션 C.2 “이윤은 어디에서 나오는가?” 참조). 따라서 재산은 소유자가 잉여를 독점할 수 있기 때문에 착취적입니다. 재산은 직장 내에서 계층적 관계를 만들어냅니다( "도구 및 장비 독점"은 "권력 독점" 이라고 부르는 것이 더 나을 수 있음 ). 그리고 모든 계층적 시스템에서와 마찬가지로 권력을 가진 사람들은 다른 사람들을 희생하여 자신의 이익을 보호하고 증진하는 데 사용합니다. 직장 내에서 노동자들은 이러한 억압과 착취에 저항하는데, "자본주의 기업의 계층적 . . . 관계는 자본의 대표자들에게 유리하게 이러한 갈등을 해결하도록 설계되었습니다." [William Lazonick, 같은 책., p. 184] 말할 것도 없이, 국가는 항상 재산권과 관리권을 박탈당한 자의 행동으로부터 보호하기 위해 대기하고 있습니다. 결국, “권력 독점”을 수호하는 국가가 존재하기 때문에 그 체제(혹은 사유재산 체제)가 존재할 수 있는 것입니다. 따라서 자본가들은 생산수단을 소유하고 있기 때문에 노동자에게서 이 잉여가치를 차용할 수 있으며, 스스로 생산적인 일을 해서 벌기 때문이 아닙니다. 물론 일부 자본가 도 생산에 기여할 수 있으며, 이 경우 공정하게 자신의 노동으로 회사의 산출물에 추가된 가치의 양을 받을 자격이 있습니다. 하지만 소유주는 일반적으로 이보다 훨씬 더 많은 돈을 스스로에게 지불하며, 국가가 그들에게 재산 소유자로서의 권리를 보장해 주기 때문에 그렇게 할 수 있습니다(이는 놀라운 일이 아닙니다. 그들만이 회사의 투입물과 산출물에 대한 지식을 가지고 있고, 책임을 질 수 없는 위치에 있는 모든 사람들처럼 그 권력을 남용하기 때문입니다. 이것이 무정부주의자들이 직접 민주주의를 자유로운 합의의 필수적인 대응물로 지지하는 이유 중 하나입니다. 권력을 가진 사람은 누구도 자신의 결정에 따르는 사람들의 이익보다 자신의 이익을 선호하지 않을 것이라고 믿을 수 없기 때문입니다). 그리고 물론 많은 자본가들은 관리자를 고용하여 사업을 운영하게 하고, 소유 외에는 아무것도 하지 않고 소득을 수집합니다. 자본가의 이윤은 국가가 지원하는 착취의 한 형태입니다. 이는 은행가가 수집한 이자와 지주가 수집한 임대료에도 마찬가지입니다. 어떤 형태의 국가가 없다면 이러한 착취 형태는 불가능할 것입니다. 그들이 의존하는 독점이 유지될 수 없기 때문입니다. 예를 들어, 국가 군대와 경찰이 없다면 노동자들은 단순히 공장을 인수하여 스스로 운영할 것이고, 따라서 자본가들이 창출한 잉여의 부당한 몫을 차지하지 못하게 할 것입니다. '''B.3.4 사유재산은 정당화될 수 있는가?''' 아니요. 자본주의 지지자 중 일부는 사유재산, 특히 토지는 무력을 사용하여 만들어졌다는 것을 인정하지만, 대부분은 사유재산이 정당하다고 주장합니다. 사유재산에 대한 일반적인 변호 중 하나는 로버트 노직Robert Nozick (자유시장 자본주의 지지자)의 저작에서 찾을 수 있습니다. 노직은 무력을 사용하면 취득이 불법이 되므로 현재 재산에 대한 모든 권리는 불법이라고 생각합니다(즉, 도난과 도난품 거래는 이러한 상품의 소유권을 합법화하지 않습니다). 따라서 토지의 최초 취득이 불법이었다면 현재 모든 권리도 불법입니다. 그리고 토지의 사적 소유가 자본주의의 기반이기 때문에 자본주의 자체가 불법이 될 것입니다. 이 문제를 해결하기 위해노직은 로크(Locke)의 작업("로크적 단서Lockean Proviso")을 활용하는데, 이는 다음과 같이 요약될 수 있습니다: 1. 사람들은 자기 자신과 자신의 노동을 소유합니다. 2. 세계는 처음에는 공동 소유되었으나(노직의 경우에는 소유되지 않은 것으로 간주됩니다) 3. 사람들은 공유(또는 소유되지 않은) 자원을 이용해 노동을 함으로써 그것을 자신의 재산으로 바꾸는데, 이는 그들이 자신의 노동을 소유하기 때문이다. 4. 다른 사람들의 상황을 악화시키지 않는다면, 당신은 세상에서 평균보다 더 큰 몫에 대한 절대적인 권리를 획득할 수 있습니다. 5. 사람들이 사유재산을 차지한 후에는 자본과 노동의 자유 시장이 도덕적으로 요구됩니다. 그러나 이 이론에는 수많은 결함이 있습니다. 가장 명백한 의문은, 왜 당신이 소유한 것(노동)과 모두가 소유한(또는 소유되지 않은) 것을 혼합하면 그것이 당신의 재산으로 전환되는가 하는 점입니다. 분명히, 이는 단순히 당신이 투입한 노동력이 소실된다는 의미로 해석될 수도 있습니다(예를 들어, 당신이 강에서 수영하거나 낚시를 했다는 이유만으로 강을 소유한다고 주장하는 사람은 거의 없을 것입니다). 설령 우리가 이 주장의 타당성을 인정하고, 토지에서의 노동이 소유권을 창출한다는 사실을 받아들인다고 하더라도, 왜 이러한 소유권이 반드시 자본주의적 재산권에 근거해야 한다고 가정하는 것일까요? 많은 문화권에서는 그러한 “절대적인” 재산 형태를 인정하지 않으며, 생산된 것에 대한 소유권은 인정하지만 토지 자체에 대한 소유권은 인정하지 않았습니다. 따라서 노동을 혼합하면 토지가 사유재산으로 바뀐다는 가정은 자동적으로 성립하지 않습니다. 반대로 노동은 창조된 재화의 소유권을 생산하지만 토지에 대한 소유권은 생산하지 않고 점유권만 생산한다고 주장할 수도 있습니다. 프루동의 말에 따르면: <blockquote>"저는 점유자가 자신의 노고와 근면함에 대한 대가를 받는다고 주장합니다... 하지만 그는 토지에 대한 권리를 얻지 못합니다. '노동자에게 노동의 결실을 주라.' 아주 좋습니다. 하지만 저는 제품에 대한 소유권이 원자재에 대한 소유권을 수반한다는 것을 이해하지 못합니다. 같은 해안에서 동료보다 더 많은 물고기를 잡을 수 있는 어부의 기술이 그를 어장의 소유자로 만들까요? 사냥꾼의 전문성이 사냥감 숲에 대한 재산권으로 간주될 수 있을까요? 비유는 완벽합니다. 근면한 경작자는 자신의 근면함에 대한 보상을 작물의 풍부함과 우수성에서 찾습니다. 그가 토양을 개량했다면 그는 점유자의 우선권을 갖습니다. 어떤 상황에서도 경작자로서의 기술을 근거로 경작하는 토양에 대한 재산권을 주장할 수 없습니다. "소유권을 재산으로 바꾸려면 노동 외에 다른 것이 필요한데, 노동이 없다면 사람은 노동자가 아닌 사람이 되는 순간 소유자가 아니게 될 것입니다. 이제 법은 재산을 기억할 수 없는, 의심할 여지 없는 소유, 즉 시효에 근거합니다. 노동은 점유가 나타나는 감각적 표시, 즉 물리적 행위일 뿐입니다. 그렇다면 경작자가 노동과 생산을 멈춘 후에도 소유자로 남는다면, 먼저 양보하고, 그다음에는 관용한 그의 점유가 마침내 양도할 수 없게 된다면, 그것은 민법의 허가와 점유의 원칙에 의해 일어납니다. 이것은 너무나 사실이므로 매매 계약서나 농장 임대 계약, 연금은 없지만 그것을 암시합니다... "인간은 모든 것을 창조했습니다. 모든 것을 창조했지만 재료 자체는 제외했습니다. 이제 저는 이 재료를 영구 노동이라는 조건 하에 소유하고 사용할 수 있다고 주장합니다. 즉, 당장은 자신이 생산한 것에 대한 소유권을 부여하는 것입니다. 이로써 첫 번째 논점이 확정됩니다: 생산물에 대한 소유권은, 만약 그렇게 본다면, 생산 수단에 대한 소유권을 내포하지 않습니다. 이는 더 이상의 설명이 필요 없을 정도로 명백합니다. 무기를 소유한 군인, 자신에게 위탁된 재료를 소유한 석공, 물을 소유한 어부, 들판과 숲을 소유한 사냥꾼, 그리고 땅을 소유한 경작자 사이에는 아무런 차이가 없습니다. 즉, 모두가 자신이 생산한 결과물의 소유자이며, 어느 누구도 생산 수단의 소유자가 아닙니다. 생산물에 대한 권리는 배타적입니다 — jus in re; 반면, 생산 수단에 대한 권리는 공동의 것입니다 — jus ad rem."[What is Property?, pp. 120-1]</blockquote> 프루동의 주장은 노직의 주장보다 훨씬 더 역사적 타당성이 있습니다. 토지의 공동 소유와 개인적 사용이 결합된 형태는 수만 년 동안 지배적인 재산권 형태였지만, 노직의 "자연법" 이론은 17세기 로크의 작업으로 거슬러 올라갑니다(이는 이전의 일반법적 소유 규범에 대한 자본주의적 소유권 규범의 침해를 방어하려는 시도였습니다). 노직의 이론이 타당해 보이는 이유는, 우리가 지배적인 재산권 형태가 자본주의적이라는 사회에 살고 있기 때문입니다. 따라서 노직은 스스로 증명해야 할 내용을 전제로 하고 있습니다. 이런 명백한 문제들을 무시한다면, 노직의 실제 주장은 어떤가요? 첫 번째로 주목해야 할 점은, 이것이 동화이며 신화라는 사실입니다. 현재의 재산 제도와 자원 및 소유권의 분배는 수천 년간의 갈등, 강압, 폭력의 산물입니다. 따라서 노직의 주장을 감안하면, 이 제도는 정당하지 않으며 현재의 소유자들은 다른 사람들이 그 재산에 접근할 권리를 박탈하거나 과세 또는 수용에 반대할 권리가 없습니다. 그러나 노직은 바로 이 결론을 자신의 이야기를 통해 없애고자 합니다. 그는 비역사적 사고 실험을 제시하여, 독자가 재산의 실제 역사를 무시하고 현재 재산 소유자들을 재분배로부터 보호하도록 설득하려고 합니다. 노직의 이론이 진지하게 받아들여지는 이유는, 첫째로 정당화하려는 바로 그 것(즉, 자본주의적 재산권)을 전제로 하고 있어 피상적인 일관성을 가지며, 둘째로 부자들에게 명백한 정치적 유용성이 있기 때문입니다. 두 번째로 주목할 점은, 이 주장이 자체적으로 심각한 결함을 지니고 있다는 것입니다. 그 이유를 알아보기 위해, 예를 들어 땅을 공유하는 두 사람을 생각해 봅시다. 노직은 “이전에 소유되지 않은 것에 대한 영구적인 유산 상속 재산권을 발생시키는 과정이, 다른 사람들이 그 물건을 사용할 자유가 상실됨에 따라 그렇게 악화되지 않을 것”이라는 조건 하에, 한 사람이 그 땅을 자신의 것으로 주장할 수 있도록 허용합니다.[Anarchy, State and Utopia, p. 178] 이를 감안할 때, 두 토지 공유자 중 한 명은 다른 사람에게 원래 생산하던 것보다 더 많은 임금을 제공할 수 있는 한 그 땅을 전유할 수 있습니다. 노직에 따르면 이 상황이 달성되면 최초의 전유는 정당했고, 모든 후속 시장 교환도 정당합니다. 이런 식으로 소유되지 않았던 세계는 소유되고, 생산 자원(토지)과 노동에 대한 자본주의적 재산권에 기반한 시장 시스템이 발전하게 됩니다. 흥미롭게도, 스스로를 "자유지상주의"라고 칭하는 이념에도 불구하고, 노직의 이론은 "더 나쁜 처지"를 순전히 물질적 복지의 관점에서 정의합니다. 즉, 공동 사용에 기반한 사회적 조건과 비교할 때, 한 사람이 땅을 전유하여 다른 사람이 남은 땅에서 생계를 유지할 수 없게 된다면 문제가 발생합니다. 그 결과, 다른 사람은 토지 소유자에게 고용되어야만 하는 상황에 몰리게 됩니다. 비록 새로운 토지 소유자가 다른 사람에게 토지에서 일할 임금을 제공하여, 그 임금이 원래 그 새로운 임금 노예가 창출한 가치보다 높다는 사실이 '로크의 조건'을 충족한다고 주장할지라도, 중요한 점은 그 새로운 임금 노예가 어쩔 수 없이 다른 사람을 위해 일할 수밖에 없고, 결과적으로 그 사람의 권위에 복종하게 된다는 것입니다. 다시 말해, 자유—즉, 자율성이나 자치의 관점에서 "더 나쁜 처지"에 놓인다는 점은 노직에게는 고려 대상이 아니며, 이는 매우 의미심장한 입장입니다. 노직은 자신의 이념에서 자기소유를 강조한다고 주장하는데, 우리는 각자 살아야 할 삶을 가진 별개의 개인들이기 때문입니다. 그런데 노직의 전유(appropriation)에 관한 설명에서는, 사람들이 스스로에 대한 개념에 따라 독자적으로 행동할 수 있는 능력을 강조하지 않는 점이 이상하게 느껴집니다. 실제로 누군가를 불필요하고 바람직하지 않은 종속 상태와 타인의 의지에 의존하게 만드는 전유에 대한 반대는 없습니다. 개인이 이제 다른 개인의 결정에 종속된다는 사실은 노직이 전유(appropriation)의 공정성을 평가할 때 고려하지 않는다는 점에 유의하십시오. 사유재산의 창출이 임금 노예의 중요한 자유를 박탈하는 결과를 낳는다는 사실(즉, 임금 노예는 자신이 사용하던 토지의 지위나 자신의 노동이 어떻게 사용되는지에 대해 발언권이 전혀 없게 된다는 점)은, 사유재산이 창출되기 전에는 모든 이가 자신의 일을 관리하고 삶의 모든 측면에서 자치권을 누렸던 것과 대비됩니다. 전유 후, 새로운 임금 노예는 그러한 자유를 상실하고, 자신의 시간을 어떻게 사용할지에 대한 통제권을 포기하는 고용 조건을 받아들일 수밖에 있습니다. 이 문제가 로크의 조항과 무관하다는 사실은, 결국 자본주의가 자유에 대해 그다지 신경 쓰지 않는다는 점을 보여줍니다.: 노직이 자기소유를 지지하는 많은 주장과 그것이 중요한 이유를 고려하면, 새로 빼앗긴 임금 노예의 자율성이 그에게 중요할 것이라고 생각하기 쉽습니다. 그러나 실제로는 임금 노예의 자율성은 마치 무시되는 것처럼 취급됩니다. 노직은 사람들이 자신의 삶을 자율적으로 영위할 수 있는 자유가 무제한 재산권 이론의 기초라고 주장하지만, 그의 정당화에서는 토지 소유자의 자율성만이 중요하게 다뤄집니다. 그러나 프루동이 옳게 주장했듯이: "만약 인간의 자유가 신성하다면, 그 자유는 모든 개인에게 동등하게 적용되어야 합니다. 또한, 인간이 객관적 행위, 즉 생명을 영위하기 위해 재산을 필요로 한다면, 물질의 취득 역시 모든 사람에게 동등하게 필요합니다. 그렇다면 한 개인이 다른 사람이 자신과 동일한 양의 물질을 취득하는 것을 막을 수 없다면, 그 개인은 다른 이들이 동일한 양의 물질을 취득하는 것도 막을 수 없다는 결론에 이르지 않는가?" [같은 책, pp. 84-85] 노직의 주장이 더욱 명확해지는 것은 초기의 전유 행위를 넘어서 선진 자본주의 경제의 상황을 살펴볼 때입니다. 그러한 상황에서는 모든 유용한 토지가 이미 전유되어, 누가 무엇을 소유하는지에 큰 차이가 발생하고, 이러한 소유 격차는 다음 세대로 그대로 이어집니다. 결과적으로 우리는 세계를 소유한 (소수) 계층과, 오직 그들이 정한 조건에 따라서만 삶의 수단(means of life)에 접근할 수 있는 (다수) 계층을 갖게 됩니다. 다른 사람(즉, 소유하는 소수)의 허락 없이는 아무것도 할 수 없다면, 다수가 어떻게 자신을 소유한다고 말할 수 있겠습니까? 자본주의 하에서 사람들은 스스로를 소유한다고 주장되지만, 이는 대부분의 사람들이 필요한 자원에 독립적으로 접근할 수 없기 때문에 단지 형식적인 주장에 불과합니다. 또한, 사람들이 다른 사람들의 자원을 사용해야하기 때문에, 그들은 결국 그 자원을 소유한 자들의 통제를 받게 됩니다. 다시 말해, 사유재산은 대다수 인구의 자율성을 저해하고, 노예제와 유사한 권위 체제를 만들어냅니다. 존 스튜어트 밀이 말했듯이: "더 이상 법의 힘에 의해 노예가 되거나 종속되지 않은 대다수는 재산의 힘에 의해 노예가 되었습니다. 그들은 여전히 장소, 직업, 그리고 고용주의 의지에 따른 순응에 묶여 있으며, 출생의 우연으로 다른 사람들이 노력 없이, 공로와 무관하게 상속받는 즐거움과 정신적·도덕적 이점에서 배제되어 있습니다. 이것이 인류가 지금까지 싸워 온 거의 모든 악과 동등한 악이라는 것을, 가난한 사람들이 믿는 것은 틀리지 않습니다." ["Chapters on Socialism", Principles of Political Economy, pp. 377-8] 자본주의는 형식적으로는 자기소유권을 주장하지만, 실제로는 노동계급의 자기결정권을 제한할 뿐만 아니라 그들을 타인의 이용 대상으로 전락시킵니다. 다른 사람들이 모든 가용한 재산을 차지한 후에 시장에 진입한 사람들은 오직 자선이나 타인을 위해 일하는 것에 국한됩니다. (C절에서 논의한 바와 같이) 후자의 경우, 노동자의 노동이 타인을 부유하게 하는 데 사용되면서 착취로 이어집니다. 노동자들은 현재의 재산 제도에 협력할 수밖에 없으며, 결국 타인의 이익을 위해 일하도록 강요받습니다. 이는 곧, 자기결정권을 누리기 위해서는 신체적·정신적 존재에 대한 권리뿐만 아니라 자원도 필요하다는 것을 의미합니다. 자기결정권(즉, 의미 있는 자기소유권)에 대한 관심은 우리를 공동 재산과 노동자에 의한 생산 통제로 이끌며, 이는 사유재산과 자본주의가 아닌 어떤 형태의 자유지상주의적 사회주의로 귀결됩니다. 그리고 물론 토지를 전유하기 위해서는 국가가, 토지를 빼앗긴 사람들로부터 그것을 방어해야 할 뿐 아니라, 사람들의 삶에 지속적으로 간섭해야 합니다. 만약 사람들이 스스로 내버려진다면, 그들은 다른 사람들이 부당하게 전유되었다고 생각하는 주변 자원을 자유롭게 사용할 것입니다. 그리고 오직 지속적인 국가 개입만이 이들이 노직의 정의 원칙을 위반하는 것을 막을 수 있습니다(노직의 용어로 표현하면, "로크의 단서"는 일종의 패턴화된 이론이며, 그의 다른 주장들은 무시하더라도 그렇습니다). 또한, 한 개인의 사적 소유는 다른 사람의 비소유를 전제로 한다는 점에 유의해야 합니다("프롤레타리아 계급에 속하는 우리는 재산 때문에 파문당한다!" [프루동, Op. Cit., p. 105]). 따라서 "자유 시장"은 다른 경제 체제와 마찬가지로 자유를 제한하기도 하고 창조하기도 합니다. 그러므로 자본주의가 "경제적 자유"를 구성한다는 주장은 분명히 거짓입니다. 사실, 자본주의는 근무 시간 동안 대다수의 자유를 거부하는 데 기반을 두고 있습니다(또한 부의 집중으로 인해 근무 시간 외에도 자유에 심각한 영향을 미칩니다). 아마도 노직은 사유재산의 물질적 이익이 증가했기 때문에 그 취득이 정당화된다고 주장할 수 있을 것입니다. 그러나 "자유"를 옹호하는 이론이 부유한 노예를 가난한 자유인보다 더 나은 것으로 간주한다는 점은 이상하게 보입니다. 노직이 임금 노예의 동의가 초기 취득에 필요 없다고 주장하는 만큼, 그는 물질적 복지의 이득이 자율성의 상실보다 크므로 초기 행위를 보호주의(paternalism)적 행위로 허용한다고 주장할 수도 있을 것입니다. 그러나 노직은 사유재산권을 제한할 때 보호주의에 반대하기 때문에, 이러한 권리를 창출하는 데 보호주의를 주장할 수 없습니다. 그리고 만약 보호주의를 배제하고 자율성을 강조한다면(노직이 그의 이론의 다른 부분에서 주장하듯이), 사유재산의 초기 창출을 정당화하는 것은 불가능하지 않더라도 훨씬 더 어려워집니다. 만약 각 소유자가 자신의 재산 취득에 있어서 로크의 단서 조건의 역사적 그림자를 내포하고 있다면, 그러한 권리는 무효입니다. 불평등하게 분배된 자원에 대해 사람들이 가지는 모든 권리는 “재산은 절도이다”와 “재산은 전제주의다”라는 사실에 의해 제약될 것입니다. 또한 사유재산이 경제적 자유라는 주장은 명백히 사실이 아니며, 사유재산이 ‘힘이 옳다’는 것 외의 어떤 것으로도 정당화될 수 있다는 주장 역시 타당하지 않습니다. 요약하자면, “생명의 권리가 동등하다면, 노동의 권리도 동등하고, 점유의 권리도 동등하다”는 것입니다. 이는 “오늘날 소유하지 않은 이들도 소유한 이들과 동일한 자격으로 소유자임에도 불구하고, 이를 토대로 재산이 모두에게 공유되어야 한다고 추론하는 대신, 나는 일반 안보의 이름으로 재산의 전면적 폐지를 요구한다”는 의미입니다.[Proudhon, 같은 책, p. 77 및 p. 66] 즉, 만약 자원의 최초 전유가 정당하다고 한다면, 바로 그 이유로 같은 세대와 그 이후 세대의 다른 사람들도 소수의 자유가 아닌, 모든 사람의 자유를 존중하는 체제를 위해 사유재산을 폐지하는 것이 옳은 것입니다. 사유재산에 관한 보다 심도 있는 무정부주의적 분석과, 어떠한 근거(점유, 노동, 자연권 등) 로도 정당화될 수 없는 사유재산의 문제에 알고자 한다면, 프루동의 고전 『재산이란 무엇인가?』를 참고하시기 바랍니다. 자본주의적 재산권에 관한 추가 논의는 F.4섹션을 참조하십시오. '''B.3.5 국가소유재산은 사유재산과 다른가?''' 아니요, 전혀 그렇지 않습니다. 국가 소유권은 "사용권"이라는 개념이 암시하는 공동 또는 공공 소유권과 혼동되어서는 안 됩니다. 국가는 계층적 강압의 도구이며, 섹션 B.2에서 논의했듯이 권력이 소수의 손에 집중되는 특징을 지닙니다. 일반 대중은 의도적으로 국가의 의사결정 과정에서 배제되므로, 이는 국가 기구가 해당 재산을 통제함을 의미합니다. 재산을 사용하는 일반 대중은 통제에서 제외되므로, 국가재산은 사유재산과 본질적으로 동일한 성격을 띱니다. 즉, 자본가들이 소유하는 대신 국가 관료들이 소유하게 되는 것입니다. 이는 소련이나 중국과 같은 소위 "사회주의" 국가의 사례에서 쉽게 알 수 있습니다. 그 이유를 알려면 중국이 자본주의가 아니라고 주장하는 시장 사회주의자의 말을 인용하기만 하면 됩니다. 데이비드 슈바이카르트에 따르면, "생산 수단(그것 없이는 아무도 일할 수 없음)에 접근하기 위해 대부분의 사람들이 그러한 수단을 소유한(또는 소유주를 대표하는) 사람들과 계약을 맺어야 합니다. 급여를 받는 대가로 그들은 소유주에게 특정 양과 질의 노동을 공급하기로 동의합니다. 임금 노동 제도의 중요한 특징은 생산된 상품이나 서비스가 그것을 생산하는 노동자의 소유가 아니라 노동자에게 생산 수단을 공급하는 사람의 소유라는 것입니다. " 무정부주의자들은 슈바이카르트의 자본주의 정의에 동의합니다. 따라서 그가 "소규모 농부와 장인의 사회는 임금노동이 거의 없기 때문에 자본주의 사회가 아니다"고 주장하는 것은 옳습니다. 그러나 그가 "대부분의 생산수단이 중앙정부나 지역사회에 의해 소유되는 사회(예를 들어 현대 중국)는 생산수단의 사적 소유가 지배적이지 않으므로 자본주의 사회가 아니다"고 주장하는 것은 잘못된 것입니다[After Capitalism, p.23]. 그 이유는 명백합니다. 엠마 골드만(Emma Goldman)이 말했듯이(명백한 사실을 지적하면서), 재산이 국유화되면 "그것은 국가에 속합니다. 즉, 정부가 그것을 통제하고 자신의 희망과 견해에 따라 처분할 수 있습니다… 그러한 상황은 국가 자본주의라고 불릴 수 있지만, 어떤 의미에서든 그것을 공산주의로 간주하는 것은 환상적일 것입니다" (왜냐하면 그것은 "토지와 생산 및 유통 기계의 사회화"를 필요로 하는데, 이는 "사람들에게 속하여, 개인이나 집단이 필요에 따라 정착하고 사용할 수 있는" 상태와, "자유로운 접근"에 기반하기 때문입니다).[Red Emma Speaks, pp.406-7] 따라서 슈바이카르트의 정의에 따르면, 국가 소유를 기반으로 한 시스템은 자본주의적입니다. 왜냐하면 노동자들은 자신들이 사용하는 생산 수단을 소유하지 않으며, 오히려 그 생산 수단은 국가가 소유하기 때문입니다. 또한, 노동자들이 생산하는 상품이나 서비스 역시 그들이 소유하는 것이 아니라, 노동자들에게 생산 수단을 제공하는 국가가 소유합니다. 차이점은 여러 자본가들이 존재하는 대신 오직 하나의 자본가, 즉 국가만이 존재한다는 것입니다. 이는 크로포트킨이 경고했듯이, "현존하는 자본가들을 보편적 자본가인 국가로 단순히 대체하는 것"에 불과합니다. [『Evolution and Environment』, p. 106] 바로 이 때문에 무정부주의자들은 이러한 정권을 '국가자본주의'라고 부르는 경향이 있습니다. 국가가 기본적으로 자본가를 대체해 보스(boss) 역할을 하기 때문입니다. 이는 중국과 같은 독재 정권에서 가장 분명하지만, 이 논리는 민주주의 국가에도 적용됩니다. 국가가 민주적이든 아니든, 국가 소유는 배타적 재산 소유의 한 형태로, 진정한 사회주의가 의미하는 사회적 관계와는 전혀 다릅니다. 공동 소유와 사용권은 자유와 평등에 기반한 사회적 관계를 만들어내는 반면, 국가 소유는 정부라는 중앙집권적 관료제의 존재를 전제로 하며, 이 관료제는 개인과 집단 모두에 대해 강압과 지배의 권력을 행사합니다. 다시 말해, 국가가 생활 수단을 소유할 때 사회 구성원들은 프롤레타리아, 즉 비소유자로 남아 통제에서 배제됩니다. 법적으로나 현실적으로 생활 수단은 그들에게 속하는 것이 아니라 국가에 속합니다. 국가는 사회 위에 떠 있는 추상 개념이 아니라, 특정 인간 집단으로 구성된 사회 기관이므로, 이 집단이 문제의 재산을 통제하고 효과적으로 소유하는 것입니다—즉, 전체 사회나 실제로 그 재산을 사용하는 사람들에게 속하지 않습니다. 소유 계급이 다수를 배제하는 것과 마찬가지로, 국가 관료제 역시 생산 수단을 소유합니다. 이는 국가 관료제가 형식적, 법적으로 인정되든 아니든 생산 수단을 소유한다는 것을 의미합니다. 이것이 바로 자유지상주의 사회주의자들이 진정한 사회주의의 기초로서 노동자들의 생산에 대한 자주관리를 일관되게 강조해온 이유입니다. 레닌주의와 사회민주주의가 그랬던 것처럼, 재산소유에만 집중하는 것은 요점을 흐리게 합니다. 말할 것도 없이, 자본주의적 사유재산을 국가 재산으로 대체한 정권들은 이러한 문제에 대해 무정부주의적 분석의 타당성을 입증해왔습니다 ("국가 자본주의를 경제적 표현으로 하는 전권 중앙집권 정부"—엠마 골드만이 레닌의 러시아를 요약한 말 [같은 책, p. 388]). 국유재산은 사유재산과 본질적으로 다르지 않으며, 변화하는 것은 오직 노동자를 착취하고 억압하는 주체뿐입니다. 자세한 논의는 섹션 H.3.13 – "왜 국가 사회주의는 단지 국가 자본주의에 불과한가?" 를 참조하세요. -B.3 끝- '''B.4 자본주의는 자유에 어떤 영향을 미치는가?''' 사유재산은 여러 면에서 사적 형태의 국가와 유사합니다. 소유자는 자신이 "소유한" 영역 내에서 무슨 일이 일어나는지 결정하고, 따라서 그 영역에 대한 독점적 권력을 행사합니다. 권력이 자기 자신에 대해 행사될 때, 그것은 자유의 원천이지만, 자본주의에서는 강제적 권위의 원천입니다. 밥 블랙이 『The Abolition of Work』에서 지적한 대로: <blockquote>"전체주의를 한탄하는 자유주의자, 보수주의자, 자유지상주의자는 사기꾼이고 위선자이다. . . 사무실이나 공장에서 감옥이나 수도원에서와 같은 종류의 위계와 규율을 발견할 수 있다. . . 노동자는 파트타임 노예이다. 사장은 언제 출근해야 하고, 언제 퇴근해야 하고, 그 사이에 무엇을 해야 하는지 말한다. 그는 당신에게 얼마나 많은 일을 해야 하고 얼마나 빨리 해야 하는지 말한다. 그는 당신이 입는 옷이나 화장실에 가는 빈도를 마음먹으면 규제하는 등 굴욕적인 극단까지 자신의 통제력을 행사할 수 있다. 몇 가지 예외를 제외하면 그는 어떤 이유로든 당신을 해고할 수도 있고, 아무 이유 없이도 해고할 수 있다. 그는 밀고자와 감독자에게 당신을 감시하게 하고, 모든 직원에 대한 서류를 수집한다. 대꾸하는 것을 '불복종'이라고 하는데, 마치 노동자가 장난꾸러기 아이인 것처럼, 그것은 당신을 해고할 뿐만 아니라 실업 수당을 받을 자격을 박탈하는 것과 마찬가지이다. . . 내가 설명한 굴욕적인 지배 시스템은 절반 이상을 지배합니다. 대다수의 여성과 대다수의 남성이 수십 년 동안, 대부분의 수명 동안 깨어 있는 시간 동안. 어떤 목적을 위해 우리 시스템을 민주주의나 자본주의 또는 - 더 나은 - 산업주의라고 부르는 것은 그렇게 오해의 소지가 없지만, 그 실제 이름은 공장 파시즘과 사무실 과두 정치이다. 이 사람들이 '자유롭다'고 말하는 사람은 거짓말쟁이이거나 멍청한 사람입니다." [The Abolition of Work and other essays, p. 21]</blockquote> 이에 대해 자본주의를 옹호하는 사람들은 보통 "자유시장이니 싫으면 다른 직장을 찾으면 된다" 식의 말을 합니다. 물론 이러한 반응에는 여러 가지 문제가 있습니다. 가장 분명한 것은 자본주의는 '자유 시장'이 아니며, 그런 적이 없었다는 사실입니다. B.2 섹션에서 언급했듯이 국가의 핵심 역할은 자본가 계급의 이익을 보호하는 것이었고, 그 결과 국가는 수없이 개입하여 시장을 사장들에게 유리하게 왜곡해 왔습니다. 따라서 자본주의에 대한 비판을 방어하기 위해 자본주의가 결코 그런 적이 없다고 말하는 것은 설득력이 없습니다. 그러나 이 반응에는 또 다른 근본적인 문제가 있습니다. 즉, 폭정(tyranny)이 인간 상호작용의 허용 가능한 형태라는 가정입니다. 이 상사를 참거나 다른 (바람직하게는 더 자유로운) 상사를 찾는 것이 당신의 선택이라고 말하는 것은 자유가 무엇인지에 대한 이해가 전혀 없다는 것을 시사합니다. 자유는 주인을 고를 수 있는 기회가 아니라, 스스로에 대한 자율권을 갖는 것입니다. 자본주의 이념은 주인을 선택할 수 있는 능력을 진정한 자유로 오해하게 만들었으며, 동의가 선택에 영향을 미치는 객관적인 상황이나 그러한 선택이 낳는 사회적 관계의 본질과 관계없이 자유와 동일하다는 것입니다. 이 논쟁은 B.4.3 섹션에서 다시 다루겠지만, 지금은 몇 마디하는게 적절해 보입니다. 자본주의적 대응이 왜 요점을 놓치고 있는지 알아보기 위해 논점을 경제 체제에서 정치 체제로 옮기기만 하면 됩니다. 한 섬에 독재 국가 체제가 있다고 가정해 봅시다. 각 정권은 군주제(즉, 독재 체제)입니다. 각 나라의 왕은 신하들이 무엇을 하고 누구와 교제할지 결정하며, 자신이 원하는 만큼 하루 중 일부 시간 동안 음식, 의복, 거처를 제공하는 대가로 신하들의 노동 결실을 전유합니다 (왕은 관대하여 신민들이 저녁과 주말에 자신만의 시간을 가질 수 있도록 합니다). 일부 왕은 신하들이 무엇을 입을지, 어떻게 인사할지까지 결정하기도 합니다. 그런 규정을 따르는 신하가 자유롭다고 말하는 사람은 거의 없습니다. 이제 어떤 신하든 왕국을 떠날 수 있지만 다른 왕이 자신의 정부에 합류하도록 허락해야한다는 조건을 추가하면 왕국이 더 자유로워질까요? 약간은 그렇지만 그다지 많지는 않습니다. 피지배자들은 누가 그들을 통치할 수 있는지에 대해 제한된 선택권이 있지만, 그들이 받는 체제의 본질은 변하지 않습니다. 우리가 예상할 수 있는 것은 수요가 많은 기술을 가진 신하들은 (수요가 있는 한) 다른 신하들보다 더 나은, 더 자유로운 조건을 얻게 될 것이라는 점입니다. 대다수의 경우 쉽게 대체할 수 있기 때문에 어쩔 수 없이 받아들여야 하는 조건은 이전과 마찬가지로 나쁠 것입니다. 그러나 두 집단 모두 여전히 군주의 독재적인 통치 아래 있습니다. 둘 다 자유롭지는 않지만 한 집단의 구성원은 독재자의 변덕과 노동력의 필요성에 따라 다른 집단보다 더 자유로운 정치체제에 있습니다. 이 사고 실험이 자본주의의 작동 방식을 반영한다는 것은 분명합니다. 아나키스트들이 "우리의 대규모 자본주의 단체들이 상업적, 산업적 봉건주의의 정신으로 조직되어 있다"는 프루동의 불평을 되풀이하는 것은 당연한 일입니다.[Selected Writings of Pierre-Joseph Proudhon, p. 72] 아이러니하게도 자본주의 옹호자들은 아나키스트의 주장을 부정하기보다는 그러한 체제가 자유의 화신이라고 우리를 설득하려고 노력해 왔습니다. 그러나 사유재산의 국가주의적 성격은 자유방임 자본주의의 극단을 대표하는 (우익) "자유지상주의자"(즉, "고전적" 자유주의자)의 작품에서 볼 수 있습니다: <blockquote>"로크의 단서 조항을 위반하지 않은 토지에서 개인 마을을 시작한다면, 그곳으로 이주하거나 나중에 그곳에 남기로 결정한 사람들은 소유자가 설립한 마을의 결정 절차에 의해 그들에게 부여되지 않는 한 마을이 어떻게 운영되는지에 대해 발언권이 없을 것이다."