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.9 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 114 86377 394978 394582 2025-07-09T14:47:03Z Thomas Dongsob Ahn 16640 59작업중 394978 wikitext text/x-wiki {{번역 머리말 | 제목 = 주자어류 017 | 다른 표기 = | 부제 = 대학4 / 혹문 상(上) | 부제 다른 표기 = | 저자 = | 편집자 = | 역자 = | 이전 = | 다음 = | 설명 = }} 朱子語類卷第十七 주자어류 권 17 * 　 大學四或問上 대학 4 / 혹문 상(上)<ref>앞서 주자어류 권 14부터 16까지 대학에 관하여 논하였다. 권 17은 대학에 관한 네 번째 권이자 대학혹문의 상권에 관한 것이므로 이와 같은 부제가 붙었다. 대학혹문은 주희가 지은 대학의 참고서로 상/하 두 권으로 묶여있다. 가상의 질문자가 질문하면 주희가 대답하는 형식으로 구성되었기 때문에 제목이 '누군가의 질문(或問)'이다. 논어, 맹자, 중용혹문도 있다.</ref> * 　 　經一章 == 경 1장 == <ref>대학은 경 1장과 전 10장으로 구성되어 있다. 주자어류 권 14부터 16까지는 대학의 이 순서에 맞추어 조목들이 정리되어 있었다. 대학혹문 역시 대학의 순서에 따라 경 1장부터 시작하여 전 10장에서 끝난다. 주자어류 권 17과 18 역시 혹문의 순서에 따라 경 1장부터 시작한다.</ref> === '누군가의 질문: 그대는 대인의 학문이라고...' 단락 === * 　 或問吾子以爲大人之學一段 ''' '누군가의 질문: 그대는 대인의 학문이라고...' <ref>대학혹문의 각 장은 여러 단락의 문답으로 구성되어 있다. 어류 17:1부터 18까지는 모두 그중 첫 번째 단락에 관한 내용이다. 어류 권 17과 18은 대학혹문을 먼저 읽지 않으면 이해하기 어려운 곳이 많다. 하지만 독자의 이해를 돕겠다고 여기다 대학혹문 전체를 인용하여 번역하는 것도 그 분량을 감안하였을 때 적절치 못하다. 박완식이 2010년에 번역한 '대학, 대학혹문, 대학강어'를 옆에 두고 참조하는 것이 좋다. 혹은 고려대학교 철학과 대학원생들의 번역을 웹상에서 쉽게 이용할 수 있으니 이쪽을 참조하는 것도 좋겠다 ([https://dh.aks.ac.kr/Edu/wiki/index.php/%EB%8C%80%ED%95%99#.E3.80.8E.ED.98.B9.EB.AC.B8.E3.80.8F_.EA.B2.BD1.EC.9E.A5 대학혹문 번역문(고려대 의적단)]).</ref> * 　17:1 問友仁: “看大學或問如何?”<ref>조선고사본은 상황 묘사가 보다 자세하다. '선생이 내게 물었다: 자네가 오늘 대학혹문을 읽었는데 어떠한가?(先生問友仁曰: 公今日看大學或問如何?)'</ref> '''(선생이) 나(友仁)에게 질문함: 대학혹문을 보니 어떠한가? 曰: “粗曉其義.” <ref>조선고사본은 다음과 같이 적었다. '그 뜻은 대강 깨쳤으나 아직 다 깨치지 못한 듯합니다. (云: 粗曉其義, 但恐未然.)'</ref> '''(나의) 대답: 그 뜻을 대강 깨쳤습니다. 曰<ref>조선고사본은 다음과 같이 적었다. '선생이 한두군데를 찍어서 내게 설명해보라고 하였다. 선생이 말하였다. (先生擧一二處令友仁說. 先生曰:)'</ref>: “如何是‘收其放心, 養其德性’?” '''(선생이) 말함: 무엇이 '그 놓쳐버린 마음을(放心)<ref>맹자 6A:11. 맹자가 되찾으라고 한 마음은 어진 정서(仁)에 가까우나 주희는 이를 집중하여 각성된 의식인 것처럼 풀이했다. 그래서 주희가 '구방심(求放心)'을 요구할 때 이를 '거경(居敬)' 으로 치환해도 말이 통한다. 실제로 대학혹문에서 이 부분은 어렸을 적 소학의 단계를 거치지 않고 성장한 어른이 이렇게 빼먹은 과정을 보충하는 방안으로 거경공부를 제안하는 대목이다. 본래 맹자에서 '방(放)'과 '존(存)'이라는 동사쌍으로 보이고자 한 이미지는 기르는 개나 닭이 울타리를 넘어 달아난 것을 수색해서 찾아오는 상황이었다. 주인이 고의로 풀어준 것은 아니지만 어쨌든 짐승이 집을 나가서 행방이 묘연한 상태이므로 '방심'은 '놓친 마음', '잃어버린 마음', '놓아버린 마음', '풀려난 마음', '달아난 마음' 등으로 다양하게 번역된다. 반대로 '존심(存心)'이나 '구방심'은 그렇게 달아난 것을 되찾아 집안에 가져온 뒤 다시 달아나지 못하게 적절하게 관리하고 있는 상태를 말한다. 그래서 대개 '찾아오다', '보존하다', '간직하다', '간수하다' 등으로 번역한다.</ref> 거두어들이고 그 덕성(德性)을 기른다[收其放心, 養其德性]'는 것인가? 曰: “放心者, 或心起邪思, 意有妄念, 耳聽邪言, 目觀亂色, 口談不道之言, 至於手足動之不以禮, 皆是放也. 收者, 便於邪思妄念處截斷不續, 至於耳目言動皆然, 此乃謂之收. 旣能收其放心, 德性自然養得. 不是收放心之外, 又養箇德性也.” '''(나의) 대답: 놓쳐버린 마음(放心)이란, 혹 마음(心)에 삿된 생각(邪思)이 일어나고, 의지(意)에 망령된 상념(妄念)이 생기며, 귀로 삿된 말을 듣고, 눈으로 혼란한 색을 보며, 입으로 도(道)에 어긋나는 말을 하고, 손발의 움직임이 예(禮)에 맞지 않는 데 이르기까지가 모두 놓침[放]입니다.<ref>이 주장의 레퍼런스는 물론 논어 12:1의 '극기복례'이다.</ref> 거두어들임[收]이란, 곧 삿된 생각과 망령된 상념이 있는 지점에서 딱 끊어 이어지지 않게 하는 것이며, 귀·눈·말·움직임[耳目言動]에 이르기까지 모두 그렇게 하는 것이니, 이것을 바로 거두어들인다[收]고 합니다. 