[Robert Nozick, Anarchy, State and Utopia, p. 270](역자 주: 국내 번역명 『아나키에서 유토피아로』, 8장에서 인용)</blockquote> 이것은 자발적 봉건주의일 뿐 그 이상도 이하도 아닙니다. 그리고 실제로 그렇습니다. 그러한 사적 도시가 존재했으며, 특히 미국 역사상 악명 높은 회사 도시가 있었습니다. 하워드 진은 콜로라도 광산 지대의 그러한 "사적 도시"의 상황을 이렇게 요약합니다: (...) '''B.4.1 자본주의는 자유에 기반을 두고 있는가?''' '''Section C - [[자본주의 경제의 신화란 무엇인가?]]''' '''Section D - [[국가주의와 자본주의는 사회에 어떤 영향을 미치는가?]]''' '''Section E - [[아나키스트는 무엇이 생태위기를 초래한다고 생각하는가?]]''' '''Section F - [[번역:아나키스트 FAQ/아나코 캐피탈리즘은 아나키즘의 한 형태인가?|아나코 캐피탈리즘은 아나키즘의 한 형태인가?]]''' '''Section G - [[개인주의적 아나키즘은 자본주의적인가?]]''' '''G.1 개인주의 아나키스트들은 반자본주의자인가?''' (...) 첫째, 개인주의적 아나키스트들은 이윤, 이자, 임대료를 착취의 한 형태로 생각하고 반대했습니다(그들은 이러한 비노동 소득을 "고리대금" 이라고 불렀지만, 터커가 강조했듯이 고리대는 "노동 착취의 또 다른 이름일 뿐"입니다. [Liberty , no. 122, p. 4]). 에즈라 헤이우드의 말을 빌리자면, 개인주의적 아나키스트들은 "이자는 절도이고, 임대료 강도이며, 이윤은 약탈의 또 다른 이름일 뿐"이라고 생각했습니다.[인용 by Martin Blatt, "Ezra Heywood & Benjamin Tucker,", pp. 28-43, Benjamin R. Tucker and the Champions of Liberty, Coughlin, Hamilton and Sullivan (eds.), p. 29] 비노동 소득은 단순히 "자본 사용을 위해 조공을 부과하는 다른 방법" 일 뿐입니다 . 좋은 사회에 대한 그들의 비전은 "고리대금업자, 이자, 임대료, 이익의 수취인"이 존재하지 않고 노동이 "자연스러운 임금, 전체 생산물을 확보하는" 사회였습니다. [터커, 개인주의적 무정부주의자 , 80쪽, 82쪽, 85쪽] 이것은 또한 배당금에도 적용됩니다. "독점의 지원이 없다면 유휴 주주는 배당금을 계속 받을 수 없기 때문에 이러한 배당금은 능력에 대한 적절한 보상의 일부가 아닙니다." [Tucker, Liberty, no. 282, p. 2] (...) 따라서 개인주의적 아나키스트들이 스스로를 사회주의자라고 생각한 것은 놀라운 일이 아닙니다. 프루동과 마찬가지로 그들은 시장에 기반을 두되 착취가 없고 자본주의적 사유재산(private property)이 아닌 점유(possession)에 기반을 둔 (자유지상주의적) 사회주의 체제를 원했습니다. 프루동의 입장에서 보자면, 그런 체제를 자본주의적이라고 말하는 것은 무지하거나 악의적인 사람만이 할 수 있는 일이었습니다. 개인주의 아나키스트들은 크로포트킨이 다음과 같이 언급한 내용과도 쉽게 연결됩니다. 즉, "아나키스트들은 모든 사회주의자들과 공통적으로 ... 현재 지배적인 토지 사적 소유 제도와 이윤을 위한 자본주의 생산이 정의의 원칙과 효용의 명령에 모두 반하는 독점을 대표한다고 주장한다" [Anarchism, p. 285] 그들은 사회문제에 대한 해법으로서 공산주의적 아나키즘은 거부했지만, 그러한 문제가 존재하며 그것이 노동 착취와 현행 재산권 체제에 뿌리를 두고 있다는 점은 알고 있었습니다. '''Section H - [[왜 아나키스트는 국가사회주의를 반대하는가?]]''' '''Section I - [[번역:아나키스트 FAQ/아나키스트의 사회는 어떤 모습인가?|아나키스트의 사회는 어떤 모습인가?]]''' '''Section J - [[아나키스트들은 무엇을 하는가?]]''' '''Appendix - [[아나키즘과 "아나코"-캐피탈리즘]]''' '''2 "아나코" 캐피탈리스트들이 말하는 "자유"의 의미는 무엇인가?''' <blockquote> 역자주: 본문 번역 시 글의 구조와 자연스러움을 고려하고 의미를 정확하게 전달하기 위해, 'Anarchist'는 그대로 '아나키스트'로 표기하였으며, 'Anarcho-Capitalists'와 'Anarcho-Capitalism'은 각각 '무정부 자본주의자'와 '무정부 자본주의'로 번역하였습니다. 여기서 'Anarcho'는 '무정부'로 번역하였습니다.</blockquote> 2 "무정부"-자본주의자들이 말하는 "자유"는 무엇을 의미하나요? "무정부"-자본주의자들에게 자유란 ‘자유로부터의 자유’에 한정됩니다. 그들에게 있어 자유란 단순히 “폭력의 개시(또는 강제력의 개시)”와 같은 힘의 사용을 시작하는 행위, 혹은 “타인의 인격과 재산에 대한 비침략”으로부터 벗어나는 상태를 의미합니다. [Murray Rothbard, For a New Liberty, p. 23] 그러나, 실제 자유란 “어떤 행동을 할 수 있는 자유(freedom to)”와 “어떤 것으로부터 벗어날 자유(freedom from)”를 함께 포함해야 한다는 점은 그들의 이데올로기에서 빠져 있을 뿐만 아니라, 그들이 옹호하는 소위 자유의 사회적 맥락조차 배제되어 있습니다.(역자 주: 새로운 자유를 찾아서, 2장 2절에서 인용) 시작하기 전에 앨런 호워스(Alan Haworth)의 말을 인용하면 도움이 됩니다. 그는 다음과 같이 말합니다. “실제로 자유 개념에 대해 자유지상주의 작가들이 얼마나 세심한 주의를 기울이지 않는지는 놀라울 따름입니다. 다시 말해, 『Anarchy, State, and Utopia』에서 ‘자유(freedom)’라는 단어는 색인에도 등장하지 않으며, ‘자유(liberty)’라는 단어도 단지 독자를 ‘윌트 채임벌린Wilt Chamberlain’에 관한 구절로 안내하기 위한 용도로만 사용됩니다. 소위 ‘자유지상주의’ 작품에서 이런 점은 단순히 놀라운 것을 넘어 정말로 주목할 만합니다.” [Anti-Libertarianism, p. 95] 왜 이러한 결과가 나타나는지는 "무정부"-자본주의자들이 자유를 어떻게 정의하는지를 보면 알 수 있습니다. 우파 자유지상주의 또는 '무정부-자본주의' 사회에서는 자유가 재산의 산물로 간주됩니다. 머레이 로스바드에 따르면, “자유지상주의자는 ‘자유’(freedom) 또는 ‘자유’(liberty)의 개념을, 개인이 자신의 신체와 정당한 물질적 재산에 대한 소유권이 침해되거나 공격받지 않는 상태로 정의한다. … 자유와 제한 없는 재산권은 서로 맞닿아 있다.”[같은 책, p.41](역자 주: 새로운 자유를 찾아서 2장 5절에서 인용) 그러나 이 정의에는 몇 가지 문제가 있습니다. 이러한 사회에서는 소유자가 금지하는 경우 다른 사람의 재산에 대해 (합법적으로) 아무것도 할 수 없습니다. 즉, 개인의 유일한 보장된 자유는 소유하고 있는 재산의 양에 따라 결정됩니다. 그 결과, 재산이 없는 사람은 어떠한 자유도 보장받지 못하게 됩니다(물론, 타인의 고의적인 행위로 인한 살해나 기타 위해 행위로부터는 제외됩니다). 다시 말해, 재산의 분배는 우파 자유지상주의자들이 정의하는 대로 자유의 분배를 의미합니다. 아나키스트들은 자유를 증진하겠다는 이념이 오히려 일부 사람들은 다른 사람들보다 더 자유로워야 한다는 결론에 이르게 하는 점이 이상하게 느껴질 수 있습니다. 그러나 이것은 그들의 관점에서 논리적으로 도출되는 함의이며, "무정부"-자본주의자들이 실제로 자유에 관심이 있는지에 대해 심각한 의문을 불러일으킵니다. 위에서 인용한 로스바드의 "자유"에 대한 정의를 살펴보면, 자유가 더 이상 근본적이고 독립적인 개념으로 간주되지 않는다는 것을 알 수 있습니다. 대신 자유는 보다 근본적인 것, 즉 재산권으로 식별되는 개인의 '정당한 권리'에서 파생된 개념입니다. 즉, 일반적으로 '무정부' 자본주의자들과 우파 자유지상주의자들은 재산권을 '절대적'인 것으로 간주하기 때문에 자유와 재산은 하나의 동일한 개념이 됩니다. 이로 인해 우파 자유지상주의자들을 대체할 용어로 '재산주의자'(Propertarian)가 제안될 수 있습니다. 물론, 만약 우리가 그들이 무엇을 "합법적인 권리"로 보는지에 대한 견해를 받아들이지 않는다면, 그들이 자유의 수호자라고 주장하는 데는 큰 설득력이 떨어집니다. 이 '재산으로서의 자유' 개념의 또 다른 중요한 함의는 자유에 대한 이상하게 소외된 개념을 만들어낸다는 것입니다. 앞서 언급했듯이 자유는 더 이상 절대적인 것이 아니라 재산의 파생물로 간주되며, 이는 자유를 '판매'해도 여전히 자유로 간주될 수 있다는 중요한 결과를 가져옵니다. 이러한 자유의 개념, 즉 "재산으로서의 자유"는 일반적으로 "자기 소유권"이라고 불립니다. 그러나 명백하게 말하자면, 나는 내 주체성과 분리될 수 있는 대상인 것처럼 나 자신을 '소유'하는 것이 아니라 나 자신입니다. 그러나 '자기 소유'라는 개념은 다양한 형태의 지배와 억압을 정당화하는 데 유용합니다. 개인은 특정 계약에 동의함으로써(일반적으로 상황의 강제력에 따라) 자신을 다른 사람에게 '판매'(또는 임대)할 수 있기 때문입니다(예: 노동자가 '자유 시장'에서 자본가에게 자신의 노동력을 판매하는 경우). 사실상 '자기 소유권'은 사람을 물건으로 취급하는 것을 정당화하는 수단이 되며, 아이러니하게도 이 개념은 이를 막기 위해 만들어졌습니다! L. 수잔 브라운은 "개인이 노동력을 타인에게 '판매'하는 순간 자기 결정권을 상실하고 대신 타인의 의지를 실현하기 위한 주체 없는 도구로 취급된다"고 지적합니다.[The Politics of Individualism, p. 4] (...) '''Appendix - [[아나키의 상징]]''' '''Appendix - [[아나키즘과 마르크스주의]]''' '''Appendix - [[러시아 혁명]]''' '''[[참고문헌]]''' '''번외글-Iain Mckay: 자본주의는 시장과 같지 않다(2009년)''' <Blockquote> https://anarchism.pageabode.com/blog/capitalism-does-not-equal-the-market/ 역자 주: 저자가 블로그에 올린 이 글은 FAQ에 수록된 경제 개념들의 핵심을 한눈에 파악할 수 있도록 잘 정리되어 있는 글이기 때문에 참고하면 큰 도움이 될 것입니다.</Blockquote> 먼저, 좋은 소식이 있습니다! 제가 제안한 『피에르-조셉 프루동 선집』이 AK Press의 승인을 받았습니다. 그래서 2010년에 출간될 프루동 선집을 보고 싶으시다면, 단지 프루동의 좋아하는 부분을 추천하시기 위해서라도 꼭 연락해 주세요. 만약 프랑스어 자료 번역에 관심이 있으시다면, 연락을 주시면 감사하겠습니다 — 예를 들어, 1848년 혁명에 관한 프루동의 글은 정말 영어로 번역되어야 합니다. 연락처는 위에 링크된 Proudhon 블로그 게시물에 기재되어 있습니다. 둘째, 저는 래디컬 라우트(Radical Routes)의 21주년 컨퍼런스에서 아나키스트 경제학에 대해 강연해 달라는 요청을 받았습니다. 래디컬 라우트는 주택 협동조합, 노동자 협동조합, 사회 센터의 협동조합입니다. 컨퍼런스의 제목은 "실용적 경제학: 실패한 경제 시스템에 대한 급진적 대안"이며 5월 23일 런던의 콘웨이 홀(레드 라이온 스퀘어)에서 열립니다. 이 블로그의 독자라면 대부분 알고 있겠지만, 저는 현재의 경제 위기에 대한 실질적인 해결책으로서 협동조합의 설립을 강조해 왔으며, 특히 노동자들이 직장을 점거해 사장을 내쫓고 그 직장을 근본적으로 변화시키는 경우에 그 효과가 극대화된다고 생각합니다. 현재 저는 아나키스트 FAQ(AFAQ)의 I 섹션을 수정 하고 있는데. 아나키스트 사회의 경제학에 대한 전반적인 개요를 제시해 달라는 요청은 제 집중을 모으는 데 큰 도움이 될 것 같습니다! 게다가 몇 달 동안 이 주제에 대해 곰곰이 생각해 온 만큼, 이 주제로 강연을 할 만한 좋은 상황에 있다고 생각합니다. 물론 우리의 자유 사회에 대한 구상은 현재 시스템의 문제점과 밀접하게 연결되어 있으므로, 자본주의에 대한 아나키스트의 비판도 간략하게 다뤄야 할 것입니다. 프루동과 연결되는 맥락에서, 저는 가장 “명백한” 아나키스트 경제, 즉 시장 내에서 운영되는 협동조합 중심의 상호주의(mutualist) 경제로 시작하려 합니다. 이 체제는 농업·산업 연맹, 코뮌 연맹, 그리고 상호 은행에 의해 보완됩니다. 그 다음에는 집단주의-무정부주의(이를 통해 공산주의 무정부주의로 확장됨)로 전개되는데, 이는 생산 단위들 간의 수평적 연계를 기반으로 한 분산형 경제 체제로, 역시 농업·산업 연맹과 코뮌 연맹이 이를 보완합니다. 중앙 계획이 실패할 것이라는 예측으로 칭송받는 폰 하이에크와 폰 미제스의 견해가 다소 아이러니하게 느껴지는 것은, 바쿠닌과 크로포트킨이 수십 년 전 이미 중앙집권적 경제 체제가 지역 지식을 무시하고 사회의 다양한 요구를 반영하지 못해 제대로 작동하지 않을 것이라고 주장했기 때문입니다. 그러나 이 점은 다소 본론에서 벗어난 이야기입니다. 아, 그런데 상호주의(mutualism)가 사회주의일까요? 물론입니다! AFAQ의 G.1.1 섹션에서 이야기했듯, 마르크스, 엥겔스, 바쿠닌, 그리고 크로포트킨은 프루동을 사회주의자로 인정했습니다. 그리고 G.1.2 섹션에서 언급했듯이, 재산(property)과 점유(possession), 또는 재산과 자본capital((마르크스주의 용어) 사이에는 차이가 있습니다. 다음은 마르크스와 엥겔스의 관련 인용문입니다: <blockquote>"[자본의] 존재의 역사적 조건은 단순히 화폐와 상품의 유통으로 주어지는 것이 결코 아니다. 그것은 생산 수단과 생계 수단의 소유자가 시장에서 자신의 노동력의 판매자로서 자유 노동자를 찾을 때에만 발생한다." (Marx, Capital, vol. 1, p. 264) "정치 경제학은 원칙적으로 두 가지 매우 다른 종류의 사유재산을 혼동하는데, 그 중 하나는 생산자 자신의 노동에 근거하고 다른 하나는 다른 사람의 노동을 착취하는 데 근거한다. 후자는 전자의 직접적인 대조일 뿐만 아니라 전자의 무덤에서만 자라고 다른 곳에서는 자라지 않는다는 사실을 잊고 있다... 자본주의 체제는 끊임없이 생산자가 제시하는 장애물에 부딪히는데, 생산자는 자신의 노동 조건의 소유자로서 자본가가 아닌 자신을 부유하게 하기 위해 그 노동을 사용한다. 이 두 가지 정반대 경제 체제의 모순은 여기서 그들 사이의 투쟁에서 실질적으로 드러난다." (Marx, Capital, vol. 1, p. 931) "생산수단과 생계수단은 직접적인 생산자의 소유로 남아 있는 한 자본이 아니다. 그것은 노동자를 착취하고 지배하는 수단으로 동시에 기능하는 상황에서만 자본이 된다." (Marx, Capital, vol. 1, p. 938) "노동자들이 각자의 생산수단을 소유하고 서로 상품을 교환한다고 가정해 보자. 이 상품들은 자본의 산물이 아닐 것이다." (Marx, Capital, vol. 3, p. 276) "생산의 목적, 즉 상품을 생산하는 것은 도구에 자본의 성격을 부여하지 않는다 ... 상품 생산은 자본의 존재를 위한 전제 조건 중 하나이다... 생산자가 자기가 생산한 것만을 판매하는 한 그는 자본가가 아니다. 그는 자신의 도구를 사용하여 다른 사람의 임금 노동을 착취하는 순간부터 자본가가 된다 . " (Engels, Marx-Engels Collected Works, pp. 179-80)</blockquote> 프루동의 분석과의 유사점은 분명합니다. 사실, 엥겔스와 마르크스는 프루동의 재산(property)과 점유(possession)의 구분을 단순히 반복했을 뿐이지만, 생산수단에만 초점을 맞추기 위해 이 구분을 다소 좁혔습니다.(따라서 임대 주택 등은 무시했는데, 이는 프루동의 의미에서는 재산이지만 마르크스의 의미에서는 자본이 아닙니다). 당연하게도 마르크스와 엥겔스는 자신의 사상과 프루동 사상의 유사성을 무시하는 경향이 있었는데, 이는 아마도 그가 라이벌로 간주되었고, 어색하게도 프루동이 이러한 공유된 사상 중 많은 부분을 먼저 언급했기 때문일 것입니다(예: 착취는 직장에 뿌리를 두고 있으며 자본주의는 연합에 기반한 사회주의 사회로 대체될 것이라는 점). 프루동은 “상호성, 호혜성은 존재한다,”“산업 내 모든 노동자들이, 그들에게 임금을 지급하고 그들의 생산물을 자기 소유로 하는 기업가를 위해 일하는 대신 서로를 위해 일하고, 그 결과 자신들 사이에서 이익을 공유하는 공동의 생산물을 만드는 데 협력할 때 호혜성이 성립된다. 모든 집단의 노동을 결집시키는 호혜성의 원칙을 노동자 사회라는 단위로 확대하면, 정치적, 경제적, 미학적 관점에서 기존의 어떤 문명과도 근본적으로 다른 새로운 문명 형태가 탄생하게 된다.”고 주장했습니다. [인용 by Martin Buber, Paths in Utopia, pp. 29-30] 상호주의는 자체 관리와 생산 수단에 대한 자유로운 접근(사회화)을 통해 임금 노동을 없애므로, 시장과 가격(둘 다 자본주의 이전의 개념)을 사용한다고 해서 사회주의가 아니라는 의미는 아닙니다. 네, 이것은 공산주의는 아니지만, 사회주의가 공산주의만을 의미하는 것도 아닙니다. 또한 공산주의 내부에서도 입장 차이가 존재하는데, 자유지상주의적 공산주의는 사회민주주의적 비전과 근본적으로 다릅니다(이 차이는 공산주의를 근본적으로 자유로운 접근, 즉 개인의 자유의 문제로 보는지, 아니면 중앙 계획을 통해 시장의 ‘무정부 상태’를 극복하여 생산 수단을 새로운, 더 높은 수준으로 발전시키는 것으로 보는지에 기인합니다. 말할 것도 없이, 마르크스의 관점에서는 두 가지 모두 일정 부분 포함되어 있습니다). 파리 코뮌과 그 비전, 즉 협동조합에 뿌리를 둔 사회주의에서 프루동이 미친 영향력을 언급하지 않는다면 제 불찰일 것입니다. 이러한 영향력이 널리 알려지지 않은 데에는 두 가지 이유가 있습니다. 첫째, 프루동의 실제 사상이 대체로 널리 알려지지 않았기 때문이며(따라서 ‘Reader’가 절실히 요구되는 셈입니다!). 둘째, 마르크스주의자들은 프루동의 사상과 그들이 종종 왜곡하는 이상 사이의 명백한 연관성을 경시하는 경향이 있기 때문입니다. AFAQ의 H.3.14절을 인용하면 다음과 같습니다: <blockquote>게다가 파리 노동자들의 목표는 『공산당 선언』의 비전과는 상반되었으나, 무정부주의와는 부합했습니다. 가장 분명한 예는 프루동이 임금노동을 대체하기 위해 노동자 협회를 요구한 점과, 그가 『연방 원칙』에서 "농업-산업 연방"이라고 명명한 부분입니다. 따라서 코뮌의 협동 생산 아이디어는 프루동이 명시적으로 "산업 민주주의"라고 칭한, 즉 "산업을 구성하는 모든 이들의 관할 하에 이루어지는 산업의 재조직"을 분명히 드러낸 것이라 할 수 있습니다. [K. Steven Vincent, Pierre-Joseph Proudhon and the Rise of French Republican Socialism, p. 225 인용] 마르크스는 파리 코뮌 기간 동안 파리 노동자들이 실제로 실행한 자유지상주의적 비전을 지지하며, 이에 맞춰 자신의 사상을 즉시 수정한 공로가 있습니다. 그러나 이 사실은 엥겔스가 이 문제에 대해 역사적 수정을 시도하면서 다소 감춰졌습니다. 엥겔스는 1891년 마르크스의 『프랑스 내전』 서문에서 프루동이 (대규모 산업을 제외한) 협회 결성을 반대하는 모습을 묘사하며, “이 모든 협회를 하나의 거대한 연합으로 통합하는 것”이 “프루동 교리와 정반대”라고 강조했고, 따라서 “코뮌은 프루동 교리의 무덤”이라고 주장했습니다[Selected Works, p. 256]. 그러나 앞서 언급한 바와 같이, 이는 말도 안 되는 주장입니다. 노동자 협회의 구성과 그들의 연합은 프루동 사상의 핵심 요소였으므로, 코뮌주의자들은 분명 그의 정신에 따라 행동한 것입니다.</blockquote> 전체적으로 볼 때, 다소 아이러니하게도 자칭 자본주의 반대자들(특히 레닌주의자들)이 자본주의가 시장과 동일하다는 주장—즉, 시장이 자본주의를 의미한다는 주장—에 동의하는 모습을 보입니다. 결국, 이는 마르크스주의적 관점과는 거리가 있습니다. 데이비드 슈바이카트의 말처럼, 시장에 이렇게 집중하는 것은 우연이 아닙니다: <blockquote>자본주의를 단순히 시장 그 자체와 동일시하는 것은, 자유방임 자본주의를 옹호하는 보수주의자들과 대부분의 좌파 반대자들 모두가 범하는 치명적인 오류이다... 자본주의 옹호자들의 주요 저작들을 살펴보면... 그들의 변론 초점이 항상 시장의 미덕과 중앙 계획의 악덕을 강조하는 데 맞춰져 있음을 알 수 있다. 이는 수사학적으로 매우 효과적인 전략인데, 자본주의의 다른 두 핵심제도인 임금노동과 생산수단의 사적소유를 옹호하는 것보다 시장을 옹호하는 것이 훨씬 수월하기 때문이다. 자본주의 지지자들은 바로 이 점을 잘 알고 있어, 논의의 초점을 시장에 집중시키고 임금노동이나 생산수단의 사적소유에 관한 언급은 피하려는 경향이 있다. ["Market Socialism: A Defense", pp. 7-22, Market Socialism: the debate among socialists, Bertell Ollman (ed.), p. 11]</blockquote> 이러한 시장 협동조합 시스템을, 슈바이카르트가 자신의 유사한 시스템을 시장사회주의라고 칭하는 것과 동일한 방식으로 “시장무정부주의”라고 부르는 것은 유혹적일 수 있으나, 이는 현명하지 못한 접근입니다. 그 이유는 “아나코”-캐피탈리스트들("anarcho"-capitalists)이 자신들의 이념에 맞게 해당 용어를 재브랜딩하며 차용했기 때문입니다. 따라서 우리는 재산주의자들(propertarians)이 “시장 무정부주의”가 “벨기에 경제학자 구스타브 드 몰리나리에 의해 1849년에 시작되었으며”, 동시에 “아나코”-캐피탈즘보다 “논란의 여지가 적은 명칭”이라고 주장하는 것을 볼 수 있습니다.[Roderick T. Long and Tibor R. Machan, "Preface", Anarchism/minarchism, p. vii] Long states that Molinari was "the founder of market anarchism".["Market Anarchism as Constitutionalism", pp. 133-151, 같은 책, p. 141] 중요한 점은, 몰리나리가 결코 자신을 무정부주의자라고 칭하지 않았으며 어떠한 방식으로도 그 운동과 연관 짓지 않았다는 것입니다. 이는, 제 생각에는, 그를 무정부주의 사조의 “창시자”라고 보는 것이 극도로 문제가 있다는 것을 의미합니다! 아니면 그렇게 생각할 수도 있겠지만… 마찬가지로, 롱(Long)이 몰리나리와 터커를 연결하는 것은 그들이 재산에 관해 가지고 있었던 견해의 상당한 차이를 간과하는 것과 같습니다(터커는 대체로 프루동을 따랐습니다). 제 생각에는 프루동이 그랬듯이 이를 상호주의(mutualism)라고 부르는 것이 최선입니다. 그렇게 하면 재산주의(propertarian) 우파가 이를 전유하기가 극도로 어려워질 것입니다. 참고로 말씀드리자면, 저는 자주관리 협동조합 시장을 기반으로 한 자유지상주의 사회주의 개념에 대해 찬반 어느 쪽도 주장하지 않습니다. 단지, 이런 체제가 자본주의적이지 않다는 점을 지적할 뿐입니다. 왜냐하면 시장이 곧 자본주의를 의미하는 것은 아니기 때문입니다(시장이라는 개념이 자본주의보다 수천 년 먼저 등장했다는 다소 어색한 사실이 이를 보여줍니다). 저는 여전히 공산주의-무정부주의자이며, 제 입장은 기본적으로 말라테스타의 견해와 일치합니다(그의 글을 아직 접해보지 않으셨다면 꼭 읽어보시길 권합니다 — 저는 그의 열렬한 팬입니다!). 비자본주의 시장조차도 문제점을 안고 있기 때문에, 대부분의 무정부주의자들이 당연히 공산주의자로 귀결되는 것입니다. 다만, 프루동이 이 문제들 중 일부를 이미 인식하고 있었다는 점은 주목할 만합니다. 그는 이렇게 말했습니다: “연방 원칙이 아무리 기본 논리에서 흠잡을 데 없더라도, 경제적 요인이 지속적으로 이를 해체하려 한다면 살아남을 수 없다. 즉, 정치적 권리는 경제적 권리에 의해 뒷받침되어야 한다]” 그리고 “경제적 맥락에서 연합은 상업과 산업에서 상호 안보를 제공하도록 설계될 수 있다. 이러한 특정 연방적 조치의 목적은 시민들을 자본주의 및 금융적 착취로부터 보호하기 위함이며, 이들이 모여 농업산업 연방을 형성한다” [연방 원칙, 67쪽과 70쪽] 마지막으로, 저는 1950년대에 작성된 머레이 로스바드(Murray Rothbard)의 미공개 기사를 발견했습니다. 그 기사에서 그는 자신의 이념(“아나코”-캐피탈리즘)이 아나키스트로 분류될 수 없다고 결론지었습니다! 이는 거의 모든 아나키스트들이 이 이념을 접했을 때 내린 결론이기도 합니다. 저는 이 기사에 관한 AFAQ 블로그 포스트를 준비 중이지만, 우선 AFAQ 2권(2010년 출간 예정) 서문에서 독점 발췌한 부분을 먼저 공유합니다: 마지막으로, 제(AFAQ) 1권에서는 ‘아나코’-캐피탈리즘이 아나키즘의 한 형태가 아님을 설명하는 데 상당한 시간을 할애했습니다. 아나키즘은 본질적으로 (자유지상주의적) 사회주의 이론 및 운동입니다. 아이러니하게도, 이 이념의 창시자 머레이 로스바드가 1950년대에 쓴—안타깝게도 출판되지 않은—한 기사가 최근 발굴되었는데, 그 기사 역시 동일한 결론에 도달했습니다. (제목은 역사적으로 아나키스트들이 “자유지상주의자(libertarian)라는 용어를 사용해 온 맥락을 감안할 때 다소 부정확한 “자유지상주의자는 ‘아나키스트’인가?”입니다.) 아나키즘에 관한 오류, 왜곡, 허구를 무시한 이 글은 다음과 같은 (옳은!) 결론에 이르렀습니다: “따라서 우리는 아나키스트가 아님을, 그리고 우리를 아나키스트라고 부르는 이들이 확고한 어원적 근거를 갖고 있지 않으며, 전적으로 역사적 사실을 무시하고 있음을 인정해야 한다.” 이 결론은 주류 아나키스트들(예, 크로포트킨과 바쿠닌)뿐 아니라, 로스바드가 개인주의 아나키스트들 중 “그들 중 최고”로 평가한 터커와 같은 인물에게도 적용됩니다. 두 집단 모두 그들의 교리에 사회주의적 요소를 포함하고 있었기 때문입니다. 또한, 그는 “자유주의(liberalism)의 황금기”에 자신의 이념과 “유사한” 사상을 지닌 사상가들이 존재했지만, 이들은 결정적으로 자신을 아나키스트라고 칭하지 않았다고 지적합니다. 이는 아마도 모든 아나키스트 집단(개인주의 아나키스트 포함)이 “공통적으로 사회주의적 경제 교리를 공유”했기 때문일 것입니다. 누군가가 위키피디아의 자유지상주의 문서에서 이 기사를 인용했더군요. 재산주의자(propertarians)들에게서 흔히 기대할 수 있는 수준의 정확도로 말이죠! 그래도 최소한 이제 그 항목은 ‘자유지상주의(libertarian)’라는 용어가 처음에는 공산주의-무정부주의자들(communist-anarchists)에 의해 사용되었다는 사실을 인정하고 있습니다. 일종의 진보라고 해야겠죠... 다음에 다시 블로그에서 뵐 때까지, 모두 건강히 지내세요! -자본주의는 시장과 같지 않다 끝- '''번외글 2-Iain Mckay: 반자본주의인가, 국가자본주의인가?''' <Blockquote> https://anarchism.pageabode.com/book/anti-capitalism-or-state-capitalism/ </Blockquote> 지금은 흥미진진하지만 위험한 시대입니다. 한편으로는 정치와 상상력을 결합한 새로운 운동이 활발하게 등장하고 있는데, 이는 종종 명백하게 반자본주의적 입니다 . 다른 한편으로는 반동 세력이 유럽 전역에서 활개를 치고 있는 듯합니다. 자본주의의 가장 노골적인 형태인 신자유주의가 만연합니다. [이 글은 2001년에 처음 작성되었습니다. 시대가 얼마나 변했는지!] 이런 시대에 많은 사람들이 우리가 그들에 맞서 "단결"해야 한다고 말하는 것은 이해할 만하며, 따라서 서로의 정치에 대한 비판은 "종파적"이라고 할 수 있습니다. 무정부주의자들은 그러한 주장이 잘못되었다고 생각합니다. (이상하게도, "단결"의 필요성을 강조하는 일부 활동가들은 다른 활동가들의 정치와 활동 또한 비판했는데, 종종 부정직한 방식으로 비판하기도 했습니다.[1] ) 이런 식으로 우리의 차이를 묻어버리는 것은 무의미한 행동주의, 이해 없는 행동, 그리고 궁극적으로 자유와 평등을 위한 투쟁을 약화시킬 뿐입니다 . 우리는 같은 실수를 반복하지 않기 위해 역사의 교훈을 배워야 한다고 주장합니다. 아이러니하게도, 대개 자기 정당의 역할을 "노동계급의 기억"으로 강조하고, "이론의 필요성"과 "역사 연구의 필요성"에 대해 가장 큰 목소리로 말하는 이들이 바로 그러한 "통일"을 촉구하는 선두에 서 있습니다. 이는 놀랄 일이 아닙니다. 왜냐하면 바로 그러한 정당들(볼셰비키를 자처하는 사람들)이 선조들의 사상과 활동이 일관되고 자유지상주의적인 대안을 가진 사람들에 의해 발굴되고 설명될 경우, 가장 많은 것을 숨기고 가장 많은 것을 잃을 것이기 때문입니다. 많은 사람들이 자신만의 대안을 만들어내고 있으며, 더 많은 사람들이 대안을 찾고 있습니다. 저희 리플릿은 그러한 과정에 기여하는 바가 있습니다. 어떤 사람들은 저희 리플릿이 무의미하거나 종파적이라고 폄하할 수도 있습니다. 그것은 그들의 손해입니다. 이 리플릿이 과거의 실패를 이해하고 거부함으로써, 세상을 더 나은 곳으로 바꿀 수 있는 긍정적이고 건설적이며 진정한 반자본주의 운동을 만들어내는 데 도움이 되기를 바랍니다. '''새로운 운동, 오래된 이념''' 반자본주의 운동이 등장하자 구좌파는 당황했습니다. 런던의 J18 "자본주의에 반대하는 카니발"에서는 전통적인 "혁명적" 정당들이 거의 모습을 드러내지 않았습니다. 미국에서도 시애틀 시위는 준비되지 않은 다양한 "선봉대"들을 사로잡았습니다. 그 이후로 그들은 따라잡으려고 노력해 왔습니다. 거의 모든 혁명이나 대중 투쟁이 그렇듯, 우리는 이 점에 주목해야 합니다. 그들은 이 운동에 동참하여 이 운동에서 배우고, 동등한 입장에서 이 운동의 발전에 기여하려는 것일까요? 전혀 그렇지 않습니다. 예를 들어 사회주의노동자당(SWP) 을 살펴보면 다소 다른 관점을 발견할 수 있습니다. 주요 당원인 크리스 뱀버리는 그들의 목표를 명확하게 제시합니다. "SWP에 대한 시험대는 반자본주의 운동을 어떻게 형성하고 이끌어가느냐에 달려 있습니다." 또 다른 당원인 줄리 워터슨은 그들이 무엇을 원하는지 정확히 알고 있습니다. 바로 "볼셰비키 간부"입니다. SWP를 비롯한 여러 "혁명적" 정당들이 볼셰비키의 경험을 재현하려 한다는 점을 고려할 때, 다음과 같은 의문이 제기됩니다. 볼셰비즘이란 무엇이며 반자본주의적인가? 이에 답하려면 자본주의가 무엇인지 이해하고, 볼셰비즘 지도자들이 무엇을 만들고자 했는지 논의해야 합니다. '''자본주의란 무엇인가?''' 어떤 사람들에게 자본주의는 "시장" 또는 "사유재산"입니다. 이러한 관점은 잘못된 것입니다. 아나키스트들이 오랫동안 주장해 왔듯이, 자본주의는 임금 노동이라는 특정한 사회적 관계로 정의됩니다. 