자신의 놓쳐버린 마음(放心)을 거두어들일 수 있는 이상 덕성(德性)은 자연히 길러집니다. 방심(放心)을 거두는 것과 별개로 다시 덕성(德性)을 기르는 것이 아닙니다. 曰: “看得也好.” 友仁(69때). '''(선생이) 말함: 잘 보았다. 우인(友仁)의 기록. (69세 때) * 　17:2 問: 或問"'以七年之病, 求三年之艾', 非百倍其功, 不足以致之." 人於已失學後, 須如此勉强奮勵方得. '''질문: 《혹문(或問)》에서 "'일곱 해 된 병에 세 해 묵은 쑥을 구하는[七年之病, 求三年之艾]' 경우<ref>맹자 4A:9. 직전 조목의 주석에서 설명한 것처럼 이 부분은 어렸을 적 소학의 단계를 거친 적 없이 없었던 어른이 이렇게 빼먹은 과정을 보충하는 방안으로 거경공부를 제안하는 대목이다. 주희가 생각하는 이상적인 배움의 과정은 어렸을 적에 도덕원칙들을 신체화/습관화 시킨 뒤 (곧, 소학의 단계) 커서 그러한 도덕원칙들을 이지적으로 묻고 따져서 이해하는 것이다(곧, 대학의 단계). 하지만 주희가 보기에 오늘날에는 어려서부터 몸으로 익히는 사람들이 없으므로 불가피하게 소학의 과정을 다 큰 다음에 보충해야 한다. 이러한 보충 작업이 '경(敬)'공부이다. 비유하자면 평생에 걸쳐 (소학 때 못 했던 것을) 벌충해야 하는 끝나지 않는 검정고시 같은 것이다. 일곱 해 된 병은 소학의 공부를 건너뛴 기간이고 세 해 묵은 쑥은 그것을 뒤늦게 따라잡기 위한 방책으로서의 거경공부이다.</ref> 백 배로 노력하지 않으면 성취하기에 부족하다'고 하였습니다. 사람이 이미 배움을 잃은[失學]<ref>어렸을 적에 소학의 단계를 거치지 못했다는 말이다.</ref> 뒤에는 모름지기 이와 같이 노력하고 분발해야만 해낼 수 있습니다. 曰: “失時而後學, 必著如此趲補得前許多欠闕處. ‘人一能之, 己百之; 人十能之, 己千之.’ 若不如是, 悠悠度日, 一日不做得一日工夫, 只見沒長進, 如何要塡補前面!” 賀孫(62이후). '''대답: 시기를 놓친 뒤에 배우려면 반드시 이처럼 이전에 건너뛴 빈칸들을 서둘러[趲] 보충하여야 한다. '남이 한 번만에 능숙히 해내거든 자신은 백 번을 하고, 남이 열 번만에 능숙히 해내거든 자신은 천 번을 한다.’<ref>중용 제 20장.</ref> 만약 이와 같이 하지 않고 유유히 세월만 보내며 그날그날 해야할 공부(工夫)를 하지 않는다면 아무런 발전이 없을 것인데 무슨 수로 이전(에 건너뛴) 부분을 메우려 하는가? 하손(賀孫)의 기록. (62세 이후) * 　17:3 持敬以補小學之闕. 小學且是拘檢住身心, 到後來‘克己復禮’, 又是一段事. 德明(44이후). '''경(敬)을 견지함으로써[持敬]<ref> 마음을 경건하게 유지한다는 것은 마음을 진실하고 순수하며 평온하게 통일된 상태로(端慤純一靜專) 유지한다는 말이다(14:19). 조금 더 비근하게 설명하자면 흐리멍텅한 정신을 고조시켜 맑고 투명하고 집중된 상태로 유지하는 명상수련과 흡사하다. 어린아이가 평소 자유분방하게 지내다가도 엄숙한 선생님 앞에 서거나, 교실에서 무언가를 발표하거나, 그밖에 진지한 이벤트에 참가하여 자신의 몫을 수행하는 동안은 몸가짐을 조심하고 산만한 의식을 또렷하게 집중시키게 된다. 소학에서 요구하는 공부들, 예컨대 거처를 청소하고 어른들의 부름에 응답하는 공부들의 궁극적 목적은 바로 아이들의 마음을 이처럼 평온하게 통일된 상태로 세팅하는 것이다. 그러므로 주희가 소학 트레이닝을 겪지 않은 어른들에게 거경/지경 공부를 권하는 것은 A에 대한 대체물로서 (그와는 전혀 다른 범주의) B를 가져와서 제시하는 것이 아니다. A의 과정에서 자연스럽고 느긋하게 달성하고자했던 궁극적 목표를 생으로 가져와서 빨리 먹으라고 요구하는 것에 가깝다. 지난 십년의 공부를 몇년 안에 따라잡아서 해치워야하는 검정고시준비과정과 제일 가깝다. 한편 주희는 이처럼 마음을 특정한 상태로 세팅하고 유지하는 공부를 적극적인 이지적 탐구와 더불어 배움의 두 축으로 삼았다. 전자가 거경(居敬)/지경(持敬), 후자가 궁리(窮理)이다. 전자가 소학의 목표라면 후자는 대학의 목표이니, 주희의 '학'은 결국 소학과 대학일 뿐이라고 해도 좋다.</ref> 빼먹은 소학(小學) 단계를 보충한다. 소학(小學)은 일단은 몸과 마음을 꾸준히 붙들어매는[拘檢]<ref>'住'는 동사 뒤에 붙어서 행위의 지속을 나타내는 조사이다.</ref> 것이다. 훗날(에 하게 될) ‘자기를 이기고 예(禮)로 돌아가는[克己復禮]' (공부의) 경우는 또다른 단계의 일이다.<ref>극기복례 역시 자신의 몸과 마음을 붙들어매는 공부의 범주에 속한다. 다만 (주희의 설명에 의하면) 그 정도상 더 높은 수준의 공부일 뿐이다. 17:1을 보라.</ref> 덕명(德明)의 기록. (44세 이후) * 　17:4 問: “大學首云明德, 而不曾說主敬, 莫是已具於小學?” '''질문: 《대학》 첫머리에서 명덕(明德)을 말하면서 주경(主敬)은 전혀 언급하지 않은 까닭은 (주경이) 이미 소학(小學) 단계에서 갖추어져 있기 때문 아닙니까?<ref>직전 조목의 주석을 참조하라.</ref> 曰: “固然. 自小學不傳, 伊川卻是帶補一‘敬’字.” 可學(62때). '''대답: 진실로 그렇다. 소학(小學)이 전해지지 않게 되면서부터 이천(伊川)<ref>정이(程頤)</ref>이 '경(敬)' 자 하나를 가지고 보충하였다. 가학(可學)의 기록. (62세 때) * 　17:5 “敬”字是徹頭徹尾工夫. 自格物·致知至治國·平天下, 皆不外此. 人傑(51이후). ''' ‘경(敬)’자는 처음부터 끝까지 관통하는 공부이다. 격물(格物) 치지(致知)로부터 치국(治國) 평천하(平天下)에 이르기까지 전혀 이것에서 벗어나지 않는다. 