자본주의는 자신의 생산 수단을 소유하지 않은 대중으로 특징지어지며, 따라서 "노동자는 일정 기간 동안 자신의 인격과 자유를 판매"합니다. 따라서 "일정 기간 동안만 계약을 체결하고 노동자에게 고용주를 떠날 권리를 유보하는 이 계약은 일종의 자발적 이고 일시적인 농노제를 구성합니다." [2] 이러한 이유로 아나키스트들은 자본주의를 "임금 노예제"라고 불렀습니다. 고용 계약은 고용주와 근로자 사이에 명령과 복종의 관계를 형성해야 합니다. 근로자가 자신의 노동력을 판매한다고 주장할 때, 실제로는 자신의 신체와 자신에 대한 사용에 대한 통제권을 판매하는 것입니다. 근로자는 복종하도록 임금을 받습니다. 이는 임금 노예제가 착취의 결과가 아니라, 착취는 근로자의 종속에서 비롯됨을 의미합니다. 자본가는 주인으로서 근로자의 노동이 어떻게 사용될지 결정하고, 따라서 착취에 참여할 수 있습니다. 이것이 무정부주의자 프루동이 『소유란 무엇인가?』 에서 그것을 "절도" 와 "전제주의" 라고 주장한 이유를 설명합니다. 따라서 자본주의는 임금 노동을 특징으로 합니다. 생산수단이 직접 생산자가 아닌 다른 집단에 의해 관리된다면, 누가 생산수단을 소유하든 자본주의가 성립합니다. 생산관계가 혁신되지 않는 한, 생산수단은 사회의 본질을 근본적으로 변화시키지 않고도 (예를 들어, 사적 소유에서 국가 소유로) 주인이 바뀔 수 있습니다. 소유의 형식적 지위가 어떠하든, 노동자들이 생산수단과 분리되어 직접 관리하지 않는다면 자본주의는 여전히 존재할 것입니다. '''사회주의인가, 국가자본주의인가?''' 그렇다면 볼셰비키는 러시아에 무엇을 만들고자 했을까요? 레닌은 국가 자본주의를 분명히 했습니다 . 그는 볼셰비키가 권력을 장악하기 전후에도 이를 주장했습니다. 예를 들어, 1917년 그는 "진정한 혁명적 민주주의 국가라면, 국가 독점 자본주의는 필연적으로 사회주의로 향하는 한 걸음, 아니 그 이상의 걸음을 의미한다!" 라고 주장했습니다. 그는 "사회주의는 국가 자본주의 독점에서 한 걸음 더 나아간 것일 뿐이며… 사회주의는 온 국민의 이익을 위해 만들어진 국가 자본주의 독점에 불과하며 , 그 정도까지 자본주의 독점이 아니게 되었다 "라고 강조했습니다.[3] 볼셰비키가 "사회주의"로 가는 길은 국가 자본주의라는 지형을 통과했으며, 사실상 자원 배분과 산업 구조화를 위한 제도화된 수단에 기반을 두었습니다. 레닌이 말했듯이, "현대 국가는 은행 및 신디케이트와 매우 긴밀한 관계를 맺고 있는 기구, 즉 막대한 회계 및 등록 업무를 수행하는 기구를 보유하고 있습니다. 이 기구는 파괴되어서는 안 되며, 또 파괴되어서도 안 됩니다. 자본의 통제에서 벗어나야 합니다." "노동자 소비에트 "는 " 프롤레타리아 소비에트에 종속 되어야 하며 " "확장되고, 더욱 포괄적이며, 전국적으로 확대되어야 한다." 이는 볼셰비키가 "조직적 노동 형태를 만들어내는 것이 아니라 자본주의에서 이미 만들어진 것을 가져와" " 선진국들이 제공하는 최고의 모델을 차용"해야 한다는 것을 의미했다.[4] 레닌은 권력을 잡자마자 독점 자본주의가 만든 제도 위에 사회주의를 건설한다는 비전을 실행했습니다. 이는 우연히, 또는 대안이 없어서 사라진 것이 아니었습니다. 한 역사가는 이렇게 지적합니다. "소련 집권 초기 몇 달 동안 [공장] 위원회 지도자들은 세 차례에 걸쳐 자신들의 모델(노동자 자주 경제 관리)을 실현하고자 했습니다. 하지만 매번 당 지도부는 이를 무시했습니다. 볼셰비키의 대안은 중앙 정부에 종속되고 중앙 정부에 의해 형성된 국가 기관에 경영권 과 통제권을 부여하는 것이었습니다."[5] 볼셰비키는 사회주의 재건을 아래로부터의 노동계급 자기 조직화에 기반하기보다는, 1915년과 1916년 차르 정부가 창설한 중앙 기구들을 기반으로 "위에서부터 '통합 행정부'를 구축"하기 시작했습니다.[6] 자본주의의 제도적 틀은 "사회주의" 변혁의 주요 (거의 배타적인) 도구로 활용될 것입니다. 레닌은 " 대형 은행 없이는 사회주의는 불가능할 것 " 이라고 주장했습니다. 왜냐하면 대형 은행은 " 사회주의를 실현하는 데 필요한 '국가 기구' 이며 , 우리는 자본주의에서 이미 만들어진 것을 활용하기 때문입니다. 여기서 우리의 임무는 단지 이 훌륭한 기구를 자본주의적으로 훼손하는 것을 잘라내고 , 더욱 크고, 더욱 민주적이며, 더욱 포괄적으로 만드는 것입니다. 대형 은행 중 가장 큰 단일 국립은행은… 사회주의 기구의 90%를 차지할 것입니다. 이는 전국적인 회계, 즉 상품의 생산과 유통에 대한 전국적인 회계가 될 것입니다." 이것이 "자본주의 하에서는 완전한 국가 기구는 아니지만", " 사회주의 하에서는 우리와 마찬가지로 그렇게 될 것입니다." 레닌에게 사회주의 건설은 쉬운 일이었습니다. 이 "사회주의 기구의 90%"는 "단 한 번의 칙령으로 단번에" 만들어질 것이었습니다.[7] '''노동자 통제인가, 통제받는 노동자인가?''' 레닌이 "노동자 통제"를 옹호했다는 주장이 제기될 수 있습니다. 이는 사실이지만, 매우 제한적인 성격의 "노동자 통제"였습니다. 그는 "노동자 통제"를 노동자가 생산을 직접 관리하는 것으로 보기보다는, 항상 노동자가 생산을 관리하는 사람들을 "통제"하는 관점에서 이해했습니다. 이는 단순히 "전국적이고, 모든 것을 포괄하며, 어디에나 존재하고, 가장 정확하고, 가장 양심적인 상품 생산 및 분배 회계 "를 의미했다. 다시 말해, 여전히 생산을 관리하게 될 "자본가들 위에" 있는 것입니다. 시간이 지남에 따라 이는 "사회주의를 향한 두 번째 단계, 즉 노동자의 생산 규제로 이어질 것"이었습니다.[8] 이것이 전부는 아닙니다. 이 "노동자 통제"는 항상 국가주의적 맥락에서 다루어졌습니다. 1917년 5월, 레닌은 "모든 은행에 대한 국가 통제를 확립하고, 이를 단일 중앙은행으로 통합하며, 보험 대리점과 거대 자본주의 신디케이트에 대한 통제도 강화해야 한다"고 주장했습니다. 그는 그해 말 이러한 틀을 재차 강조하며 "새로운 통제 수단은 우리가 아니라 군사 제국주의 단계의 자본주의에 의해 만들어졌다" 고 주장했습니다. 따라서 "프롤레타리아트는 자본주의로부터 무기를 가져오는 것이지, '무(無)에서 무기를 '창조'하거나 '창조'하는 것이 아니다."[9] 따라서 "노동자 통제"는 노동자 조직이 아니라 국가 자본주의 기관에 의해 행사될 것입니다. 볼셰비키는 집권하자마자 노동자 통제에 대한 그들만의 견해를 실행하고 다른 해석들을 공격했다. 철도 위원회 대변인 한 명은 "러시아에서는 '무정부주의적 생디칼리즘'에 대한 비난이 항상 노동자에 반대하는 우익 세력에서 나왔습니다. " 라고 말하며, "볼셰비키 권력의 대표자들이 이제 비슷한 비난에 동참한다는 것은 참으로 이상한 일입니다."라고 덧붙였다.[10] 공장 위원회는 연합을 시도했지만 방해를 받았고, 결국 노동조합과 합병하여 국가 통제 하에 두게 되었다. 레닌은 곧 노동자 통제라는 이러한 제한적인 시각에서 벗어나 "1인 경영"이라는 개념을 제기했습니다. 이는 국가가 임명한 "개별 경영자들에게 독재적 권한(또는 '무제한적인' 권한)"을 부여하는 것을 의미했습니다. 대규모 산업( "사회주의의 토대" )은 "수천 명의 사람들이 자신의 의지를 한 사람의 의지에 종속"시키는 것을 요구 했으며, 따라서 혁명은 "인민이 노동 지도자들의 유일한 의지에 무조건 복종"할 것을 "요구"합니다. 레닌이 말한 "우월한 형태의 노동 규율" 은 단순히 고도로 발전된 자본주의적 형태일 뿐입니다. 생산에서 노동자의 역할은 동일했지만, 새로운 변형이 있었습니다. 즉, "작업 중 소비에트 정부 개별 대표의 명령에 무조건 복종"하는 것입니다.[11] 임금 노예제에 대한 이러한 지지는 자본주의적 경영 기법에 대한 지지와 결합되었습니다. 레닌은 "우리는 성과급 문제를 제기하고 이를 실제로 적용하고 시험해야 합니다."라고 주장했습니다. "우리는 테일러 체계의 과학적이고 진보적인 요소들을 많이 적용하는 문제를 제기해야 합니다. 임금을 생산된 상품의 총량에 맞춰야 합니다."[12] 생산 현장에서 노동자들의 집단적 힘을 무력화하기 위해 경영진이 고안하고 사용했던 기법들은 이제 당이 강요할 때 어느 정도 "중립적"인 것으로 간주되었습니다. '''내전''' 1918년 5월 말에 발발하여 이미 약화된 사회를 지치게 했던 내전에 대해 우리가 논의하지 않았다는 반론이 제기될 것입니다. 현대 볼셰비즘 지지자들 대부분은 이 사건을 볼셰비키의 행위를 정당화하고 합리화하는 데 이용합니다. 그리고 우리도 동의합니다. 우리가 이 사건을 논의하지 않은 이유는, 우리가 기록한 정책들이 내전이 시작되기 이전 의 것들이기 때문입니다 . 볼셰비키가 적용한 국가자본주의 정책의 원인을 아직 시작되지 않은 사건에 돌리기는 어렵습니다. 내전의 발발은 이러한 정책들을 가속화했을 뿐이었다. 자본가에 대한 "노동자 통제"가 실패하고 노동자들의 압력과 반대가 커지자, 볼셰비키는 두 계급에 대한 방어 수단으로 대규모 산업을 국유화했다. 그러나 "1인" 경영에 기반한 사회주의라는 비전은 계속되었다. 트로츠키는 "내전이 우리의 경제 기관에서 가장 강력하고, 가장 독립적이며, 가장 주도적인 모든 것을 약탈하지 않았더라면, 우리는 의심할 여지 없이 경제 행정 분야에서 1인 경영의 길로 훨씬 더 빨리, 훨씬 덜 고통스럽게 들어섰을 것"이라고 지적했다.[13] 실제로 "전시 공산주의 경제의 정점은 내전이 사실상 종식된 후에 찾아왔다". 왜냐하면 "1920년 초, 공산당 지도부는 더 이상 노동 정책의 수립과 실행에 대한 생각과 노력을 집중하지 못하고 있었기" 때문이다.[14] 그해 말에는 공장의 거의 90%가 1인 경영 체제로 운영되었다. 트로츠키는 또한 "새로운 사회" 에서의 "노동 조직" 에 대한 자신의 생각을 논의했습니다 . 이는 "1인 경영" 하의 " 노동의 군사화" 에 기반을 두고, " 전국의 인구를 필요 노동력의 저장소"로 취급 하며 , 노조의 역할이 "노동자들을 규율하고 생산의 필요를 자신의 필요와 요구보다 우선시하도록 가르치는 것" 이라고 했습니다. 이는 "경제적 어려움 "을 극복하기 위해 "원칙과 실천의 관점에서 모두 옳았다"고 했습니다. 15 당 지도부의 전폭적인 지지를 받아 그는 1920년 9월 철도 노동자들에게 자신의 생각을 적용했습니다. 그의 하향식 통치는 1920년에서 1921년 겨울 철도망의 비참한 붕괴를 초래했습니다. 노동계급의 저항이 거세지자 당 지도부는 1920년 11월 "노동의 군사화"에서 손을 뗐습니다. '''큰 것이 아름답다''' 요약하자면, 볼셰비키 전통은 대안적인 사회주의적 조직 구조를 만드는 것이 아니라 자본주의의 조직 구조를 활용하고 이를 더 크고 중앙집권적으로 만드는 데 기반을 두고 있습니다. 볼셰비키 전통은 동일한 경영 기법(예: 테일러주의)과 경영 구조(예: "1인 경영")를 사용합니다. 유일한 차이점은 생산 수단이며, 창출된 모든 이윤은 국가가 소유한다는 것입니다. 아나카스트들이 주장했듯이 이는 전혀 다른 것이 아닙니다: <Blockquote>산업의 국유화는 노동자들을 개별 자본가의 손에서 떼어내어, 더욱 탐욕스러운 단 하나의 자본가 지배자, 즉 국가의 손에 넘겨주었다. 노동자와 이 새로운 지배자 사이의 관계는 이전의 노동과 자본의 관계와 동일하며, 유일한 차이점은 공산주의 지배자, 즉 국가가 노동자들을 착취할 뿐만 아니라 직접 처벌한다는 것이다… 임금 노동은 국가에 대한 의무라는 성격을 띠게 되었을 뿐, 이전과 변함 없다 … ​​이 모든 것이 사적 자본주의를 국가 자본주의로 대체하는 단순한 사례라는 것이 분명하다.[16]</Blockquote> 반자본주의 운동에 참여하는 대부분의 사람들이 적절한 기술과 적절한 규모에 기반한 비자본주의적이고 분산적이며 다양한 사회라는 비전에 영감을 받는 반면, 볼셰비즘은 그렇지 않습니다. 오히려 볼셰비즘은 자본주의의 문제점을 제도가 중앙집권화되지 않았고 충분히 크지 않다는 데 있다고 봅니다. 따라서 레닌은 이렇게 말합니다. " 모든 시민은 국가의 고용된 고용인으로 전락한다… 모든 시민은 단일 전국적 국가 '신디케이트' 의 고용인이자 노동자가 된다 … 사회 전체가 노동과 임금의 평등을 보장하는 단일 사무실과 단일 공장이 될 것이다."[17] 엥겔스가 무정부주의자들을 반박하며 공장은 종속, 권위, 자유의 부재, 그리고 "모든 사회 조직으로부터 독립적인 진정한 전제주의"를 필요로 한다고 주장했던 점을 고려하면, 세계를 하나의 거대한 공장으로 만들려는 레닌의 생각은 극도로 위협적인 양상을 띱니다.[18] 아나키스트 알렉산더 버크만이 1927년에 올바르게 주장했듯이: "혁명에서 산업 분권화가 차지하는 역할은 안타깝게도 제대로 평가받지 못하고 있습니다. … 대부분의 사람들은 여전히 ​​중앙집중화가 '더 효율적이고 경제적'이라는 마르크스주의적 독단에 사로잡혀 있습니다. 그들은 소위 '경제성'이 노동자의 생명과 신체를 희생하여 달성된다는 사실, 그리고 '효율성'이 노동자를 단순한 산업 톱니바퀴로 전락시키고, 그의 영혼을 마비시키고, 그의 육체를 죽인다는 사실을 외면합니다. 더욱이 중앙집중화 체제에서는 산업 행정이 끊임없이 소수의 손에 통합되어 산업 지배자들의 강력한 관료 체제를 만들어냅니다. 혁명이 그러한 결과를 목표로 한다면 그것은 참으로 아이러니한 일일 것입니다. 그것은 새로운 지배계급의 탄생을 의미할 것입니다."[19] 볼셰비즘이 자본주의 이념에 젖어 있다는 것은 레닌이 "개별 기관들이 단일 신디케이트로 통합될 때, 경제학이 우리에게 가르쳐 주듯이 이 경제는 엄청난 규모에 도달할 수 있다"라고 말한 것에서 알 수 있습니다. 20 그렇습니다. 자본주의 경제학은 효율성과 경제성에 대한 자본주의적 정의에 기반을 두고 있습니다! 볼셰비즘이 중앙집중적이고 대규모 산업에 기반을 두고 있는 것은 그것이 더 "효율적"이고 "경제적"이기 때문이며, 이는 볼셰비즘의 "사회주의"가 자본주의와 동일한 우선순위에 기반할 것임을 시사합니다. 이는 러시아가 선진 자본주의 국가들로부터 배워야 하며, 생산을 발전시키는 유일한 방법은 자본주의적 "합리화" 및 관리 방식을 채택하는 것이라는 레닌의 생각에서 알 수 있습니다. '''대안적 비전''' 사회주의가 자본주의와 다른 우선순위를 가지고, 다른 생산 조직 방식을 필요로 하며, 경제 구조에 대한 다른 비전을 가질 수 있다는 생각은 볼셰비즘에는 존재하지 않습니다. 레닌은 부르주아 경제 권력의 제도, 산업 구조, 그리고 자본주의 기술과 기법을 "포획"하여 다른 목적을 위해 사용할 수 있다고 생각했습니다. 그러나 궁극적으로 자본주의적 수단과 조직은 자본주의적 목적만을 창출할 수 있습니다. 레닌 시대에 주창되고 실행된 "1인 경영", 도급제, 테일러주의 등이 그의 추종자들에 의해 스탈린주의의 악으로, 그리고 그 반사회주의적 본질의 증거로 거론된다는 것은 의미심장합니다. 볼셰비키 정책은 혁명의 발전에 결정적인 영향을 미쳤음이 분명합니다. 그러나 사회주의에 대한 또 다른 비전이 있습니다. 이 대안적 비전은 당시 러시아에 존재했는데, 볼셰비키는 국가적 행동을 통해 이 비전을 분쇄해야 했습니다. 이 비전의 주요 지지자는 무정부주의입니다. 이러한 비전의 여러 측면은 러시아 혁명 시기에 형성되었습니다. 레닌이 "노동자 통제"를 주장하는 동안, 러시아 전역에서 노동자들은 공장위원회를 설립하고, 이를 연합하고, 협의회를 조직하고, 노동자 자주관리라는 개념을 제기하고 이를 실행하기 시작했습니다. 우크라이나에서는 마흐노주의 무정부주의 반군들이 백독재와 적독재 모두에 맞서 자유 소비에트와 노동자·농민 자주관리를 위해 투쟁했습니다. 그러나 불행히도 레닌의 국가자본주의가 승리하여 공장위원회를 약화시키고, 무정부주의자들을 탄압하고, 마흐노주의자들을 배신했습니다. 21세기의 새벽, 역사가 반복되지 않도록 합시다. 이는 볼셰비즘의 국가 자본주의를 거부하고 노동계급 투쟁, 자기 조직화, 연대, 직접 행동, 그리고 자기 해방에 뿌리를 둔 진정한 반자본주의를 지향하는 것을 의미합니다. 옛 주인을 새 주인으로 대체하는 것을 목표로 하지 않는 반자본주의 말입니다. (각주)<br> 1 See, for example, the leaflet "The SWP’s very peculiar anarchism" in reply to Pat Stack’s article "Anarchy in the UK?" in Socialist Review available at http://struggle.ws/pdf/leaflets.html 2 Bakunin, The Political Philosophy of Bakunin, p. 187 3 Lenin, Selected Works, Vol. 2, p. 211 4 Ibid., p. 365 and p. 369 5 Thomas F. Remington, Building Socialism in Bolshevik Russia, p. 38 6 Maurice Brinton, The Bolsheviks and Workers’ Control, p. 36 7Lenin, Selected Works, Vol. 2, p. 365 8 Ibid., pp. 364-5 and p. 366 9 Ibid., p. 112, p. 367 and p. 599 10 quoted, Daniel H. Kaiser (ed.), The Workers’ Revolution in Russia, 1917 , pp. 116-7 11 Lenin, Op. Cit., p. 610, p. 611, p. 612 12 Ibid., pp. 602-3 13 quoted by M. Brinton, Op. Cit., pp. 66-7 14 J. Aves, Workers Against Lenin, p. 17 15 quoted by M. Brinton, Op. Cit., p. 66 16 Peter Arshinov, History of the Makhnovist Movement, p. 71 17 Lenin, Ibid., p. 312 18 Marx-Engels Reader, p. 731 19 The ABC of Anarchism, pp. 80-1 20 Lenin, Op. 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| 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]] || {{완료}} |- | 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| ]] p2qhp8ll4t0y7czyc22uypr0k8ts3zd 252 98487 394721 394663 2025-07-07T13:24:58Z ZornsLemon 15531 394721 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[두시언해 (중간본)|언석 분류두공부시]](諺釋 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= }} 20v8aucuc47kdqbs303j7go7jsbkl1i 252 98488 394723 394664 2025-07-07T13:26:11Z ZornsLemon 15531 394723 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[두시언해 (중간본)|언석 분류두공부시]](諺釋 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= }} 2ll7c9x31je181244x4zss38iu04pf3 252 98489 394724 394665 2025-07-07T13:26:36Z ZornsLemon 15531 394724 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[두시언해 (중간본)|언석 분류두공부시]](諺釋 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= }} mq6k4trqsv72t77nx5lcjpxxq2zalgm 252 98491 394726 385935 2025-07-07T13:28:13Z ZornsLemon 15531 394726 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=[[두시언해 (중간본)|언석 분류두공부시]](諺釋 分類杜工部詩) |언어=ko |권=[[두시언해 (중간본)/권5|권5]] |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={{가로목록| {{링크 목록|색인:언역 분류두공부시 (00%d).pdf|권%d|1|9|rowlen=10}}{{링크 목록|색인:언역 분류두공부시 (0%d).pdf|권%d|10|24|rowlen=10}} }} |목차= |너비= |머리말= |꼬리말= }} pemxubawgejcgaqyl9ogexm5fjbcwop 250 98511 394722 385819 2025-07-07T13:25:40Z ZornsLemon 15531 394722 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{크게|諺釋}} {{더더더크게|分類杜工部詩 一}}<noinclude><references/></noinclude> qx0vcr0n8lji95px7ndhjkja9vul5yr 250 98823 394725 386753 2025-07-07T13:27:04Z ZornsLemon 15531 394725 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{크게|諺釋}} {{더더더크게|分類杜工部詩 二}}<noinclude><references/></noinclude> hoo6x2jupeibgf2cia3skwtfubahi8b 250 99533 394835 388308 2025-07-08T10:24:04Z ZornsLemon 15531 394835 proofread-page text/x-wiki <noinclude><pagequality level="3" user="ZornsLemon" /></noinclude>아니한것은아니지만 리별은 ᄯᅳᆺ밧긔일이되고 놀난가슴은 새로은슯음에 터짐니다<br> 그러나 리별을 쓸데업는 눈물의源泉을만들고 마는것은 스々로 사랑을ᄭᅢ치는것인줄 아는ᄭᅡ닭에 것잡을수업는 슯음의힘을 옴겨서 새希望의 정수박이에 드러부엇슴니다<br> 우리는 맛날ᄯᅢ에 ᄯᅥ날것을염녀하는것과가티 ᄯᅥ날ᄯᅢ에 다시맛날것을 밋슴니다 아々 님은갓지마는 나는 님을보내지 아니하얏슴니다<br> 제곡조를못이기는 사랑의노래는 님의沈默을 휩싸고돔니다<noinclude><references/></noinclude> fh2go8cu2e0wm486x90wdairddbep6d 250 99590 394709 388370 2025-07-07T12:25:42Z ZornsLemon 15531 394709 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{크게|諺釋}} {{더더더크게|分類杜工部詩 三}}<noinclude><references/></noinclude> rdw5gzhefifnvlywq9lv18gn9cfhijj 114 102387 394706 394643 2025-07-07T12:17:39Z Danuri19 16656 394706 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 {{col-begin}} {{col-2}} 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. {{col-2}} 비슈누의 탄생을 알리는 별, 크리슈나, 부처, 예수의 탄생을 알리는 별, 천상을 바라보며 현자들에게 말했네, 너의 빛나는 빛을 기다리며 밤의 어둠 속에서, 별 하나 없는 한밤중의 어둠 속에서; 도래를 알리는 빛나는 전령, 의로운 자들의 왕국을 알리는 자, 신비로운 이야기를 전하는 자, 신성의 비천한 탄생을 알리는 자, 욕망의 마구간에서, 마음과 영혼의 구유에서; 비밀을 조용히 노래하는 자, 깊고 거룩한 연민을 슬픔에 짓눌린 마음에, 기다림에 지친 영혼에게:— 지극히 밝은 별이여, 너는 다시 한밤중을 장식한다. 너는 다시 현자들을 격려한다. 신조의 어둠 속에서 지켜보며, 끝없는 싸움에 지쳐 오류의 갈고리 칼날에 맞서는 자, 생명 없고 쓸모없는 우상들에, 죽은 형태의 종교들에 지친 자, 당신의 빛을 바라보며 시간을 보냈나이다. 당신은 그들의 절망을 끝내셨고, 당신은 그들의 길을 밝혀 주셨나이다. 당신은 옛 진리들을 다시 가져오셨나이다. 당신을 바라보는 모든 자들의 가슴에, 당신을 사랑하는 자들의 영혼에, 당신은 기쁨과 즐거움, 슬픔에서 오는 평화에 대해 말씀하십니다. 당신을 볼 수 있는 자들은 복이 있나니, 밤에 지친 방랑자들아, 당신의 고동을 느끼는 자들은 복이 있나니, 가슴속에서 고동치는 것을 느끼는 자들은 복이 있나니, 그들 안에 고동치는 깊은 사랑의 당신의 위대한 빛으로. 당신의 가르침을 진실로 배우게 하소서. 충실하고 겸손하게 배우게 하소서. 온유하고 현명하게, 기쁘게 배우게 하소서. 성스러운 비슈누의 고대 별이시여, 크리슈나, 부처, 예수의 빛이시여. {{col-end}} 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]] jzryeie89cccik82i049z5h8fr244q9 394707 394706 2025-07-07T12:18:45Z Danuri19 16656 394707 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. {{col-begin}} {{col-2}} STAR OF WISDOM<br> 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. {{col-2}} 지혜의 별<br> 비슈누의 탄생을 알리는 별, 크리슈나, 부처, 예수의 탄생을 알리는 별, 천상을 바라보며 현자들에게 말했네, 너의 빛나는 빛을 기다리며 밤의 어둠 속에서, 별 하나 없는 한밤중의 어둠 속에서; 도래를 알리는 빛나는 전령, 의로운 자들의 왕국을 알리는 자, 신비로운 이야기를 전하는 자, 신성의 비천한 탄생을 알리는 자, 욕망의 마구간에서, 마음과 영혼의 구유에서; 비밀을 조용히 노래하는 자, 깊고 거룩한 연민을 슬픔에 짓눌린 마음에, 기다림에 지친 영혼에게:— 지극히 밝은 별이여, 너는 다시 한밤중을 장식한다. 너는 다시 현자들을 격려한다. 신조의 어둠 속에서 지켜보며, 끝없는 싸움에 지쳐 오류의 갈고리 칼날에 맞서는 자, 생명 없고 쓸모없는 우상들에, 죽은 형태의 종교들에 지친 자, 당신의 빛을 바라보며 시간을 보냈나이다. 당신은 그들의 절망을 끝내셨고, 당신은 그들의 길을 밝혀 주셨나이다. 당신은 옛 진리들을 다시 가져오셨나이다. 당신을 바라보는 모든 자들의 가슴에, 당신을 사랑하는 자들의 영혼에, 당신은 기쁨과 즐거움, 슬픔에서 오는 평화에 대해 말씀하십니다. 당신을 볼 수 있는 자들은 복이 있나니, 밤에 지친 방랑자들아, 당신의 고동을 느끼는 자들은 복이 있나니, 가슴속에서 고동치는 것을 느끼는 자들은 복이 있나니, 그들 안에 고동치는 깊은 사랑의 당신의 위대한 빛으로. 당신의 가르침을 진실로 배우게 하소서. 충실하고 겸손하게 배우게 하소서. 온유하고 현명하게, 기쁘게 배우게 하소서. 성스러운 비슈누의 고대 별이시여, 크리슈나, 부처, 예수의 빛이시여. {{col-end}} 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]] g51f7a4evtl1ur2znj82zi44ed0rcjp 394756 394707 2025-07-07T23:47:52Z Danuri19 16656 394756 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.<br> 그 어떤 성인도, 성스러운 인물도, 진리를 가르친 스승도, 이른 아침에 일어나지 않았던 이는 없었습니다. 예수는 습관적으로 일찍 일어나, 외딴 산에 올라 거룩한 교감(교통)에 임하셨습니다. 붓다는 항상 해 뜨기 한 시간 전에 일어나 명상에 들었으며, 그의 모든 제자들도 똑같이 하도록 권고받았습니다.<br> 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.<br> 당신이 매우 이른 시간에 일과를 시작해야 해서, 체계적인 명상을 위해 이른 아침 시간을 내지 못한다면, 밤에 한 시간을 내보시기 바랍니다. 그리고 만약 그마저도 하루 일과가 너무 길고 고되어 어렵다면, 실망하지 않으셔도 됩니다. 당신은 일 중간의 짧은 틈이나, 지금은 목적 없이 허비하고 있는 몇 분의 여유 시간에, 거룩한 명상으로 생각을 들어올릴 수 있기 때문입니다. 또한, 만약 당신의 일이 반복적인 훈련을 통해 자동화되는 유형이라면, 그 일을 하는 중에도 명상할 수 있습니다. 탁월한 기독교 성자이자 철학자인 야콥 뵈메(Jacob Boehme)는 장시간 구두를 만드는 노동을 하며 신적인 사물들에 대한 광대한 지식을 실현했습니다. 모든 삶에는 생각할 시간이 있으며, 아무리 바쁘고 고된 삶이라 하더라도, 열망과 명상에서 배제되는 법은 없습니다.<br> 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.<br> 영적인 명상과 자기 훈련은 분리될 수 없는 것이기에, 당신은 자신에 대해 명상하는 것으로 시작하게 됩니다. 자신을 이해하려는 시도를 하게 될 것입니다. 왜냐하면, 당신이 마음에 두게 될 위대한 목표는 '진리를 실현하기 위해 자신의 모든 오류를 완전히 제거하는 것'이기 때문입니다. 당신은 자신의 동기, 생각, 행동을 질문하기 시작할 것이며, 그것들을 당신의 이상과 비교하면서, 차분하고 공정한 시선으로 바라보려 노력하게 됩니다. 이러한 방식으로, 당신은 점차 정신적·영적 균형을 더 많이 갖추게 되며, 이 균형 없이는 사람은 삶의 바다 위에서 속절없이 떠다니는 지푸라기에 불과합니다. 만약 당신이 증오하거나 분노하는 경향이 있다면, 당신은 온유함과 용서에 대해 명상하게 될 것이며, 그로 인해 자신의 거칠고 어리석은 행위에 대한 자각이 날카롭게 깨어나게 될 것입니다. 그 다음, 당신은 사랑, 온유함, 풍성한 용서의 생각들 속에 머물게 되며, 더 낮은 것을 더 높은 것으로 극복해 갈수록 조용히, 그러나 점차적으로 당신의 마음 속에는 ‘사랑의 신성한 법칙’에 대한 인식이 스며들 것입니다. 그리고 그것이 삶과 행동의 복잡한 측면들에 어떤 영향을 미치는지를 이해하게 될 것입니다. 당신이 이 지식을 모든 생각, 말, 행동에 적용해 갈수록 당신은 점점 더 온유해지고, 점점 더 사랑이 많아지며, 점점 더 신적인 존재로 성장하게 될 것입니다. 이와 같은 방식으로, 모든 오류, 모든 이기적 욕망, 모든 인간적 약점들은 명상의 힘으로 극복될 수 있습니다. 그리고 각각의 죄와 잘못이 하나씩 제거될 때마다, 진리의 빛은 순례자의 영혼을 더 깊이, 더 밝게 비추기 시작할 것입니다.<br> 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. {{col-begin}} {{col-2}} STAR OF WISDOM<br> 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. {{col-2}} 지혜의 별<br> 비슈누의 탄생을 알리는 별, 크리슈나, 부처, 예수의 탄생을 알리는 별, 천상을 바라보며 현자들에게 말했네, 너의 빛나는 빛을 기다리며 밤의 어둠 속에서, 별 하나 없는 한밤중의 어둠 속에서; 도래를 알리는 빛나는 전령, 의로운 자들의 왕국을 알리는 자, 신비로운 이야기를 전하는 자, 신성의 비천한 탄생을 알리는 자, 욕망의 마구간에서, 마음과 영혼의 구유에서; 비밀을 조용히 노래하는 자, 깊고 거룩한 연민을 슬픔에 짓눌린 마음에, 기다림에 지친 영혼에게:— 지극히 밝은 별이여, 너는 다시 한밤중을 장식한다. 너는 다시 현자들을 격려한다. 신조의 어둠 속에서 지켜보며, 끝없는 싸움에 지쳐 오류의 갈고리 칼날에 맞서는 자, 생명 없고 쓸모없는 우상들에, 죽은 형태의 종교들에 지친 자, 당신의 빛을 바라보며 시간을 보냈나이다. 당신은 그들의 절망을 끝내셨고, 당신은 그들의 길을 밝혀 주셨나이다. 당신은 옛 진리들을 다시 가져오셨나이다. 당신을 바라보는 모든 자들의 가슴에, 당신을 사랑하는 자들의 영혼에, 당신은 기쁨과 즐거움, 슬픔에서 오는 평화에 대해 말씀하십니다. 당신을 볼 수 있는 자들은 복이 있나니, 밤에 지친 방랑자들아, 당신의 고동을 느끼는 자들은 복이 있나니, 가슴속에서 고동치는 것을 느끼는 자들은 복이 있나니, 그들 안에 고동치는 깊은 사랑의 당신의 위대한 빛으로. 당신의 가르침을 진실로 배우게 하소서. 충실하고 겸손하게 배우게 하소서. 온유하고 현명하게, 기쁘게 배우게 하소서. 성스러운 비슈누의 고대 별이시여, 크리슈나, 부처, 예수의 빛이시여. {{col-end}} 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]] aihb5rxpl5s84ev83dwf22jir8sot16 394777 394756 2025-07-07T23:58:08Z Danuri19 16656 394777 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.<br> 그 어떤 성인도, 성스러운 인물도, 진리를 가르친 스승도, 이른 아침에 일어나지 않았던 이는 없었습니다. 예수는 습관적으로 일찍 일어나, 외딴 산에 올라 거룩한 교감(교통)에 임하셨습니다. 붓다는 항상 해 뜨기 한 시간 전에 일어나 명상에 들었으며, 그의 모든 제자들도 똑같이 하도록 권고받았습니다.<br> 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.<br> 당신이 매우 이른 시간에 일과를 시작해야 해서, 체계적인 명상을 위해 이른 아침 시간을 내지 못한다면, 밤에 한 시간을 내보시기 바랍니다. 그리고 만약 그마저도 하루 일과가 너무 길고 고되어 어렵다면, 실망하지 않으셔도 됩니다. 당신은 일 중간의 짧은 틈이나, 지금은 목적 없이 허비하고 있는 몇 분의 여유 시간에, 거룩한 명상으로 생각을 들어올릴 수 있기 때문입니다. 또한, 만약 당신의 일이 반복적인 훈련을 통해 자동화되는 유형이라면, 그 일을 하는 중에도 명상할 수 있습니다. 탁월한 기독교 성자이자 철학자인 야콥 뵈메(Jacob Boehme)는 장시간 구두를 만드는 노동을 하며 신적인 사물들에 대한 광대한 지식을 실현했습니다. 모든 삶에는 생각할 시간이 있으며, 아무리 바쁘고 고된 삶이라 하더라도, 열망과 명상에서 배제되는 법은 없습니다.<br> 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.<br> 영적인 명상과 자기 훈련은 분리될 수 없는 것이기에, 당신은 자신에 대해 명상하는 것으로 시작하게 됩니다. 자신을 이해하려는 시도를 하게 될 것입니다. 왜냐하면, 당신이 마음에 두게 될 위대한 목표는 '진리를 실현하기 위해 자신의 모든 오류를 완전히 제거하는 것'이기 때문입니다. 당신은 자신의 동기, 생각, 행동을 질문하기 시작할 것이며, 그것들을 당신의 이상과 비교하면서, 차분하고 공정한 시선으로 바라보려 노력하게 됩니다. 이러한 방식으로, 당신은 점차 정신적·영적 균형을 더 많이 갖추게 되며, 이 균형 없이는 사람은 삶의 바다 위에서 속절없이 떠다니는 지푸라기에 불과합니다. 만약 당신이 증오하거나 분노하는 경향이 있다면, 당신은 온유함과 용서에 대해 명상하게 될 것이며, (만약 당신이 증오하거나 분노하는 것같은 다루어보아야할 경향이 아직 이슈가 없다면 곧 그렇게 될것입니다.) 그로 인해 자신의 거칠고 어리석은 행위에 대한 자각이 날카롭게 깨어나게 될 것입니다. 그 다음, 당신은 사랑, 온유함, 풍성한 용서의 생각들 속에 머물게 되며, 더 낮은 것을 더 높은 것으로 극복해 갈수록 조용히, 그러나 점차적으로 당신의 마음 속에는 ‘사랑의 신성한 법칙’에 대한 인식이 스며들 것입니다. 그리고 그것이 삶과 행동의 복잡한 측면들에 어떤 영향을 미치는지를 이해하게 될 것입니다. (어떤 생명체도 생태계의 한 구성원으로 계통발생학적인 진화의 시간에서 개체발생학적으로 존재한다는 사실을 심사숙고해볼수있습니다. 지금여기 내가 있기까지 얼마나 많은 생명체들이 희생되고 있습니까?) 당신이 이 지식을 모든 생각, 말, 행동에 적용해 갈수록 당신은 점점 더 온유해지고, 점점 더 사랑이 많아지며, 점점 더 신적인 존재로 성장하게 될 것입니다. 이와 같은 방식으로, 모든 오류, 모든 이기적 욕망, 모든 인간적 약점들은 명상의 힘으로 극복될 수 있습니다. 그리고 각각의 죄와 잘못이 하나씩 제거될 때마다, 진리의 빛은 순례자의 영혼을 더 깊이, 더 밝게 비추기 시작할 것입니다.<br> 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. {{col-begin}} {{col-2}} STAR OF WISDOM<br> 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. {{col-2}} 지혜의 별<br> 비슈누의 탄생을 알리는 별, 크리슈나, 부처, 예수의 탄생을 알리는 별, 천상을 바라보며 현자들에게 말했네, 너의 빛나는 빛을 기다리며 밤의 어둠 속에서, 별 하나 없는 한밤중의 어둠 속에서; 도래를 알리는 빛나는 전령, 의로운 자들의 왕국을 알리는 자, 신비로운 이야기를 전하는 자, 신성의 비천한 탄생을 알리는 자, 욕망의 마구간에서, 마음과 영혼의 구유에서; 비밀을 조용히 노래하는 자, 깊고 거룩한 연민을 슬픔에 짓눌린 마음에, 기다림에 지친 영혼에게:— 지극히 밝은 별이여, 너는 다시 한밤중을 장식한다. 너는 다시 현자들을 격려한다. 신조의 어둠 속에서 지켜보며, 끝없는 싸움에 지쳐 오류의 갈고리 칼날에 맞서는 자, 생명 없고 쓸모없는 우상들에, 죽은 형태의 종교들에 지친 자, 당신의 빛을 바라보며 시간을 보냈나이다. 당신은 그들의 절망을 끝내셨고, 당신은 그들의 길을 밝혀 주셨나이다. 당신은 옛 진리들을 다시 가져오셨나이다. 당신을 바라보는 모든 자들의 가슴에, 당신을 사랑하는 자들의 영혼에, 당신은 기쁨과 즐거움, 슬픔에서 오는 평화에 대해 말씀하십니다. 당신을 볼 수 있는 자들은 복이 있나니, 밤에 지친 방랑자들아, 당신의 고동을 느끼는 자들은 복이 있나니, 가슴속에서 고동치는 것을 느끼는 자들은 복이 있나니, 그들 안에 고동치는 깊은 사랑의 당신의 위대한 빛으로. 당신의 가르침을 진실로 배우게 하소서. 충실하고 겸손하게 배우게 하소서. 온유하고 현명하게, 기쁘게 배우게 하소서. 성스러운 비슈누의 고대 별이시여, 크리슈나, 부처, 예수의 빛이시여. {{col-end}} 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]] 4t3kculhb7wz50p7lkbr1wqayanyp5b 394778 394777 2025-07-08T00:06:19Z Danuri19 16656 394778 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.<br> 그 어떤 성인도, 성스러운 인물도, 진리를 가르친 스승도, 이른 아침에 일어나지 않았던 이는 없었습니다. 예수는 습관적으로 일찍 일어나, 외딴 산에 올라 거룩한 교감(교통)에 임하셨습니다. 붓다는 항상 해 뜨기 한 시간 전에 일어나 명상에 들었으며, 그의 모든 제자들도 똑같이 하도록 권고받았습니다.<br> 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.<br> 당신이 매우 이른 시간에 일과를 시작해야 해서, 체계적인 명상을 위해 이른 아침 시간을 내지 못한다면, 밤에 한 시간을 내보시기 바랍니다. 그리고 만약 그마저도 하루 일과가 너무 길고 고되어 어렵다면, 실망하지 않으셔도 됩니다. 당신은 일 중간의 짧은 틈이나, 지금은 목적 없이 허비하고 있는 몇 분의 여유 시간에, 거룩한 명상으로 생각을 들어올릴 수 있기 때문입니다. 또한, 만약 당신의 일이 반복적인 훈련을 통해 자동화되는 유형이라면, 그 일을 하는 중에도 명상할 수 있습니다. 탁월한 기독교 성자이자 철학자인 야콥 뵈메(Jacob Boehme)는 장시간 구두를 만드는 노동을 하며 신적인 사물들에 대한 광대한 지식을 실현했습니다. 모든 삶에는 생각할 시간이 있으며, 아무리 바쁘고 고된 삶이라 하더라도, 열망과 명상에서 배제되는 법은 없습니다.<br> 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.<br> 영적인 명상과 자기 훈련은 분리될 수 없는 것이기에, 당신은 자신에 대해 명상하는 것으로 시작하게 됩니다. 스스로를 이해하려는 조용한 시도를 하게 될 것입니다. 왜냐하면 당신이 마음에 두게 될 위대한 목표는, 바로 '진리를 실현하기 위해 자신의 모든 오류를 완전히 제거하는 것'이기 때문입니다. 당신은 자신의 동기와 생각, 그리고 행동을 조심스럽게 되돌아보게 될 것이며, 그것들을 당신이 지향하는 이상과 비교해 보며, 차분하고 공정한 시선으로 바라보려 노력하게 됩니다. 이러한 방식으로, 당신은 점차 정신적·영적 균형을 더욱 깊이 갖추게 될 것입니다. 이 균형 없이는 사람은 삶의 거센 바다 위를 속절없이 떠도는 지푸라기와도 같습니다. 만약 당신이 증오하거나 분노하는 경향이 있다면, 당신은 온유함과 용서에 대해 명상하게 될 것이며, (혹시 지금은 그와 같은 경향이 없다고 느끼신다 해도, 머지않아 마주하게 될 가능성이 있다는 점에서, 이 명상은 모든 이에게 해당됩니다.) 그로 인해, 당신의 거칠고 어리석었던 행동들에 대한 자각이 더욱 예민하고 정직하게 깨어나게 될 것입니다. 그다음, 당신은 사랑과 온유함, 풍성한 용서의 생각 속에 머물게 될 것이며, 더 낮은 본성을 더 높은 마음으로 이겨낼수록, 조용히 그러나 분명하게 당신의 마음 안에는 ‘사랑의 신성한 법칙’에 대한 인식이 스며들기 시작할 것입니다. 그리고 그것이 삶과 행동의 복잡한 양상들에 어떻게 작용하는지를 점차 이해하게 될 것입니다. (이를테면, 어떤 생명체도 생태계의 구성원이자, 계통발생학적인 진화의 시간을 거쳐 개체발생적으로 존재한다는 사실을 곰곰이 생각해보실 수 있습니다. 지금 여기 내가 있기까지, 얼마나 많은 생명들이 희생되어 왔는지 말입니다.) 당신이 이러한 지식을 당신의 모든 생각과 말, 행동에 조금씩 적용해 갈수록 당신은 점점 더 온유해지고, 점점 더 사랑이 깊어지며, 점점 더 신적인 존재로 성장하게 될 것입니다. 이와 같은 방식으로, 모든 오류와 이기적 욕망, 인간적인 약점들은 명상의 힘으로 하나씩 극복되어 갈 수 있습니다. 그리고 당신이 각각의 죄와 잘못을 하나씩 내려놓을 때마다, 진리의 빛은 순례자의 영혼을 더 깊이, 더 환하게 비추기 시작할 것입니다. (하지만 동시에, 내가 세상으로부터 받아온 수많은 사랑과 감사, 그리고 희생을 어떻게 다시 세상에 돌려줄 수 있을지, 그 물음 또한 마음 깊이 되새겨 보아야 할 것입니다.)<br> 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. {{col-begin}} {{col-2}} STAR OF WISDOM<br> 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. {{col-2}} 지혜의 별<br> 비슈누의 탄생을 알리는 별, 크리슈나, 부처, 예수의 탄생을 알리는 별, 천상을 바라보며 현자들에게 말했네, 너의 빛나는 빛을 기다리며 밤의 어둠 속에서, 별 하나 없는 한밤중의 어둠 속에서; 도래를 알리는 빛나는 전령, 의로운 자들의 왕국을 알리는 자, 신비로운 이야기를 전하는 자, 신성의 비천한 탄생을 알리는 자, 욕망의 마구간에서, 마음과 영혼의 구유에서; 비밀을 조용히 노래하는 자, 깊고 거룩한 연민을 슬픔에 짓눌린 마음에, 기다림에 지친 영혼에게:— 지극히 밝은 별이여, 너는 다시 한밤중을 장식한다. 너는 다시 현자들을 격려한다. 신조의 어둠 속에서 지켜보며, 끝없는 싸움에 지쳐 오류의 갈고리 칼날에 맞서는 자, 생명 없고 쓸모없는 우상들에, 죽은 형태의 종교들에 지친 자, 당신의 빛을 바라보며 시간을 보냈나이다. 당신은 그들의 절망을 끝내셨고, 당신은 그들의 길을 밝혀 주셨나이다. 당신은 옛 진리들을 다시 가져오셨나이다. 당신을 바라보는 모든 자들의 가슴에, 당신을 사랑하는 자들의 영혼에, 당신은 기쁨과 즐거움, 슬픔에서 오는 평화에 대해 말씀하십니다. 당신을 볼 수 있는 자들은 복이 있나니, 밤에 지친 방랑자들아, 당신의 고동을 느끼는 자들은 복이 있나니, 가슴속에서 고동치는 것을 느끼는 자들은 복이 있나니, 그들 안에 고동치는 깊은 사랑의 당신의 위대한 빛으로. 당신의 가르침을 진실로 배우게 하소서. 충실하고 겸손하게 배우게 하소서. 온유하고 현명하게, 기쁘게 배우게 하소서. 성스러운 비슈누의 고대 별이시여, 크리슈나, 부처, 예수의 빛이시여. {{col-end}} 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]] 805o8pnj3o34qd6ejnldbwt3oe6ete0 394779 394778 2025-07-08T00:20:35Z Danuri19 16656 394779 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.<br> 그 어떤 성인도, 성스러운 인물도, 진리를 가르친 스승도, 이른 아침에 일어나지 않았던 이는 없었습니다. 예수는 습관적으로 일찍 일어나, 외딴 산에 올라 거룩한 교감(교통)에 임하셨습니다. 붓다는 항상 해 뜨기 한 시간 전에 일어나 명상에 들었으며, 그의 모든 제자들도 똑같이 하도록 권고받았습니다.<br> 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.<br> 당신이 매우 이른 시간에 일과를 시작해야 해서, 체계적인 명상을 위해 이른 아침 시간을 내지 못한다면, 밤에 한 시간을 내보시기 바랍니다. 그리고 만약 그마저도 하루 일과가 너무 길고 고되어 어렵다면, 실망하지 않으셔도 됩니다. 당신은 일 중간의 짧은 틈이나, 지금은 목적 없이 허비하고 있는 몇 분의 여유 시간에, 거룩한 명상으로 생각을 들어올릴 수 있기 때문입니다. 또한, 만약 당신의 일이 반복적인 훈련을 통해 자동화되는 유형이라면, 그 일을 하는 중에도 명상할 수 있습니다. 탁월한 기독교 성자이자 철학자인 야콥 뵈메(Jacob Boehme)는 장시간 구두를 만드는 노동을 하며 신적인 사물들에 대한 광대한 지식을 실현했습니다. 모든 삶에는 생각할 시간이 있으며, 아무리 바쁘고 고된 삶이라 하더라도, 열망과 명상에서 배제되는 법은 없습니다.<br> 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.<br> 영적인 명상과 자기 훈련은 분리될 수 없는 것이기에, 당신은 자신에 대해 명상하는 것으로 시작하게 됩니다. 스스로를 이해하려는 조용한 시도를 하게 될 것입니다. 왜냐하면 당신이 마음에 두게 될 위대한 목표는, 바로 '진리를 실현하기 위해 자신의 모든 오류를 완전히 제거하는 것'이기 때문입니다. 당신은 자신의 동기와 생각, 그리고 행동을 조심스럽게 되돌아보게 될 것이며, 그것들을 당신이 지향하는 이상과 비교해 보며, 차분하고 공정한 시선으로 바라보려 노력하게 됩니다. 이러한 방식으로, 당신은 점차 정신적·영적 균형을 더욱 깊이 갖추게 될 것입니다. 이 균형 없이는 사람은 삶의 거센 바다 위를 속절없이 떠도는 지푸라기와도 같습니다. 만약 당신이 증오하거나 분노하는 경향이 있다면, 당신은 온유함과 용서에 대해 명상하게 될 것이며, (혹시 지금은 그와 같은 경향이 없다고 느끼신다 해도, 머지않아 마주하게 될 가능성이 있다는 점에서, 이 명상은 모든 이에게 해당됩니다.) 그로 인해, 당신의 거칠고 어리석었던 행동들에 대한 자각이 더욱 예민하고 정직하게 깨어나게 될 것입니다. 그다음, 당신은 사랑과 온유함, 풍성한 용서의 생각 속에 머물게 될 것이며, 더 낮은 본성을 더 높은 마음으로 이겨낼수록, 조용히 그러나 분명하게 당신의 마음 안에는 ‘사랑의 신성한 법칙’에 대한 인식이 스며들기 시작할 것입니다. 그리고 그것이 삶과 행동의 복잡한 양상들에 어떻게 작용하는지를 점차 이해하게 될 것입니다. (이를테면, 어떤 생명체도 생태계의 구성원이자, 계통발생학적인 진화의 시간을 거쳐 개체발생적으로 존재한다는 사실을 곰곰이 생각해보실 수 있습니다. 지금 여기 내가 있기까지, 얼마나 많은 생명들이 희생되어 왔는지 말입니다.) 당신이 이러한 지식을 당신의 모든 생각과 말, 행동에 조금씩 적용해 갈수록 당신은 점점 더 온유해지고, 점점 더 사랑이 깊어지며, 점점 더 신적인 존재로 성장하게 될 것입니다. 이와 같은 방식으로, 모든 오류와 이기적 욕망, 인간적인 약점들은 명상의 힘으로 하나씩 극복되어 갈 수 있습니다. 그리고 당신이 각각의 죄와 잘못을 하나씩 내려놓을 때마다, 진리의 빛은 순례자의 영혼을 더 깊이, 더 환하게 비추기 시작할 것입니다. (하지만 동시에, 내가 세상으로부터 받아온 수많은 사랑과 감사, 그리고 희생을 어떻게 다시 세상에 돌려줄 수 있을지, 그 물음 또한 마음 깊이 되새겨 보아야 할 것입니다.)<br> 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.<br> 이처럼 명상함으로써, 당신은 끊임없이 스스로를 당신의 유일한 진짜 적, 곧 이기적이고 소멸할 운명에 있는 자아로부터 보호하게 됩니다. 그리고 점차, 진리와 결코 분리될 수 없는 신성하고 소멸하지 않는 참된 자아 안으로 당신 자신을 더욱 굳건히 세워가게 될 것입니다. 당신의 명상이 가져오는 직접적인 열매는 고요하고도 영적인 힘이 될 것입니다. 그 힘은 인생의 투쟁 속에서 당신을 떠받쳐 주는 지주이자, 잠시 쉴 수 있는 안식처가 되어줄 것입니다. 거룩한 생각의 극복 능력은 실로 위대합니다. 그리고 침묵 속에서 명상한 시간에 얻어진 힘과 지혜는, 시련과 슬픔, 그리고 유혹의 순간에 당신의 영혼을 구원으로 이끄는 거룩한 기억으로 풍요롭게 채워줄 것입니다.<br> 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.<br> 명상의 힘을 통해 당신의 지혜가 자라날수록, 당신은 점점 더 변덕스럽고, 덧없으며, 슬픔과 고통을 낳는 이기적인 욕망들을 놓아버리게 될 것입니다. 그리고 점차, 변하지 않는 원리들 위에 더욱 굳건하고 신뢰심 깊게 당신의 자리를 세우게 되며, 마침내는 천상의 평온을 실감하게 되실 것입니다. (이러한 평화(Peace)는 단순한 감정의 고요가 아닙니다. 그것은 공존과 희생이라는 씨줄과 날줄로 엮여진 거대한 희망의 미래를 보여주는 생명적 네트워크입니다.)<br> 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. {{col-begin}} {{col-2}} STAR OF WISDOM<br> 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. {{col-2}} 지혜의 별<br> 비슈누의 탄생을 알리는 별, 크리슈나, 부처, 예수의 탄생을 알리는 별, 천상을 바라보며 현자들에게 말했네, 너의 빛나는 빛을 기다리며 밤의 어둠 속에서, 별 하나 없는 한밤중의 어둠 속에서; 도래를 알리는 빛나는 전령, 의로운 자들의 왕국을 알리는 자, 신비로운 이야기를 전하는 자, 신성의 비천한 탄생을 알리는 자, 욕망의 마구간에서, 마음과 영혼의 구유에서; 비밀을 조용히 노래하는 자, 깊고 거룩한 연민을 슬픔에 짓눌린 마음에, 기다림에 지친 영혼에게:— 지극히 밝은 별이여, 너는 다시 한밤중을 장식한다. 너는 다시 현자들을 격려한다. 신조의 어둠 속에서 지켜보며, 끝없는 싸움에 지쳐 오류의 갈고리 칼날에 맞서는 자, 생명 없고 쓸모없는 우상들에, 죽은 형태의 종교들에 지친 자, 당신의 빛을 바라보며 시간을 보냈나이다. 당신은 그들의 절망을 끝내셨고, 당신은 그들의 길을 밝혀 주셨나이다. 당신은 옛 진리들을 다시 가져오셨나이다. 당신을 바라보는 모든 자들의 가슴에, 당신을 사랑하는 자들의 영혼에, 당신은 기쁨과 즐거움, 슬픔에서 오는 평화에 대해 말씀하십니다. 당신을 볼 수 있는 자들은 복이 있나니, 밤에 지친 방랑자들아, 당신의 고동을 느끼는 자들은 복이 있나니, 가슴속에서 고동치는 것을 느끼는 자들은 복이 있나니, 그들 안에 고동치는 깊은 사랑의 당신의 위대한 빛으로. 당신의 가르침을 진실로 배우게 하소서. 충실하고 겸손하게 배우게 하소서. 온유하고 현명하게, 기쁘게 배우게 하소서. 성스러운 비슈누의 고대 별이시여, 크리슈나, 부처, 예수의 빛이시여. {{col-end}} 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]] cx23dturokbyxrittyqgay2yms6mnmr 250 102413 394755 394624 2025-07-07T23:31:21Z ZornsLemon 15531 394755 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|히〮 王{{*|ᅌᅪᇰ}}ᄋᆞᆯ〮 ᄃᆞ려〮 龍{{*|료ᇰ}}宮{{*|구ᇰ}}에〮 드〮러〮 니〮거늘〮 王{{*|ᅌᅪᇰ}}이〮 龍{{*|료ᇰ}}ᄋᆡ〮게 舍{{*|샹〮}}利{{*|링〮}}ᄅᆞᆯ〮 求{{*|꾸ᇢ}}ᄒᆞ〮야〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮ᅀᆞᄫᅡ〮지라〮 ᄒᆞ〮야ᄂᆞᆯ〮 龍{{*|료ᇰ}}이〮 ᄂᆞᆫ호〮아〮 주〮어늘〮 그제 王{{*|ᅌᅪᇰ}}이〮 八{{*|바ᇙ〮}}萬{{*|먼〮}}四{{*|ᄉᆞᆼ〮}}千{{*|쳔}} 金{{*|금}}銀{{*|ᅌᅳᆫ}} 瑠{{*|류ᇢ}}璃{{*|링}} 頗{{*|팡}}梨{{*|롕}}篋{{*|켭〮}}을〮 ᄆᆡᇰᄀᆞ〮라〮}} 篋{{*|켭〮}}은〮 箱{{*|샤ᇰ}}子{{*|ᄌᆞᆼ〯}}ㅣ라〮 {{더크게|부텻 舍{{*|샹〮}}利{{*|링〮}} 담〯ᅀᆞᆸ고〮}} ᄒᆞᆫ 篋{{*|켭〮}}에〮 ᄒᆞᆫ 舍{{*|샹〮}}利{{*|링〮}}옴〮 담〯ᅀᆞᄫᆞ〮니 {{옛한글쪽 끝}}<noinclude><references/></noinclude> 1hysx86b69tk06m7wm8iolsvjf1cf4k 250 102459 394825 394703 2025-07-08T05:23:01Z ZornsLemon 15531 394825 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}} 張門生子酷肖留侯 柳公觀相贊比汾陽 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}} 瑞氣生寶鏡吉禮行王門 셔긔가보경에ᄉᆡᆼᄒᆞ니길례을왕문에ᄒᆡᆼᄒᆞ다 <br> {{크게|第七回}} 女仙送藥而救病張生登第而削科 녀션이약을보ᄂᆡ여병을구ᄒᆞ고장성은등졔ᄒᆞ엿다가삭과ᄒᆞ다 <br> {{크게|第八回}} 學生復科君主再娶 학ᄉᆡᆼ이다시복과ᄒᆞᄆᆡ군쥬를ᄌᆡ취ᄒᆞ다 <br> {{크게|第九回}} 義氣男子張繼善高節貞婦延小姐 의긔로은남ᄌᆞ는장게션이오고졀ᄒᆞᆫ졍부는연소져러라 {{옛한글 끝}}<noinclude><references/></noinclude> 150jhwmpfp3dxebebx71hjceutw9wgw 250 102461 394824 394705 2025-07-08T05:19:26Z ZornsLemon 15531 394824 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}} 王張結秦晉三家享晩福 왕장이진々을ᄆᆡᆺ고셰집이눗복을누리다 <br><br> {{크게|荆山白玉}} 目次終 {{옛한글 끝}}<noinclude><references/></noinclude> jo5hyrhnjwiwnsya5p9z36l374474wg 250 102462 394708 2025-07-07T12:24:20Z Lawhunt 17313 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <big> :제사ᄅᆞᆷ안엇디일즉懲{{더더작게|징}}티아니ᄒᆞᄂᆞᆫ고<br> ○皇{{더더작게|황}}父{{더더작게|보}}卿{{더더작게|경}}士{{더더작게|ᄉᆞ}}{{분주|ᅵ|오}}番{{더더작게|번}}維{{더더작게|유}}司{{더더작게|ᄉᆞ}}徒{{더더작게|도}}{{분주|ᅵ|오}}家{{더더작게|가}}伯{{더더작게|ᄇᆡᆨ}}爲{{더더작게|위}}宰{{더더작게|ᄌᆡ}}{{분주|오|}}仲{{더더작게|즁}... 394708 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Lawhunt" /></noinclude>{{옛한글쪽 시작}} <big> :제사ᄅᆞᆷ안엇디일즉懲{{더더작게|징}}티아니ᄒᆞᄂᆞᆫ고<br> ○皇{{더더작게|황}}父{{더더작게|보}}卿{{더더작게|경}}士{{더더작게|ᄉᆞ}}{{분주|ᅵ|오}}番{{더더작게|번}}維{{더더작게|유}}司{{더더작게|ᄉᆞ}}徒{{더더작게|도}}{{분주|ᅵ|오}}家{{더더작게|가}}伯{{더더작게|ᄇᆡᆨ}}爲{{더더작게|위}}宰{{더더작게|ᄌᆡ}}{{분주|오|}}仲{{더더작게|즁}}允{{더더작게|윤}}膳{{더더작게|션}}夫{{더더작게|부}}{{분주|ᅵ|오}}聚{{더더작게|츄}}子{{더더작게|ᄌᆞ}}內{{더더작게|ᄂᆡ}}史{{더더작게|ᄉᆞ}}{{분주|ᅵ|오}}蹶{{더더작게|궤}}維{{더더작게|유}}趣{{더더작게|추}}馬{{더더작게|마}}{{분주|ᅵ|오}}楀{{더더작게|구}}維{{더더작게|유}}師{{더더작게|ᄉᆞ}}氏{{더더작게|시}}{{분주|어|ᄂᆞᆯ}}豔{{더더작게|염}}妻{{더더작게|쳐}}煽{{더더작게|션}}方{{더더작게|방}}處{{더더작게|쳐}}{{분주|ᅵ로|다}}<br> :皇{{더더작게|황}}父{{더더작게|보}}ᅵ卿{{더더작게|경}}士{{더더작게|ᄉᆞ}}ᅵ오番{{더더작게|번}}이司{{더더작게|ᄉᆞ}}徒{{더더작게|도}}ᅵ오家{{더더작게|가}}伯{{더더작게|ᄇᆡᆨ}}이宰{{더더작게|ᄌᆡ}}되엿고仲{{더더작게|즁}}允{{더더작게|윤}}이膳{{더더작게|션}}夫{{더더작게|부}}ᅵ오聚{{더더작게|츄}}子{{더더작게|ᄌᆞ}}ᅵ內{{더더작게|ᄂᆡ}}史{{더더작게|ᄉᆞ}}ᅵ오蹶{{더더작게|궤}}ᅵ趣{{더더작게|추}}馬{{더더작게|마}}ᅵ오楀{{더더작게|구}}ᅵ </big> {{옛한글쪽 끝}}<noinclude><references/></noinclude> jfh2e8emq6ihutjatyg4wbt3rjdpamv 250 102463 394710 2025-07-07T12:26:43Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{크게|諺釋}} {{더더더크게|分類杜工部詩 四}} 394710 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{크게|諺釋}} {{더더더크게|分類杜工部詩 四}}<noinclude><references/></noinclude> 2r9w9b5rqv62jt9x6eb9uopmt0kluki 250 102464 394711 2025-07-07T12:27:05Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <section begin="권지사" />分類杜工部詩卷之四 <section end="권지사" /> <section begin="시사 상" />:時事 上 {{작게|古詩 三十二首}} <section end="시사 상" /> <section begin="병거행" />::兵車行 車轔轔馬蕭蕭 行人弓箭各在腰 【轔轔은 車聲이오 蕭蕭ᄂᆞᆫ 不諠譁ㅣ오 行人은 征役之人이라 ○ 술위 轔轔ᄒᆞ며 ᄆᆞ리 蕭蕭ᄒᆞᄂᆞ니 녜ᄂᆞᆫ 사ᄅᆞᄆᆡ 화사리 제... 394711 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} <section begin="권지사" />分類杜工部詩卷之四 <section end="권지사" /> <section begin="시사 상" />:時事 上 {{작게|古詩 三十二首}} <section end="시사 상" /> <section begin="병거행" />::兵車行 車轔轔馬蕭蕭 行人弓箭各在腰 【轔轔은 車聲이오 蕭蕭ᄂᆞᆫ 不諠譁ㅣ오 行人은 征役之人이라 ○ 술위 轔轔ᄒᆞ며 ᄆᆞ리 蕭蕭ᄒᆞᄂᆞ니 녜ᄂᆞᆫ 사ᄅᆞᄆᆡ 화사리 제여곰 허리에 잇도다】 爺孃妻子走相送 塵埃不見咸陽橋 【咸陽橋ᄂᆞᆫ 在長安城外ᄒᆞ니 車行塵起故로 不見橋也ㅣ라 ○ 아비와 어미와 妻子ᄃᆞᆯ히 ᄃᆞ라가 서ᄅᆞ 보내ᄂᆞ니 드트리 니러나니 咸陽ㅅ ᄃᆞ리ᄅᆞᆯ 보디 몯ᄒᆞ리로다】 牽衣頓足欄道哭 哭聲直上干雲霄 【頓足은 足踊於地也ㅣ오 欄은 遮欄也ㅣ라 ○ 옷 브티들며 발 구르고 길헤 ᄀᆞᄅᆞ셔셔 우ᄂᆞ니 우ᄂᆞᆫ 소리 바ᄅᆞ 올아 구ᄅᆞᆷ ᄭᅵᆫ 하ᄂᆞᆯ해 干犯ᄒᆞ놋다】 道旁過者問行人 行人但云點行頻 【點行은 以丁籍으르 照點ᄒᆞ야 爲差役也ㅣ라 ○ 긼 ᄀᆞᄋᆞ로 디나가리 行人 더브러 무러든 行人이 오직 닐오ᄃᆡ 點考ᄒᆞ야 녜요ᄆᆞᆯ ᄌᆞ조 ᄒᆞᄂᆞ니라 ᄒᆞᄂᆞ다】 或從十五北防河 便至四十西營田 【防河營田은 皆當時 差役也ㅣ라 ○ 시혹 열다ᄉᆞᆺ브터 北녀그로 ᄀᆞ로매 가 防禦ᄒᆞ고 곧 마ᄋᆞ내 니르러 西ㅅ녀그로 가 녀름짓놋다】 去時里正與裹頭 {{옛한글쪽 끝}} <section end="병거행" /><noinclude><references/></noinclude> feeyuoz58g7we4e64xkvq796xthxp4c 250 102465 394712 2025-07-07T12:27:33Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 歸來頭白還戍邊 【與裹頭ᄂᆞᆫ 發去時예 里中正長이 與之裹帽也ㅣ라 此ᄂᆞᆫ 言自少至老히 役使無己也ㅣ라 ○ 갈 時節에 里正이 머리 ᄡᆞᆯ 거슬 주더니 도라오니 머리 셰요ᄃᆡ 도로 邊方애 屯戍ᄒᆞ놋다】 邊庭流血成海水 武皇開邊意未已 【成海水ᄂᆞᆫ 言戰爭애 伏屍流血이 若海水也ㅣ라 武皇은 借漢武爲喩ᄒᆞ니라 ○ 邊庭에 흐르ᄂ... 394712 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 歸來頭白還戍邊 【與裹頭ᄂᆞᆫ 發去時예 里中正長이 與之裹帽也ㅣ라 此ᄂᆞᆫ 