인걸(人傑)의 기록. (51세 이후) * 　17:6 問或問說敬處. '''《혹문》에서 경(敬)을 설명한 부분에 대해 질문함. 曰: “四句不須分析, 只做一句看.” '''대답: 저 네 구절<ref>대학혹문에서 주희는 경을 다음의 네 가지 문구를 가지고 설명한다. 정씨형제의 '주일무적(主一無適)', '정제엄숙(整齊嚴肅)', 사량좌의 '상성성법(常惺惺法)', 윤돈의 '기심수렴 불용일물(其心收斂, 不容一物)'이다. 주일무적은 의식의 집중이라는 측면, 정제엄숙은 몸가짐을 엄숙하게 한다는 측면, 상성성법은 집중한 의식의 각성되고 고양된 느낌, 기심수렴 불용일물은 그렇게 집중된 의식의 단단히 안정된 느낌을 형용한다.</ref>은 나누어 분석할 필요 없이 그저 한 구절로 보라. 次日, 又曰: “夜來說敬, 不須只管解說, 但整齊嚴肅便是敬, 散亂不收斂便是不敬. 四句只行著, 皆是敬.” 燾(70때). '''다음 날 다시 말함: 어젯밤에 경(敬)에 대해 설명했는데, 계속 해설만 해서는 안 된다. 그저 정제엄숙(整齊嚴肅)하면 경(敬)이고, 산란하여 수렴하지 못하면 불경(不敬)이다. 저 네 구절은 단지 그대로 실천하기만 하면 모두 경(敬)이다. 도(燾)의 기록. (70세 때) * 　17:7 或問: “大學論敬所引諸說有內外之分.” '''누군가의 질문: 《대학》<ref>사실은 대학'혹문'이라고 해야 옳다.</ref>에서 경(敬)을 논하며 인용한 여러 설(說)에는 내외(內外)의 구분이 있습니다.<ref>굳이 구분하자면 '정제엄숙(整齊嚴肅)'은 외면에 초점을 맞춘 설명이고 나머지 셋은 내면이다.</ref> 曰: “不必分內外, 都只一般, 只恁行著都是敬.” 僩(69이후). '''대답: 꼭 내외(內外)로 나눌 필요는 없다. 모두 매한가지다. 그저 그렇게 실천해가기만 하면 모두 경(敬)이다.<ref>회암집 권 56의 답정자상(答鄭子上) 제 14서에 같은 취지의 문답이 실려 있다.</ref> 한(僩)의 기록. (69세 이후) * 　17:8 問: “敬, 諸先生之說各不同. 然總而行<ref>성화본, 조선고사본, 조선정판본에서는 '言'으로 썼다.</ref>之, 常令此心常存, 是否?” '''질문: 경(敬)에 대한 여러 선생의 설(說)이 각각 다릅니다. 하지만 총체적으로 실천하여 항상 이 마음을 간직하면[常存]<ref>'존(存)'자의 번역에 대해서는 17:1의 주석을 참조하라.</ref> 되는 것입니까?” 曰: “其實只一般. 若是敬時, 自然‘主一無適’, 自然‘整齊嚴肅’, 自然‘常惺惺’, ‘其心收斂不容一物’. 但程子‘整齊嚴肅’與謝氏尹氏之說又更分曉.” 履孫(65때). '''대답: 기실 매한가지이다. (마음이) 경건(敬)할 때 같으면 자연히 (마음이) '하나로 집중하여 다른 데로 가지 않고[主一無適]', 자연히 (몸가짐이) '단정하고 엄숙하며[整齊嚴肅]’, 자연히 '항상 반짝반짝 깨어있고[常惺惺]', '자기 마음을 거두어들여 한 물건도 (내 마음에 끼어드는 것을) 용납하지 않는다[其心收斂不容一物]'. 다만 정자(程子)의 '정제엄숙(整齊嚴肅)'이 사씨(謝氏)나 윤씨(尹氏)의 설(說)<ref>'상성성'이 사씨, '기심수렴 불용일물'이 윤씨의 설이다.</ref>보다 더 분명하다. 리손(履孫)의 기록. (65세 때) * 　17:9 或問: “先生說敬處, 擧伊川主一與整齊嚴肅之說與謝氏常惺惺之說. 就其中看, 謝氏尤切當.” '''누군가의 질문: 선생님께서 경(敬)을 설명하신 부분에서 이천(伊川)의 주일(主一)과 정제엄숙(整齊嚴肅) 설(說), 그리고 사씨(謝氏)의 상성성(常惺惺) 설(說)을 거론하셨습니다.<ref>이 설들에 대해서는 17:6을 참조하라.</ref> 그중에서 보면 사씨(謝氏)의 설명이 더욱 절실하고 적절[切當]<ref>'절(切)'은 어떤 설명이 피부에 와닿는 것처럼 친숙하고 현실적이며 구체적이라는 말이다.</ref>합니다. 曰: “如某所見, 伊川說得切當. 且如整齊嚴肅, 此心便存, 便能惺惺. 若無整齊嚴肅, 卻要惺惺, 恐無捉摸, 不能常惺惺矣.” 人傑(51이후). '''대답: 내가 보기엔 (사씨보다) 이천(伊川)이 적절하게 설명했다. 예를 들어 몸가짐을 정제엄숙(整齊嚴肅)하게 하면 이 마음이 보존[存]<ref>'존(存)'에 관해서는 17:1을 참조하라.</ref>되어 반짝반짝 깨어있을[惺惺] 수 있게 된다. 만약 정제엄숙(整齊嚴肅)한 자세 없이 반짝반짝 깨어있으려[惺惺] 한다면 아마 구체적으로 붙잡을 데가 없어[無捉摸]<ref>'정제엄숙'은 몸을 이렇게 하고 옷매무새를 저렇게 하라는 행동지침이므로 당장 구체적으로 무엇을 해야 하는지 알 수 있으므로 '붙잡을 데'가 있다. '상성성'은 의식의 각성된 상태를 형용한 말이므로 이 설명 속에는 어떤 행동지침이 없다.</ref> 늘 반짝반짝 깨어있을[常惺惺] 수 없게 될 것이다. 인걸(人傑)의 기록. (51세 이후) * 　17:10 問: “或問<ref>조선고사본에서는 이 자리에 '然則所謂敬者又若何而用力邪下' 14자가 더 들어있다.</ref>擧伊川及謝氏尹氏之說, 只是一意說敬.” '''질문: 《혹문》에서 이천(伊川) 및 사씨(謝氏), 윤씨(尹氏)의 설(說)을 거론한 것은 그저 한 뜻으로 경(敬)을 설명한 것입니까? 曰: ‘主一無適’, 又說箇‘整齊嚴肅’; ‘整齊嚴肅’, 亦只是‘主一無適’意. 且自看整齊嚴肅時如何這裏便敬. 常惺惺也便是敬. 收斂此心, 不容一物, 也便是敬. 此事最易見. 試自體察看, 便見. 只是要敎心下常如此.” '''대답: ‘주일무적(主一無適)’이라 하고 다시 ‘정제엄숙(整齊嚴肅)’이라 했는데 ‘정제엄숙(整齊嚴肅)’ 역시 그저 ‘주일무적(主一無適)’의 뜻이다. 어디 한번 정제엄숙(整齊嚴肅)할 때 어떻게 내면이 바로 경건(敬)해지는지 스스로 살펴 보라. '상성성(常惺惺)'해도 곧 경건(敬)하다. '수렴차심 불용일물[收斂此心, 不容一物]'<ref>본래는 '기심수렴 불용일물(其心收斂不容一物)'이다. 경에 대한 이 네 가지 설명법은 17:6에 자세하니 참조하라.</ref>해도 곧 경건(敬)하다. 이 일은 매우 알기 쉽다. 시험 삼아 스스로 체험[體察]해 보면<ref>'체찰(體察)'은 몸소 체험/관찰하는 것이다.</ref> 바로 알 수 있다. 단지 마음을 항상 이와 같이 하라는 요구일 뿐이다. 因說到放心: “如惻隱·羞惡·是非·辭遜是正心, 才差去, 便是放. 若整齊嚴肅, 便有惻隱·羞惡·是非·辭遜. 某看來, 四海九州, 無遠無近, 人人心都是放心, 也無一箇不放. 如小兒子才有智識, 此心便放了, 這裏便要講學存養.” 賀孫(62이후). '''이어서 말이 방심(放心)에 미쳤다: 측은(惻隱)·수오(羞惡)·시비(是非)·사손(辭遜)<ref>맹자가 말한 사단(四端)이다.</ref> 같으면 바른 마음[正心]이요, 조금이라도 어긋나면 곧 놓친(放) 것이다. 정제엄숙(整齊嚴肅)한다면 곧 (놓친 마음을 다시 붙들어 와서) 측은·수오·시비·사손의 마음이 있게 된다. 내 생각에 사해(四海)와 구주(九州)<ref>온세상을 말한다.</ref> 어디든 멀거나 가깝거나 사람들 각각의 마음은 모두 놓쳐버린 마음(放心)이니, 놓치지 않은 것이 하나도 없다. 어린아이 같은 경우도 지식[智識]이 생기자마자 이 마음을 바로 놓쳐버리게 되니, 이 지점에서 곧 강학(講學)과 존양(存養)<ref>강학과 존양은 각각 궁리와 거경 공부를 말한다. 17:1과 17:3의 주석을 참조하라.</ref>을 필요로 한다. o 하손(賀孫)의 기록. (62세 이후) * 　17:11 光祖問: “‘主一無適’與‘整齊嚴肅’不同否?” '''광조(光祖)<ref>주희의 제자 가운데 광조가 셋이나 있다. 일역판은 여기서는 그 중 증흥종(曽興宗, 1146-1212)을 말한다고 주장한다.</ref>의 질문: ‘주일무적(主一無適)’과 ‘정제엄숙(整齊嚴肅)’은 다르지 않습니까?<ref>둘 다 경건(敬)한 마음가짐에 대한 설명이다. 주일무적은 의식의 집중이라는 측면, 정제엄숙은 몸가짐을 엄숙하게 가다듬고 유지한다는 측면을 말한다. 앞의 몇 조목에서 자세하니 참조하라.</ref> 曰: “如何有兩樣! 只是箇敬. 極而至於堯舜, 也只常常是箇敬. 若語言不同, 自是那時就那事說, 自應如此. 且如大學論語孟子中庸都說敬; 詩也, 書也, 禮也, 亦都說敬. 各就那事上說得改頭換面. 要之, 只是箇敬.” '''대답: 어찌 두 종류가 있겠나? 경(敬)은 하나 뿐이다. (거경 공부를) 지극히 하여 요순(堯舜)의 경지에 이른다 해도 역시 언제나 이 하나의 경(敬)일 뿐이다. 표현방식이 다르다는 것에 관해서라면, 이러저러한 때에는 이러저러한 일을 가지고 말했기 때문에 자연히 응당 이와 같이 (서로 다른) 것이다. 또 예컨대 《대학》, 《논어》, 《맹자》, 《중용》이 모두 경(敬)을 말하고, 《시경》, 《서경》, 《예기》 또한 모두 경(敬)을 말하고 있다. 각각 이러저러한 일을 가지고 얼굴을 바꿔가며(改頭換面)<ref>껍데기, 표현방식만 바꾸었지 본질은 같다는 말이다.</ref> 설명하고 있다. 요컨대 경(敬)은 하나일 뿐이다. 又曰: “或人問: ‘出門·使民時是敬, 未出門·使民時是如何?’ 伊川答: ‘此“儼若思”時也.’ 要知這兩句只是箇‘毋不敬’. 又須要問未出門·使民時是如何. 這又何用問, 這自可見. 如未出門·使民時是這箇敬; 當出門·使民時也只是這箇敬. 到得出門·使民了, 也只是如此. 論語如此樣儘有, 最不可如此看.” 賀孫(62이후). '''다시 말함: 어떤 사람이 묻기를 ‘문을 나설 때와 백성을 부릴 때 경건(敬)하다면, 문을 나서기 전과 백성을 부리기 전에는 어떻게 합니까?’<ref>논어 12:2. </ref>라고 하니, 이천(伊川)이 답하기를 ‘이는 ‘깊은 생각에 잠긴 듯 엄숙할[儼若思]’<ref>예기 곡례 상. '경건하지 않음이 없게 하고, 깊은 생각에 잠긴 듯 엄숙하라(毋不敬，儼若思)'</ref> 때이다’라고 했다.<ref>이정유서 18:10. '질문: 문을 나서면 큰 손님을 뵙듯 하고 백성을 부릴 때는 큰 제사를 받들듯 하라고 하는데, 아직 문을 나서지 않았고 백성을 부리기 전에는 어떻게 합니까? 대답: 이는 깊은 생각에 잠긴 듯 엄숙해야 할 때이다. 문을 나섰을 때의 경건함이 이와 같다면 문을 나서기 전에는 어떨지 알 만하다. 또, 밖으로 드러나는 것은 안에서 나오는 것이다. (問: 出門如見大賓, 使民如承大祭. 方其未出門未使民時, 如何? 曰: 此儼若思之時也. 當出門時其敬如此, 未出門時可知也. 且見乎外者出乎中者也.)</ref> 이 두 구절<ref>주일무적과 정제엄숙을 말한다.</ref> 모두 ‘경건하지 않음이 없게 하라[毋不敬]’일 뿐이라는 것을 알아야 한다. 또 모름지기 문을 나서기 전과 백성을 부리기 전에는 어떻게 하는지 물어야 하는데, 이걸 또 물을 필요가 있나? 이건 스스로 알 수 있는 것이다. 예를 들어 문을 나서기 전과 백성을 부리기 전에도 이 경(敬) 하나일 뿐이고, 문을 나서고 백성을 부릴 때에도 역시 이 경(敬) 하나일 뿐이다. 문을 나서고 백성을 부린 뒤에도 역시 이와 같을 뿐이다. 《논어》에 이러한 경우가 많이 있으니, 결코 (이천에게 질문한 어떤 사람 처럼) 저렇게 보아서는 안 된다. 하손(賀孫)의 기록. (62세 이후) * 　17:12 或問“整齊嚴肅”與“嚴威儼恪”之別. '''누군가가 '정제엄숙(整齊嚴肅)’과 ‘엄위엄각(嚴威儼恪)’<ref>엄숙하고 위엄있는 안색과 거동을 말한다. 예기 제의(祭義)편에 등장하는 문구이다.</ref>의 차이에 대해 질문함. 曰: “只一般. 整齊嚴肅雖非敬, 然所以爲敬也. 嚴威儼恪, 亦是如此.” 燾(70때). '''대답: 똑같다. 