言自少至老히 役使無己也ㅣ라 ○ 갈 時節에 里正이 머리 ᄡᆞᆯ 거슬 주더니 도라오니 머리 셰요ᄃᆡ 도로 邊方애 屯戍ᄒᆞ놋다】 邊庭流血成海水 武皇開邊意未已 【成海水ᄂᆞᆫ 言戰爭애 伏屍流血이 若海水也ㅣ라 武皇은 借漢武爲喩ᄒᆞ니라 ○ 邊庭에 흐르ᄂᆞᆫ 피 바ᄅᆞᆺ믈ᄀᆞ티 ᄃᆞ외요ᄃᆡ 武皇ᄋᆡ ᄀᆞᆺ 여ᄂᆞᆫ ᄠᅳ든 마디 아니ᄒᆞ시놋다】 君不聞漢家山東二百州 千村萬落生荊杞 【落은 居也ㅣ라 生荊杞ᄂᆞᆫ 言人物이 空虛ᄒᆞ야 唯生荊杞也ㅣ라 ○ 그ᄃᆡᄂᆞᆫ 듣디 아니ᄒᆞᄂᆞᆫ다 漢家ㅅ 山東 二百 ᄀᆞ올해 千村 萬落애 가ᄉᆡ남기 낫도다】 縱有健婦把鋤犂 禾生隴畝無東西 【此ᄂᆞᆫ 言婦人이 耕種ᄒᆞ니 隴畝ㅣ 不整也ㅣ라 ○ 비록 잇ᄂᆞᆫ 健壯ᄒᆞᆫ 겨지비 호ᄆᆡ와 ᄯᅡ보ᄅᆞᆯ 자ᄇᆞ나 禾穀이 나니 받 이러미 東西ㅣ 업게 가랫도다】 況復秦兵耐苦戰 被驅不異犬與鷄 【此ᄂᆞᆫ 言秦人이 性本勇銳耐戰이로ᄃᆡ 亦如鷄犬之被驅ᄒᆞ니 言其困若也ㅣ라 ○ ᄒᆞᄆᆞᆯ며 ᄯᅩ 秦ㅅ 兵士ᄂᆞᆫ 受苦ᄅᆞ왼 사호ᄆᆞᆯ ᄎᆞ모ᄃᆡ 몰여 ᄃᆞᆫ뇨미 가히와 ᄃᆞᆰ괘 다ᄅᆞ디 아니ᄒᆞ도다】 長者雖有問 役夫敢伸恨 【言上官이 雖有勞問이나 供役之夫ㅣ 不敢伸訴冤恨也ㅣ라 ○ 위두ᄒᆞ니 비록 무로미 이시나 役夫ᄂᆞᆫ 敢히 셜운 ᄠᅳᆮ을 펴 니ᄅᆞ리아】 且如今年冬 未休關西卒 {{옛한글쪽 끝}}<noinclude><references/></noinclude> ozeddwl7u3az9qo4twtcaqyqtbtt0kb 250 102466 394713 2025-07-07T12:27:56Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <section begin="병거행" />縣官急索租 租稅何從出 【索은 取也ㅣ라 ○ ᄯᅩ 萬一에 옰 겨으레 關西엣 軍卒을 마디 아니ᄒᆞ면 縣官이 ᄲᆞᆯ리 租稅ᄅᆞᆯ 바ᄃᆞ리니 租稅ᄂᆞᆫ 어듸ᄅᆞᆯ 브터 날고】 信知生男惡 反是生女好 生女猶得嫁比隣 生男埋沒隨百草 【진실로 아ᄃᆞᆯ 나호ᄆᆞᆫ 사오납고 도ᄅᆞ혀 ᄯᆞᆯ 나호미 됴흐ᄆᆞᆯ 아노라... 394713 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} <section begin="병거행" />縣官急索租 租稅何從出 【索은 取也ㅣ라 ○ ᄯᅩ 萬一에 옰 겨으레 關西엣 軍卒을 마디 아니ᄒᆞ면 縣官이 ᄲᆞᆯ리 租稅ᄅᆞᆯ 바ᄃᆞ리니 租稅ᄂᆞᆫ 어듸ᄅᆞᆯ 브터 날고】 信知生男惡 反是生女好 生女猶得嫁比隣 生男埋沒隨百草 【진실로 아ᄃᆞᆯ 나호ᄆᆞᆫ 사오납고 도ᄅᆞ혀 ᄯᆞᆯ 나호미 됴흐ᄆᆞᆯ 아노라 ᄯᆞᄅᆞᆫ 나하 오히려 시러곰 이우제 얼여 이지려니와 아ᄃᆞᄅᆞᆫ 나하 무텨 온가짓 프를 좃놋다】 君不見靑海頭 古來白骨無人收 新鬼煩寃舊鬼哭 天陰雨濕聲啾啾 【靑海ᄂᆞᆫ 吐蕃의 大寇之處ㅣ니 言戰鬪ㅣ 相困ᄒᆞ야 暴骨原野也ㅣ라 ○ 그듸ᄂᆞᆫ 보디 아니ᄒᆞᄂᆞᆫ다 靑海ㅅ 우희 녜로 오ᄂᆞᆫ ᄒᆡᆫ ᄲᅧᄅᆞᆯ 사ᄅᆞ미 收葬ᄒᆞ리 업스니 새 귓거슨 어즈러이 애와텨 ᄒᆞ고 녯 귓거슨 우ᄂᆞᆫ니 하ᄂᆞᆯ히 어듭고 비 와 저즌 저기어든 소리 숫두워리놋다】 <section end="병거행" /> <section begin="비진도" />::悲陳陶 孟冬十郡良家子 血作陳陶澤中水 【良家子ᄂᆞᆫ 指軍卒ᄒᆞ다 陳陶ᄂᆞᆫ 在咸陽縣ᄒᆞ니 房琯이 與祿山ᄋᆞ로 戰敗處ㅣ라 ○ 孟冬애 열 ᄀᆞ옰 良家子의 피 陳陶ㅅ 몯 가온ᄃᆡᆺ 므리 ᄃᆞ외니라】 野曠天淸無戰聲 四萬義軍同日死 【드르히 훤ᄒᆞ고 하ᄂᆞᆯ히 ᄆᆞᆰ고 사홀 소리 업스니 四萬 義軍이 ᄒᆞᆫ날 주그니라】 群胡歸來血洗箭 仍唱胡歌飮都市 {{옛한글쪽 끝}} <section end="비진도" /><noinclude><references/></noinclude> j6b027q1oeqqswrn9pc6p5v1gh5um2l 250 102467 394714 2025-07-07T12:28:18Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <section begin="비진도" />都人回面向北啼 日夜更望官軍至 【時예 安西 回紇 等이 助討祿山ᄒᆞ니 然夷狄之性이 殘擾故로 都人이 更望靈武王歸之來也ㅣ라 ○ 뭀 되도라 와 사랫 피ᄅᆞᆯ 싯고 仍ᄒᆞ야 되 놀애 브르고 都市예 이셔 술 먹ᄂᆞ니 都邑ㅅ 사ᄅᆞᄆᆞᆫ ᄂᆞᄎᆞᆯ 도ᄅᆞ혀 北을 向ᄒᆞ야 우러 밤 나ᄌᆡ 官軍의 오ᄆᆞᆯ 다시 ᄇᆞ라... 394714 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} <section begin="비진도" />都人回面向北啼 日夜更望官軍至 【時예 安西 回紇 等이 助討祿山ᄒᆞ니 然夷狄之性이 殘擾故로 都人이 更望靈武王歸之來也ㅣ라 ○ 뭀 되도라 와 사랫 피ᄅᆞᆯ 싯고 仍ᄒᆞ야 되 놀애 브르고 都市예 이셔 술 먹ᄂᆞ니 都邑ㅅ 사ᄅᆞᄆᆞᆫ ᄂᆞᄎᆞᆯ 도ᄅᆞ혀 北을 向ᄒᆞ야 우러 밤 나ᄌᆡ 官軍의 오ᄆᆞᆯ 다시 ᄇᆞ라ᄂᆞ다】 <section end="비진도" /> <section begin="비청판" />::悲靑坂 我軍靑坂在東門 天寒飮馬太白窟 【靑坂太白은 皆在岐州ᄒᆞ니라 ○ 우리 靑坂애 軍陣ᄒᆞ야 東門에 이시니 하ᄂᆞᆯ히 ᄎᆞ거늘 太白山ㅅ 굼긔 ᄆᆞᄅᆞᆯ 믈 머기니라】 黃頭奚兒日向西 數騎彎弓敢馳突 【黃頭ᄂᆞᆫ 黃狐皮로 蒙其頭ㅣ라 奚兒ᄂᆞᆫ 祿山의 所領奚契丹 等이라 ○ 머리 누른 奚兒ㅣ 날마다 西ᄅᆞᆯ 向ᄒᆞ야 두어곰 ᄆᆞᆯ 타 활 혀 구ᄐᆡ여 ᄃᆞᆯ이ᄂᆞ다】 山雪河氷野蕭飋 靑是烽烟白人骨 【묏 눈과 ᄀᆞᄅᆞᇝ 어르메 드르히 서늘ᄒᆞ니 프르닌 이 烽火ㅅ ᄂᆡ오 ᄒᆡᄂᆡᆫ 사ᄅᆞᄆᆡ ᄲᅨ로다】 焉得附書與我軍 忍待明年莫倉卒 【此ᄂᆞᆫ 言房琯이 懲戒陳陶之敗ᄒᆞ야 不欲輕戰ᄒᆞ다가 逼於中官邢延恩의 促戰ᄒᆞ야 再敗於此故로 有莫倉卒之戒ᄒᆞ니라 ○ 엇졔 시러곰 글월 브텨 우리 軍을 주어 ᄎᆞ마 來年을 기들워 ᄲᆞᆯ리 말라 ᄒᆞ려뇨】 <section end="비청판" /> <section begin="신안리" />::新安吏 【甫ㅣ 自註收京後作이니 雖收兩京ᄒᆞ나 賊猶充斥이니라】 {{nop}} {{옛한글쪽 끝}} <section end="신안리" /><noinclude><references/></noinclude> p7qztpjh5dz24ronq2sthu5l10qhkvz 394718 394714 2025-07-07T12:38:32Z ZornsLemon 15531 394718 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} <section begin="비진도" />都人回面向北啼 日夜更望官軍至 【時예 安西 回紇 等이 助討祿山ᄒᆞ니 然夷狄之性이 殘擾故로 都人이 更望靈武王歸之來也ㅣ라 ○ 뭀 되도라 와 사랫 피ᄅᆞᆯ 싯고 仍ᄒᆞ야 되 놀애 브르고 都市예 이셔 술 먹ᄂᆞ니 都邑ㅅ 사ᄅᆞᄆᆞᆫ ᄂᆞᄎᆞᆯ 도ᄅᆞ혀 北을 向ᄒᆞ야 우러 밤 나ᄌᆡ 官軍의 오ᄆᆞᆯ 다시 ᄇᆞ라ᄂᆞ다】 <section end="비진도" /> <section begin="비청판" />::悲靑坂 我軍靑坂在東門 天寒飮馬太白窟 【靑坂太白은 皆在岐州ᄒᆞ니라 ○ 우리 靑坂애 軍陣ᄒᆞ야 東門에 이시니 하ᄂᆞᆯ히 ᄎᆞ거늘 太白山ㅅ 굼긔 ᄆᆞᄅᆞᆯ 믈 머기니라】 黃頭奚兒日向西 數騎彎弓敢馳突 【黃頭ᄂᆞᆫ 黃狐皮로 蒙其頭ㅣ라 奚兒ᄂᆞᆫ 祿山의 所領奚契丹 等이라 ○ 머리 누른 奚兒ㅣ 날마다 西ᄅᆞᆯ 向ᄒᆞ야 두어곰 ᄆᆞᆯ 타 활 혀 구ᄐᆡ여 ᄃᆞᆯ이ᄂᆞ다】 山雪河氷野蕭飋 靑是烽烟白人骨 【묏 눈과 ᄀᆞᄅᆞᇝ 어르메 드르히 서늘ᄒᆞ니 프르닌 이 烽火ㅅ ᄂᆡ오 ᄒᆡ닌 사ᄅᆞᄆᆡ ᄲᅨ로다】 焉得附書與我軍 忍待明年莫倉卒 【此ᄂᆞᆫ 言房琯이 懲戒陳陶之敗ᄒᆞ야 不欲輕戰ᄒᆞ다가 逼於中官邢延恩의 促戰ᄒᆞ야 再敗於此故로 有莫倉卒之戒ᄒᆞ니라 ○ 엇졔 시러곰 글월 브텨 우리 軍을 주어 ᄎᆞ마 來年을 기들워 ᄲᆞᆯ리 말라 ᄒᆞ려뇨】 <section end="비청판" /> <section begin="신안리" />::新安吏 【甫ㅣ 自註收京後作이니 雖收兩京ᄒᆞ나 賊猶充斥이니라】 {{nop}} {{옛한글쪽 끝}} <section end="신안리" /><noinclude><references/></noinclude> 3135r4rtlupozjqjxtm89ig1i8c53fd 0 102468 394715 2025-07-07T12:30:22Z ZornsLemon 15531 새 문서: {{머리말 | 제목 = 병거행 | 다른 표기 = 兵車行 | 부제 = | 부제 다른 표기 = | 저자 = [[저자:두보|두보]] | 역자 = | 이전 = | 다음 = [[../비진도|비진도]] | 설명 = }} <pages index="언역 분류두공부시 (004).pdf" from=2 to=4 fromsection="병거행" tosection="병거행" /> ==저작권== {{PD-old}} 394715 wikitext text/x-wiki {{머리말 | 제목 = 병거행 | 다른 표기 = 兵車行 | 부제 = | 부제 다른 표기 = | 저자 = [[저자:두보|두보]] | 역자 = | 이전 = | 다음 = [[../비진도|비진도]] | 설명 = }} <pages index="언역 분류두공부시 (004).pdf" from=2 to=4 fromsection="병거행" tosection="병거행" /> ==저작권== {{PD-old}} mkwc6gwva8o1v4ycfxbyez7kjqcdcy5 0 102469 394716 2025-07-07T12:32:00Z ZornsLemon 15531 새 문서: {{머리말 | 제목 = 비진도 | 다른 표기 = 悲陳陶 | 부제 = | 부제 다른 표기 = | 저자 = [[저자:두보|두보]] | 역자 = | 이전 = [[../병거행|병거행]] | 다음 = [[../비청판|비청판]] | 설명 = }} <pages index="언역 분류두공부시 (004).pdf" from=4 to=5 fromsection="비진도" tosection="비진도" /> ==저작권== {{PD-old}} 394716 wikitext text/x-wiki {{머리말 | 제목 = 비진도 | 다른 표기 = 悲陳陶 | 부제 = | 부제 다른 표기 = | 저자 = [[저자:두보|두보]] | 역자 = | 이전 = [[../병거행|병거행]] | 다음 = [[../비청판|비청판]] | 설명 = }} <pages index="언역 분류두공부시 (004).pdf" from=4 to=5 fromsection="비진도" tosection="비진도" /> ==저작권== {{PD-old}} 28scq5zjrlmosnc0r35aodakq31iyo2 0 102470 394717 2025-07-07T12:32:57Z ZornsLemon 15531 새 문서: {{머리말 | 제목 = 비청판 | 다른 표기 = 悲靑坂 | 부제 = | 부제 다른 표기 = | 저자 = [[저자:두보|두보]] | 역자 = | 이전 = [[../비진도|비진도]] | 다음 = [[../신안리|신안리]] | 설명 = }} <pages index="언역 분류두공부시 (004).pdf" from=5 to=5 fromsection="비청판" tosection="비청판" /> ==저작권== {{PD-old}} 394717 wikitext text/x-wiki {{머리말 | 제목 = 비청판 | 다른 표기 = 悲靑坂 | 부제 = | 부제 다른 표기 = | 저자 = [[저자:두보|두보]] | 역자 = | 이전 = [[../비진도|비진도]] | 다음 = [[../신안리|신안리]] | 설명 = }} <pages index="언역 분류두공부시 (004).pdf" from=5 to=5 fromsection="비청판" tosection="비청판" /> ==저작권== {{PD-old}} 5cvjii75wmlhtimdq6bcgox2uwnwv8r 250 102471 394719 2025-07-07T12:52:30Z Yoonhee12 18497 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ○일긔는엇더ᄒᆞ뇨○사ᄅᆞᆷ의수효는얼마나되ᄂᆞ뇨○유로바사ᄅᆞᆷ들은무ᄉᆞᆷ시족이뇨○유로바속에는엇더ᄒᆞᆫ나라들이잇ᄂᆞ뇨○셰샹사ᄅᆞᆷ들이어ᄃᆡ가살기됴타ᄒᆞᄂᆞ뇨○엇더ᄒᆞᆫ나라들을일등국이라ᄒᆞᄂᆞ뇨○엇더ᄒᆞᆫ나라들을뎨ᄉᆞ층국이라ᄒᆞᄂᆞ뇨○무엇을가지고나라등분을ᄂᆞᆫ호ᄂᆞ뇨○</br> {{더크게... 394719 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Yoonhee12" /></noinclude>{{옛한글쪽 시작}} ○일긔는엇더ᄒᆞ뇨○사ᄅᆞᆷ의수효는얼마나되ᄂᆞ뇨○유로바사ᄅᆞᆷ들은무ᄉᆞᆷ시족이뇨○유로바속에는엇더ᄒᆞᆫ나라들이잇ᄂᆞ뇨○셰샹사ᄅᆞᆷ들이어ᄃᆡ가살기됴타ᄒᆞᄂᆞ뇨○엇더ᄒᆞᆫ나라들을일등국이라ᄒᆞᄂᆞ뇨○엇더ᄒᆞᆫ나라들을뎨ᄉᆞ층국이라ᄒᆞᄂᆞ뇨○무엇을가지고나라등분을ᄂᆞᆫ호ᄂᆞ뇨○</br> {{더크게|아라사국}} 아라사국은유로바모든나라즁에뎨일큰나라이라 폭원이북위션ᄉᆞ십도브터칠십도ᄭᆞ지요동경션이십도브터륙십도ᄭᆞ지니남북이륙쳔리요동셔가ᄉᆞ쳔리며{{작게|유로바ᄯᅡ반이다아라사국이니라}}</br> 디경을말ᄒᆞ건ᄃᆡ북은북빙양이요동은아시아와ᄀᆡ스비안ᄒᆞ요{{작게|슈쳔리되ᄂᆞᆫ바다니라}}남도아시아ㅣ며ᄯᅩ블ᄂᆡᆨᄒᆡ와{{작게|슈쳔리되ᄂᆞᆫ바다니라}}루마니아국과오스드리아국이오셔는덕국과ᄲᅩᆯ틕이란하슈와쉬덴국이며</br> 디방을말ᄒᆞ건ᄃᆡᄉᆞ면십리되ᄂᆞᆫ방면이이십이만오쳔이며</br> 디형을말ᄒᆞ건ᄃᆡ평원광야가만코동남에만산이둘녓스니동에는우랄산이잇고남에는ᄀᆡ스비안ᄒᆡ와블ᄂᆡᆨᄒᆡᄉᆞ이에고ᄀᆡ셔스산이잇고ᄯᅩ큰강이잇스니볼기강은ᄀᆡ스비안ᄒᆡ로통ᄒᆞᆫ포구요오데사ㅣ란포구는블ᄂᆡᆨᄒᆡ로통ᄒᆞ고ᄯᅩ늬버강도블ᄂᆡᆨᄒᆡ로통ᄒᆞ고돠이나강은ᄇᆡᆨᄒᆡ로통ᄒᆞᆫ포구요셔편ᄲᅩᆯ틕ᄒᆡ에릐나와크런스닷이란두항구가잇스며</br> 일긔를말ᄒᆞ건ᄃᆡ북편은ᄆᆡ우칩고여름이면밤이대단이자르고낫이ᄃᆡ단이길며남편은좀더으며</br> 소산을말ᄒᆞ건대초목은겨을에도변치안ᄂᆞᆫ송ᄇᆡᆨᄀᆞᆺ흔나무가만코즘승은소와ᄆᆞᆯ과양과곰과일희와ᄉᆣᆷ과여호와갓옷ᄆᆞᆫᄃᆞᆯ기됴흔털즘승과물도야지와물소와오리와기러기와ᄃᆞᆰ이며곡식은밀과보리와라이와{{작게|보리와갓ᄒᆞ니라}}귀리와모밀과감ᄌᆞ요광산은금은동</br> ᄉᆞ민필지 십일 {{옛한글쪽 끝}}<noinclude><references/></noinclude> 5f40e09cs1a7iis8ew7abll00t0fy2s 250 102472 394720 2025-07-07T13:17:28Z OhMiKyung 18468 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 詩시經경諺언解ᄒᆡ卷권之지六륙<br/> 唐당風풍<br/> 蟋실蟀솔在ᄌᆡ堂당ᄒᆞ니歲셰聿율其기莫모ㅣ엇다今금我아不블樂락이면日일月월其기除져ㅣ리라無무已기大태康강가職직思ᄉᆞ其기居거ᄒᆞ好호樂락無무荒황이良량士ᄉᆞ의瞿구瞿구ㅣ니라<br/> 蟋실蟀솔이堂당애이시니歲셰드듸여그莫ᄒᆞ것다이제우리樂락디아니면日일月월이그除져ᄒᆞ... 394720 proofread-page text/x-wiki <noinclude><pagequality level="1" user="OhMiKyung" /></noinclude>{{옛한글쪽 시작}} 詩시經경諺언解ᄒᆡ卷권之지六륙<br/> 唐당風풍<br/> 蟋실蟀솔在ᄌᆡ堂당ᄒᆞ니歲셰聿율其기莫모ㅣ엇다今금我아不블樂락이면日일月월其기除져ㅣ리라無무已기大태康강가職직思ᄉᆞ其기居거ᄒᆞ好호樂락無무荒황이良량士ᄉᆞ의瞿구瞿구ㅣ니라<br/> 蟋실蟀솔이堂당애이시니歲셰드듸여그莫ᄒᆞ것다이제우리樂락디아니면日일月월이그除져ᄒᆞ리라아니너모康<br/> {{옛한글쪽 끝}}<noinclude><references/></noinclude> do4bl81jqd7ppshf0om3mhbd6kd16k2 394729 394720 2025-07-07T13:57:33Z OhMiKyung 18468 394729 proofread-page text/x-wiki <noinclude><pagequality level="1" user="OhMiKyung" /></noinclude>{{옛한글쪽 시작}} 詩{{작게|시}}經{{작게|경}}諺{{작게|언}}解{{작게|ᄒᆡ}}卷{{작게|권}}之{{작게|지}}六{{작게|륙}}<br/> 唐{{작게|당}}風{{작게|풍}}<br/> 蟋{{작게|실}}蟀{{작게|솔}}在{{작게|ᄌᆡ}}堂{{작게|당}}ᄒᆞ니歲{{작게|셰}}聿{{작게|율}}其{{작게|기}}莫{{작게|모}}ㅣ엇다今{{작게|금}}我{{작게|아}}不{{작게|블}}樂{{작게|락}}이면日{{작게|일}}月{{작게|월}}其{{작게|기}}除{{작게|져}}ㅣ리라無{{작게|무}}已{{작게|이}}大{{작게|태}}康{{작게|강}}가職{{작게|직}}思{{작게|ᄉᆞ}}其{{작게|기}}居{{작게|거}}ᄒᆞ好{{작게|호}}樂{{작게|락}}無{{작게|무}}荒{{작게|황}}이良{{작게|량}}士{{작게|ᄉᆞ}}의瞿{{작게|구}}瞿{{작게|구}}ㅣ니라<br/> 蟋{{작게|실}}蟀{{작게|솔}}이堂{{작게|당}}애이시니歲{{작게|셰}}드듸여그莫{{작게|모}}ᄒᆞ것다이제우리樂{{작게|락}}디아니면日{{작게|일}}月{{작게|월}}이그除{{작게|져}}ᄒᆞ리라아니너모康<br/> {{옛한글쪽 끝}}<noinclude><references/></noinclude> 34ijkd9qdp9tjfkbet9f54xuqf5jbdo 394730 394729 2025-07-07T13:59:08Z OhMiKyung 18468 394730 proofread-page text/x-wiki <noinclude><pagequality level="1" user="OhMiKyung" /></noinclude>{{옛한글쪽 시작}} 詩{{작게|시}}經{{작게|경}}諺{{작게|언}}解{{작게|ᄒᆡ}}卷{{작게|권}}之{{작게|지}}六{{작게|륙}}<br/> 唐{{작게|당}}風{{작게|풍}}<br/> 蟋{{작게|실}}蟀{{작게|솔}}在{{작게|ᄌᆡ}}堂{{작게|당}}ᄒᆞ니歲{{작게|셰}}聿{{작게|율}}其{{작게|기}}莫{{작게|모}}ㅣ엇다今{{작게|금}}我{{작게|아}}不{{작게|블}}樂{{작게|락}}이면日{{작게|일}}月{{작게|월}}其{{작게|기}}除{{작게|져}}ㅣ리라無{{작게|무}}已{{작게|이}}大{{작게|태}}康{{작게|강}}가職{{작게|직}}思{{작게|ᄉᆞ}}其{{작게|기}}居{{작게|거}}ᄒᆞ야好{{작게|호}}樂{{작게|락}}無{{작게|무}}荒{{작게|황}}이良{{작게|량}}士{{작게|ᄉᆞ}}의瞿{{작게|구}}瞿{{작게|구}}ㅣ니라<br/> 蟋{{작게|실}}蟀{{작게|솔}}이堂{{작게|당}}애이시니歲{{작게|셰}}드듸여그莫{{작게|모}}ᄒᆞ것다이제우리樂{{작게|락}}디아니면日{{작게|일}}月{{작게|월}}이그除{{작게|져}}ᄒᆞ리라아니너모康<br/> {{옛한글쪽 끝}}<noinclude><references/></noinclude> mv0lnxlmsg12zd705tykkwjnswnuidr 250 102473 394727 2025-07-07T13:38:48Z Athematic 18478 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 에목을매여노쥴을던져마군으로일시에당기나조곰도요동치아니하고다만병속으로오색무지개소사나공즁에두루고모진바람과돌비공즁에서풍우갓치나리니파순과마군들이다졍신이아득하야머리를드러세존안즈신곳을바라보니금강과사대텬왕과모든하늘과상제ᄭᅦ서좌우에모셔잇고서긔츙쳔한지라졍신을겨우차려복디주왈금일졍도당々하옴을ᄭᅢ... 394727 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Athematic" /></noinclude>{{옛한글쪽 시작}} 에목을매여노쥴을던져마군으로일시에당기나조곰도요동치아니하고다만병속으로오색무지개소사나공즁에두루고모진바람과돌비공즁에서풍우갓치나리니파순과마군들이다졍신이아득하야머리를드러세존안즈신곳을바라보니금강과사대텬왕과모든하늘과상제ᄭᅦ서좌우에모셔잇고서긔츙쳔한지라졍신을겨우차려복디주왈금일졍도당々하옴을ᄭᅢ다럿나니세존은대자대비로잔명을보젼하여졍도로도라가게하옵소서세존이즉시발노쳘병을밀치며갈아사되너의들이이조고마한병하나를움쟉이지못하니너의신통이어대잇는고금일반역을ᄭᅢ닷고사와졍을알진대ᄯᅩ한선남자라타일맛당히제도하리니아즉도라가선행을닥그라하시니차익이분연쥬왈파슌이대성인을항거하온죄는큰지라맛당히파순을풍도디옥으로보내여억만겁이라도나지못하게하소서하니세존이왈졍도잇스면외도ᄯᅩ한좃차침범함이에사라너는아즉세간희로애락에불려그러하거니와졍도에잇는사람은일테를평등하게보나니타인의탐애질욕이내게는극락이니엇지괘렴하리요하신대차익이배사퇴거하고파슌과군졸이ᄯᅩ한사죄퇴거하니라이ᄯᅢ에세존이마왕을항복바드시고졍도를낫투시니일노좃차심기원명하사삼명육통이구족하시더라세존이츌가하신지십일년이라오년은선도에머무르시고윤년은셜산에거하사졍각을어드시니이해섯달초팔 {{옛한글쪽 끝}}<noinclude><references/></noinclude> sln15uolymmcmupwsb0s9mi58zj325w 250 102474 394728 2025-07-07T13:49:41Z OhMiKyung 18468 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} {{작게|강}}ᄒᆞᆫ가職{{작게|직}}외그居{{작게|거}}를思{{작게|ᄉᆞ}}ᄒᆞ야樂{{작게|락}}을好{{작게|호}}호ᄃᆡ荒{{작게|황}}티아니홈이良{{작게|량}}士{{작게|ᄉᆞ}}의瞿{{작게|구}}瞿{{작게|구}}ᄐᆞᆺ홀디니라<br/> ◯蟋{{작게|실}}蟀{{작게|솔}}在{{작게|ᄌᆡ}}堂{{작게|당}}ᄒᆞ니歲{{작게|셰}}聿{{작게|율}}其{{작게|기}}逝{{작게|셔}}ㅣ엇다今{{작게|금}}我{{... 394728 proofread-page text/x-wiki <noinclude><pagequality level="1" user="OhMiKyung" /></noinclude>{{옛한글쪽 시작}} {{작게|강}}ᄒᆞᆫ가職{{작게|직}}외그居{{작게|거}}를思{{작게|ᄉᆞ}}ᄒᆞ야樂{{작게|락}}을好{{작게|호}}호ᄃᆡ荒{{작게|황}}티아니홈이良{{작게|량}}士{{작게|ᄉᆞ}}의瞿{{작게|구}}瞿{{작게|구}}ᄐᆞᆺ홀디니라<br/> ◯蟋{{작게|실}}蟀{{작게|솔}}在{{작게|ᄌᆡ}}堂{{작게|당}}ᄒᆞ니歲{{작게|셰}}聿{{작게|율}}其{{작게|기}}逝{{작게|셔}}ㅣ엇다今{{작게|금}}我{{작게|아}}不{{작게|블}}樂{{작게|락}}이면日{{작게|일}}月{{작게|월}}其{{작게|기}}邁{{작게|매}}리라無{{작게|무}}已{{작게|이}}大{{작게|태}}康{{작게|강}}가職{{작게|직}}思{{작게|ᄉᆞ}}其{{작게|기}}外{{작게|외}}ᄒᆞ야好{{작게|호}}樂{{작게|락}}無{{작게|무}}荒{{작게|황}}이良{{작게|량}}士{{작게|ᄉᆞ}}의蹶{{작게|궤}}蹶{{작게|궤}}니라<br/> 蟋{{작게|실}}蟀{{작게|솔}}이堂{{작게|당}}애이시니歲{{작게|셰}}드듸여그逝{{작게|셔}}ᄒᆞ것다이제우리樂{{작게|락}}디아니면 {{옛한글쪽 끝}}<noinclude><references/></noinclude> co83txo3kmjqj49zoy160dssuuttjow 250 102475 394731 2025-07-07T14:21:42Z OhMiKyung 18468 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 日{{작게|일}}月{{작게|월}}이그邁{{작게|매}}ᄒᆞ리라아니너모康{{작게|강}}ᄒᆞᆫ가職{{작게|직}}의그外{{작게|외}}를思{{작게|ᄉᆞ}}ᄒᆞ야樂{{작게|락}}을好{{작게|호}}호ᄃᆡ荒{{작게|황}}티아니홈이良{{작게|량}}士{{작게|ᄉᆞ}}의蹶{{작게|궤}}蹶{{작게|궤}}ᄐᆞᆺ홀디니라<br/> ◯蟋{{작게|실}}蟀{{작게|솔}}在{{작게|ᄌᆡ}}堂{{작게|당}}ᄒᆞ니役{{작게|역... 394731 proofread-page text/x-wiki <noinclude><pagequality level="1" user="OhMiKyung" /></noinclude>{{옛한글쪽 시작}} 日{{작게|일}}月{{작게|월}}이그邁{{작게|매}}ᄒᆞ리라아니너모康{{작게|강}}ᄒᆞᆫ가職{{작게|직}}의그外{{작게|외}}를思{{작게|ᄉᆞ}}ᄒᆞ야樂{{작게|락}}을好{{작게|호}}호ᄃᆡ荒{{작게|황}}티아니홈이良{{작게|량}}士{{작게|ᄉᆞ}}의蹶{{작게|궤}}蹶{{작게|궤}}ᄐᆞᆺ홀디니라<br/> ◯蟋{{작게|실}}蟀{{작게|솔}}在{{작게|ᄌᆡ}}堂{{작게|당}}ᄒᆞ니役{{작게|역}}車{{작게|거}}其{{작게|기}}休{{작게|휴}}ㅣ엇다今{{작게|금}}我{{작게|아}}不{{작게|블}}樂{{작게|락}}이면日{{작게|일}}月{{작게|월}}其{{작게|기}}慆{{작게|도}}ㅣ리라無{{작게|무}}已{{작게|이}}大{{작게|태}}康{{작게|강}}가職{{작게|직}}思{{작게|ᄉᆞ}}其{{작게|기}}憂{{작게|우}}ᄒᆞ야好{{작게|호}}樂{{작게|락}}無{{작게|무}}荒{{작게|황}}이良{{작게|량}}士{{작게|ᄉᆞ}}의休{{작게|휴}}休{{작게|휴}}ㅣ니라<br/> 蟋{{작게|실}}蟀{{작게|솔}}이堂{{작게|당}}애이시니役{{작게|역}}ᄒᆞᄂᆞᆫ車 {{옛한글쪽 끝}}<noinclude><references/></noinclude> 4k0jytm9iwe7fyi2jt6ya3da8h6hvj8 250 102476 394732 2025-07-07T14:50:57Z OhMiKyung 18468 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} {{작게|거}}ㅣ그休{{작게|휴}}ᄒᆞ것다이제내樂{{작게|락}}디아니면日{{작게|일}}月{{작게|월}}이그慆{{작게|도}}ᄒᆞ리라아니너모康{{작게|강}}ᄒᆞᆫ가職{{작게|직}}의그憂{{작게|우}}를思{{작게|ᄉᆞ}}ᄒᆞ야樂{{작게|락}}을好{{작게|호}}호ᄃᆡ荒{{작게|황}}티아니홈이良{{작게|량}}士{{작게|ᄉᆞ}}의休{{작게|휴}}休{{작게|휴}}ᄐᆞᆺ홀디니라<br/> 蟋{{작게... 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{{작게|거}}ㅣ그休{{작게|휴}}ᄒᆞ것다이제내樂{{작게|락}}디아니면日{{작게|일}}月{{작게|월}}이그慆{{작게|도}}ᄒᆞ리라아니너모康{{작게|강}}ᄒᆞᆫ가職{{작게|직}}의그憂{{작게|우}}를思{{작게|ᄉᆞ}}ᄒᆞ야樂{{작게|락}}을好{{작게|호}}호ᄃᆡ荒{{작게|황}}티아니홈이良{{작게|량}}士{{작게|ᄉᆞ}}의休{{작게|휴}}休{{작게|휴}}ᄐᆞᆺ홀디니라<br/> 蟋{{작게|실}}蟀{{작게|솔}}三{{작게|삼}}章{{작게|쟝}}<br/> 山{{작게|산}}有{{작게|유}}樞{{작게|츄}}ㅣ여隰{{작게|습}}有{{작게|유}}楡{{작게|유}}ㅣ니라子{{작게|ᄌᆞ}}有{{작게|유}}衣{{작게|의}}裳{{작게|샹}}호ᄃᆡ弗{{작게|블}}曳{{작게|예}}弗{{작게|블}}婁{{작게|루}}ㅣ며子{{작게|ᄌᆞ}}有{{작게|유}}車{{작게|거}}馬{{작게|마}}호ᄃᆡ弗{{작게|블}}馳{{작게|치}}弗{{작게|블}}驅{{작게|구}}ㅣ면宛{{작게|완}}其{{작게|기}}死{{작게|ᄉᆞ}}矣{{작게|의}}어든他{{작게|타}}人{{작게|인}}是{{작게|시}}愉{{작게|유}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> 49c20mlrvqqj8iz2nh8l5dh28r3mpy7 250 102477 394734 2025-07-07T15:29:59Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ᄒᆡᆼᄒᆞ니 젼야 즁에 거친 풀이 편만ᄒᆞ야 ᄎᆞᆷ혹ᄒᆞᆫ 긔상이 눈을 드러 볼 수 업고 급기 {{du|긍ᄉᆞ단}} 도셩에 이르러 바야흐로 도로ㅣ 의희이 보이고 {{du|서리아}}와 {{du|파시ᄉᆞ}} ᄯᅡ 두 디경에ᄂᆞᆫ 냥변에 큰 하수ㅣ 잇셔 가히 물을 ᄃᆡ힐지라 연이나 황폐ᄒᆞᆫ 토디 십분에 구가 되니 {{du|돌궐}}의 괴이ᄒᆞᆫ ᄒᆡᆼ실은 이 엇... 394734 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} ᄒᆡᆼᄒᆞ니 젼야 즁에 거친 풀이 편만ᄒᆞ야 ᄎᆞᆷ혹ᄒᆞᆫ 긔상이 눈을 드러 볼 수 업고 급기 {{du|긍ᄉᆞ단}} 도셩에 이르러 바야흐로 도로ㅣ 의희이 보이고 {{du|서리아}}와 {{du|파시ᄉᆞ}} ᄯᅡ 두 디경에ᄂᆞᆫ 냥변에 큰 하수ㅣ 잇셔 가히 물을 ᄃᆡ힐지라 연이나 황폐ᄒᆞᆫ 토디 십분에 구가 되니 {{du|돌궐}}의 괴이ᄒᆞᆫ ᄒᆡᆼ실은 이 엇지 ᄉᆞᄅᆞᆷ이라 칭ᄒᆞ며 그 나라히 {{du|구라파쥬}}와 졉계ᄒᆞᆫ {{du|화라가}}와<ref>왈라키아(Wallachia)</ref> {{du|마도아}}<ref>몰다비아(Moldavia)</ref> 냥ᄉᆡᆼ을 버혀 {{du|라미니아}}국 된 ᄯᅡ도 토디가 다 비옥ᄒᆞ나 농ᄉᆞᄒᆞᄂᆞᆫ ᄯᅡ히 겨우 이십분 일이라 {{du|아셰아쥬}}에 잇ᄂᆞᆫ {{du|토이기}}와 다를 것 업스니 대져 ᄌᆞ고급금 텬하 셰계에 {{du|돌궐}} 갓치 졍치가 ᄑᆡ리 괴악ᄒᆞᆫ 나라도 업고 ᄯᅩ 이러ᄐᆞᆺ시 수ᄇᆡᆨ년을 지나도 하ᄂᆞᆯ이 아직가지 머물너 두니 이상ᄒᆞ도다 ::뎨팔졀 {{du|아라사}}ㅣ {{du|돌궐}} 경셩을 병탄코ᄌᆞ ᄒᆞᆷ이라 {{du|아라사}}ㅣ 력ᄃᆡ 이ᄅᆡ로 항상 {{du|돌궐}}의 도셩과 밋 그 연ᄒᆡ변 ᄯᅡ흘 엇고ᄌᆞ ᄒᆞ며 ᄯᅩ 옛적 비긔가 뉴젼ᄒᆞ야 왈 {{du|돌궐}}의 ᄯᅡ흔 조만간에 {{du|아라사}}이 된다 ᄒᆞ니 이 비긔가 어늬 ᄯᅢ부터 낫ᄂᆞᆫ지 박학ᄌᆞ도 아지ᄂᆞᆫ 못ᄒᆞ며 팔ᄇᆡᆨ년 젼 {{du|돌궐}}이 {{du|긍사단}}을 웅거ᄒᆞ기 젼에 {{du|안뎨와}}로부터<ref>안티오크(Antioch)</ref> 【{{du|안뎨와}}ᄂᆞᆫ {{du|셔리아}}의 옛적 유명ᄒᆞᆫ 항구라】 {{du|긍샤단}}으로 오ᄂᆞᆫ 자ㅣ 그 ᄒᆡᆼ장 즁에 돌노 ᄆᆡᆫ든 말이 잇셔 그 ᄇᆡ에 전ᄌᆞ로 ᄉᆡᆨ이엿스되 {{du|아라사}}ㅣ {{du|긍샤단}}을 어드리라 ᄒᆞ며 이윽고 {{du|돌궐}}인이 ᄯᅩᄒᆞᆫ 비긔와 밋 옛 그릇에 쓰인 글이 다 이러ᄒᆞᆷ을 보고 마음에 항상 겁ᄂᆡ며 {{du|아라사}}ᄂᆞᆫ 이ᄅᆞᆯ 인ᄒᆞ야 ᄉᆡᆼ각ᄒᆞ되 {{du|긍ᄉᆞ단}}은 나의 물건이라 시운이 이르거든 대병을 의릐켜 토멸ᄒᆞ리라 ᄒᆞ고 {{u|ᄋᆡ렬산덕 뎨일}} 황뎨ᄂᆞᆫ 일즉이 말호ᄃᆡ {{du|아라사}} 젼국 즁에 겨우 ᄒᆞᆫ ᄉᆞᄅᆞᆷ이 {{du|돌궐}} ᄯᅡ흘 졈령코ᄌᆞ 아니ᄒᆞ니 이 ᄉᆞᄅᆞᆷ은 누구뇨 곳 짐의 몸이라 ᄒᆞ며 {{u|니고랄사}} 황뎨ᄂᆞᆫ 갈오ᄃᆡ 짐이 구타여 {{du|긍ᄉᆞ단}}을 취ᄒᆞᆯ 거시 업고 지속간에 필연부득이 취ᄒᆞᆯ 날이 잇슬지라 므릇 셰상에셔 {{du|아라사}}ㅣ {{du|돌궐}} 멸ᄒᆞᆷ을 막ᄂᆞᆫ 자ㅣ 잇스나 대져 물이 바다에 드러감과 갓ᄐᆞ야 그 릉히 막을 자ㅣ 업스리라 ᄒᆞ니 두 인군이 말을 다 가히 ᄉᆡᆼ각을 거시요 더욱이 그 국즁에 졍령이 포학ᄒᆞ야 인민이 항상 변을 짓고ᄌᆞ ᄒᆞ니 {{du|아라사}}ᄂᆞᆫ 이에 일으되 이ᄂᆞᆫ 긔회 이르럿다 ᄒᆞ야 {{du|돌궐}}의 란 짓ᄂᆞᆫ ᄌᆞᄅᆞᆯ 가만이 도와 져의 ᄌᆞ상 살ᄒᆡᄒᆞ야 스ᄉᆞ로 망ᄒᆞ게 ᄒᆞᆫ 후에 {{옛한글쪽 끝}}<noinclude><references/></noinclude> samnox4123si2qhqvo7zqnucykcoy86 250 102478 394735 2025-07-07T15:30:20Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 