정제엄숙(整齊嚴肅)이 경(敬)은 아니지만 경(敬)을 행하는 수단이다. 엄위엄각(嚴威儼恪) 역시 그렇다.<ref>이정유서 15:182와 같은 취지이다. '엄위엄각은 경의 도리가 아니다. 다만 경에 이르러면 여기서부터 시작해야 한다.(嚴威儼恪, 非敬之道. 但致敬, 須自此入.)'</ref> 도(燾)의 기록. (70세 때) * 　17:13 問: “上蔡說: ‘敬者, 常惺惺法也.’ 此說極精切.” '''질문: 상채(上蔡)<ref>사량좌</ref>가 말하기를 ‘경(敬)이란 늘 반짝반짝 깨어있기[常惺惺] 위한 방법이다’라고 하였습니다. 이 설명이 지극히 정밀하고 절실합니다[極精切].<ref>17:9를 참조하라.</ref> 曰: “不如程子整齊嚴肅之說爲好. 蓋人能如此, 其心卽在此, 便惺惺. 未有外面整齊嚴肅, 而內不惺惺者. 如人一時間外面整齊嚴肅, 便一時惺惺; 一時放寬了, 便昏怠也.” '''대답: 정자(程子)의 '정제엄숙(整齊嚴肅)' 설(說)만큼 좋지는 않다. 대개 사람이 이처럼<ref>정제엄숙을 말한다.</ref> 할 수 있으면 그 마음이 곧 여기에 있어서[在此]<ref>의식(consciousness)의 집중되고 각성된 상태를 말한다.</ref> 반짝반짝 깨어있게[惺惺] 되기 때문이다. 외면이 정갈하고 단정하며 엄숙(整齊嚴肅)하면서 내면이 반짝반짝 깨어있지 않은 사람은 없다. 예를 들어 누군가가 잠시라도[一時間] 외면이 정제엄숙(整齊嚴肅)하면 곧 그 시간만큼 깨어있게 되고, 잠시라도 (몸가짐이) 풀어지면[放寬] 곧 흐릿하고 나태해지게[昏怠] 된다. 祖道曰: “此箇是氣. 須是氣淸明時, 便整齊嚴肅. 昏時便放過了, 如何捉得定?” '''내(祖道)가 말함: 이것은 기(氣)의 문제입니다. 모름지기 기(氣)가 맑고 밝을 때[淸明]는 정제엄숙(整齊嚴肅)하고 흐릿할 때는 곧 방만하게[放過] 되니, 어떻게 해야 제대로 붙잡을 수 있습니까?<ref>'정(定)'은 현대 중국어 '주(住)'와 같다. 동사의 뒤에 붙어 'x得住'라고 하면 그 동작을 확실히 해낼 수 있다는 느낌을 주고 'x不住'는 그 동작을 제대로 해낼 역량이 없다는 느낌을 준다.</ref> 曰<ref>조선고사본에서는 '先生曰'이다.</ref>: “‘志者, 氣之帥也.’ 此只當責志. 孟子曰: ‘持其志, 毋暴其氣.’ 若能持其志, 氣自淸明.” '''대답: ‘심지(志)는 기(氣)를 통솔하는 장수이다[志者, 氣之帥也].’<ref>맹자 2A:2. 이른바 부동심장에 나오는 표현이다. 지(志)는 오늘날 말로 의지나 심지, 기(氣)는 의욕이나 기운, 에너지 정도에 해당한다. 심지가 장수라면 기는 병사들이다. 군부대가 작전을 수행하는 데 필요한 실제 에너지는 병사들에게서 나오지만(의욕과 기운), 병사들 각각이 어디로 움직여서 무엇을 행해야 하는지 정해주는 방향성은 장수에게서 나온다(의지와 심지). 예컨대 시험기간에 공부를 해야 한다고 생각하는 것은 우리 심지의 명령이지만 실제로 공부하지 않고 침대에 붙어 시간만 보내고 있는 것은 우리의 의욕과 기운의 항명과 태업 때문이다.</ref> 이는 응당 심지(志)에게 책임을 지워야 한다. 맹자(孟子)께서 말씀하시기를 ‘자기 심지(志)를 붙잡되 자기 기(氣)를 함부로 대하지 말라[持其志, 毋暴其氣]’고 하셨다.<ref>맹자 같은 곳. 어떤 일을 실제로 해내기 위해서는 결국 병사들이 움직여야 한다. 장수의 뜻이 굳건하고 일관되면 병사들이 그 명령에 복종할 가능성이 높으니 심지를 굳건히 붙잡는 것이 중요하다. 하지만 병사들의 항명과 태업에도 이유가 있으니 어떻게 해도 도저히 일하고 공부할 마음이 들지 않을 경우 그런 자신을 학대해서는 안 된다. 이에 대해서는 Kwong-loi Shun, Mencius and Early Chinese Thought(1997). P.68, 112-119를 참조하라.</ref> 만약 자기 심지(志)를 붙잡을 수 있다면 기(氣)는 저절로 맑고 밝아진다[淸明]. 或曰: “程子曰: ‘學者爲習所奪, 氣所勝, 只可責志.’ 又曰: ‘只這箇也是私, 學者不恁地不得.’ 此說如何?” '''누군가 말함: 정자(程子)께서 말씀하시기를 ‘배우는 자는 습관에게 빼앗기고 기(氣)에게 패배하니,<ref>도저히 의욕이 생기지 않아 공부하지 못하는 경우를 떠올려보라.</ref> 단지 심지(志)에게 책임을 지울 수 있을 뿐이다.’<ref>이정유서 15:96. '배우는 자는 기에게 패배하고 습관에게 빼앗기니, 단지 심지에게 책임을 지울 수 있을 뿐이다.(學者, 爲氣所勝, 習所奪, 只可責志.)' 문구의 배치가 다르나 대의는 같다.</ref>고 하고, 또 (심지를 붙잡으려는 것에 관해서)‘이 또한 사사로운 마음(私)일 뿐이지만, 배우는 자는 이렇게 하지 않으면 안 된다’<ref>이정외서 8:6. '심지를 붙잡는 것을 논하다 선생이 말함: (심지를 붙잡으려는 마음) 또한 사사로운 마음일 뿐이다. 그래도 배우는 자는 이렇게 하지 않으면 안 된다.(因論持其志先生曰: 只這箇也是私. 然學者不恁地不得.)' 역시 약간의 차이가 있으나 대의는 같다.</ref>고 하셨습니다. 이 설명은 어떻습니까? 曰<ref>조선고사본에서는 '先生曰'이다.</ref>: “涉於人爲, 便是私. 但學者不如此, 如何著力! 此程子所以下面便放一句云‘不如此不得’也.” 祖道(68때). '''대답: 인위(人爲)에 관련되면 곧 사사롭다(私).<ref>기운과 의욕의 자연스러운 추세에 맡겨두지 않고 심지를 다져서 특정한 방향으로 우리의 의욕을 몰고 가려는 것은 어느정도 작위적일 수밖에 없으므로 이렇게 말한 것이다.</ref> 다만 배우는 자가 이와 같이 하지 않으면 어떻게 힘을 쓰겠는가[著力]?<ref>'착력(著力)' 두 글자에 이미 작위성이 담겨있다.</ref> 이것이 정자(程子)께서 (사사롭다고 한 다음 그) 아래에다 바로 ‘(그래도) 이렇게 하지 않으면 안 된다’는 구문을 덧붙이신 까닭이다. 조도(祖道)의 기록. (68세 때) * 　17:14 因看涪陵記善錄, 問: “和靖說敬, 就整齊嚴肅上做; 上蔡卻云‘是惺惺法’, 二者如何?” '''부릉기선록(涪陵記善錄)<ref>정이의 제자 윤돈(尹焞)의 어록이다. 기록자는 윤돈의 제자인 풍충서(馮忠恕). 윤돈과 풍충서가 교유한 곳이 사천 부릉이었기 때문에 이러한 제목이 붙었다. 아마도 청 중엽까지는 존재했던 것으로 보이나 현재는 일실되었다. 이정외서 권 12에서 이 책으로부터 여덟 조목을 인용하고 있다.</ref>을 보다가 (선생이) 질문함: “화정(和靖)<ref>윤돈이다.</ref>은 경(敬)을 정제엄숙(整齊嚴肅)의 측면에서 설명하고,<ref>본래 윤돈의 설명은 '자기 마음을 거두어들여 한 물건도 (내 마음에 끼어드는 것을) 용납하지 않는다[其心收斂, 不容一物]'이다. 윤돈의 지침은 그 초점이 엄숙함에 있으므로 정이의 '정제엄숙'과 조응한다.</ref> 상채(上蔡)<ref>사량좌이다.</ref>는 오히려 ‘반짝반짝 깨어있게 해주는 방법[惺惺法]이다’라고 하니, 이 두 설명이 어떠한가?<ref>비슷한 취지의 문답이 회암집 권 56의 답정자상(答鄭子上) 제 14서에 실려있다. 정자상은 이 조목의 기록자인 정가학이다. '(질문) 和靖論敬以整齊嚴肅, 然專主於內; 上蔡專於事上作工夫, 故云敬是常惺惺法之類. (답변) 謝尹二說難分內外, 皆是自己心地功夫. 事上豈可不整齊嚴肅, 靜處豈可不常惺惺乎?'</ref> 厚之云: “先由和靖之說, 方到上蔡地位.” '''후지(厚之)가 대답함: 먼저 화정(和靖)의 설(說)을 따른 뒤에야 상채(上蔡)의 경지에 도달하게 됩니다. 曰: “各有法門: 和靖是持守, 上蔡卻不要如此, 常要喚得醒. 要之, 和靖底是, 上蔡底橫. '''(선생이) 말함: 각각 (나름의) 법문(法門)<ref>불교 용어. 진리에 이르는 방법, 경로 등을 이른다.</ref>이 있다. 화정(和靖)은 붙잡아 지키는 것[持守]이다. 상채(上蔡)는 이와 같이 하려 하지 않고 늘 깨어있고자[喚得醒] 한다. 화정(和靖)의 설은 옳고, 상채(上蔡)의 설은 비뚤다. <ref>횡설(橫說)은 횡설수설의 횡설이다. 조리가 없거나, 너무 고원하거나, 견강부회한 억지 주장을 이른다. 주희가 사량좌의 주장을 횡설이라고까지 했을까 의심할 수 있는데, 이러한 잠재적 의문에 답하는 차원에서 고문해의는 114:40에서 주희가 여조겸의 주장 하나를 '횡설'이라고 규정하고 있다고 지적한다. 그런데 상채의 설을 '횡'이라고 했으면 화정의 설은 '종(縱)'이나 '직(直)'이라고 해야 어울린다. '시(是)'와 '직(直)'은 자형이 가까우므로 전사 과정에서 실수가 있었을 가능성을 배제할 수 없다. 이렇게 교감할 경우 화정의 설과 상채의 설 사이에 우열과 정부정은 없고 범주의 차이만 남게 된다. 확신하기 어려운 문제이므로 일단 이렇게 남겨둔다.</ref> 渠<ref>조선고사본과 성화본은 '渠'를 '某'라고 적었다. 주자어류고문해의에서는 이것을 '횡거'라고 볼 경우 이어지는 '역왈경이직내'가 불완전인용이 된다고 지적하고, '某'로 바꿀 것을 제안했다. 일역판의 역자들 역시 이하의 '역왈경이직내'가 장재의 저작에서 보이지 않는다는 점을 근거로 '渠'를 '某'로 바꿀 것을 제안했다. 다만, 고문해의는 이 앞 부분을 '화정의 설은 옳고 상채의 설은 비뚤다(和靖底是, 上蔡底橫.).'라고 구두를 끊어서 읽어야 한다고 보았고 일역판은 '횡모(橫某)가 말했다'처럼 읽어야 한다고 보았다. 그런데, 어류의 다른 부분을 살펴보면 기록자가 정가학(鄭可學)인 조목은 자주 비경(蜚卿)과 후지(厚之) 등 여러 사람이 등장해 다자간 문답을 주고받으므로 각 발언이 누구의 질문이고 누구의 답변인지 파악하는 것이 쉽지 않다. 또, 정가학 조목들은 자주 자신의 발언을 '某曰'이나 '某云' 등으로 처리한다는 것을 금방 알 수 있다. 이러한 사례는 매우 많은데, 예컨대 4:38이나 7:24, 8:27, 19:93, 28:34, 106:32 등을 살펴보라. 이러한 사정을 감안하면 일역판 보다는 고문해의의 제안이 더 합리적이다. 여기서는 고문해의를 따른다.</ref>曰<ref>조선고사본에서는 '云'이라고 적었다.</ref>: ‘易曰: “敬以直內.” ’伊川云: ‘主一.’ 卻與和靖同. 大抵敬有二: 有未發, 有已發. 所謂‘毋不敬’, ‘事思敬’, 是也.” '''내(某)가 말함: 《주역》에서 '경(敬)으로써 내면을 곧게 한다[敬以直內]'고 하였고, 이천(伊川)이 말하기를 ‘마음을 하나로 한다[主一]’고 하였으니, 오히려 화정(和靖)의 주장과 같습니다. 대체로 경(敬)에는 두 가지가 있으니, (생각과 감정이) 아직 발하지 않았을 시점[未發]의 경과 이미 발한 뒤[已發]의 경입니다. 이른바 ‘경건하지 않음이 없게하라[毋不敬]’<ref>예기 곡례 상.</ref>와 ‘일을 할 적에는 경건할 것을 생각하라[事思敬]’<ref>논어 16:10.</ref>가 그것입니다.<ref>미발의 경과 이발의 경의 구분에 관해서는 17:11을 참조하라.</ref> 曰: “雖是有二, 然但一本, 只是見於動靜有異, 學者須要常流通無間." '''(선생이) 말함<ref>고문해의와 일역본 모두 주희의 말로 보았다.</ref>: 비록 두 가지가 있다 해도 뿌리는 하나이니, 그저 동(動)과 정(靜)의 차이를 보일 뿐이다. 배우는 자는 항상 (동/정 사이의) 흐름이 중단없이 자연스럽게 통하게 해야 한다. <ref>17:11의 논의를 참조하라. 정시의 경은 문을 나서기 전의 경건함이고 동시의 경은 문을 나서서 사태와 사물에 대처할 때의 경건함이다. 