말 거시요 대져 젼후 일ᄇᆡᆨ오십년간【영조 초로 지 대군쥬 시ᄭᆞ지】에 여러 번 이런 일이 잇셧고 ᄯᅩ 현연히 발병ᄒᆞ야 {{du|돌궐}}과 ᄊᆞ혼 지 이믜 아홉 번이라 만일 {{du|구쥬}} 각국이 말니지 아니ᄒᆞ얏스면 {{du|돌궐}}이 그 비긔의 말을 맛치지 아니코ᄌᆞ ᄒᆞ나 되지 못ᄒᆞ리로다 ::뎨구졀 렬국이 셔로 권셰ᄅᆞᆯ 억졔ᄒᆞᄂᆞᆫ 법... 394735 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 말 거시요 대져 젼후 일ᄇᆡᆨ오십년간【영조 초로 지 대군쥬 시ᄭᆞ지】에 여러 번 이런 일이 잇셧고 ᄯᅩ 현연히 발병ᄒᆞ야 {{du|돌궐}}과 ᄊᆞ혼 지 이믜 아홉 번이라 만일 {{du|구쥬}} 각국이 말니지 아니ᄒᆞ얏스면 {{du|돌궐}}이 그 비긔의 말을 맛치지 아니코ᄌᆞ ᄒᆞ나 되지 못ᄒᆞ리로다 ::뎨구졀 렬국이 셔로 권셰ᄅᆞᆯ 억졔ᄒᆞᄂᆞᆫ 법이라 {{du|영국}} 력ᄃᆡ에 집졍대신이 다 말호ᄃᆡ {{du|구쥬}} 각국 즁에 ᄑᆡ업 가진 ᄌᆞㅣ 잇슴이 불가ᄒᆞ다 ᄒᆞ야 권셰 잇ᄂᆞᆫ 나라ᄂᆞᆫ 억졔ᄒᆞᆷ을 일ᄉᆞᆷ다가 {{du|아라사}}ㅣ {{du|돌궐}}을 엇고ᄌᆞ ᄒᆞᆷ을 듯고 곳 혜오ᄃᆡ {{du|아라사}}ㅣ 만일 {{du|돌궐}}을 어드면 다만 {{du|구라파}}가 불안ᄒᆞᆯ ᄲᅮᆫ 아니라 ᄯᅩ {{du|영국}}이 홀노 그 화ᄅᆞᆯ 당ᄒᆞ리니 대져 {{du|디즁ᄒᆡ}} 동편에 한 미약ᄒᆞᆫ 나라이 그 사이에 잇스면 외타 각국이 다 구ᄋᆡᄒᆞᆯ 거시 업거니와 만일 그 ᄯᅡ을 관할ᄒᆞᄂᆞᆫ ᄌᆞㅣ 잇셔 일조에 강국이 되면 {{du|영국}}의 {{du|인도}} 왕ᄅᆡᄒᆞᄂᆞᆫ 길이 막키여 {{du|영국}}에 ᄒᆡ 되리라 ᄒᆞ야 이럼으로 {{du|영국}}이 타국과 교셥 간에 항상 {{du|돌궐}}을 보호ᄒᆞ야 타국이 침탈치 못ᄒᆞ게 ᄒᆞ고 ᄯᅩ 혹 ᄃᆡ신을 보ᄂᆡ여 일을 조쳐ᄒᆞ며 ᄯᅩ ᄃᆡ병으로 호위ᄒᆞ다가 이졔ᄂᆞᆫ 그 공연ᄒᆞᆫ 일인 쥴 알고 은근이 후회ᄒᆞ나 그러나 젼ᄉᆞᄅᆞᆯ ᄉᆡᆼ각ᄒᆞ면 여러 번 용병ᄒᆞ야 ᄉᆞᄅᆞᆷ을 살ᄒᆡᄒᆞ고 필경 보호ᄒᆞ얏다 ᄒᆞᄂᆞᆫ 나라이 불과 디구상에 뎨일 무도ᄒᆞᆫ {{du|돌궐}}인 일ᄇᆡᆨ여 만으로 ᄒᆞ야곰 【오십여년 젼에 {{du|구라파}} 젼쥬 즁에 {{du|돌궐}}인이 이ᄇᆡᆨ칠십만이러니 지금에 겨우 일ᄇᆡᆨ십오만에 지나지 못ᄒᆞ니 그 소멸ᄒᆞᆷ을 가히 알 거시요 대져 {{du|돌궐}}이 {{du|구쥬}}ᄅᆞᆯ ᄒᆡ롭게 ᄒᆞᆫ지 ᄉᆞ오ᄇᆡᆨ년이라 만일 그 종낙이 다 멸망ᄒᆞ얏스면 오히려 다ᄒᆡᆼᄒᆞ깃도다】 그 타족인과 밋 다른 교의 ᄉᆞᄅᆞᆷ 팔ᄇᆡᆨ만을 학ᄃᆡᄒᆞᆷ이라 오호ㅣ라 {{du|영국}}이 {{du|돌궐}}을 보호ᄒᆞᆷ은 실노 {{du|돌궐}}을 ᄒᆡᄒᆞᆷ이요 ᄯᅩ 무궁ᄒᆞᆫ 옥토로ᄡᅥ 황무ᄒᆞᆫ ᄯᅡ흘 ᄆᆡᆫ드니 ᄃᆡ져 {{du|영국}}이 {{du|토이기}}ᄅᆞᆯ 보호ᄒᆞᆫ다 ᄒᆞᆷ은 한갓 ᄌᆞ긔에 ᄒᆡ 잇슬ᄭᆞ ᄒᆞ야 미리 방비ᄒᆞᆷ이어니와 {{du|영국}}은 원ᄅᆡ ᄉᆞᄅᆞᆷ의게 유익ᄒᆞᆫ 일을 ᄒᆡᆼᄒᆞ더니 이졔ᄂᆞᆫ 이 반다시 망ᄒᆞ여야 올은 나라ᄅᆞᆯ 보호ᄒᆞ니 이ᄂᆞᆫ 무슨 ᄯᅳᆺ신지 모로리로다 【일쳔팔ᄇᆡᆨ칠십륙년에 {{du|돌궐}}에 쥬찰ᄒᆞᆫ {{du|영국}} ᄉᆞ신 {{u|ᄋᆡ략}}이<ref>엘리어트(Henry Elliot)</ref> {{du|영국}} 졍부에 공문을 올녀 왈 {{du|돌}}인이 리치ᄅᆞᆯ 모르고 긔운을 밋ᄂᆞᆫ 일이 간혹 유지ᄒᆞ야 목하에 {{du|파라가현ᄉᆡᆼ}}에 잇ᄂᆞᆫ 긔독교인을 쥭이ᄂᆞᆫ 일이 {{옛한글쪽 끝}}<noinclude><references/></noinclude> esuc7htnjt2jnrslq7ysukj5m9bks8k 250 102479 394736 2025-07-07T15:30:42Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 잇스나 다만 우리 {{du|영국}}은 셕일부터 그 나라ᄅᆞᆯ 보호ᄒᆞ야 우리의 화ᄅᆞᆯ 면ᄒᆞ얏스니 지금도 ᄯᅩ 의구이 보호ᄒᆞᆷ이 올타 ᄒᆞ니 ᄃᆡ져 {{u|ᄋᆡ략}} 공ᄉᆞ의 ᄯᅳᆺ은 일오ᄃᆡ 멸륜ᄑᆡ상ᄒᆞᆫ {{du|돌국}}이라도 이믜 {{du|영국}}에 리가 잇스니 맛당이 보호ᄒᆞ자 ᄒᆞᆷ이라 슬푸다 후셰 ᄉᆞᄅᆞᆷ이 이 일을 의론ᄒᆞ면 반... 394736 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 잇스나 다만 우리 {{du|영국}}은 셕일부터 그 나라ᄅᆞᆯ 보호ᄒᆞ야 우리의 화ᄅᆞᆯ 면ᄒᆞ얏스니 지금도 ᄯᅩ 의구이 보호ᄒᆞᆷ이 올타 ᄒᆞ니 ᄃᆡ져 {{u|ᄋᆡ략}} 공ᄉᆞ의 ᄯᅳᆺ은 일오ᄃᆡ 멸륜ᄑᆡ상ᄒᆞᆫ {{du|돌국}}이라도 이믜 {{du|영국}}에 리가 잇스니 맛당이 보호ᄒᆞ자 ᄒᆞᆷ이라 슬푸다 후셰 ᄉᆞᄅᆞᆷ이 이 일을 의론ᄒᆞ면 반ᄃᆞ시 {{du|영국}}이 국가 위엄만 도라보고 ᄇᆡᆨ셩의 ᄒᆡᄂᆞᆫ ᄉᆡᆼ각지 아니ᄒᆞᆫ다 ᄒᆞ리니 텬리와 공도가 어ᄃᆡ 잇ᄂᆞᆫ고 비록 {{du|영국}}을 위ᄒᆞ야 은휘코자 ᄒᆞ야도 되지 못ᄒᆞ리로다】 ::뎨십졀 {{du|희랍}}이 {{du|돌궐}}을 항복지 아님이라 {{du|영국}}이 {{du|돌국}}을 보호ᄒᆞ든 마음이 졈졈 변ᄒᆞᆷ은 {{du|희랍}}과 {{du|돌국}}이 셔로 젼ᄌᆡᆼᄒᆞᆯ ᄯᅢ에 완연이 드러나니 션시 일쳔칠ᄇᆡᆨᄉᆞ오십년【영조 시】으로 지 일쳔팔백여년【순조 시】에 {{du|돌궐}}이 {{du|희랍}}을 심이 학ᄃᆡᄒᆞ니 {{du|희랍}}이 비록 그 속국이나 견ᄃᆡ지 못ᄒᆞ야 반복이 무상ᄒᆞ거ᄂᆞᆯ {{du|아라사}}ㅣ 가만이 {{du|희랍}}을 도아 쥬다가 밋 {{du|돌궐}}이 {{du|희랍}}을 삭평ᄒᆞ고 더욱 포학ᄒᆞᄆᆡ {{du|희랍}}의 원한ᄒᆞᆷ이 날노 더 심ᄒᆞ더니 일쳔팔ᄇᆡᆨ이십일년【순조 이십일년】에 {{du|희랍}} ᄉᆞᄅᆞᆷ이 크게 이러 란을 지으니 {{du|돌궐}}이 평졍치 못ᄒᆞᆫ지 여러 ᄒᆡ라 {{du|구쥬}} 각국이 {{du|희랍}}의 반ᄒᆞᆷ을 보고 다 크게 깃거ᄒᆞ야 좌관셩ᄑᆡ ᄒᆞ얏더니 이에 {{du|돌궐}}이 {{du|희랍}}인을 사로잡아 쥭이지 아니면 곳 노예ᄅᆞᆯ 삼으니 {{du|희랍}}인 쥭은 ᄌᆞㅣ ᄐᆡ반이요 젼ᄌᆡᆼᄒᆞᆫ지 칠년에 {{du|희랍}}국에 인연이 돈졀ᄒᆞ고 토디가 황무ᄒᆞ야 거의 망ᄒᆞᆯ지라 이에 {{du|영법아}} ᄉᆞᆷ국이 셔로 의론ᄒᆞ고 {{du|돌국}}에 글을 보ᄂᆡ여 다시 {{du|희랍}}을 침노치 말고 {{du|희랍}}은 의구이 {{du|돌국}}의 속국이 되야 ᄆᆡ년 일ᄎᆞ식 방물을 공헌ᄒᆞ되 그 ᄂᆡ졍은 ᄌᆞ쥬케 ᄒᆞ고 {{du|돌국}}이 다시 간예치 말나 ᄒᆞ니 이ᄂᆞᆫ 일쳔팔ᄇᆡᆨ이십칠년 【순조 이십칠 년】 칠월이라 {{du|돌궐}}왕이 그 글을 보고 ᄃᆡ로 왈 이ᄂᆞᆫ {{du|돌국}}의 ᄂᆡ란이라 타국과 무ᄉᆞᆷ 관계 잇스며 ᄯᅩ {{du|희랍}} 인민은 곳 나의 ᄇᆡᆨ셩이니 엇지 타인의 보호ᄅᆞᆯ 바드리요 나ᄂᆞᆫ 오직 작란ᄒᆞᄂᆞᆫ ᄌᆞᄅᆞᆯ 쥭일 ᄲᅮᆫ이로다 ᄒᆞ거ᄂᆞᆯ {{du|영법아}} ᄉᆞᆷ국이 ᄯᅩ 일너 왈 너의 말은 우리 알 ᄇᆡ 아니요 오직 네 즉각에 쳘병ᄒᆞ라 불연이면 우리 장ᄎᆞᆺ 병션을 조발ᄒᆞ야 치리라 ᄒᆞ고 곳 병션을 보ᄂᆡ여 {{du|희랍}} {{du|셔ᄒᆡ}}의 {{du|나발려노}}<ref>나바리노(Navarino)</ref> 바다에 이르니 이 바다ᄂᆞᆫ 곳 {{du|돌국}}의 대ᄃᆡ 병함이 잇ᄂᆞᆫ 곳이요 ᄯᅩ 견실ᄒᆞᆫ 포ᄃᆡ 잇셔 항구 안에 {{옛한글쪽 끝}}<noinclude><references/></noinclude> jq0zvwrr6gvmbju38e6m35ylu4kidd0 250 102480 394737 2025-07-07T15:30:59Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 각 병션을 호위ᄒᆞ얏더라 ᄉᆞᆷ국 병션이 곳 항구에 드러가 {{du|돌국}} 병함과 갓가이 ᄃᆡ이고 아직 격셔ᄅᆞᆯ 젼치 아니ᄒᆞ며 각국 군왕도 ᄀᆡ젼ᄒᆞ라ᄂᆞᆫ 칙지 업더니 이ᄯᅢ에 {{du|영국}}에 한 관원이 일쳑 소션을 타고 놉피 ᄇᆡᆨ긔ᄅᆞᆯ 달고 {{du|돌국}} 병션에 이르러 ᄉᆞ무ᄅᆞᆯ 의론코자 ᄒᆞᆯᄉᆡ 의외에 {{du|돌}}인이 총을... 394737 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 각 병션을 호위ᄒᆞ얏더라 ᄉᆞᆷ국 병션이 곳 항구에 드러가 {{du|돌국}} 병함과 갓가이 ᄃᆡ이고 아직 격셔ᄅᆞᆯ 젼치 아니ᄒᆞ며 각국 군왕도 ᄀᆡ젼ᄒᆞ라ᄂᆞᆫ 칙지 업더니 이ᄯᅢ에 {{du|영국}}에 한 관원이 일쳑 소션을 타고 놉피 ᄇᆡᆨ긔ᄅᆞᆯ 달고 {{du|돌국}} 병션에 이르러 ᄉᆞ무ᄅᆞᆯ 의론코자 ᄒᆞᆯᄉᆡ 의외에 {{du|돌}}인이 총을 노아 그 관원을 쥭이ᄂᆞᆫ지라 {{du|영}}병이 보고 대로ᄒᆞ야 군령을 기다리지 아니ᄒᆞ고 각기 {{du|돌}}병을 치니 이ᄯᅢᄅᆞᆯ 당ᄒᆞ야 각 젼션이 홀연이 크게 이러 교젼ᄒᆞᆫ지 ᄉᆞ뎜종 동안에 {{du|돌국}} 병함 오십이 수ᄅᆞᆯ 다 함몰 식이고 {{du|돌}}병이 쥭은 ᄌᆞㅣ 칠쳔 명이라 다 바다에 잠기니 이ᄂᆞᆫ 일쳔팔ᄇᆡᆨ이십칠년 【순조 이십칠년】 십일월 이십일이라 【{{du|영국}} 군쥬ㅣ 이 젼ᄌᆡᆼ을 말ᄒᆞ야 왈 이러ᄒᆞᆫ 불ᄒᆡᆼᄒᆞᆫ 일은 몽상부도쳐라 실로 가련ᄒᆞ다 ᄒᆞ며 ᄌᆡ상 {{u|혜령탄}}은 본ᄅᆡ {{du|돌궐}}을 보호ᄒᆞ다가 지금에 더욱 마음이 간졀ᄒᆞ더라】 종ᄎᆞ로 {{du|희랍}}국이 {{du|돌궐}}의 학졍을 버셔나 ᄌᆞ쥬국이 되니 {{du|구쥬}} ᄉᆞᄅᆞᆷ이 그 무도ᄒᆞᆫ {{du|돌궐}}이 대ᄑᆡᄒᆞᆷ을 듯고 다 깃거ᄒᆞ더라 {{du|돌궐}}이 본ᄅᆡ {{du|아라사}}와 불화ᄒᆞ더니 {{du|희랍}}이 ᄌᆞ쥬ᄒᆞᆫ 후에 {{du|돌}}왕이 더욱 분한이 녁이며 ᄯᅩ {{du|아}}황과 흔단을 열거ᄂᆞᆯ 일쳔팔ᄇᆡᆨ이십구년【순조 이십구년】 {{du|아}}황이 졸연이 대군 십이만을 거나리고 {{du|돌궐}}을 치니 {{du|돌궐}}이 막다가 필경 ᄑᆡᄒᆞᄂᆞᆫ지라 {{du|아}}황이 그 포ᄃᆡᄅᆞᆯ 파ᄒᆞ고 고산쥰령을 넘어 곳 {{du|긍사단}} 도셩 밧 이ᄇᆡᆨᄉᆞ십리지디에 쥬찰ᄒᆞ니 {{du|돌}}병이 막을 ᄌᆞㅣ 업더라 {{du|아}}병이 이 ᄯᅡ에 이르ᄆᆡ {{du|구쥬}} 각국이 ᄯᅩ {{du|아라사}}ㅣ {{du|구쥬}} 대셰ᄅᆞᆯ 어지러일가 념녀ᄒᆞ야 {{du|영길리}}와 {{du|오디리아}} 냥국이 합력ᄒᆞ야 {{du|아라사}}와 힐난ᄒᆞᆯᄉᆡ {{du|아라사}}ㅣ 만일 듯지 아니ᄒᆞ면 {{du|영국}} 각 병션이 이믜 다 조발ᄒᆞ야 크게 {{du|아라사}}ᄅᆞᆯ 삼킬 긔셰 잇ᄂᆞᆫ지라 {{du|아}}황이 졸연이 {{du|영오}} 냥국의 거동을 보고 다시 혜오ᄃᆡ {{du|긍사단}}셩이 이믜 우리 장악에 잇스니 이ᄂᆞᆫ {{du|돌궐}}이 거의 망ᄒᆞᆷ이라 우리 하필 득농망촉ᄒᆞ다가 타국에 득죄ᄒᆞ리요 ᄒᆞ고 드듸여 {{du|돌궐}}국과 화친을 뎡ᄒᆞᆯᄉᆡ 그 약조 즁에 ᄒᆞ얏스되 {{du|돌국}}의 ᄯᅡ 얼마와 돈 얼마ᄂᆞᆫ {{du|아라사}}에 ᄇᆡ상ᄒᆞ고 ᄯᅩ 한 조건은 {{du|아라사}} ᄉᆞᄅᆞᆷ이 {{du|돌국}}에 우거ᄒᆞᄂᆞᆫ ᄌᆞᄅᆞᆯ {{du|돌국}} 졍부ㅣ 학ᄃᆡ치 못ᄒᆞ게 ᄒᆞ니 {{du|돌궐}}의 허다ᄒᆞᆫ 슈치ᄂᆞᆫ 말ᄒᆞᆯ 것 업고 ᄯᅩ {{du|ᄉᆡ이유아}} 한 ᄉᆡᆼ ᄯᅡ은 {{du|돌궐}}의 포학 바든지 여러 ᄒᆡ라 인민이 견ᄃᆡ지 못 {{옛한글쪽 끝}}<noinclude><references/></noinclude> 3l2kzmyjpl4hqf0vfuxxqsopp08t3wm 250 102481 394738 2025-07-07T15:31:20Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ᄒᆞ더니 지금에 {{du|돌}}왕으로 ᄒᆞ야곰 그 ᄂᆡ졍을 간예치 못ᄒᆞ게 ᄒᆞ니라 이 젼ᄌᆡᆼ 이후로 {{du|돌궐}}의 쇠ᄑᆡᄒᆞᆷ이 날노 심ᄒᆞ야 위령이 ᄒᆡᆼ치 못ᄒᆞᄂᆞᆫ지라 일쳔팔ᄇᆡᆨᄉᆞᆷ십구년【헌종 오년】에 {{du|ᄋᆡ급국}}이 ᄯᅩᄒᆞᆫ {{du|돌국}}을 반ᄒᆞ야 자쥬코ᄌᆞ ᄒᆞᄆᆡ {{du|아라사}}ㅣ ᄯᅩ 가만이 도읍거ᄂᆞᆯ {{... 394738 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} ᄒᆞ더니 지금에 {{du|돌}}왕으로 ᄒᆞ야곰 그 ᄂᆡ졍을 간예치 못ᄒᆞ게 ᄒᆞ니라 이 젼ᄌᆡᆼ 이후로 {{du|돌궐}}의 쇠ᄑᆡᄒᆞᆷ이 날노 심ᄒᆞ야 위령이 ᄒᆡᆼ치 못ᄒᆞᄂᆞᆫ지라 일쳔팔ᄇᆡᆨᄉᆞᆷ십구년【헌종 오년】에 {{du|ᄋᆡ급국}}이 ᄯᅩᄒᆞᆫ {{du|돌국}}을 반ᄒᆞ야 자쥬코ᄌᆞ ᄒᆞᄆᆡ {{du|아라사}}ㅣ ᄯᅩ 가만이 도읍거ᄂᆞᆯ {{du|돌궐}}이 아지 못ᄒᆞ고 대병을 보ᄂᆡ여 칠ᄉᆡ {{du|ᄋᆡ급}}이 {{du|아라사}}의 도음을 어더 크게 {{du|돌}}병을 파ᄒᆞ니 {{du|돌궐}}이 다시 병션을 보ᄂᆡ여 {{du|ᄋᆡ급}}을 치라 ᄒᆞ얏더니 {{du|돌궐}} ᄒᆡ군 졔독이 겨우 {{du|ᄋᆡ급}}의 {{du|아력ᄉᆞᆷ타}}<ref>알렉산드리아(Alexandria)</ref> 바ᄃᆞ에 이르러 곳 젼군이 {{du|ᄋᆡ급}}왕게 항복ᄒᆞ니 ᄎᆞ후로 {{du|ᄋᆡ급}}이 비록 {{du|돌궐}}의 속국 일홈은 잇스나 기실은 다 ᄌᆞ쥬ᄒᆞ더라 ::뎨십일졀 차관이라 {{du|영법}} 냥국이 이믜 {{du|ᄀᆡ미아}} ᄯᅡ에셔 {{du|돌궐}}을 보호ᄒᆞᄆᆡ 【견 뎨팔권ᄒᆞ라】 다 혜오ᄃᆡ {{du|돌궐}}이 필연 ᄌᆞ긔의 허믈을 ᄭᆡ닷고 국ᄉᆞᄅᆞᆯ 졍돈ᄒᆞ야 민심을 톄쳡ᄒᆞ리라 ᄒᆞ고 ᄯᅩ {{du|영국}}은 {{du|돌}}왕더러 일너 왈 귀국 인민에 회교인과 긔독교인을 일톄로 ᄃᆡ졉ᄒᆞ고 후박이 업게 ᄒᆞ라 ᄒᆞ니 {{du|돌}}왕이 일일이 허락ᄒᆞᆯ ᄲᅮᆫ 아니라 ᄯᅩ 심이 공경치사 왈 이ᄂᆞᆫ 리치에 당연ᄒᆞ니 존명을 쥰ᄒᆡᆼᄒᆞ리라 ᄒᆞ더니 불과 긔일에 그 ᄒᆡᆼᄒᆞᄂᆞᆫ 모든 일이 {{du|영국}}의 ᄯᅳᆺ과 대상부동ᄒᆞ고 그 왕실의 허다ᄒᆞᆫ 용비도 ᄯᅩᄒᆞᆫ 감ᄉᆡᆼᄒᆞᆫ다 ᄒᆞ더니 지금에 분호도 시ᄒᆡᆼ치 아니ᄒᆞ야 망연이 이져바림과 갓트며 {{du|구쥬}} ᄉᆞᄅᆞᆷ은 다 혜오ᄃᆡ {{du|돌궐}}이 {{du|영국}} 보호ᄅᆞᆯ 바닷스니 필연 그 은덕을 감동ᄒᆞ리라 ᄒᆞ며 {{du|영국}}은 그 보은ᄒᆞᆷ도 바라지 아니ᄒᆞ고 오직 자조 부탁ᄒᆞ야 ᄇᆡᆨ셩을 구ᄒᆞ라 ᄒᆞᆯ ᄲᅮᆫ이요 ᄯᅩ {{du|돌}}왕이 약조ᄅᆞᆯ 지속간에 응당 쥰ᄒᆡᆼᄒᆞ리라 ᄒᆞ얏더니 {{du|돌}}왕이 필경 그 말은 ᄒᆡᆼ치 아니ᄒᆞ고 ᄯᅩ {{du|영국}}이 고호ᄒᆞᄂᆞᆫ ᄯᅳᆺ을 알고 {{du|영국}}을 향ᄒᆞ야 허다ᄒᆞᆫ 돈을 차관ᄒᆞ거ᄂᆞᆯ {{du|영}}인이 다시 ᄉᆡᆼ각ᄒᆞ되 {{du|돌국}}이 국ᄉᆞᄅᆞᆯ 졍돈ᄒᆞᄆᆡ 필연 거관을 허비ᄒᆞᆯ지라 ᄂᆡ 만일 허치 아니면 셩인지미가 아니라 ᄒᆞ고 곳 ᄀᆡ연이 허락ᄒᆞ니 {{du|돌}}왕이 {{du|영국}}이 즉시 허락ᄒᆞᆷ을 보고 차후 지ᄌᆡ지ᄉᆞᆷ에 여러 번 차관ᄒᆞ야 가니 대져 {{du|돌}}왕은 국ᄉᆞᄅᆞᆯ 졍돈ᄒᆞᆷ이 아니요 젼혀 그 신하와 갓치 람비람용ᄒᆞ야 다 업ᄉᆡ 바리고 ᄌᆡ차의 차관ᄒᆞᆫ 돈은 젼 차관ᄒᆞᆫ 변리ᄅᆞᆯ 갑하 여ᄎᆞᄒᆞᆫ지 몃ᄒᆡ에 젼후 가져간 거시 {{du|영}}금 일만ᄉᆞ쳔만 방이라 {{du|영국}}이 그졔야 그 ᄉᆞ연을 알고 다시 슈응치 {{옛한글쪽 끝}}<noinclude><references/></noinclude> swkvyclqe63uvz4ywylt8fkc0z2y3zd 250 102482 394739 2025-07-07T16:03:11Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|비취〮샤〮 菩{{*|뽕}}提{{*|똉}}樹{{*|쓩〮}}에〮 가〮시더〮ᅌᅵ다〮 그제 王{{*|ᅌᅪᇰ}}이〮 이〮러틋〮ᄒᆞᆫ ᄯᅡ〮ᄃᆞᆯ〮해〮 種{{*|죠ᇰ〯}}種{{*|죠ᇰ〯}} 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮ᅀᆞ〮ᄫᆞ며〮 塔{{*|탑〮}}廟{{*|묘ᇢ〮}} 셰〯ᅀᆞᄫᆞ〮니라〮 그제 尊{{*|존}}者{{*|쟝〯}}ㅣ 道{{*|또ᇢ〯}}樹{{*|쓩〮}}下{{*|ᅘᅡᆼ〯}}애〮 가〮... 394739 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|비취〮샤〮 菩{{*|뽕}}提{{*|똉}}樹{{*|쓩〮}}에〮 가〮시더〮ᅌᅵ다〮 그제 王{{*|ᅌᅪᇰ}}이〮 이〮러틋〮ᄒᆞᆫ ᄯᅡ〮ᄃᆞᆯ〮해〮 種{{*|죠ᇰ〯}}種{{*|죠ᇰ〯}} 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮ᅀᆞ〮ᄫᆞ며〮 塔{{*|탑〮}}廟{{*|묘ᇢ〮}} 셰〯ᅀᆞᄫᆞ〮니라〮 그제 尊{{*|존}}者{{*|쟝〯}}ㅣ 道{{*|또ᇢ〯}}樹{{*|쓩〮}}下{{*|ᅘᅡᆼ〯}}애〮 가〮 王{{*|ᅌᅪᇰ}}ᄭᅴ〮 닐오〮ᄃᆡ〮 이〮 남ᄀᆞᆫ〮 菩{{*|뽕}}薩{{*|사ᇙ〮}}이〮 慈{{*|ᄍᆞᆼ}}悲{{*|빙}}三{{*|삼}}昧{{*|ᄆᆡᆼ〮}}力{{*|륵〮}}으〮로〮 魔{{*|망}}兵{{*|벼ᇰ}}衆{{*|쥬ᇰ〮}} ᄒᆞ〮야〮ᄇᆞ리〮시고〮 阿{{*|ᅙᅡᆼ}}耨{{*|녹〮}}多{{*|당}}}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> e4hyts6g00ezji5qh56pe7crok4hkgr 250 102483 394740 2025-07-07T16:03:30Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|羅{{*|랑}}三{{*|삼}}藐{{*|막〮}}三{{*|삼}}菩{{*|뽕}}提{{*|똉}}ᄅᆞᆯ〮 得{{*|득〮}}ᄒᆞ〮신〮 ᄯᅡ〮히〮ᅌᅵ다〮 그제 王{{*|ᅌᅪᇰ}}이〮 無{{*|뭉}}量{{*|랴ᇰ〮}} 珎{{*|딘}}寶{{*|보ᇢ〯}}ᄅᆞᆯ〮 내〯야〮 種{{*|죠ᇰ〯}}種{{*|죠ᇰ〯}} 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮ᅀᆞᆸ고〮 큰〮 塔{{*|탑〮}}廟{{*|묘ᇢ〮}} 셰〯ᅀᆞᄫᆞ〮니라〮 이〮ᄂᆞ... 394740 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|羅{{*|랑}}三{{*|삼}}藐{{*|막〮}}三{{*|삼}}菩{{*|뽕}}提{{*|똉}}ᄅᆞᆯ〮 得{{*|득〮}}ᄒᆞ〮신〮 ᄯᅡ〮히〮ᅌᅵ다〮 그제 王{{*|ᅌᅪᇰ}}이〮 無{{*|뭉}}量{{*|랴ᇰ〮}} 珎{{*|딘}}寶{{*|보ᇢ〯}}ᄅᆞᆯ〮 내〯야〮 種{{*|죠ᇰ〯}}種{{*|죠ᇰ〯}} 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮ᅀᆞᆸ고〮 큰〮 塔{{*|탑〮}}廟{{*|묘ᇢ〮}} 셰〯ᅀᆞᄫᆞ〮니라〮 이〮ᄂᆞᆫ〮 鹿{{*|록〮}}野{{*|양〯}}苑{{*|ᅙᅯᆫ〯}}이〮니〮 다ᄉᆞᆺ〮 比{{*|삥〮}}丘{{*|쿠ᇢ}} 爲{{*|윙〮}}ᄒᆞ〮샤〮 轉{{*|ᄃᆑᆫ〯}}法{{*|법〮}}輪{{*|륜}}ᄒᆞ〮신〮 ᄯᅡ〮히〮ᅌᅵ다〮 王{{*|ᅌᅪᇰ}}이〮 種{{*|죠ᇰ〯}}種{{*|죠ᇰ〯}} 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮ᅀᆞᆸ고〮}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> c8ryul676jfmzjqve5ci44y3um1vamr 250 102484 394741 2025-07-07T16:03:54Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|塔{{*|탑〮}}廟{{*|묘ᇢ〮}} 셰〯ᅀᆞᄫᆞ〮니라〮 鳩{{*|구ᇢ}}尸{{*|싱}}那{{*|낭}}竭{{*|꺼ᇙ〮}}國{{*|귁〮}}에〮 가〮 이〮ᄂᆞᆫ〮 如{{*|ᅀᅧᆼ}}來{{*|ᄅᆡᆼ}} 佛{{*|뿌ᇙ〮}}事{{*|ᄊᆞᆼ〮}}ᄅᆞᆯ〮 ᄀᆞ초〮 ᄒᆞ〮시고〮 無{{*|뭉}}餘{{*|영}}般{{*|반}}涅{{*|녀ᇙ〮}}槃{{*|빤}}애〮 般{{*|반}}涅{{*|녀ᇙ〮}}槃{{*|빤}}ᄒᆞ〮신〮 ᄯᅡ〮히〮ᅌᅵ다... 394741 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|塔{{*|탑〮}}廟{{*|묘ᇢ〮}} 셰〯ᅀᆞᄫᆞ〮니라〮 鳩{{*|구ᇢ}}尸{{*|싱}}那{{*|낭}}竭{{*|꺼ᇙ〮}}國{{*|귁〮}}에〮 가〮 이〮ᄂᆞᆫ〮 如{{*|ᅀᅧᆼ}}來{{*|ᄅᆡᆼ}} 佛{{*|뿌ᇙ〮}}事{{*|ᄊᆞᆼ〮}}ᄅᆞᆯ〮 ᄀᆞ초〮 ᄒᆞ〮시고〮 無{{*|뭉}}餘{{*|영}}般{{*|반}}涅{{*|녀ᇙ〮}}槃{{*|빤}}애〮 般{{*|반}}涅{{*|녀ᇙ〮}}槃{{*|빤}}ᄒᆞ〮신〮 ᄯᅡ〮히〮ᅌᅵ다〮 王{{*|ᅌᅪᇰ}}이〮 듣고〮 ᄎᆞ〮림 몯〯ᄒᆞ〮야〮 ᄯᅡ해〮 디〮옛〮거늘〮 臣{{*|씬}}下{{*|ᅘᅡᆼ〯}}ᄃᆞᆯ〮히〮 믈〮로〮 ᄂᆞᆺ 싯겨〮ᅀᅡ〮 ᄭᆡ〮야〮 울〯오〮 種{{*|죠ᇰ〯}}種{{*|죠ᇰ〯}} 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮ᅀᆞᆸ고〮 큰〮 塔{{*|탑〮}}}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> cwbofm2tmnhrytgr0lrruen57z472u5 250 102485 394742 2025-07-07T16:04:08Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|廟{{*|묘ᇢ〮}}ᄅᆞᆯ〮 셰〯ᅀᆞᄫᆞ〮니라〮 그제 王{{*|ᅌᅪᇰ}}이〮 尊{{*|존}}者{{*|쟝〯}}ᄭᅴ〮 ᄉᆞᆯᄫᅩ〮ᄃᆡ〮 내 ᄠᅳ데〮 부텻 記{{*|긩〮}}ᄒᆞ〮샨〮 大{{*|땡〮}}弟{{*|똉〯}}子{{*|ᄌᆞᆼ〯}}ᄃᆞᆯ〮ᄒᆞᆯ〮 보〮ᅀᆞᄫᅡ〮 뎌〮 舍{{*|샹〮}}利{{*|링〮}}ᄅᆞᆯ〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮ᅀᆞᆸ〮고져〮 ᄒᆞ〮노니〮... 394742 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|廟{{*|묘ᇢ〮}}ᄅᆞᆯ〮 셰〯ᅀᆞᄫᆞ〮니라〮 그제 王{{*|ᅌᅪᇰ}}이〮 尊{{*|존}}者{{*|쟝〯}}ᄭᅴ〮 ᄉᆞᆯᄫᅩ〮ᄃᆡ〮 내 ᄠᅳ데〮 부텻 記{{*|긩〮}}ᄒᆞ〮샨〮 大{{*|땡〮}}弟{{*|똉〯}}子{{*|ᄌᆞᆼ〯}}ᄃᆞᆯ〮ᄒᆞᆯ〮 보〮ᅀᆞᄫᅡ〮 뎌〮 舍{{*|샹〮}}利{{*|링〮}}ᄅᆞᆯ〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮ᅀᆞᆸ〮고져〮 ᄒᆞ〮노니〮 願{{*|ᅌᅯᆫ〮}}ᄒᆞᆫᄃᆞᆫ〮 뵈〯쇼셔〮 그제 尊{{*|존}}者{{*|쟝〯}}ㅣ 닐오〮ᄃᆡ〮 됴〯ᄒᆞ〮실쎠〮 大{{*|땡〮}}王{{*|ᅌᅪᇰ}}이〮 이〮런 妙{{*|묘ᇢ〮}}心{{*|심}}을〮 發{{*|버ᇙ〮}}ᄒᆞ〮샷다〮 그제 尊{{*|존}}者{{*|쟝〯}}ㅣ 王{{*|ᅌᅪᇰ}}}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> prkd3ncla0i4xyxreecxiyw9x8v5m68 250 102486 394743 2025-07-07T16:04:26Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|ᄃᆞ리〮고〮 舍{{*|샹〮}}衛{{*|윙〮}}國{{*|귁〮}}에〮 가〮 祇{{*|낑}}桓{{*|ᅘᅪᆫ}}精{{*|져ᇰ}}舍{{*|샹〮}}애〮 드〮러〮 소〮ᄂᆞ로〮 塔{{*|탑〮}} ᄀᆞᄅᆞ쵸〮ᄃᆡ〮 이〮ᄂᆞᆫ〮 尊{{*|존}}者{{*|쟝〯}} 舍{{*|샹〮}}利{{*|링〮}}弗{{*|부ᇙ〮}} 塔{{*|탑〮}}이〮니〮 王{{*|ᅌᅪᇰ}}이〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮쇼셔〮 王{{*|ᅌᅪᇰ}}이〮... 394743 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|ᄃᆞ리〮고〮 舍{{*|샹〮}}衛{{*|윙〮}}國{{*|귁〮}}에〮 가〮 祇{{*|낑}}桓{{*|ᅘᅪᆫ}}精{{*|져ᇰ}}舍{{*|샹〮}}애〮 드〮러〮 소〮ᄂᆞ로〮 塔{{*|탑〮}} ᄀᆞᄅᆞ쵸〮ᄃᆡ〮 이〮ᄂᆞᆫ〮 尊{{*|존}}者{{*|쟝〯}} 舍{{*|샹〮}}利{{*|링〮}}弗{{*|부ᇙ〮}} 塔{{*|탑〮}}이〮니〮 王{{*|ᅌᅪᇰ}}이〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮쇼셔〮 王{{*|ᅌᅪᇰ}}이〮 닐오〮ᄃᆡ〮 뎨〮 엇〯던〮 功{{*|고ᇰ}}德{{*|득〮}}이〮 겨〯시더〮니〮ᅌᅵᆺ고〮 對{{*|됭〮}}答{{*|답〮}}호〮ᄃᆡ〮 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394747 2025-07-07T16:05:43Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :부텻긔〮 ᄉᆞᆯᄫᅩ〮ᄃᆡ〮 가〮 모〯딘 龍{{*|료ᇰ}}ᄋᆞᆯ〮 降{{*|ᅘᅡᇰ}}伏{{*|뽁〮}}ᄒᆡ〯오져〮 ᄒᆞ〮노〮ᅌᅵ다〮 世{{*|솅〮}}尊{{*|존}}이〮 니ᄅᆞ샤〮ᄃᆡ〮 이〮 두〯 龍{{*|료ᇰ}}王{{*|ᅌᅪᇰ}}이〮 至{{*|징〮}}極{{*|끅〮}} 兇{{*|휴ᇰ}}惡{{*|ᅙᅡᆨ〮}}ᄒᆞ〮야〮 降{{*|ᅘᅡᇰ}}化{{*|황〮}}티〮 어려〮ᄫᅳ니〮 네〯 이〮제 엇〯뎨〮ᄒ... 394747 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :부텻긔〮 ᄉᆞᆯᄫᅩ〮ᄃᆡ〮 가〮 모〯딘 龍{{*|료ᇰ}}ᄋᆞᆯ〮 降{{*|ᅘᅡᇰ}}伏{{*|뽁〮}}ᄒᆡ〯오져〮 ᄒᆞ〮노〮ᅌᅵ다〮 世{{*|솅〮}}尊{{*|존}}이〮 니ᄅᆞ샤〮ᄃᆡ〮 이〮 두〯 龍{{*|료ᇰ}}王{{*|ᅌᅪᇰ}}이〮 至{{*|징〮}}極{{*|끅〮}} 兇{{*|휴ᇰ}}惡{{*|ᅙᅡᆨ〮}}ᄒᆞ〮야〮 降{{*|ᅘᅡᇰ}}化{{*|황〮}}티〮 어려〮ᄫᅳ니〮 네〯 이〮제 엇〯뎨〮ᄒᆞ〮야〮 뎌〮 龍{{*|료ᇰ}}王{{*|ᅌᅪᇰ}}ᄋᆞᆯ〮 化{{*|황〮}}ᄒᆞᇙ다〮 目{{*|목〮}}連{{*|련}}이〮 ᄉᆞᆯᄫᅩ〮ᄃᆡ〮 내〮 몬져 뎌ᅌᅦ 가〮 얼구를〮 ᄀᆞ자ᇰ〮 크〮게〮 ᄆᆡᇰᄀᆞ〮라〮 뎌〮 龍{{*|료ᇰ}}ᄋᆞᆯ〮 저린〮 後{{*|ᅘᅮᇢ〯}}에〮 ᄯᅩ〮 얼구를〮 ᄀᆞ자ᇰ〮 젹〯게 ᄆᆡᇰᄀᆞ〮라〮 그〮리〮ᄒᆞᆫ 後{{*|ᅘᅮᇢ〯}}에〮ᅀᅡ〮 샤ᇰ넷〮 法{{*|법〮}}으〮로〮 降{{*|ᅘᅡᇰ}}伏{{*|뽁〮}}ᄒᆡ〮오리〮ᅌᅵ다〮 世{{*|솅〮}}尊{{*|존}}이〮 니ᄅᆞ샤〮ᄃᆡ〮 됴〯타 目{{*|목〮}}連{{*|련}}아〮 네〯 어루〮 모〯딘〮 龍{{*|료ᇰ}}ᄋᆞᆯ〮 降{{*|ᅘᅡᇰ}}伏{{*|뽁〮}}ᄒᆡ〯리라〮 그러〮나〮 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龍{{*|료ᇰ}}王{{*|ᅌᅪᇰ}}이〮 ᄃᆞ외야〮 열〮네〯 머리〮오〮 須{{*|슝}}彌{{*|밍}}山{{*|산}}ᄋᆞᆯ〮 열〮네〯 ᄇᆞᆯ〮 감〯고〮 큰〮 火{{*|황〯}}烟{{*|ᅙᅧᆫ}}을〮 펴〮 두〯 龍{{*|료ᇰ}}王{{*|ᅌᅪᇰ}} 우희〮 當{{*|다ᇰ}}ᄒᆞ〮야〮 住{{*|뜡〮}}커늘〮 難{{*|난}}陁{{*|땅}} 優{{*|ᅙᅮᇢ}}槃{{*|빤}}難{{*|난}}陁{{*|땅}} 龍{{*|료ᇰ}}王{{*|ᅌᅪᇰ}}이〮 두려〮 서르 닐오〮ᄃᆡ〮 우〮리 오ᄂᆞᆯ〮 이〮 龍{{*|료ᇰ}}王{{*|ᅌᅪᇰ}}ᄋᆞᆯ〮 맛〮보〯리〮니〮 威{{*|ᅙᅱᆼ}}力{{*|륵〮}}이〮 眞{{*|진}}實{{*|씨ᇙ〮}}로〮 우〮릴 이긔ᇙ〮가〮 몯〯 이긔ᇙ〮가〮 두〯 龍{{*|료ᇰ}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> 1co3t423hxhxywz04cik99j8f9ksebc 250 102492 394750 2025-07-07T20:42:37Z Aspere 5453 /* 교정 안 됨 */ 새 문서: 쟈갈오ᄃᆡ사카랴ᄂᆞᆫ무셔워말나너의비난거시들녀스니너의쳐이리사벳이아달을나아리니일홈을요안ᄂᆡ라ᄒᆞ라너즐거워ᄒᆞ며희락ᄒᆞ고열어사람이그나물즐겨할거시{{여백|1em}}쥬의압페셔뎌가크미되여쳥쥬과독쥬를마시지안코ᄐᆡ로붓터셩신이차이살ᄋᆡᆯ사람으로만이{{여백|1em}}쥬그{{여백|1em}}하나님으게돌아가게ᄒᆞ고ᄯᅩ{{여백|1em}}쥬를압셔ᄒᆡᆼ... 394750 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>쟈갈오ᄃᆡ사카랴ᄂᆞᆫ무셔워말나너의비난거시들녀스니너의쳐이리사벳이아달을나아리니일홈을요안ᄂᆡ라ᄒᆞ라너즐거워ᄒᆞ며희락ᄒᆞ고열어사람이그나물즐겨할거시{{여백|1em}}쥬의압페셔뎌가크미되여쳥쥬과독쥬를마시지안코ᄐᆡ로붓터셩신이차이살ᄋᆡᆯ사람으로만이{{여백|1em}}쥬그{{여백|1em}}하나님으게돌아가게ᄒᆞ고ᄯᅩ{{여백|1em}}쥬를압셔ᄒᆡᆼᄒᆞ여이리아의셩졍과능간으로써아밤의마음으로그아달으게와거스러진쟈로올은쟈의지헤에돌아가게ᄒᆞ여{{여백|1em}}쥬를위ᄒᆞ여슈리한ᄇᆡᆨ셩을예비ᄒᆞ리라ᄒᆞ니사카랴텬사게갈오ᄃᆡ엇지써그러ᄒᆞ물알니오ᄂᆡ가늘근사람이요ᄂᆡ의쳐나이ᄯᅩ한늘것나이다텬사갈오ᄃᆡ나ᄂᆞᆫ갑열이니{{여백|1em}}하나님의압페모시ᄂᆞᆫ쟈로불이물밧들어네게말ᄒᆞ여알음다온긔별을보ᄒᆞ노니네가잠잠ᄒᆞ여말ᄒᆞ지못ᄒᆞ고일일운난날에닐으문ᄂᆡ의말이ᄯᆡ닐으러응험ᄒᆞ리라물밋지안으미라ᄒᆞ다라ᄇᆡᆨ셩이사카랴를기다려그{{upe}}<noinclude><references/></noinclude> c3cojcbusvs2kkugmgwoe4jfr1d6d09 250 102493 394751 2025-07-07T20:48:38Z Aspere 5453 /* 교정 안 됨 */ 새 문서: 조지엽이션〻{{?}}되부인은겨우일녀를두시도소이라부인니졍{{?}}의ᄃᆡ경왈현ᄌᆡ라그ᄃᆡ의말이신명ᄒᆞ도다과연느얘그부인게이ᄌᆞ일너를두시나ᄂᆞᄂᆞᆫ일너를두어님승상의{{?}}ᄌᆞ조졍혼ᄒᆞ여길기머지안야만지라존ᄉᆞᄂᆞᆫ념의젼두길{{?}}를시험ᄒᆞ여이로라드ᄃᆡ여녕의ᄉᆡᆼ연월시를이른ᄃᆡ취운니혜아리ᄂᆞᆫ졔ᄒᆞ다가묵연ᄒᆞ거ᄂᆞᆯ부... 394751 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>조지엽이션〻{{?}}되부인은겨우일녀를두시도소이라부인니졍{{?}}의ᄃᆡ경왈현ᄌᆡ라그ᄃᆡ의말이신명ᄒᆞ도다과연느얘그부인게이ᄌᆞ일너를두시나ᄂᆞᄂᆞᆫ일너를두어님승상의{{?}}ᄌᆞ조졍혼ᄒᆞ여길기머지안야만지라존ᄉᆞᄂᆞᆫ념의젼두길{{?}}를시험ᄒᆞ여이로라드ᄃᆡ여녕의ᄉᆡᆼ연월시를이른ᄃᆡ취운니혜아리ᄂᆞᆫ졔ᄒᆞ다가묵연ᄒᆞ거ᄂᆞᆯ부인니ᄌᆡᄉᆞᆼ{{?}}문ᄒᆞ되운니가장쥬져ᄒᆞᄂᆞᆫ형상이어ᄂᆞꥩᅮ인왈여외빈촉젼졍이불{{?}}ᄒᆞ이리잇셔도허물치안니리라운니그졔야잇{{?}}되소졔{{?}}ᄌᆡ극히존귀ᄒᆞᆯᄇᆡ{{?}}되님시의졍혼ᄒᆞ물잘못ᄒᆞ엿ᄂᆞᆫ지라님승ᄌᆡᄯᅳᆺ지크고 {{nop}}<noinclude><references/></noinclude> 98s6jrotg3lc23di2kolvhjjr5krwyb 250 102494 394752 2025-07-07T20:53:09Z Aspere 5453 /* 교정 안 됨 */ 새 문서: 마음이극히호방타ᄒᆞ거ᄂᆞᆯ님승상이ᄌᆞ긔의번 {{?}}ᄒᆞᆯ셩품의졔ᄌᆞ를가르치니금들이다연소{{?}}ᄂᆞ{{?}}{{?