앞선 질문에서의 인용구로 말하자면 주역의 '경이직내'와 이천의 '주일무적', 윤돈(화정)의 '기심수렴 불용일물'은 정시의 경건함이다. 논어의 '사사경'은 동시의 경건함이다.</ref> 又: "如和靖之說固好, 但不知集義, 又卻欠工夫." '''또 (내가 말함)<ref>이 대목을 이렇게 독립시켜 질문자의 질문으로 처리하지 않으면 직전의 '曰: 雖是有二...'와 직후의 '曰: 亦是...'의 관계가 불분명해진다. 고문해의의 경우 일단은 앞쪽 曰을 주희의 대답으로, 뒤쪽 '曰'을 질문자의 추가 질문이라고 보았으나, 실은 상세히 읽어 보면 질문하는 말투가 아니어서 의심을 거두기 어렵다고 하였다. 일역판에서는 앞의 왈과 뒤의 왈을 모두 주희의 말로 해석하기 위하여 이 부분을 이렇게 질문자의 말로 떼어냈다. 여기서는 일역판을 따랐다.</ref>: 화정(和靖)의 설(說) 같은 경우 물론 좋긴 하지만 (그는) '의(義)에 부합하는 행위를 오래 축적해야 함[集義]'<ref>맹자 2A:2.</ref>을 알지 못했고, 또 (실질적이고 구체적인) 힘씀[工夫]이 부족했습니다.<ref>질문자는 화정의 경을 미발의 경건함, 정시의 경건함 쪽에 배속하고 있다. 이 경우 수행자 자신이야 홀로 방에 앉아 마음을 경건하게 길러낼 수 있을지라도 현실 사회 속에서 실질적인 문제들과 부딪치면서 매 순간 올바르고 경건한 선택을 내림으로써 스스로를 키워내는 과정은 겪어보지 못하는 것이다. 송대 문헌에서 거경(居敬)과 집의(集義) 공부를 이처럼 동/정, 내/외, 체/용의 두 방면으로 구분한 경우가 많다. 이정유서 18:101 '질문: "반드시 일삼는 것이 있어야 한다" 부분은 응당 경을 써야 하는 것 아닙니까? 답: 경은 (내면을) 함양하는 것 뿐이다. '반드시 일삼는 것이 있어야 한다' 부분은 모름지기 '집의'를 써야 한다.(問: 必有事焉, 當用敬否? 曰: 敬只是涵養一事, 必有事焉, 須當集義.) '질문: 경과 의는 어떻게 다릅니까? 대답: 경은 자신을 붙잡는 도리이고 의는 시비를 알고 이치에 따라 실천하는 것이 바로 의가 된다.(問: 敬義何別? 曰: 敬只是持己之道, 義便知有是有非, 順理而行, 是爲義也.)' 또 남헌집(南軒集) 권 32 답유성지(答㳺誠之)에서 다음과 같은 구절이 있다. '거경과 집의 공부는 병행하며 서로 의존하고 서로 이루어주는 것이다. 만약 경건하게 할 줄만 알고 의로운 행위를 축적할 줄은 모른다면 이른바 경이라는 것 또한 멀뚱히 아무런 일도 해내지 못하고 말 것이니 어떻게 마음의 본체가 사방으로 두루 흘러 영향을 미칠 수 있겠나? 집(集)은 축적한다(積)라는 뜻이다. 세상 모든 사건과 사물에 의로움(義)없는 것이 없으되 (그 의로움은) 사람의 마음에서 드러나니, 구체적인 사태 하나하나에서 (의로운 판단과 행위를) 모아서 축적해야 한다.(居敬集義, 工夫並進, 相須而相成也. 若只要能敬, 不知集義, 則所謂敬者, 亦塊然無所爲而已, 烏得心體周流哉? 集訓積, 事事物物, 莫不有義, 而著乎人心, 正要一事一件上集.)'</ref> 曰: “亦是渠才氣去不得, 只得如此. 大抵有體無用, 便不渾全.” '''(선생의) 대답<ref>고문해의에서는 일단 주희의 말로 보았으나 확신하지 못했다. 일역판도 주희의 말로 보았다.</ref>: 그는<ref>윤돈을 말한다.</ref> 역시 그 재기(才氣)<ref>재치있고 민활함을 말한다.</ref>가 부족했기에[去不得]<ref>'去得'은 현대 중국어 '可以'와 같다. '去不得'은 이에 대한 부정표현이다. 주희가 보기에 윤돈은 순발력이나 사회성은 부족하지만 묵묵히 정진하는 캐릭터였다. 예컨대 101:102-122를 보라.</ref> 단지 그와 같을 수밖에 없었던 것이다. 대개 본체(體)만 있고 작용(用)이 없으면 온전할[渾全] 수 없다.<ref>본체(體)와 작용(用)은 주희 고유의 것이라고는 결코 말할 수 없지만 그가 매우 자주 사용하는 개념어이다. 이 개념쌍에 익숙하지 않은 독자는 고등학교 때 배웠던 '체언'과 '용언'이라는 문법용어를 되짚어보시기를 권한다. 나, 너, 소, 말 등 정지된 형태로 구체적인 이미지를 그려볼 수 있는 물체들을 지시하는 말이 체언이다. 그렇게 그려낸 물체의 작동을 서술하는 '서술부'에 넣을 만한 말들이 '용언'이다. 예를 들어 '자전거가 움직인다'라는 문장이 있으면 '자전거'가 체, '움직인다'가 용이다. 어류 1:12에서는 다음과 같이 설명한다. "가령 귀가 본체라면 들음(hearing)은 작용이다. 눈이 본체라면 봄(seeing)은 작용이다(假如耳便是體, 聽便是用; 目是體, 見是用)" 5:65도 참조하면 좋다.</ref> 又問: “南軒說敬, 常云: ‘義已森然於其中.’” '''다시 질문함<ref>기록자인 가학의 질문인 듯하다.</ref>: 남헌(南軒)<ref>장식(張栻)이다.</ref>은 경(敬)을 설명할 적에는 늘 ‘(경건하기만 하면) 의(義)는 이미 그 안에 빽빽하게 들어차 있다[義已森然於其中]’고 말합니다.<ref>남헌집에는 이러한 언급이 없다. 오히려 위 주석에서 인용했듯 장식은 개인적 차원에서 경건한 자세를 견지하는 것과 사회적 차원에서 시비판단을 내리고 의로운 행적을 누적하는 것이 서로 구별되는 것처럼 말한 바 있다.</ref> 曰: “渠好如此說, 如仁智動靜之類皆然.” 可學(62때). '''대답: 그는 이처럼 말하기를 좋아하니, 인(仁)·지(智)·동(動)·정(靜) 등에 (대해서 말할 적에) 모두 그러하다.<ref>장식의 계사논어해(癸巳論語解) 권3에 다음과 같은 구절이 있다. '동과 정이라는 것은 인(仁)과 지(知)의 본질[體]이니, 물을 좋아하고(樂水) 산을 좋아(樂山)한다는 것은 그 본질이 그렇다는 말이다. 동(動)하면 즐겁고 정(靜)하면 장수한다. 일삼는 바 없이 실천하니 어찌 즐겁지 않겠는가? 