}}의년소ᄒᆞᄂᆞᆫ마음이잇거ᄂᆞᆯ소졔잇지평안ᄒᆞ리오ᄯᅩ젼셩연분니아니로소이라부인니경왈연즉엇지ᄒᆞ리오운왈소졔본ᄃᆡ인연니님자의입ᄉᆞ오니판혼치아니신즉소졔흥안박명이위장강반반졉녀의일위될분아니라그밧어지러온일리무... 394752 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>마음이극히호방타ᄒᆞ거ᄂᆞᆯ님승상이ᄌᆞ긔의번 {{?}}ᄒᆞᆯ셩품의졔ᄌᆞ를가르치니금들이다연소{{?}}ᄂᆞ{{?}}{{?}}의년소ᄒᆞᄂᆞᆫ마음이잇거ᄂᆞᆯ소졔잇지평안ᄒᆞ리오ᄯᅩ젼셩연분니아니로소이라부인니경왈연즉엇지ᄒᆞ리오운왈소졔본ᄃᆡ인연니님자의입ᄉᆞ오니판혼치아니신즉소졔흥안박명이위장강반반졉녀의일위될분아니라그밧어지러온일리무수ᄒᆞ리로소이니부인은빈도의말를히탄이여기지마르소셔부인니침음왈ᄎᆞᄉᆡ가장중노ᄒᆞ도다노얘본ᄃᆡ고짐ᄒᆞ거ᄂᆞᆯ님상국오로더브러졍혼수빙ᄒᆞ여길기불원ᄒᆞ엿거ᄂᆞᆯ만일불녀의ᄒᆞ즉{{?}}혼{{upe}}<noinclude><references/></noinclude> e0lvgqyd1v3butcs7z5mkyhmy6zh5ie 250 102495 394753 2025-07-07T20:57:37Z Aspere 5453 /* 교정 안 됨 */ 새 문서: {{?}}기쉬으리오심히ᄂᆞᆫ쳐ᄒᆞ도다운니담고져ᄒᆞ더니부문니{{?}}ᄒᆞ며시비느야의두려오시물보ᄒᆞᄂᆞᆫ지라운니총이{{?}}즉ᄒᆞ니부인니후회를긔약ᄒᆞ고도{{?}}를무른ᄃᆡᄎᆡ운왈쳔{{?}}법호ᄂᆞᆫ운ᄉᆡ라ᄒᆞᄂᆞ이다부인니수십금ᄉᆞ운ᄒᆞ니운이훈연니바다가지고ᄂᆞ우다가소ᄐᆡ우의입ᄂᆡᄒᆞᄂᆞᆫ우의를{{?}}ᄂᆞ이운니고ᄉᆞᄒᆞᄉᆡᆼ젹이... 394753 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>{{?}}기쉬으리오심히ᄂᆞᆫ쳐ᄒᆞ도다운니담고져ᄒᆞ더니부문니{{?}}ᄒᆞ며시비느야의두려오시물보ᄒᆞᄂᆞᆫ지라운니총이{{?}}즉ᄒᆞ니부인니후회를긔약ᄒᆞ고도{{?}}를무른ᄃᆡᄎᆡ운왈쳔{{?}}법호ᄂᆞᆫ운ᄉᆡ라ᄒᆞᄂᆞ이다부인니수십금ᄉᆞ운ᄒᆞ니운이훈연니바다가지고ᄂᆞ우다가소ᄐᆡ우의입ᄂᆡᄒᆞᄂᆞᆫ우의를{{?}}ᄂᆞ이운니고ᄉᆞᄒᆞᄉᆡᆼ젹이탄누ᄒᆞᆯ가집ᄒᆞ여금히몸를동역월왕ᄋᆞᄌᆡ숨어소공의입ᄂᆡᄒᆞ기를기다려ᄂᆞ오려ᄒᆞ더니소공이본ᄃᆡᄒᆞ쌍안광이고명ᄒᆞ미ᄉᆞ광의지ᄂᆞᆫ지라우연니눈을흘이ᄂᆞᆫ바의ᄂᆡ당을조{{?}}드인의ᄆᆡᆸ시ᄒᆞ여인니ᄉᆞ우다가ᄌᆞ긔를{{?}}조치뫼{{upe}}<noinclude><references/></noinclude> jjvfokznppjepxwjol2qid30zd666ss 250 102496 394754 2025-07-07T21:04:33Z Aspere 5453 /* 교정 안 됨 */ 새 문서: 셩젼안에셔올ᄋᆡ물긔긔히네기다니밋나오ᄆᆡ능히말ᄒᆞ지못ᄒᆞ거날셩젼안에셔본바이사물알문형용으로써보이고맛츰ᄂᆡ벙얼이되다라과만이차집에돌아가니후에그쳐이리사벳이잉ᄐᆡᄒᆞ여수문지다삿달만에말ᄒᆞ되{{여백|1em}}쥬나를돌아보며ᄃᆡ졉을이갓치ᄒᆞ여붓구리물인간에싯난다ᄒᆞ다라여삿달에텬사갑열이{{여백|1em}}하나님의불이물밧들어가리... 394754 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>셩젼안에셔올ᄋᆡ물긔긔히네기다니밋나오ᄆᆡ능히말ᄒᆞ지못ᄒᆞ거날셩젼안에셔본바이사물알문형용으로써보이고맛츰ᄂᆡ벙얼이되다라과만이차집에돌아가니후에그쳐이리사벳이잉ᄐᆡᄒᆞ여수문지다삿달만에말ᄒᆞ되{{여백|1em}}쥬나를돌아보며ᄃᆡ졉을이갓치ᄒᆞ여붓구리물인간에싯난다ᄒᆞ다라여삿달에텬사갑열이{{여백|1em}}하나님의불이물밧들어가리ᄅᆡ의나살ᄋᆡᆺ고을에가쳬네마리암으게님ᄒᆞ니다빗의일가요셥의빙문한밧쟈라텬사들어가갈오ᄃᆡ은헤를바든쳬네난편안ᄒᆞ라{{여백|1em}}쥬너를함긔하다ᄒᆞ니마리암이그말을황망ᄒᆞ여엇더한문안인가ᄉᆡᆼ각ᄒᆞ니텬사갈오ᄃᆡ마리암은무셔워말나네가{{여백|1em}}하나님의은춍을어더잉ᄐᆡᄒᆞ여아달을나을이니{{여백|1em}}예수라일홈ᄒᆞ라뎨크미되여지극키놉푼이의아달이라칭할거시{{여백|1em}}쥬하나님이그조샹다빗의위로써주워긴ᄂᆡ야곱의집에왕이되여그나라이다ᄒᆞ미업사리라ᄒᆞ니마리암{{upe}}<noinclude><references/></noinclude> ge0lejf58wwkbqv988iv30eiganvdol 250 102497 394757 2025-07-07T23:49:10Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :王{{*|ᅌᅪᇰ}}이〮 ᄭᅩ리〮ᄅᆞᆯ〮 大{{*|땡〮}}海{{*|ᄒᆡᆼ〯}}中{{*|듀ᇰ}}에〮 더뎌〮 므〮를〮 三{{*|삼}}十{{*|씹〮}}三{{*|삼}}天{{*|텬}}에〮 ᄲᅳ료〮ᄃᆡ〮 目{{*|목〮}}連{{*|련}}의〮 모매〮 著{{*|땩〮}}디〮 아니〮터니〮 目{{*|목〮}}連{{*|련}}이〮도〮 ᄯᅩ〮 ᄭᅩ리〮ᄅᆞᆯ〮 大{{*|땡〮}}海{{*|ᄒᆡᆼ〯}}中{{*|듀ᇰ}}에〮 드〮리텨〮 므〮리 梵... 394757 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :王{{*|ᅌᅪᇰ}}이〮 ᄭᅩ리〮ᄅᆞᆯ〮 大{{*|땡〮}}海{{*|ᄒᆡᆼ〯}}中{{*|듀ᇰ}}에〮 더뎌〮 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2025-07-07T23:53:31Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|저〮 일티〮 아니〮ᄒᆞᆯᄊᆡ〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}이〮 더으니〮라〮 그ᄢᅴ〮 王{{*|ᅌᅪᇰ}}이〮 菩{{*|뽕}}提{{*|똉}}道{{*|또ᇢ〯}}場{{*|땨ᇰ}}樹{{*|쓩〮}}에〮 가〮 이〮 나모 아래〮 如{{*|ᅀᅧᆼ}}來{{*|ᄅᆡᆼ}} 阿{{*|ᅙᅡᆼ}}耨{{*|녹〮}}多{{*|당}}羅{{*|랑}}三{{*|삼}}藐{{*|막〮}}三{{*|삼}}菩{{*|뽕}}提{{*|똉}}ᄅᆞᆯ〮 得{{*|득〮}}ᄒᆞ〮... 394771 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|저〮 일티〮 아니〮ᄒᆞᆯᄊᆡ〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}이〮 더으니〮라〮 그ᄢᅴ〮 王{{*|ᅌᅪᇰ}}이〮 菩{{*|뽕}}提{{*|똉}}道{{*|또ᇢ〯}}場{{*|땨ᇰ}}樹{{*|쓩〮}}에〮 가〮 이〮 나모 아래〮 如{{*|ᅀᅧᆼ}}來{{*|ᄅᆡᆼ}} 阿{{*|ᅙᅡᆼ}}耨{{*|녹〮}}多{{*|당}}羅{{*|랑}}三{{*|삼}}藐{{*|막〮}}三{{*|삼}}菩{{*|뽕}}提{{*|똉}}ᄅᆞᆯ〮 得{{*|득〮}}ᄒᆞ〮시니〮 世{{*|솅〮}}間{{*|간}}애〮 쉽〯디〮 몯〯ᄒᆞᆫ 珎{{*|딘}}寶{{*|보ᇢ〯}}로〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}호〮려〮 터니〮 王{{*|ᅌᅪᇰ}}ㅅ 夫{{*|붕}}人{{*|ᅀᅵᆫ}} 일훔〮 仾{{*|뎽}}舍{{*|샹〮}}羅{{*|랑}}絺{{*|팅}}}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> 0gqx4yavsyfcr01ko403rpe4k5ccuti 250 102512 394772 2025-07-07T23:54:04Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 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user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :ᄒᆞ〮야〮 戒{{*|갱〮}}다ᄫᅵ〮 住{{*|뜡〮}}ᄒᆞᆯ씨〮라〮 {{더크게|ᄒᆡ〮오〮 조〮ᄒᆞᆫ 옷〮 닙고〮 香{{*|햐ᇰ}}鑪{{*|롱}} 잡고〮 殿{{*|뗜〮}}上{{*|쌰ᇰ〮}}애〮 이셔〮 四{{*|ᄉᆞᆼ〮}}方{{*|바ᇰ}} 向{{*|햐ᇰ〮}}ᄒᆞ〮야〮 절〮ᄒᆞ고〮 ᄆᆞᅀᆞ매〮 念{{*|념〮}}ᄒᆞ〮야〮 닐오〮ᄃᆡ〮 如{{*|ᅀᅧᆼ}}來{{*|ᄅᆡᆼ}} 賢{{*|ᅘᅧᆫ}}聖{{*|셔ᇰ〮}}弟{{*|똉〯}}子{{*|ᄌᆞᆼ〯}}ㅣ 諸{{*|졍}}方{{*|바ᇰ}}애〮 겨〯시니〮ᄃᆞᆯ〮히〮 나〯ᄅᆞᆯ〮 어〯엿비〮 너기〮샤〮 내 供{{*|고ᇰ}}養{{*|야ᇰ〮}} 바ᄃᆞ쇼〮셔〮 이〮 말〯 니ᄅᆞᇙ 제 三{{*|삼}}十{{*|씹〮}}萬{{*|먼〮}} 比{{*|삥〮}}丘{{*|쿠ᇢ}}ㅣ 다〯}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> pw9j696pcu0pnqruu34d5n7997fq9rn 250 102517 394780 2025-07-08T01:26:18Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}실진ᄃᆡ무삼面目면목으로門下문하에處쳐ᄒᆞ오릿가한번쥭어相公상공에念慮념려를ᄭᅳᆫ코人倫인륜을바르게ᄒᆞ려ᄒᆞᄂᆞ이다ᄒᆞ거ᄂᆞᆯ翰林한림이玉檀옥단의正大졍ᄃᆡᄒᆞᆫ말을드로니事理當然ᄉᆞ리당연ᄒᆞᆯᄲᅮᆫ아녀烈烈졀〻ᄒᆞᆫ性品셩품을알ᄆᆡ다시말아니ᄒᆞ더니祁府긔부에셔擇日ᄐᆡᆨ일ᄒᆞᄆᆡ吉■數旬길긔슈슌... 394780 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}실진ᄃᆡ무삼面目면목으로門下문하에處쳐ᄒᆞ오릿가한번쥭어相公상공에念慮념려를ᄭᅳᆫ코人倫인륜을바르게ᄒᆞ려ᄒᆞᄂᆞ이다ᄒᆞ거ᄂᆞᆯ翰林한림이玉檀옥단의正大졍ᄃᆡᄒᆞᆫ말을드로니事理當然ᄉᆞ리당연ᄒᆞᆯᄲᅮᆫ아녀烈烈졀〻ᄒᆞᆫ性品셩품을알ᄆᆡ다시말아니ᄒᆞ더니祁府긔부에셔擇日ᄐᆡᆨ일ᄒᆞᄆᆡ吉■數旬길긔슈슌이隔격ᄒᆞ얏더라이러구러吉日길일이다다르니翰林한림이威儀위의를갓쵸와祁府긔부에이르러醮禮쵸례를맛친後후新婦신부를다려오니新婦鳳冠華履신뷔봉관화리로棗栗죠율을밧드러舅姑구고ᄭᅴ弊帛폐ᄇᆡᆨᄒᆞᆯᄉᆡ閣老夫婦각로부뷔눈을드러보ᄂᆡ色態艶光ᄉᆡᆨᄐᆡ염광이비록平常평상ᄒᆞ나柔順유슌ᄒᆞᆫ德氣外貌덕긔외모나타나며居止有法거지유범ᄒᆞ니閣老夫婦각로부뷔두굿기며賓客빈ᄀᆡᆨ의致賀치하ᄒᆞᄂᆞᆫ소ᄅᆡ紛紛분분ᄒᆞ더라閣老玉檀각뢰옥단을命명ᄒᆞ야新婦신부에게見謁현알ᄒᆞᄂᆞᆫ禮례를行ᄒᆡᆼᄒᆞ게ᄒᆞ니玉檀옥단이受命슈명ᄒᆞ고앏헤나아가四拜ᄉᆞᄇᆡᄒᆞ온ᄃᆡ新婦신뷔몸을이러答禮답례ᄒᆞ더라日暮罷宴일모파연ᄒᆞᄆᆡ翰林한림이燭촉을잡고新房신방에드러가나마음이不悅불열ᄒᆞ야손을ᄭᅩᆺ고默默묵묵이안졋더니밤이들ᄆᆡ床上상상에나아가宿寢슉침ᄒᆞ되新婦신부를介意ᄀᆡ의치아니ᄒᆞ더라以後이후로부터翰林한림이玉檀옥단의處所쳐소에잇고新婦신부를찻지아니ᄒᆞ거ᄂᆞᆯ玉檀옥단이屢屢루루히古諫고간ᄒᆞ되듯지아니ᄒᆞ며厭惡염오ᄒᆞᆷ이날노더ᄒᆞ야그안ᄒᆡ를ᄶᅩᆺ고玉檀옥단으로正室졍실를삼으려ᄒᆞᄂᆞᆫ지라玉檀옥단이大驚ᄃᆡ경ᄒᆞ야옷깃을염의며이러졀{{옛한글쪽 끝}}<noinclude><references/></noinclude> qy9jzhkjqilhotgsy6dw5vnfewjikl1 250 102518 394781 2025-07-08T01:27:25Z 이지안 18513 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 져ᄒᆞ야맛당히타닐을것이오니로후가안으로어미명령에핍밥되고밧그로우리군ᄉᆞ의위 염을두려워ᄒᆞ야반ᄃᆞ시ᄆᆡᆼ셔를구ᄒᆞᆯ것이오니그쳥구ᄒᆞ기를기다려인ᄒᆞ야허락ᄒᆞ야로국 을평졍ᄒᆞᆫ후에군ᄉᆞ를송국에옴겨셔왕명으로치오면니ᄂᆞᆫᄃᆡᄶᅩᄀᆡᄂᆞᆫ형셰니이다ᄒᆞ거ᄂᆞᆯ환 공이그말을올히녁여친히군ᄉᆞ를거ᄂ... 394781 proofread-page text/x-wiki <noinclude><pagequality level="1" user="이지안" /></noinclude>{{옛한글쪽 시작}} 져ᄒᆞ야맛당히타닐을것이오니로후가안으로어미명령에핍밥되고밧그로우리군ᄉᆞ의위 염을두려워ᄒᆞ야반ᄃᆞ시ᄆᆡᆼ셔를구ᄒᆞᆯ것이오니그쳥구ᄒᆞ기를기다려인ᄒᆞ야허락ᄒᆞ야로국 을평졍ᄒᆞᆫ후에군ᄉᆞ를송국에옴겨셔왕명으로치오면니ᄂᆞᆫᄃᆡᄶᅩᄀᆡᄂᆞᆫ형셰니이다ᄒᆞ거ᄂᆞᆯ환 공이그말을올히녁여친히군ᄉᆞ를거ᄂᆞ리고슈국에닐으러셔한번북쳐셔ᄒᆞᆼ복밧고인ᄒᆞ야 군ᄉᆞ를졔슈에류진ᄒᆞ니로쟝공이과연크게두려워ᄒᆞ야여러신하를모아의논ᄒᆞ더니근시 보ᄒᆞ되졔후의글월이닐으럿다ᄒᆞ거ᄂᆞᆯ장공이ᄯᅦ여보니ᄒᆞ엿스되 과인이군후로더부러한가지쥬실을셤기ᄆᆡ졍의가형뎨갓고ᄯᅩ혼인의셰의가즁ᄒᆞ거ᄂᆞᆯ 북향못거지에군후ㅣ참예치아니ᄒᆞ신고로과인이감히그연고를뭇잡ᄂᆞ니만일이의가 잇슬진ᄃᆡᄯᅩᄒᆞᆫ명ᄃᆡ로ᄒᆞ오리다ᄒᆞ엿거ᄂᆞᆯ 쟝공이그글월을보고주져ᄒᆞ더니환공이별로히문강의게글월을젼ᄒᆞ엿ᄂᆞᆫ지라문강이쟝 공을불너왈졔국과로국이ᄃᆡ々로외삼촌과ᄉᆡᆼ질졍의가잇스니졔국이셜혹우리를믜워ᄒᆞᆯ 지라도우리가화친ᄒᆞᆷ을쳥ᄒᆞᆯ터이거든하물며졔국의셔화친을쳥ᄒᆞᆷ이리오ᄒᆞ거ᄂᆞᆯ쟝공이 ᄃᆡ왈명ᄃᆡ로시ᄒᆡᆼᄒᆞ오리다ᄒᆞ고인ᄒᆞ야시ᄇᆡᆨ으로ᄒᆞ야곰답셔ᄒᆞ야보ᄂᆡ니그셔에ᄒᆞ얏스되 {{옛한글쪽 끝}}<noinclude><references/></noinclude> eadwe5ff4x6le71fujocfxjm6jsukqh 394782 394781 2025-07-08T01:28:10Z 이지안 18513 394782 proofread-page text/x-wiki <noinclude><pagequality level="1" user="이지안" /></noinclude>{{옛한글쪽 시작}} 져ᄒᆞ야맛당히타닐을것이오니로후가안으로어미명령에핍밥되고밧그로우리군ᄉᆞ의위 염을두려워ᄒᆞ야반ᄃᆞ시ᄆᆡᆼ셔를구ᄒᆞᆯ것이오니그쳥구ᄒᆞ기를기다려인ᄒᆞ야허락ᄒᆞ야로국 을평졍ᄒᆞᆫ후에군ᄉᆞ를송국에옴겨셔왕명으로치오면니ᄂᆞᆫᄃᆡᄶᅩᄀᆡᄂᆞᆫ형셰니이다ᄒᆞ거ᄂᆞᆯ환 공이그말을올히녁여친히군ᄉᆞ를거ᄂᆞ리고슈국에닐으러셔한번북쳐셔ᄒᆞᆼ복밧고인ᄒᆞ야 군ᄉᆞ를졔슈에류진ᄒᆞ니로쟝공이과연크게두려워ᄒᆞ야여러신하를모아의논ᄒᆞ더니근시 보ᄒᆞ되졔후의글월이닐으럿다ᄒᆞ거ᄂᆞᆯ장공이ᄯᅦ여보니ᄒᆞ엿스되 과인이군후로더부러한가지쥬실을셤기ᄆᆡ졍의가형뎨갓고ᄯᅩ혼인의셰의가즁ᄒᆞ거ᄂᆞᆯ 북향못거지에군후ㅣ참예치아니ᄒᆞ신고로과인이감히그연고를뭇잡ᄂᆞ니만일이의가 잇슬진ᄃᆡᄯᅩᄒᆞᆫ명ᄃᆡ로ᄒᆞ오리다ᄒᆞ엿거ᄂᆞᆯ 쟝공이그글월을보고주져ᄒᆞ더니환공이별로히문강의게글월을젼ᄒᆞ엿ᄂᆞᆫ지라문강이쟝 공을불너왈졔국과로국이ᄃᆡ々로외삼촌과ᄉᆡᆼ질졍의가잇스니졔국이셜혹우리를믜워ᄒᆞᆯ 지라도우리가화친ᄒᆞᆷ을쳥ᄒᆞᆯ터이거든하물며졔국의셔화친을쳥ᄒᆞᆷ이리오ᄒᆞ거ᄂᆞᆯ쟝공이 ᄃᆡ왈명ᄃᆡ로시ᄒᆡᆼᄒᆞ오리다ᄒᆞ고인ᄒᆞ야시ᄇᆡᆨ으로ᄒᆞ야곰답셔ᄒᆞ야보ᄂᆡ니그셔에ᄒᆞ얏스되 {{옛한글쪽 끝}}<noinclude><references/></noinclude> otsvtx1532spvfxe85gea8l4un3885x 250 102519 394783 2025-07-08T01:46:18Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}ᄒᆞ고直情진졍으로써말ᄒᆞ야曰왈娼家賤質챵가쳔질이正直졍직ᄒᆞᆷ을잡아君子군ᄌᆞ를阿當아당ᄒᆞ얏스니몸이임의陋醜루츄ᄒᆞ고巧言令色교언령ᄉᆡᆨ으로ᄉᆞᄅᆞᆷ을속이여言約언약을직혓스니節慨졀ᄀᆡ가임의더러오며生還ᄉᆡᆼ환ᄒᆞ기를圖謨도모코져ᄒᆞ야計較계교로써ᄉᆞᄅᆞᆷ을쥭엿스니可가히착ᄒᆞ다이르며獄裡옥리에... 394783 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}ᄒᆞ고直情진졍으로써말ᄒᆞ야曰왈娼家賤質챵가쳔질이正直졍직ᄒᆞᆷ을잡아君子군ᄌᆞ를阿當아당ᄒᆞ얏스니몸이임의陋醜루츄ᄒᆞ고巧言令色교언령ᄉᆡᆨ으로ᄉᆞᄅᆞᆷ을속이여言約언약을직혓스니節慨졀ᄀᆡ가임의더러오며生還ᄉᆡᆼ환ᄒᆞ기를圖謨도모코져ᄒᆞ야計較계교로써ᄉᆞᄅᆞᆷ을쥭엿스니可가히착ᄒᆞ다이르며獄裡옥리에오ᄅᆡ잇셔ᄉᆞᄅᆞᆷ에鄙陋비루히녁임을當당ᄒᆞ얏스니可가히吉길ᄒᆞ다ᄒᆞ오릿가妾쳡이苦行고ᄒᆡᆼ을참고쥭지아니ᄒᆞ야今日금일ᄭᆞ지일르러다시君子군ᄌᆞ를侍奉시봉ᄒᆞ야平生평ᄉᆡᆼ言約언약을이루엿스니妾쳡에多幸다ᄒᆡᆼᄒᆞᆷ이오相公상공에즐겨ᄒᆞ시ᄂᆞᆫ바어니와엇지봉비의져금으로써빈번의所任소임을堪當감당ᄒᆞ오릿고허믈며夫人부인의貞靜幽嫺졍졍유한ᄒᆞᆫ德덕이足죡히相公상공에家室가실이되염즉ᄒᆞ거ᄂᆞᆯ이졔無故무고히ᄂᆡ치실진ᄃᆡ그집父母부뫼반다시그ᄯᅳᆺ을ᄡᆡ아슬지라그리되온즉夫人부인의다른ᄉᆞᄅᆞᆷ을셤기지아니코져ᄒᆞᆷ이玉檀옥단이趙哥죠가를阿當아당치아니코져ᄒᆞᆷ에셔무어시다르리잇고ᄂᆡ몸으로써他人타인에게미루ᄆᆡ眞實진실노矜惻긍측ᄒᆞᆷ이甚심ᄒᆞ온지라萬若만약夫人부인을소ᄃᆡᄒᆞᆯ실진ᄃᆡ妾쳡은削髮爲尼삭발위리ᄒᆞ야山中산즁에娛遊오유ᄒᆞᆯ지언뎡이門下문하에잇지아니ᄒᆞ리이다ᄒᆞ거ᄂᆞᆯ翰林한림이그말을感動감동ᄒᆞ야逐出츅츌ᄒᆞᆯ生覺ᄉᆡᆼ각을두지아니ᄒᆞ니일로부터家內和平가ᄂᆡ화평ᄒᆞ며祁氏夫人긔씨부인이ᄯᅩᄒᆞᆫ玉檀옥단의恩惠은혜를感動감동ᄒᆞ{{옛한글쪽 끝}}<noinclude><references/></noinclude> 44uu68cx0bpfc0nyz2k6fpcyef9fm6j 250 102520 394784 2025-07-08T02:36:41Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}야至極지극히待接ᄃᆡ졉ᄒᆞ며玉檀옥단이情誠졍셩으로셤기니그情졍의親姉妹친ᄌᆞᄆᆡ에셔減감치아니터라一日일일은玉檀옥단이瓢子표ᄌᆞ파든老嫗로구의恩惠은혜를生覺ᄉᆡᆼ각ᄒᆞ고翰林한림를對ᄃᆡᄒᆞ야曰왈쳐음에徐州셔쥬에셔妾쳡을만나심도瓢子표ᄌᆞ파든老嫗로구에指示지시ᄒᆞᆷ이오蘆林로림에厄ᄋᆡᆨ을免면ᄒᆞ신後후消... 394784 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}야至極지극히待接ᄃᆡ졉ᄒᆞ며玉檀옥단이情誠졍셩으로셤기니그情졍의親姉妹친ᄌᆞᄆᆡ에셔減감치아니터라一日일일은玉檀옥단이瓢子표ᄌᆞ파든老嫗로구의恩惠은혜를生覺ᄉᆡᆼ각ᄒᆞ고翰林한림를對ᄃᆡᄒᆞ야曰왈쳐음에徐州셔쥬에셔妾쳡을만나심도瓢子표ᄌᆞ파든老嫗로구에指示지시ᄒᆞᆷ이오蘆林로림에厄ᄋᆡᆨ을免면ᄒᆞ신後후消息소식을通통ᄒᆞ야다시相逢상봉ᄒᆞᆷ도老嫗로구에德덕이라今日금일妾쳡에몸이高樓華閣고루화각에處쳐ᄒᆞ야錦衣玉食금의옥식으로일호근심업시지ᄂᆡ오며그恩德으덕을엇지이지리잇고바라건ᄃᆡ相公상공은ᄉᆞᄅᆞᆷ으로ᄒᆞ야급그老嫗로구를차지사妾쳡에ᄒᆞ고져ᄒᆞᄂᆞᆫ바를이루게ᄒᆞ소셔ᄒᆞᆫᄃᆡ翰林曰한림왈ᄂᆡ그마음이잇스나職事직ᄉᆞ에汨沒골목ᄒᆞ야餘暇여가가업더니이졔玉娘옥랑의말을드르ᄆᆡ正졍히ᄂᆡᄯᅳᆺ과갓다ᄒᆞ고勤實근실ᄒᆞᆫ奴者노자를갈히여徐州셔쥬로보ᄂᆡ니라且說老嫗楊州ᄎᆞ셜로귀양쥬에셔王生왕ᄉᆡᆼ을離別리별ᄒᆞᆫ後후四處ᄉᆞ쳐로단이며슐을팔ᄆᆡ商業상업이漸漸졈졈興旺흥왕ᄒᆞᄂᆞᆫ故고로生活ᄉᆡᆼ활에困難곤난ᄒᆞᆷ을免면ᄒᆞ얏스니이ᄂᆞᆫ王生왕ᄉᆡᆼ의쥰바二十兩銀子이십량은ᄌᆞ로資本ᄌᆞ본을삼아大商ᄃᆡ상이된지라그恩惠은혜를잇지못ᄒᆞᄂᆞᆫ中즁王生왕ᄉᆡᆼ과玉檀옥단의下回하회를아지못ᄒᆞ야每樣ᄆᆡ양歎息曰탄식왈ᄉᆞᄅᆞᆷ이世上셰상에나셔남의恩惠은혜를입을진ᄃᆡ當然당연히報答보답ᄒᆞᆷ이올커ᄂᆞᆯ나ᄂᆞᆫ남에恩惠은혜를입엇스되갑기ᄂᆞᆫ姑舍고ᄉᆞᄒᆞ고그死生存亡ᄉᆞᄉᆡᆼ존망도아지못ᄒᆞ니이엇지ᄉᆞᄅᆞᆷ이라ᄒᆞ리오ᄒᆞ더라一일{{옛한글쪽 끝}}<noinclude><references/></noinclude> ghrb1agwgafzpmn3dg3t5rflj8b76zw 394785 394784 2025-07-08T02:37:18Z Kwonmax23 15771 394785 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}야至極지극히待接ᄃᆡ졉ᄒᆞ며玉檀옥단이情誠졍셩으로셤기니그情졍의親姉妹친ᄌᆞᄆᆡ에셔減감치아니터라一日일일은玉檀옥단이瓢子표ᄌᆞ파든老嫗로구의恩惠은혜를生覺ᄉᆡᆼ각ᄒᆞ고翰林한림를對ᄃᆡᄒᆞ야曰왈쳐음에徐州셔쥬에셔妾쳡을만나심도瓢子표ᄌᆞ파든老嫗로구에指示지시ᄒᆞᆷ이오蘆林로림에厄ᄋᆡᆨ을免면ᄒᆞ신後후消息소식을通통ᄒᆞ야다시相逢상봉ᄒᆞᆷ도老嫗로구에德덕이라今日금일妾쳡에몸이高樓華閣고루화각에處쳐ᄒᆞ야錦衣玉食금의옥식으로일호근심업시지ᄂᆡ오며그恩德으덕을엇지이지리잇고바라건ᄃᆡ相公상공은ᄉᆞᄅᆞᆷ으로ᄒᆞ야급그老嫗로구를차지사妾쳡에ᄒᆞ고져ᄒᆞᄂᆞᆫ바를이루게ᄒᆞ소셔ᄒᆞᆫᄃᆡ翰林曰한림왈ᄂᆡ그마음이잇스나職事직ᄉᆞ에汨沒골몰ᄒᆞ야餘暇여가가업더니이졔玉娘옥랑의말을드르ᄆᆡ正졍히ᄂᆡᄯᅳᆺ과갓다ᄒᆞ고勤實근실ᄒᆞᆫ奴者노자를갈히여徐州셔쥬로보ᄂᆡ니라且說老嫗楊州ᄎᆞ셜로귀양쥬에셔王生왕ᄉᆡᆼ을離別리별ᄒᆞᆫ後후四處ᄉᆞ쳐로단이며슐을팔ᄆᆡ商業상업이漸漸졈졈興旺흥왕ᄒᆞᄂᆞᆫ故고로生活ᄉᆡᆼ활에困難곤난ᄒᆞᆷ을免면ᄒᆞ얏스니이ᄂᆞᆫ王生왕ᄉᆡᆼ의쥰바二十兩銀子이십량은ᄌᆞ로資本ᄌᆞ본을삼아大商ᄃᆡ상이된지라그恩惠은혜를잇지못ᄒᆞᄂᆞᆫ中즁王生왕ᄉᆡᆼ과玉檀옥단의下回하회를아지못ᄒᆞ야每樣ᄆᆡ양歎息曰탄식왈ᄉᆞᄅᆞᆷ이世上셰상에나셔남의恩惠은혜를입을진ᄃᆡ當然당연히報答보답ᄒᆞᆷ이올커ᄂᆞᆯ나ᄂᆞᆫ남에恩惠은혜를입엇스되갑기ᄂᆞᆫ姑舍고ᄉᆞᄒᆞ고그死生存亡ᄉᆞᄉᆡᆼ존망도아지못ᄒᆞ니이엇지ᄉᆞᄅᆞᆷ이라ᄒᆞ리오ᄒᆞ더라一일{{옛한글쪽 끝}}<noinclude><references/></noinclude> ctj7rfqoe6yn12t5ct7imsx21pgt7kf 250 102521 394786 2025-07-08T02:39:58Z Lawhunt 17313 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <big> :師{{더더작게|ᄉᆞ}}氏{{더더작게|시}}어ᄂᆞᆯ豔{{더더작게|염}}妻{{더더작게|쳐}}ᅵ煽{{더더작게|션}}ᄒᆞ야보야흐로處{{더더작게|쳐}}ᄒᆞ얏도다<br> 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250 102522 394787 2025-07-08T02:47:28Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}日일은楊州양쥬로셔故鄕고향에도라왓더니門前문젼에셔찻ᄂᆞᆫᄉᆞᄅᆞᆷ이잇거ᄂᆞᆯ나아가본ᄃᆡ其人기인이問曰문왈老娘로랑이前日楊州젼일양쥬에셔슐팔졔浙江王公子졀강왕공ᄌᆞ을만나消息쇼식을이곳娼樓玉檀娘子창루옥단랑ᄌᆞ에게傳젼ᄒᆞ야쥰일이잇ᄂᆞ뇨老嫗曰로구왈ᄂᆡ果然과연그리ᄒᆞᆫ일이잇거니와그ᄃᆡᄂᆞᆫ무삼일... 394787 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}日일은楊州양쥬로셔故鄕고향에도라왓더니門前문젼에셔찻ᄂᆞᆫᄉᆞᄅᆞᆷ이잇거ᄂᆞᆯ나아가본ᄃᆡ其人기인이問曰문왈老娘로랑이前日楊州젼일양쥬에셔슐팔졔浙江王公子졀강왕공ᄌᆞ을만나消息쇼식을이곳娼樓玉檀娘子창루옥단랑ᄌᆞ에게傳젼ᄒᆞ야쥰일이잇ᄂᆞ뇨老嫗曰로구왈ᄂᆡ果然과연그리ᄒᆞᆫ일이잇거니와그ᄃᆡᄂᆞᆫ무삼일노날을찻ᄂᆞᆫ다其人기인이答曰답왈ᄂᆞᄂᆞᆫ京師王閣老宅奴子경ᄉᆞ왕각로ᄃᆡᆨ노자로셔翰林相公한림상공에分付분부를듯고老娘로랑을부르러왓노라ᄒᆞ거ᄂᆞᆯ老嫗로귀이말을듯고혜오ᄃᆡ王公子其間왕공ᄌᆡ기간벼ᄉᆞᆯ을ᄒᆞ야날을차짐이로다ᄒᆞ고其人기인을對ᄃᆡᄒᆞ야ᄌᆞ셰ᄒᆞᆫ말을무른ᄃᆡ其人기인이玉娘子옥랑ᄌᆡ獄裡苦楚옥리고쵸를격다가至今지금은翰林한림과團合단합ᄒᆞ야지ᄂᆡᄂᆞᆫ말을ᄃᆡ강이르고ᄲᅡᆯ니가기를請쳥ᄒᆞ거ᄂᆞᆯ老嫗大喜로귀ᄃᆡ희ᄒᆞ야神明신명에도으심을일컷고卽時行裝즉시ᄒᆡᆼ장을收拾슈습ᄒᆞ야가지고行ᄒᆡᆼᄒᆞ더니여러날만에王府왕부에이르러ᄂᆞᆫ奴者노ᄌᆡ먼져드러가老嫗로구의왓슴을告고ᄒᆞᆫᄃᆡ이ᄯᆡ翰林한림은朝會죠회에드러가고玉檀옥단이홀노잇다가이말을듯고蘭英란영으로ᄒᆞ야금불너드리니老嫗로귀玉檀옥단을보고깃부고반가옴이兼發겸발ᄒᆞ야體面톄면을도라보지안코堂上당상으로ᄯᅱ여올나와두숀을잡고눈물을흘니며曰왈娘子랑ᄌᆞ야今日금일老身로신이娘子량ᄌᆞ를보오ᄆᆡ生時ᄉᆡᆼ신지ᄭᅮᆷ인지分間분간치못ᄒᆞ리로소이다져軟弱연약ᄒᆞᆫ몸으로世間苦楚셰간고쵸를다격다{{옛한글쪽 끝}}<noinclude><references/></noinclude> lg55w8xqac5pkty2vogbja508mzs3lu 250 102523 394788 2025-07-08T03:17:24Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}가終末죵말에ᄂᆞᆫ獄裏罪囚옥리죄슈기되여前後苦行젼후고ᄒᆡᆼ격그신말ᄉᆞᆷ을듯ᄌᆞ오ᄆᆡ心膓심장이터지ᄂᆞᆫ듯ᄒᆞ오ᄂᆞ其間기간한번도찻지못ᄒᆞ얏ᄉᆞ오니老身로신에무신ᄒᆞᆫ罪죄만ᄉᆞᆸ거니와빙玉옥단ᄒᆞᆫ節行졀ᄒᆡᆼ을保全보젼ᄒᆞ사高堂華樓고당화루에幸福향복을누리시니天地神明텬디신명이娘子랑ᄌᆞ에節行졀... 394788 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}가終末죵말에ᄂᆞᆫ獄裏罪囚옥리죄슈기되여前後苦行젼후고ᄒᆡᆼ격그신말ᄉᆞᆷ을듯ᄌᆞ오ᄆᆡ心膓심장이터지ᄂᆞᆫ듯ᄒᆞ오ᄂᆞ其間기간한번도찻지못ᄒᆞ얏ᄉᆞ오니老身로신에무신ᄒᆞᆫ罪죄만ᄉᆞᆸ거니와빙玉옥단ᄒᆞᆫ節行졀ᄒᆡᆼ을保全보젼ᄒᆞ사高堂華樓고당화루에幸福향복을누리시니天地神明텬디신명이娘子랑ᄌᆞ에節行졀ᄒᆡᆼ을어엿비여기ᄉᆞ今日금일이잇게ᄒᆞ심이라그多幸다ᄒᆡᆼᄒᆞᆷ을致賀치하ᄒᆞ나이다然연이나王相公왕상공은어ᄃᆡ계시니잇고늙은몸이至今지금것保全보젼ᄒᆞᆷ옴은相公상공에쥬심이어ᄂᆞᆯ한번問候문후도못ᄒᆞ왓ᄉᆞᆸ고이졔불으사왓ᄉᆞ오니罪죄를이기여ᄊᆞ홀곳이업슬가ᄒᆞᄂᆞ이다ᄒᆞ거ᄂᆞᆯ玉檀옥단이ᄯᅩᄒᆞᆫ一喜一悲일희일비ᄒᆞ야오ᄅᆡ도록말을이루지못ᄒᆞ다가왈相公상공은朝叅죠참에드러가시고아직도라오지아냐게시거니와老娘로랑을부름은前日恩惠젼일은혜를갑고져ᄒᆞᆷ이라ᄒᆞ고前後젼후지ᄂᆡᆫ일을ᄌᆞ셰말ᄒᆞᄆᆡ老嫗或歎或泣로귀혹탄혹읍ᄒᆞ며듯기를다ᄒᆞ고曰왈老身로신이무삼恩惠은혜ᄭᅵ침이잇ᄉᆞ오릿가이ᄂᆞᆫ老身로신에無信無義무신무의ᄒᆞᆷ을責ᄎᆡᆨᄒᆞ심이로소이다ᄒᆞ며正졍히말ᄉᆞᆷᄒᆞᆯᄉᆞ이에翰林한림이드러오거ᄂᆞᆯ老嫗로귀몸을이러졀ᄒᆞ야曰왈老身로신이相公상공ᄭᅴ뵈옵ᄂᆞ이다ᄒᆞᆫᄃᆡ翰林한림이반겨答禮답례ᄒᆞ고其間事기간ᄉᆞ를무르며蘭英란영을命명ᄒᆞ야酒饌쥬찬을나와待接ᄃᆡ졉ᄒᆞᆯᄉᆡ翰林한림은老嫗로구에恩惠은혜를일컷고老嫗구로ᄂᆞᆫ翰林한림에恩德은덕을말ᄉᆞᆷᄒᆞ더니날{{옛한글쪽 끝}}<noinclude><references/></noinclude> psg6ka313wolt1h59dnucp8g0zrj39m 250 102524 394789 2025-07-08T03:24:10Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|와〮 모ᄃᆞ〮니〮 뎌〮 大{{*|땡〮}}衆{{*|쥬ᇰ〮}}中{{*|듀ᇰ}}에〮 十{{*|씹〮}}萬{{*|먼〮}}ᄋᆞᆫ〮 阿{{*|ᅙᅡᆼ}}羅{{*|랑}}漢{{*|한〮}}이〮오〮 二{{*|ᅀᅵᆼ〮}}十{{*|씹〮}}萬{{*|먼〮}}ᄋᆞᆫ〮 學{{*|ᅘᅡᆨ〮}}人{{*|ᅀᅵᆫ}}과〮 凡{{*|뻠}}夫{{*|붕}} 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涅{{*|녀ᇙ〮}}槃{{*|빤}}... 394799 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|山{{*|산}}ᄋᆞᆯ〮 드러〮 虛{{*|헝}}空{{*|코ᇰ}}ᄋᆞ〮로〮 가〯니〮 그제 世{{*|솅〮}}尊{{*|존}}이〮 나〯ᄅᆞᆯ〮 責{{*|ᄎᆡᆨ〮}}ᄒᆞ〮샤ᄃᆡ〮 네〯 엇〯데〮 神{{*|씬}}足{{*|죡〮}}ᄋᆞᆯ〮 이〮리〮 나토〮ᄂᆞᆫ〮다〮 내〮 이〮제 너를〮 罰{{*|뻐ᇙ〮}}ᄒᆞ〮노니〮 샤ᇰ녜〮 世{{*|솅〮}}間{{*|간}}애〮 이셔〮 涅{{*|녀ᇙ〮}}槃{{*|빤}} 몯〯ᄒᆞ리〮니〮 내 正{{*|져ᇰ〮}}法{{*|법〮}}을〮 護{{*|ᅘᅩᆼ〮}}持{{*|띵}}ᄒᆞ〮야〮 滅{{*|며ᇙ〮}}티〮 아니〮케〮 ᄒᆞ라〮 ᄒᆞ〮시니〮ᅌᅵ다〮 ᄯᅩ〮 如{{*|ᅀᅧᆼ}}來{{*|ᄅᆡᆼ}} 比{{*|삥〮}}丘{{*|쿠ᇢ}}僧{{*|스ᇰ}}ᄃᆞᆯ〮}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> nkvbtibuy0ih3p8job62hn2sbf6d2zb 250 102535 394800 2025-07-08T03:27:10Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|ᄃᆞ리〮시고〮 城{{*|쎠ᇰ}}에〮 드〮러〮 乞{{*|크ᇙ〮}}食{{*|씩〮}}ᄒᆞ〮시ᇙ〮 제 王{{*|ᅌᅪᇰ}}과〮 두〯 童{{*|또ᇰ}}子{{*|ᄌᆞᆼ〯}}ㅣ 몰앳〮 가온〮ᄃᆡ〮 이셔〮 노〯ᄅᆞ시〮다가〮 부텨 오〮시〮거늘〮 ᄇᆞ〮라〮ᅀᆞᆸ고〮 몰애〮 바다〮 부텨ᄭᅴ〮 받ᄌᆞᄫᅡ〮시ᄂᆞᆯ〮 世{{*|솅〮}}尊{{*|존}}이〮 記{{*|긩〮}}ᄒᆞ〮샤ᄃ... 394800 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 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시작}}이져물ᄆᆡ翰林한림은外軒외헌으로나가고老嫗로구ᄂᆞᆫ玉檀옥단과同寢동침ᄒᆞ니라잇흔ᄂᆞᆯ翰林한림이金銀금은과綵緞ᄎᆡ단으로써老嫗로구를쥰ᄃᆡ老嫗辭讓로귀ᄉᆞ양왈老身로신이무삼일로이重즁ᄒᆞᆫ賞상을바드리잇고ᄒᆞ고밧지아니ᄒᆞ거ᄂᆞᆯ玉檀옥단왈老娘로랑이아니런들엇지오ᄂᆞᆯ이잇스리오이物件물건이畧小약소ᄒᆞ... 394809 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}이져물ᄆᆡ翰林한림은外軒외헌으로나가고老嫗로구ᄂᆞᆫ玉檀옥단과同寢동침ᄒᆞ니라잇흔ᄂᆞᆯ翰林한림이金銀금은과綵緞ᄎᆡ단으로써老嫗로구를쥰ᄃᆡ老嫗辭讓로귀ᄉᆞ양왈老身로신이무삼일로이重즁ᄒᆞᆫ賞상을바드리잇고ᄒᆞ고밧지아니ᄒᆞ거ᄂᆞᆯ玉檀옥단왈老娘로랑이아니런들엇지오ᄂᆞᆯ이잇스리오이物件물건이畧小약소ᄒᆞ나情졍을票표ᄒᆞᆷ이니老娘로랑은辭讓ᄉᆞ양치말나ᄒᆞ며懇切간졀히勸권ᄒᆞ거ᄂᆞᆯ老嫗로귀차마外待외ᄃᆡ치못ᄒᆞ야바든後후謝禮ᄉᆞ례ᄒᆞ고집에도라가家舍가ᄉᆞ와田庄뎐장을판後후京師경ᄉᆞ로와王閣老왕각로집리웃에집를ᄉᆞ셔居處거쳐ᄒᆞ며ᄌᆞ로往來왕ᄅᆡᄒᆞ야信신을ᄭᅳᆫ치아니ᄒᆞ더라翰林한림이立朝립죠ᄒᆞᆫ지여러ᄒᆡ에事君盡忠ᄉᆞ군진츙ᄒᆞ며恭儉察職공금챨직으로벼살이여러번을마文賢閣太學士吏部尙書문현각ᄐᆡ학ᄉᆞ리부상셔에이르ᄆᆡ名望명망이朝野죠야에들네더라玉檀옥단이尙書상셔를懇勸간권ᄒᆞ야夫人逐出부인츅츌ᄒᆞᆷ을挽留만류ᄒᆞ얏스나不關불관하녁이고한번도차짐이업거ᄂᆞᆯᄯᅩᄇᆡᆨ단으로勸誘권유ᄒᆞ얏더니尙書상셰르말을올히녁여一朔일삭에十日십일은外軒외현에侍寢시침ᄒᆞᆫ後후ᄂᆞᆫ平均평균히지ᄂᆡ니이럼으로祁氏긔씨ᄂᆞᆫ二子이ᄌᆞ를나핫고玉檀옥단은三子심ᄌᆞ를두엇스니箇箇ᄀᆡᄀᆡ히父風母習부풍모습ᄒᆞ야聰明才氣過人총명ᄌᆡ긔괴인ᄒᆞᄆᆡ閣老夫婦老來각로부뷔로ᄅᆡ에孫兒等손아등이션션ᄒᆞᆷ을더욱두굿겨ᄉᆞ랑ᄒᆞᆷ이밋칠듯ᄒᆞ더라一日일일은玉檀옥단이尙書싱셔에게告고ᄒᆞ야曰욀世間苦樂셰간고락은ᄉᆞᄅᆞᆷ마다當당ᄒᆞᄂᆞᆫ바이나{{옛한글쪽 끝}}<noinclude><references/></noinclude> m3fhepzb3q6y5ia4e6p00iouvfvb725 250 102545 394811 2025-07-08T03:34:50Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|히〮 싁싁고〮 퍼〮 디〮거늘〮 王{{*|ᅌᅪᇰ}}과〮 羣{{*|꾼}}臣{{*|씬}}ᄃᆞᆯ〮쾌〮 ᄀᆞ장〮 歡{{*|환}}喜{{*|힁〯}}ᄒᆞ〮더라〮 그제 王{{*|ᅌᅪᇰ}}이〮 菩{{*|뽕}}提{{*|똉}}樹{{*|쓩〮}} 싯기〮고〮 버거〮 衆{{*|쥬ᇰ〮}}僧{{*|스ᇰ}}ᄭᅴ〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮더니〮 上{{*|쌰ᇰ〮}}座{{*|쫭〮}} 耶{{*|양}}舍{{*|샹〮}}ㅣ 王{{*|ᅌᅪᇰ}}... 394811 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|히〮 싁싁고〮 퍼〮 디〮거늘〮 王{{*|ᅌᅪᇰ}}과〮 羣{{*|꾼}}臣{{*|씬}}ᄃᆞᆯ〮쾌〮 ᄀᆞ장〮 歡{{*|환}}喜{{*|힁〯}}ᄒᆞ〮더라〮 그제 王{{*|ᅌᅪᇰ}}이〮 菩{{*|뽕}}提{{*|똉}}樹{{*|쓩〮}} 싯기〮고〮 버거〮 衆{{*|쥬ᇰ〮}}僧{{*|스ᇰ}}ᄭᅴ〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮더니〮 上{{*|쌰ᇰ〮}}座{{*|쫭〮}} 耶{{*|양}}舍{{*|샹〮}}ㅣ 王{{*|ᅌᅪᇰ}}ᄭᅴ〮 닐오〮ᄃᆡ〮 大{{*|땡〮}}王{{*|ᅌᅪᇰ}}하〮 이〮제 ᄀᆞ자ᇰ〮 比{{*|삥〮}}丘{{*|쿠ᇢ}}僧{{*|스ᇰ}}이〮 모다〮 잇ᄂᆞ니〮 淳{{*|쓘}}信{{*|신〮}}ᄒᆞᆫ ᄆᆞᅀᆞᄆᆞᆯ〮 發{{*|버ᇙ〮}}ᄒᆞ〮야〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> f9eouq1ve4gqtg0ha8vem4r5pc3aycx 250 102546 394812 2025-07-08T03:35:02Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|ᄒᆞ〮야ᅀᅡ〮 ᄒᆞ리〮ᅌᅵ다〮 王{{*|ᅌᅪᇰ}}이〮 우브터〮 아래〮 至{{*|징〮}}히〮 손〮ᅀᅩ〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮더니〮 두〯 沙{{*|상}}彌{{*|밍}} 밥〮 바다〮 各{{*|각〮}}各{{*|각〮}} 麨{{*|쵸ᇢ〯}}로〮 歡{{*|환}}喜{{*|힁〯}}丸{{*|ᅘᅪᆫ}}을〮 무ᇰ긔〮여〮 서르 더디〮더니〮 王{{*|ᅌᅪᇰ}}이〮 보고〮 우ᅀᅥ〮 닐오〮... 394812 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|ᄒᆞ〮야ᅀᅡ〮 ᄒᆞ리〮ᅌᅵ다〮 王{{*|ᅌᅪᇰ}}이〮 우브터〮 아래〮 至{{*|징〮}}히〮 손〮ᅀᅩ〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}}ᄒᆞ〮더니〮 두〯 沙{{*|상}}彌{{*|밍}} 밥〮 바다〮 各{{*|각〮}}各{{*|각〮}} 麨{{*|쵸ᇢ〯}}로〮 歡{{*|환}}喜{{*|힁〯}}丸{{*|ᅘᅪᆫ}}을〮 무ᇰ긔〮여〮 서르 더디〮더니〮 王{{*|ᅌᅪᇰ}}이〮 보고〮 우ᅀᅥ〮 닐오〮ᄃᆡ〮 이〮 沙{{*|상}}彌{{*|밍}} 아ᄒᆡ〮노ᄅᆞᆺ〮 ᄒᆞ〮ᄂᆞ다〮 供{{*|고ᇰ}}養{{*|야ᇰ〮}} 다〯 ᄒᆞ고〮 王{{*|ᅌᅪᇰ}}이〮 上{{*|쌰ᇰ〮}}座{{*|쫭〮}}ㅅ 알ᄑᆡ〮 도로 와〮 셔〮거늘〮 上{{*|쌰ᇰ〮}}}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> d6llsshu7jxdr4nit7vrdbwkcsb0kb9 250 102547 394813 2025-07-08T03:35:15Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|座{{*|쫭〮}}ㅣ 닐오〮ᄃᆡ〮 王{{*|ᅌᅪᇰ}}이〮 信{{*|신〮}}敬{{*|겨ᇰ〮}}티〮 아니〮ᄒᆞᆫ ᄆᆞᅀᆞᄆᆞᆯ〮 내〯디〮 마〯ᄅᆞ〮쇼셔〮 王{{*|ᅌᅪᇰ}}이〮 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text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|阿{{*|ᅙᅡᆼ}}羅{{*|랑}}漢{{*|한〮}}이〮라〮 서르 바〮ᄇᆞᆯ〮 받ᄌᆞᆸ〯더니〮ᅌᅵ다〮 王{{*|ᅌᅪᇰ}}이〮 信{{*|신〮}}心{{*|심}}ᄋᆞᆯ〮 더어〮 念{{*|념〮}}호〮ᄃᆡ〮 이〮 두〯 沙{{*|상}}彌{{*|밍}} 能{{*|느ᇰ}}히〮 서르 施{{*|싱}}ᄒᆞ〮ᄂᆞ니〮 내〮 이〮제 一{{*|ᅙᅵᇙ〮}}切{{*|촁〮}} 쥬ᇰ〯님〯ᄭᅴ〮 깁〯과〮 劫{{*|겁〮}}貝{{*|뱅〮}}ᄅᆞᆯ〮 施{{*|싱}}호〮리라〮}} 劫{{*|겁〮}}貝{{*|뱅〮}}ᄂᆞᆫ〮 木{{*|목〮}}綿{{*|면}}이〮니〮 正{{*|져ᇰ〮}}히〮 닐오ᇙ〮뎬〮 迦{{*|강}}波{{*|방}}羅{{*|랑}}ㅣ니〮 樹{{*|쓩〮}}華{{*|ᅘᅪᆼ}}ㅅ 일후〮미니〮 高{{*|고ᇢ}}昌{{*|챠ᇰ}}國{{*|귁〮}}은〮 氎{{*|뗩〮}}이〮라〮 ᄒᆞ〮ᄂᆞ니〮 굴〯그〮니ᄂᆞᆫ〮 남기〮 ᄃᆞ외ᄂᆞ니〮 대가리〮ᄅᆞᆯ〮 ᄢᅢᅘᅧ〮 柳{{*|류ᇢ〯}}絮{{*|셩〮}} ᄀᆞᆮ〮ᄒᆞᆫ〮 {{옛한글쪽 끝}}<noinclude><references/></noinclude> 9c8zwqqzen2pxw695kir3gs8p56v81u 250 102549 394815 2025-07-08T03:35:40Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :고ᄌᆞᆯ〮 내〯야〮 글로〮 뵈〮 ᄧᆞ〮ᄂᆞ〮니라〮 柳{{*|류ᇢ〯}}絮{{*|셩〮}}는 버듨〮 소오미〮라〮 {{더크게|그제 두〯 沙{{*|상}}彌{{*|밍}} 王{{*|ᅌᅪᇰ}}ㅅ 念{{*|념〮}}을〮 알〯오〮 서르 닐오〮ᄃᆡ〮 王{{*|ᅌᅪᇰ}}ᄋᆞᆯ〮 倍{{*|ᄈᆡᆼ〯}}히〮 敬{{*|겨ᇰ〮}}信{{*|신〮}}ᄒᆞ〮시게〮 ᄒᆞ져〮 코〮 ᄒᆞᆫ 沙{{*|상}}彌{{*|밍}}ᄂᆞᆫ〮 鑊{{*... 394815 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :고ᄌᆞᆯ〮 내〯야〮 글로〮 뵈〮 ᄧᆞ〮ᄂᆞ〮니라〮 柳{{*|류ᇢ〯}}絮{{*|셩〮}}는 버듨〮 소오미〮라〮 {{더크게|그제 두〯 沙{{*|상}}彌{{*|밍}} 王{{*|ᅌᅪᇰ}}ㅅ 念{{*|념〮}}을〮 알〯오〮 서르 닐오〮ᄃᆡ〮 王{{*|ᅌᅪᇰ}}ᄋᆞᆯ〮 倍{{*|ᄈᆡᆼ〯}}히〮 敬{{*|겨ᇰ〮}}信{{*|신〮}}ᄒᆞ〮시게〮 ᄒᆞ져〮 코〮 ᄒᆞᆫ 沙{{*|상}}彌{{*|밍}}ᄂᆞᆫ〮 鑊{{*|ᅘᅪᆨ〮}} 자바〮 王{{*|ᅌᅪᇰ}}ᄭᅴ〮 심기〮고〮 ᄒᆞᆫ 沙{{*|상}}彌{{*|밍}}ᄂᆞᆫ〮 믈〮 드〮리ᄂᆞᆫ〮 플〮 심겨〮늘〮 王{{*|ᅌᅪᇰ}}이〮 무로〮ᄃᆡ〮 므슷〮 일〯 ᄒᆞ료〮 두〯 沙{{*|상}}彌{{*|밍}} 닐오〮ᄃᆡ〮 王{{*|ᅌᅪᇰ}}이〮 우리ᄅᆞᆯ〮 因{{*|ᅙᅵᆫ}}ᄒᆞ〮}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> dus9zrgllx7k58j2osq9nj9apqfly14 250 102550 394816 2025-07-08T03:42:00Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}妾쳡에侍兒蘭英시아란영이妾쳡을爲위ᄒᆞᆫ情誠졍셩이特異특이ᄒᆞ와苦楚고초를當당ᄒᆞᆷ이妾쳡에셔十倍십ᄇᆡ나더ᄒᆞ옵거ᄂᆞᆯ이졔妾쳡은榮華영화로이지ᄂᆡ오나그情誠졍셩을갑지못ᄒᆞ얏ᄉᆞ오니相公상공은엇지써處分쳐분ᄒᆞ려ᄒᆞ시나잇가졔비록下賤하쳔이나그마음과節行졀ᄒᆡᆼ은妾쳡과一般일반이ᄆᆡ일즉ᄉᆞᄅᆞᆷ을셤... 394816 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}妾쳡에侍兒蘭英시아란영이妾쳡을爲위ᄒᆞᆫ情誠졍셩이特異특이ᄒᆞ와苦楚고초를當당ᄒᆞᆷ이妾쳡에셔十倍십ᄇᆡ나더ᄒᆞ옵거ᄂᆞᆯ이졔妾쳡은榮華영화로이지ᄂᆡ오나그情誠졍셩을갑지못ᄒᆞ얏ᄉᆞ오니相公상공은엇지써處分쳐분ᄒᆞ려ᄒᆞ시나잇가졔비록下賤하쳔이나그마음과節行졀ᄒᆡᆼ은妾쳡과一般일반이ᄆᆡ일즉ᄉᆞᄅᆞᆷ을셤김이업ᄉᆞ오니相公상공은깁히生覺ᄉᆡᆼ각ᄒᆞ소셔ᄒᆞᆫᄃᆡ尙書상셰우셔曰왈玉娘옥랑이그情誠졍셩을입엇스니맛當당히갑흘거시어ᄂᆞᆯᄂᆞ다려말ᄒᆞᆷ은무삼일이뇨玉檀옥단이曰왈그情誠졍셩은妾쳡에힘으로갑지못ᄒᆞᆯ지라오직相公상공에恩寵은총으로써갑고져ᄒᆞᄂᆞ니妾쳡의게로미루지말으소셔尙書曰상셔왈그ᄃᆡ蘭英란영으로써ᄂᆞ에게薦擧쳔거ᄒᆞ야功공을갑흐려ᄒᆞᆷ이ᄂᆞ姫妾희쳡을만히모흐믄不吉불길ᄒᆞ니달니生覺ᄉᆡᆼ각ᄒᆞ야갑흐라ᄒᆞ더라이ᄯᆡ祁氏夫人긔씨부인이蘭英란영의爲主忠心위쥬츙심과玉娘옥랑에極극히ᄉᆞ랑ᄒᆞᆷ을알고尙書상셔에게薦擧쳔거코져ᄒᆞ더니一日일일은從容종용ᄒᆞᆷ을어더이ᄯᅳᆺ으로써懇切간졀히말ᄉᆞᆷᄒᆞᆫᄃᆡ尙書상세이말을듯고內心ᄂᆡ심에혜오ᄃᆡ玉檀옥단이極극히諫간ᄒᆞᆷ으로써祁氏긔씨를速出츅츌치아니ᄒᆞ얏더니이제敵國薦擧뎍국쳔거ᄒᆞᆷ을보ᄆᆡ그心志심지와性情셩졍이柔順慧逸유순혜일ᄒᆞᆷ을可가히알지라하마ᄒᆞ던들窈窕淑媛뇨조슉완을바릴번ᄒᆞ얏도다ᄒᆞ고마음에깃거ᄒᆞ야欣然答曰흔연답왈夫人부인의말ᄉᆞᆷ이이갓ᄒᆞ시니學生학ᄉᆡᆼ이엇지聽從쳥죵치아{{옛한글쪽 끝}}<noinclude><references/></noinclude> 6y38pmi5k6zpobc8i5ifqynrw68aknn 250 102551 394817 2025-07-08T04:00:38Z Lawhunt 17313 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <big> :을徹{{더더작게|쳘}}ᄒᆞ야田{{더더작게|뎐}}이다汙{{더더작게|오}}ᄒᆞ며萊{{더더작게|ᄅᆡ}}ᄒᆞ거ᄂᆞᆯᄀᆞᆮ오ᄃᆡ내戕{{더더작게|장}}ᄒᆞᄂᆞᆫ줄이아니라禮{{더더작게|례}}곧그러타ᄒᆞᄂᆞ다<br> ○皇{{더더작게|황}}父{{더더작게|보}}孔{{더더작게|공}}聖{{더더작게|셩}}{{분주|ᄒᆞ|야}}作{{더더작게|작}}都{{더더작게|도}}于{{더더작게|우... 394817 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Lawhunt" /></noinclude>{{옛한글쪽 시작}} <big> :을徹{{더더작게|쳘}}ᄒᆞ야田{{더더작게|뎐}}이다汙{{더더작게|오}}ᄒᆞ며萊{{더더작게|ᄅᆡ}}ᄒᆞ거ᄂᆞᆯᄀᆞᆮ오ᄃᆡ내戕{{더더작게|장}}ᄒᆞᄂᆞᆫ줄이아니라禮{{더더작게|례}}곧그러타ᄒᆞᄂᆞ다<br> ○皇{{더더작게|황}}父{{더더작게|보}}孔{{더더작게|공}}聖{{더더작게|셩}}{{분주|ᄒᆞ|야}}作{{더더작게|작}}都{{더더작게|도}}于{{더더작게|우}}向{{더더작게|샹}}{{분주|ᄒᆞ|고}}擇{{더더작게|ᄐᆡᆨ}}三{{더더작게|삼}}有{{더더작게|유}}事{{더더작게|ᄉᆞ}}{{분주|호|ᄃᆡ}}亶{{더더작게|단}}侯{{더더작게|후}}多{{더더작게|다}}蔵{{더더작게|장}}{{분주|ᄒᆞ|며}}不{{더더작게|블}}憖{{더더작게|은}}遺{{더더작게|유}}一{{더더작게|일}}老{{더더작게|로}}{{분주|ᄒᆞ|야}}俾{{더더작게|비}}守{{더더작게|슈}}我{{더더작게|아}}王{{더더작게|왕}}{{분주|ᄒᆞ|고}}擇{{더더작게|ᄐᆡᆨ}}有{{더더작게|유}}車{{더더작게|거}}馬{{더더작게|마}}{{분주|ᄒᆞ|야}}以{{더더작게|이}}居{{더더작게|거}}徂{{더더작게|조}}向{{더더작게|샹}}{{분주|이로|다}}<br> :皇{{더더작게|황}}父{{더더작게|보}}ᅵ심히聖{{더더작게|셩}}호라ᄒᆞ야都{{더더작게|도}}을向{{더더작게|샹}}애作{{더더작게|작}}ᄒᆞ고有{{더더작게|유}}事{{더더작게|ᄉᆞ}}ᄅᆞᆯ擇{{더더작게|ᄐᆡᆨ}} </big> {{옛한글쪽 끝}}<noinclude><references/></noinclude> 10qrvrk0x6iewq7vqh5wl58fzpa1c68 250 102552 394819 2025-07-08T04:37:48Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}니ᄒᆞ리오ᄒᆞ고侍女시녀를命명ᄒᆞ야玉娘子옥랑ᄌᆞ를請쳥ᄒᆞ라ᄒᆞ얏더니須臾슈유에玉檀옥단이이르러ᄂᆞᆫ지라尙書曰상셔왈前日젼일玉娘옥랑이蘭英란영의일노써말ᄒᆞ거ᄂᆞᆯᄂᆡ不聽불쳥ᄒᆞ얏거니와今日금일夫人부인이亦勸역권ᄒᆞ시니ᄂᆡ엇지聽從쳥죵치안닐소냐玉娘옥랑은이말노써蘭英란영에게傳젼ᄒᆞ라ᄒᆞ니夫人부인... 394819 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}니ᄒᆞ리오ᄒᆞ고侍女시녀를命명ᄒᆞ야玉娘子옥랑ᄌᆞ를請쳥ᄒᆞ라ᄒᆞ얏더니須臾슈유에玉檀옥단이이르러ᄂᆞᆫ지라尙書曰상셔왈前日젼일玉娘옥랑이蘭英란영의일노써말ᄒᆞ거ᄂᆞᆯᄂᆡ不聽불쳥ᄒᆞ얏거니와今日금일夫人부인이亦勸역권ᄒᆞ시니ᄂᆡ엇지聽從쳥죵치안닐소냐玉娘옥랑은이말노써蘭英란영에게傳젼ᄒᆞ라ᄒᆞ니夫人부인과玉檀옥단이謝禮ᄉᆞ례ᄒᆞᆫ後후玉檀옥단이侍兒시아로ᄒᆞ야금蘭英란영을불으며一邊酒饌일변쥬찬을가져오라ᄒᆞ고夫人부인ᄭᅴ졀ᄒᆞ야謝禮ᄉᆞ례ᄒᆞᆫᄃᆡ夫人부인이不敢불감ᄒᆞᆷ을말ᄉᆞᆷᄒᆞ니그謙讓겸양ᄒᆞᄂᆞᆫ禮節례졀과親切친졀ᄒᆞᆫ情誼졍의이갓ᄒᆞᄆᆡ家內가ᄂᆡ에和氣融融화긔륭륭ᄒᆞ며婢僕비복에稱聲칭셩이紛紛분분ᄒᆞ더라이옥고侍婢酒饌시비츄찬을올니며蘭英란영이이르러階下계하에셧거ᄂᆞᆯ玉檀옥ᄃᆞᆫ이蘭英란영을命명ᄒᆞ야尙書상셔와夫人부인ᄭᅴ拜見ᄇᆡ현케ᄒᆞ고夫人부인이尙書상셔ᄭᅴ薦擧쳔거ᄒᆞ신말을仔細ᄌᆞ셰히이르니蘭英란영이喜出望外희츌망외ᄒᆞ야夫人부인ᄭᅴ謝禮ᄉᆞ례왈小婢前日소비젼일에도憮恤무휼ᄒᆞ시ᄂᆞᆫ德덕을만히입ᄉᆞ와갑흘바를아지못ᄒᆞ옵거든이졔小婢소비를이무삼사ᄅᆞᆷ이라辱욕되히相公상공ᄭᅴ薦擧쳔거ᄒᆞ시니잇고夫人부인의恩德은덕이天地텬디갓ᄉᆞ오ᄂᆞ奉承봉승치못ᄒᆞᆯ가ᄒᆞᄂᆞ이다夫人曰부인왈ᄂᆡ엇지모르고忘侫망녕도히ᄒᆞ얏스리오너모謙讓겸양치말고됴히奉行봉ᄒᆡᆼᄒᆞ라란영이황공슈삽ᄒᆞ야玉面옥면에紅光홍광이聚至취지ᄒᆞ며汗出沽背한츌쳠ᄇᆡ러니玉檀옥ᄃᆞᆫ이玉盃옥비에香향온을부어尙書상셔ᄭᅴ드려曰왈今日금일은相상{{옛한글쪽 끝}}<noinclude><references/></noinclude> 07sit1r49aoauy37g1e22l06nk0kqr7 250 102553 394820 2025-07-08T04:48:20Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}公공이新人신인어드심을祝賀츅하ᄒᆞ노이다尙書상셰우으며잔을바다마시ᄆᆡᄯᅩ夫人부인ᄭᅴ傳젼ᄒᆞ야曰왈夫人부인이相公상공을爲위ᄒᆞ야佳姫가희를薦擧쳔거ᄒᆞ신德덕을謝禮ᄉᆞ례ᄒᆞᄂᆞ이다ᄒᆞᆫᄃᆡ夫人부인이바다마신후香醞향온을부어玉檀옥ᄃᆞᆫ에게젼ᄒᆞ야曰왈玉娘子相公옥랑ᄌᆡ상공을爲위ᄒᆞ야佳人가인를養育양휵... 394820 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}公공이新人신인어드심을祝賀츅하ᄒᆞ노이다尙書상셰우으며잔을바다마시ᄆᆡᄯᅩ夫人부인ᄭᅴ傳젼ᄒᆞ야曰왈夫人부인이相公상공을爲위ᄒᆞ야佳姫가희를薦擧쳔거ᄒᆞ신德덕을謝禮ᄉᆞ례ᄒᆞᄂᆞ이다ᄒᆞᆫᄃᆡ夫人부인이바다마신후香醞향온을부어玉檀옥ᄃᆞᆫ에게젼ᄒᆞ야曰왈玉娘子相公옥랑ᄌᆡ상공을爲위ᄒᆞ야佳人가인를養育양휵ᄒᆞᆫ功공을賀禮하레ᄒᆞ노라玉檀曰옥ᄃᆞᆫ왈妾쳡이비록養育양육ᄒᆞᆫ功공이잇스ᄂᆞ夫人부인이어엿비녁여薦擧쳔거치아니실진ᄃᆡ妾쳡에功공은歸之於虛귀지어허가되올지니무삼妾쳡에功공이되리잇고ᄒᆞ며바다마시거ᄂᆞᆯ尙書상셰우셔曰왈夫人부인은薦擧쳔거ᄒᆞᆫ德덕이잇고玉娘옥랑은養育양휵ᄒᆞᆫ功공이잇다ᄒᆞᄂᆞ蘭英란영의爲主忠心위쥬츙심이아니면ᄂᆡ엇지許諾허락ᄒᆞ얏스리오ᄒᆞ니夫人부인과玉檀옥ᄃᆞᆫ은크게우스며蘭英란영은더욱惶恐황공ᄒᆞ야置身無地치신무디러니夫人부인이말을펴曰왈이잔ᄎᆡ에客ᄀᆡᆨ만잇고主人쥬인은업슴갓ᄒᆞ니엇지客ᄀᆡᆨ만즐기리오ᄒᆞ고玉盃옥ᄇᆡ를드러란英영을쥰ᄃᆡ英영이敢감히밧지못ᄒᆞ거ᄂᆞᆯ尙書命상셰명ᄒᆞ야마시게ᄒᆞᆫ後후갈오ᄃᆡ主人쥬인이客객을勸권ᄒᆞ며客객다려主人쥬인이라ᄒᆞ니엇지우읍지아니리오ᄒᆞᆫᄃᆡ一座大笑일좌ᄃᆡ소ᄒᆞ며盞잔을날니더니此夜ᄎᆞ야에万籟俱寂만뢰구젹ᄒᆞ며금게셰번울거ᄂᆞᆯ夫人부인이란영을命명ᄒᆞ야尙書상셔를뫼셔가게ᄒᆞ고玉檀욱ᄃᆞᆫ으로더부러말ᄉᆞᆷᄒᆞ더니五更오경ᄯᆡ에이르러玉檀윽ᄃᆞᆫ이도라가고夫人부인은就寢취침ᄒᆞ더라이후부터尙상{{옛한글쪽 끝}}<noinclude><references/></noinclude> p22uo1t29f7ccyz2og6nlwatns4r529 250 102554 394821 2025-07-08T04:48:57Z Lawhunt 17313 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <big> :호ᄃᆡ진실로蔵{{더더작게|장}}하니로ᄒᆞ며一{{더더작게|일}}老{{더더작게|로}}도憖{{더더작게|은}}ᄒᆞ야遺{{더더작게|유}}ᄒᆞ야ᄒᆞ여곰우리王{{더더작게|왕}}을守{{더더작게|슈}}티아니ᄒᆞ고車{{더더작게|거}}와馬{{더더작게|마}}둔ᄂᆞᆫ이ᄅᆞᆯ擇{{더더작게|ᄐᆡᆨ}}ᄒᆞ야ᄡᅥ向{{더더작게|샹}}애가居{{더더작게|거}}ᄒᆞ놋다<br> ○黽{{... 394821 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Lawhunt" /></noinclude>{{옛한글쪽 시작}} <big> :호ᄃᆡ진실로蔵{{더더작게|장}}하니로ᄒᆞ며一{{더더작게|일}}老{{더더작게|로}}도憖{{더더작게|은}}ᄒᆞ야遺{{더더작게|유}}ᄒᆞ야ᄒᆞ여곰우리王{{더더작게|왕}}을守{{더더작게|슈}}티아니ᄒᆞ고車{{더더작게|거}}와馬{{더더작게|마}}둔ᄂᆞᆫ이ᄅᆞᆯ擇{{더더작게|ᄐᆡᆨ}}ᄒᆞ야ᄡᅥ向{{더더작게|샹}}애가居{{더더작게|거}}ᄒᆞ놋다<br> ○黽{{더더작게|민}}勉{{더더작게|면}}從{{더더작게|죵}}事{{더더작게|ᄉᆞ}}{{분주|ᄒᆞ|야}}不{{더더작게|블}}敢{{더더작게|감}}告{{더더작게|고}}勞{{더더작게|로}}{{분주|호|라}}無{{더더작게|무}}罪{{더더작게|죄}}無{{더더작게|무}}辜{{더더작게|고}}{{분주|ᅵ어|ᄂᆞᆯ}}讒{{더더작게|참}}口{{더더작게|구}}囂{{더더작게|효}}囂{{더더작게|효}}{{분주|ᅵ로|다}}下{{더더작게|하}}民{{더더작게|민}}之{{더더작게|지}}孼{{더더작게|일}}{{분주|이|}}匪{{더더작게|비}}降{{더더작게|강}}自{{더더작게|ᄌᆞ}}天{{더더작게|텬}}{{분주|이|라}}噂{{더더작게|존}}畓{{더더작게|답}}背{{더더작게|패}}憎{{더더작게|증}}{{분주|이|}}職{{더더작게|직}}競{{더더작게|경}}由{{더더작게|유}}人{{더더작게|인}}{{분주|이니|라}}<br> :黽{{더더작게|민}}勉{{더더작게|면}}ᄒᆞ야事{{더더작게|ᄉᆞ}}를從{{더더작게|죵}}ᄒᆞ야敢{{더더작게|감}}히 </big>ᅵ {{옛한글쪽 끝}}<noinclude><references/></noinclude> ojqv5tfetritigcbbkfosi02nfaecdv 250 102555 394822 2025-07-08T04:50:30Z 강개미 16206 /* 문제 있음 */ 394822 proofread-page text/x-wiki <noinclude><pagequality level="2" user="강개미" /></noinclude>노심초골믈으고셔 일가ᄉᆞ를ᄌᆞ담ᄒᆞ야 구?양도볼여니와 심지양이쟙ᄒᆞ도다 금일표쟝준비할제 타산에돌을ᄂᆡ여 동셔남북지통노에 둘여시세왕스니 어화연회모흔사럄 이련호ᄒᆡᆼ들어보소 나가며는나무베고 들어오면밥을지어 난지향?사지취로 동이알고면이알아 절지ᄎᆞ지?ᄉᆞᄂᆡ고 탁지마지갈아네요 ᄂᆡ인거ᄀᆡᆨ추앙할ᄲᅮᆫ 만세쳔추표쟝일세 감심이엄슬?가 ᄌᆞ고ᄭᅩ돌아보소* 죠셕으로공양할제 화언유ᄉᆡᆨ위주ᄒᆞ니 면이경관발기되고 유지신ᄉᆞ블을다라 ᄃᆡ셔심각ᄉᆡᆨ이ᄂᆡ니 고양고씨호ᄒᆡᆼ이라 쟝ᄒᆞ도다 고씨부인쟝ᄒᆞ도다 천생만민ᄌᆡ실적에 품부ᄒᆞᆫ마갓것마는<noinclude><references/></noinclude> mc512gd32wfgpc5y1e489lytaqlgf2x 250 102556 394823 2025-07-08T05:00:48Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}書職事餘暇셰직ᄉᆞ여가에ᄂᆞᆫ両親량친을뫼셔孝道효도를極盡극진히ᄒᆞ며一夫人両姫일부인량희로더부러셔로모되여즐기며諸子等졔ᄌᆞ등을極愛극ᄋᆡᄒᆞ며歲月셰월을보ᄂᆡ더니閣老夫婦偶然得病각로부뷔위연득병ᄒᆞᄆᆡ百藥ᄇᆡᆨ약이無效무효ᄒᆞᆫ지라尙書衣帶상셰의ᄃᆡ를ᄭᅳ르지안코湯藥탕약을親친히맛보며誠孝셩효를極盡... 394823 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}書職事餘暇셰직ᄉᆞ여가에ᄂᆞᆫ両親량친을뫼셔孝道효도를極盡극진히ᄒᆞ며一夫人両姫일부인량희로더부러셔로모되여즐기며諸子等졔ᄌᆞ등을極愛극ᄋᆡᄒᆞ며歲月셰월을보ᄂᆡ더니閣老夫婦偶然得病각로부뷔위연득병ᄒᆞᄆᆡ百藥ᄇᆡᆨ약이無效무효ᄒᆞᆫ지라尙書衣帶상셰의ᄃᆡ를ᄭᅳ르지안코湯藥탕약을親친히맛보며誠孝셩효를極盡극진히ᄒᆞᄂᆞ天命텬명을엇지ᄒᆞ리오閣老夫婦因각로부뷔인ᄒᆞ야世上셰샹을바리시니時年시년이八十九歲팔십구셰러라샹셰벽용ᄋᆡ통ᄒᆞ며禮례를갓초와先山선산에安葬안장ᄒᆞᆯᄉᆡ上샹이드르시고極극히悲感비감히녁이사禮官례관을보ᄂᆡ여致祭치제ᄒᆞ시며慰問위문ᄒᆞ시니尙書天恩샹셰텬은을感泣감읍ᄒᆞ더라샹셰령구를뫼셔浙江졀강으로도라가安葬안상ᄒᆞᆫ後후三年侍墓삼년시묘를마치고京師경ᄉᆞ로올나와行公察職ᄒᆡᆼ공챨직ᄒᆞ더니上샹이功臣공신의兒子아ᄌᆞ로셔國家국가에功공이잇슴褒葬표장코져ᄒᆞ사特別특별이陞品승픔ᄒᆞ시니尙書天恩샹셰텬은을슉ᄉᆞᄒᆞ고집에도라와兒子等아ᄌᆞ등에讀書독셔ᄒᆞᆷ을보ᄆᆡ文理融通문리융통ᄒᆞ며筆法플법이精妙졍묘ᄒᆞᆫ지라大喜ᄃᆡ희ᄒᆞ야더욱勸勉권면ᄒᆞ더니이ᄯᆡᄂᆞ라에셔設科셜과ᄒᆞ사텬하선ᄇᆡ구름뫼듯ᄒᆞ거ᄂᆞᆯ尙書兒兒等샹셰안ᄌᆞ등을科場과장에보ᄂᆡ고消息소식을기다리더니門前문젼이들네며風樂풍악소ᄅᆡ료량ᄒᆞᆫ지라書童셔동을命명ᄒᆞ야아라오라ᄒᆞᆫᄃᆡ書童셔동이急급히드러오며告曰고왈大公子ᄃᆡ공ᄌᆞ와ᄎᆞ공ᄌᆡᄎᆞᆷ방ᄒᆞ샤威儀위의를거ᄂᆞ려오시ᄂᆞ이다ᄒᆞ거ᄂᆞᆯ尙書両子샹셰량ᄌᆞ에登科등과ᄒᆞᆷ을듯{{옛한글쪽 끝}}<noinclude><references/></noinclude> 6j54qd24cy1c3oajz9foth6rxm5134m 250 102557 394826 2025-07-08T05:26:27Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}고喜不自勝희불ᄌᆞ승ᄒᆞ야一邊內堂일번ᄂᆡ당에寄別긔별ᄒᆞ더니이윽고両公子량공ᄌᆡ桂花靑衫계화쳥ᄉᆞᆷ으로드러와졀ᄒᆞᄂᆞᆫ지라尙書샹셰두굿기며夫人부인과玉檀옥단이兒子아ᄌᆞ의손을잡고어로만지며曰욀아ᄎᆞᆷ에編髮兒童편발아동이러니至今지금은엄연ᄒᆞᆫ翰院學士한원학ᄉᆞ로ᄃᆞᄒᆞ며깃거ᄒᆞ더니尙書兒子상셰아... 394826 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}고喜不自勝희불ᄌᆞ승ᄒᆞ야一邊內堂일번ᄂᆡ당에寄別긔별ᄒᆞ더니이윽고両公子량공ᄌᆡ桂花靑衫계화쳥ᄉᆞᆷ으로드러와졀ᄒᆞᄂᆞᆫ지라尙書샹셰두굿기며夫人부인과玉檀옥단이兒子아ᄌᆞ의손을잡고어로만지며曰욀아ᄎᆞᆷ에編髮兒童편발아동이러니至今지금은엄연ᄒᆞᆫ翰院學士한원학ᄉᆞ로ᄃᆞᄒᆞ며깃거ᄒᆞ더니尙書兒子상셰아ᄌᆞ를ᄃᆞ리고家廟가묘에올ᄂᆞ拜禮ᄇᆡ례ᄒᆞ기를마치ᄆᆡ外軒외헌에賀客하객이이르러致賀紛紛치ᄒᆡ분분ᄒᆞ더라以後이후로三子連삼ᄌᆡ련ᄒᆞ야登科등과ᄒᆞ야벼살이翰院淸職한원쳥직에일으고高門甲第고문갑뎨에뇨조슉녀를擇ᄐᆡᆨᄒᆞ야식부를삼으니箇箇ᄀᆡᄀᆡ히孝奉舅姑효봉구고ᄒᆞ고承順君子승슌군ᄌᆞᄒᆞ며金童玉女금동옥녀를無數무슈히生ᄉᆡᆼᄒᆞ니子孫ᄌᆞ손이滿堂만당ᄒᆞ고和氣融盛화긔융셩ᄒᆞ더라尙書年及八旬샹셰년급팔순에行樂ᄒᆡᆼ락ᄒᆞᆷ이郭紛陽곽분양을불워ᄒᆞ지아니ᄒᆞᄃᆞ가世上셰상을離別리별ᄒᆞ고그後후에夫人부인과玉檀옥ᄃᆞᆫ이ᄯᅩᄒᆞᆫ世上셰상을하직ᄒᆞᄆᆡ諸子諸婦졔ᄌᆞ제부에哀痛罔極ᄋᆡ통망극ᄒᆞᆷ이禮례에넘치더라以後이후子孫ᄌᆞ손이繼繼繩繩계계승승ᄒᆞ야富貴부귀과福祿복록이延綿不絶연면불졀ᄒᆞ더라 大抵花柳界ᄃᆡ뎌화류게ᄂᆞᆫ분면셩장으로依門賣笑의문ᄆᆡ소ᄒᆞ며巧言令色교언령ᄉᆡᆨ으로送舊迎新송구영신ᄒᆞ야金銀財寶금은ᄌᆡ보를ᄲᆡ앗기로能事능ᄉᆞ를삼거ᄂᆞᆯ뎌玉檀옥ᄃᆞᆫ은혈혈단신으로道路도로에行乞ᄒᆡᆼ걸타가娼樓창루에셔長成장셩ᄒᆞ야보고듯ᄂᆞᆫ바이이에지남이업것만은爲人위인이出類츌류ᄒᆞ고志慨지ᄀᆡ가卓越탁월ᄒᆞ야每樣ᄆᆡ양河하{{옛한글쪽 끝}}<noinclude><references/></noinclude> 2fgex49ydcmj434t5pblwbrpn3m92jk 250 102558 394827 2025-07-08T05:35:50Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}間간에淫行음ᄒᆡᆼ을憎惡증오ᄒᆞ고汝墳여분에貞操졍됴를思慕ᄉᆞ모ᄒᆞ야王生왕ᄉᆡᆼ을相逢상봉ᄒᆞ든ᄂᆞᆯ에終身不棄죵신불기ᄒᆞᄂᆞᆫ許諾허락를바드며以死守節이ᄉᆞ슈졀ᄒᆞᄂᆞᆫ盟誓ᄆᆡᆼ셔를定뎡ᄒᆞᆫ後후同居동거五六載오륙ᄌᆡ에省親覲業셩친근업ᄒᆞᆷ을勸諫권간ᄒᆞ야立身揚名립신양명케ᄒᆞ얏스며娼母창모에非... 394827 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}間간에淫行음ᄒᆡᆼ을憎惡증오ᄒᆞ고汝墳여분에貞操졍됴를思慕ᄉᆞ모ᄒᆞ야王生왕ᄉᆡᆼ을相逢상봉ᄒᆞ든ᄂᆞᆯ에終身不棄죵신불기ᄒᆞᄂᆞᆫ許諾허락를바드며以死守節이ᄉᆞ슈졀ᄒᆞᄂᆞᆫ盟誓ᄆᆡᆼ셔를定뎡ᄒᆞᆫ後후同居동거五六載오륙ᄌᆡ에省親覲業셩친근업ᄒᆞᆷ을勸諫권간ᄒᆞ야立身揚名립신양명케ᄒᆞ얏스며娼母창모에非常비샹ᄒᆞᆫ虐待학ᄃᆡ와趙哥조가에脅迫헙박을當당ᄒᆞ되마ᄎᆞᆷᄂᆡ節行졀ᄒᆡᆼ을保全보젼ᄒᆞ여도라와人倫인륜을바르게ᄒᆞ며榮華富貴영화부귀를누리엿스니娼樓淑媛창루슉원이오女中烈俠녀즁렬협이라엇지아름답지아니ᄒᆞ리오그지ᄂᆡᆫ바事蹟ᄉᆞ젹이大畧ᄃᆡ략이러ᄒᆞ기로記錄긔록ᄒᆞ노리 (참이러케ᄌᆡ미답게잘보시니곰맙슴니다그러나이ᄎᆡᆨ보담더ᄌᆡ미스런운것슬보시려면이ᄎᆡᆨ뒤판권장에기록ᄒᆞᆫ번셔림발ᄒᆡᆼ목녹를을보시고쥬문ᄒᆞ시면갑슬싸게ᄒᆞ야속〻히보ᄂᆡ기를자미잇게ᄒᆞᆯᄲᅮᆫ더러요ᄉᆡ발간사쥬ᄌᆞᄒᆡ화쥬역이라ᄂᆞᆫᄎᆡᆨ이잇ᄉᆞ온ᄃᆡ그ᄂᆡ용은옛날당ᄉᆞ쥬의비교ᄒᆞᆯᄇᆡ안니요ᄯᅩ보시기ᄆᆡ우쉽게ᄒᆞ야아모라도보시뎐평ᄉᆡᆼ길흉화복을판단ᄒᆞ야초년과즁년말년ᄭᅡ지셰상에지ᄂᆡ가ᄂᆞᆫ형상을오ᄉᆡᆨ으로그림를그린것시썩진통ᄒᆞ고ᄌᆡ미잇ᄉᆞ오니ᄒᆞᆫ번사다보시기를바라나이다) 쳥루지열여종{{옛한글쪽 끝}}<noinclude><references/></noinclude> tr7cs8a1nlzewo7595qcgcbevbyb2rd 250 102559 394830 2025-07-08T06:50:59Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}이數多슈다ᄒᆞ여倉卒창졸에말ᄉᆞᆷ으로ᄒᆞ기어렵ᄉᆞ오니文字문ᄌᆞ로記錄긔록ᄒᆞ여알외리이다ᄒᆞ고所志쇼지를지어올니〻第一章所志졔일쟝쇼지을올녀보ᄆᆡᄒᆞ엿스되 右謹陳所志矣段우근진쇼지의단은矣身의신에平生所願평ᄉᆡᆼ쇼원을玆敢仰訴於天地萬物死生都察明政之下ᄌᆞ감앙소어텬디만물ᄉᆞᄉᆡᆼ도찰명졍지하ᄒᆞᄋ... 394830 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}이數多슈다ᄒᆞ여倉卒창졸에말ᄉᆞᆷ으로ᄒᆞ기어렵ᄉᆞ오니文字문ᄌᆞ로記錄긔록ᄒᆞ여알외리이다ᄒᆞ고所志쇼지를지어올니〻第一章所志졔일쟝쇼지을올녀보ᄆᆡᄒᆞ엿스되 右謹陳所志矣段우근진쇼지의단은矣身의신에平生所願평ᄉᆡᆼ쇼원을玆敢仰訴於天地萬物死生都察明政之下ᄌᆞ감앙소어텬디만물ᄉᆞᄉᆡᆼ도찰명졍지하ᄒᆞᄋᆞᆸᄂᆞ니出於世上춀어셰샹ᄒᆞ여忠良子孫층냥ᄌᆞ손되여나셔男中一色好風神남즁일ᄉᆡᆨ호풍신에氣骨긔골이俊秀쥰슈ᄒᆞ고勇猛용ᄆᆡᆼ이絶倫졀륜ᄒᆞᆫ英雄영웅으로事君無隱사군무은ᄒᆞ며事親莫違사친막위ᄂᆞᆫ大丈夫ᄃᆡ쟝부ᄒᆞᆯ일인쥴안然後년후에靑天白日쳥쳔ᄇᆡᆨ일이廓乎昭明확호소명은心鏡심경이오光風霽月광풍졔윌이淨無塵埃졍무진ᄋᆡᄂᆞᆫ胸襟흉금이라泰山喬嶽ᄐᆡ산교악이秀然高大슈연고ᄃᆡᄂᆞᆫ氣像긔상이오北海南溟북ᄒᆡ남명에浩無崖岸호무ᄋᆡ안은局量국냥이라花爛春城화란츈셩에萬和方暢만화방창은容色용ᄉᆡᆨ이오雪滿窮巷셜만궁항에孤松特立고송특입은志節지졀이라鳳飛千仭봉비쳔인에飢不啄粟긔불탁속은廉耻념치어늘鴻鳴水國홍명슈국에飛必含蘆비필함노ᄂᆞᆫ敬戒경계로다이여덜가지다兼겸ᄒᆞ고太公兵法ᄐᆞ공병법六鞱三畧武經七書뉵도ᄉᆞᆷ냑무경칠셔通達통달ᄒᆞ고馳騁弓馬치빙궁마익힌後후에周易쥬역일거八卦괄괘보니乾三連坎中連艮上連震下連巽下絶离虛中兌上絶坤三絶건ᄉᆞᆷ연감즁연간상연진하련손하졀이허즁ᄐᆡ상졀곤삼졀에金木水火土五行금목슈화토오ᄒᆡᆼ이며甲乙丙丁戊己庚辛壬癸十干갑을병졍무긔경신임게십간과子丑寅卯辰巳午未申酉戌亥十二支合ᄌᆞ츅인묘진ᄉᆞ오미신유슐ᄒᆡ십이지합ᄒᆞ{{옛한글쪽 끝}}<noinclude><references/></noinclude> fbcvmcnmnonjsetxhkp1fzipqicdl99 250 102560 394834 2025-07-08T07:35:57Z 강개미 16206 /* 문제 있음 */ 394834 proofread-page text/x-wiki <noinclude><pagequality level="2" user="강개미" /></noinclude>물욕의교페로셔 션악이불동이라 엇던사람불선한고 망신ᄑᆡ가참혹ᄒᆞ다 충신의사ᄲᅮ이피고 혈인열녀가지로세 탕지반에모욕ᄒᆞ고 졍기이관졍신ᄎᆞ려 가괴할ᄉᆞ이몸이여 불호인ᄉᆞ쳐치안ᄌᆞ 엇든사럄선ᄒᆞ여셔 보가치국조흘시고 십수소지욕의교페로셔 션악이불동이라 엇던사람불선한고 망신ᄑᆡ가참혹ᄒᆞ다 충신의사ᄲᅮ이피고 혈인열녀가지로세 탕지반에모욕ᄒᆞ고 졍기이관졍신ᄎᆞ려 가괴할ᄉᆞ이몸이여 불호인ᄉᆞ쳐치안ᄌᆞ 엇든사럄선ᄒᆞ여셔 보가치국조흘시고 십수소지무섭고도 십목소시두려워라 쾌활가령ᄅᆡᆼ복이요 ᄀᆡ조사회급션무라 일삼셩살피보고 염ᄌᆞᄌᆡᄌᆞ힘을써셔 이련호ᄒᆡᆼ기록ᄒᆞ니 낫치붉고마음이부ᄭᅥ릅다 양명일세ᄲᅮᆫ일손가 유취만년여게잇네 ᄃᆡᄌᆡ과호도일셔 ᄇᆡᆨᄒᆡᆼ의근원이라 어화우리동포들아 천부지셩다시ᄎᆞ자 희망봉놉히올나 목젹지에달ᄒᆡ보세 (기미삼월십오일호연 졍의셔)<noinclude><references/></noinclude> nbv9fs1w0jsh4rnmgo8ilvxy83ccqab 250 102561 394836 2025-07-08T10:33:47Z Ghdtjdals 18466 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} {{더 작게|참}}慘{{더 작게|침}}히劬{{더 작게|구}}勞{{더 작게|로}}ᄒᆞ며或{{더 작게|혹}}栖{{더 작게|셔}}遲{{더 작게|지}}ᄒᆞ며偃{{더 작게|언}}仰{{더 작게|앙}}ᄒᆞ거ᄂᆞᆯ或{{더 작게|혹}}王{{더 작게|왕}}事{{더 작게|ᄉᆞ}}애鞅{{더 작게|앙}}ᄒᆞ며掌{{더 작게|쟝}}ᄒᆞ놋다<br/> ○或{{더 작게|혹}}湛{{더 작게|담}}樂{{더 작게|락}}飮{{더 작게|음}}酒{{더... 394836 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Ghdtjdals" /></noinclude>{{옛한글쪽 시작}} {{더 작게|참}}慘{{더 작게|침}}히劬{{더 작게|구}}勞{{더 작게|로}}ᄒᆞ며或{{더 작게|혹}}栖{{더 작게|셔}}遲{{더 작게|지}}ᄒᆞ며偃{{더 작게|언}}仰{{더 작게|앙}}ᄒᆞ거ᄂᆞᆯ或{{더 작게|혹}}王{{더 작게|왕}}事{{더 작게|ᄉᆞ}}애鞅{{더 작게|앙}}ᄒᆞ며掌{{더 작게|쟝}}ᄒᆞ놋다<br/> ○或{{더 작게|혹}}湛{{더 작게|담}}樂{{더 작게|락}}飮{{더 작게|음}}酒{{더 작게|쥬ㅣ어ᄂᆞᆯ}}或{{더 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艱{{*|간}}難{{*|난}}ᄒᆞ〮야〮 옷〮 바〮비〮 업〯ᄂᆞ니〮 이〮ᄅᆞᆯ〮 念{{*|념〮}}ᄒᆞᆯᄊᆡ〮 出{{*|츄ᇙ〮}}家{{*|강}}ᄒᆞ〮야〮 道{{*|또ᇢ〯}}理{{*|링〯}}ᄒᆞ〮야〮 無{{*|뭉}}}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> gd43rh0pkalx1xfcbgcvy57njy6uqem 250 102572 394848 2025-07-08T11:08:29Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} :{{더크게|爲{{*|윙〮}}ᄒᆞᆫ 世{{*|솅〮}}間{{*|간}}애〮 버서〮날 이〯ᄅᆞᆯ〮 求{{*|꾸ᇢ}}ᄒᆞ〮ᄂᆞ니〮 ᄒᆞ〮다가〮 精{{*|져ᇰ}}勤{{*|끈}}티〮 아니〮ᄒᆞ면〮 ᄯᅩ〮 다시〮 劫{{*|겁〮}}數{{*|숭〮}}ㅅ 受{{*|쓔ᇢ〯}}苦{{*|콩〯}}ᄅᆞᆯ〮 디〯내〯ᄂᆞ〮니라〮 그제 善{{*|쎤〯}}容{{*|요ᇰ}}이〮 ᄆᆞᅀᆞ미〮 여러〮 王{{*|ᅌᅪᇰ}}ᄭᅴ〮 나ᅀᅡ... 394848 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} :{{더크게|爲{{*|윙〮}}ᄒᆞᆫ 世{{*|솅〮}}間{{*|간}}애〮 버서〮날 이〯ᄅᆞᆯ〮 求{{*|꾸ᇢ}}ᄒᆞ〮ᄂᆞ니〮 ᄒᆞ〮다가〮 精{{*|져ᇰ}}勤{{*|끈}}티〮 아니〮ᄒᆞ면〮 ᄯᅩ〮 다시〮 劫{{*|겁〮}}數{{*|숭〮}}ㅅ 受{{*|쓔ᇢ〯}}苦{{*|콩〯}}ᄅᆞᆯ〮 디〯내〯ᄂᆞ〮니라〮 그제 善{{*|쎤〯}}容{{*|요ᇰ}}이〮 ᄆᆞᅀᆞ미〮 여러〮 王{{*|ᅌᅪᇰ}}ᄭᅴ〮 나ᅀᅡ〮 가〮 ᄉᆞᆯᄫᅩ〮ᄃᆡ〮 王{{*|ᅌᅪᇰ}} 마〯ᄅᆞᆯ〮 듣ᄌᆞᄫᅩ〮니〮 ᄭᆡ〮와〮ᅌᅵ다〮 生{{*|ᄉᆡᇰ}}老{{*|로ᇢ〯}}病{{*|뼈ᇰ〮}}死{{*|ᄉᆞᆼ〯}}ㅣ 實{{*|씨ᇙ〮}}로〮 아쳗〮버〮 시름〮 受{{*|쓔ᇢ〯}}苦{{*|콩〯}}로〮 흘}} {{옛한글쪽 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