항상 영원히 올바르며 굳건하니 어찌 장수하지 않겠는가? 하지만, 지(知)의 본질은 동적이지만 이치는 각기 멈추는 곳이 있으니 정(靜)이 결국 그 속에 있다. 인(仁)의 본질은 정적이지만 두루 흘러 쉬지 않으니 동(動)이 결국 그 속에 있다. 동과 정이 교차하여 드러나며 본체와 작용은 하나의 근원에서 나온다. 인과 지의 (진정한) 뜻을 깊이 체득한 자가 아니라면 (동정과 체용의 관계를) 알아보지 못한다.(動靜者, 仁知之體, 樂水樂山, 言其體則然也. 動則樂, 靜則夀. 行所無事, 不其樂乎? 常永貞固, 不其夀乎? 雖然, 知之體動, 而理各有止, 靜固在其中矣. 仁之體靜, 而周流不息, 動亦在其中矣. 動靜交見, 體用一源, 仁知之義, 非深體者, 不能識也.)'</ref> 가학(可學)의 기록. (62세 때) * 　17:15 問謝氏惺惺之說. '''사씨(謝氏)의 '성성(惺惺)' 설(說)에 대하여 질문함. 曰: “惺惺, 乃心不昏昧之謂, 只此便是敬. 今人說敬, 卻只以‘整齊嚴肅’言之, 此固是敬. 然心若昏昧, 燭理不明, 雖强把捉, 豈得爲敬!” '''대답: '성성(惺惺)'이란 마음이 흐릿하지 않다는[不昏昧] 말이니, 그저 이것이 바로 경(敬)이다. 요즘 사람들은 경(敬)에 대해 말할 적에 그저 ‘정제엄숙(整齊嚴肅)’만 가지고 설명한다. 이것도 물론 경(敬)이긴 하다만, 마음이 만약 흐릿하여 이치를 밝게 비춰주지 못한다면, 비록 억세게 붙잡는다[强把捉]<ref>주희는 의식(consciousness)을 바짝 긴장시켜 집중되고 각성된 상태로 유지하는 행위를 대개 물건을 손으로 세게 쥐고 있는 느낌으로 비유한다. 그래서 파착(把捉), 지(持), 지수(持守) 등은 글자는 달라도 동일한 현상을 지시하는 말로 보아야 한다.</ref> 한들 어찌 경(敬)이 될 수 있겠는가? 又問孟子告子不動心. '''또, 맹자(孟子)와 고자(告子)의 부동심(不動心)에 대하여 질문함. 曰: “孟子是明理合義, 告子只是硬把捉.” 砥(61때). '''대답: 맹자(孟子) (의 부동심은) 이치를 밝히고 의로움(義)에 부합하여 (획득하는 것)이고, 고자(告子)는 단지 (마음을) 억지로 단단히 붙잡아[硬把捉] (흔들리지 않게 하는) 것이다.<ref>부동심을 논한 맹자 2A:2는 난해한 조목이다. 주자어류 권 52의 200여 조목이 모두 이에 관한 내용이다. 요약하자면, 주희가 생각하기에 고자는 세상의 여러 일과 서책 등으로부터 이치를 파악하려고 하지 않는 도가적인 인물이다. 세상 일을 관찰하고 서책을 읽는 것이 자신의 마음을 흔들 수 있기 때문이다. 반면에 주희가 생각하는 맹자의 부동심은 적극적으로 이치를 따져서 파악하고(즉, 지언知言) 의로운 행위를 실천함으로써(즉, 집의集義) 마음을 다잡는 것이다. 이때문에 맹자의 부동심을 명리합의(明理合義)라고 평가하고 고자의 부동심을 경파착(硬把捉)이라고 힐난한 것이다. 이때 명리는 이지적 노력, 집의는 실천적 노력이다. 자세한 분석은 장원태, "맹자 3.2에 대한 고찰", 2013과 김명석, "不動心 획득을 위한 孟子의 심리적 메커니즘에 관한 고찰", 2021을 참조하라.</ref> 지(砥)의 기록. (61세 때) * 　17:16 或問: “謝氏常惺惺之說, 佛氏亦有此語.” '''누군가의 질문: 사씨(謝氏)<ref>사량좌이다.</ref>의 상성성(常惺惺) 설(說)<ref>앞서 십여 조목에서 자세히 설명하고 있으니 참조하라.</ref>의 경우, 불씨(佛氏) 역시 이러한 말이 있습니다. 曰: “其喚醒此心則同, 而其爲道則異. 吾儒喚醒此心, 欲他照管許多道理; 佛氏則空喚醒在此, 無所作爲, 其異處在此.” 僩(69이후). '''대답: 이 마음을 일깨우는[喚醒此心] 점에서는 같지만 그 도(道)의 성격은 다르다. 우리 유학(儒學)에서는 이 마음을 일깨워 그것이 많은 도리를 관조하게[照管] 하려는 것인데, 불씨(佛氏)는 헛되이 일깨워[在此]<ref>'재차'는 의식의 집중되고 각성된 상태를 말한다.</ref> (실제로) 하는 바가(作爲) 아무것도 없으니, 그 차이점이 여기에 있다. 한(僩)의 기록. (69세 이후) * 　17:17 問: “和靖說: ‘其心收斂, 不容一物.’” '''질문: 화정(和靖)<ref>윤돈이다.</ref>이‘기심수렴 불용일물(其心收斂, 不容一物)’이라고 했습니다.<ref>자기 마음을 거두어들여 한 물건도 (내 마음에 끼어드는 것을) 용납하지 않는다는 뜻이다. 17:8, 14 등을 참조하라.</ref> 曰: “這心都不著一物, 便收斂. 他上文云: ‘今人入神祠, 當那時直是更不著得些子事, 只有箇恭敬.’ 此最親切. 今人若能專一此心, 便收斂緊密, 都無些子空罅. 若這事思量未了, 又走做那邊去, 心便成兩路.” 賀孫(62이후). '''대답: 이 마음이 그 어떤 대상에도 전혀 붙어있지 않으면[不著一物] 그게 바로 수렴(收斂)이다. 그는 윗 구절에서 이르기를 ‘지금 사람이 사당[神祠]에 들어갈 때, 그때에는 그 어떤 사안도 전혀 마음에 더 붙일 수 없고 단지 공경(恭敬)함만 있을 뿐이다’고 하였으니,<ref>사고전서본 화정집(和靖集) 권 7, '예컨대 누군가 사당에 들어가 경의를 표할 적에 그 마음이 수렴되어 그 어떤 다른 사안도 전혀 붙일 수 없다. 이것이 하나로 집중됨[主一]이 아니고 무엇이겠나? (且如人到神祠中致敬時, 其心收斂, 更著不得毫髮事. 非主一而何?)'</ref> 이 말이 매우 친근하고 절실하다. 지금 사람이 만약 이 마음을 전일하게 할 수 있다면 곧 바짝 수렴하여 그 어떤 빈틈[空罅]도 없을 것이다. 만약 어떤 사안에 대하여 생각[思量]을 마치지 못했는데 또 다른 쪽으로 (마음이) 달려가 버리면 마음은 곧 두 갈래 길이 되어버린다. 하손(賀孫)의 기록. (62세 이후) * 　17:18 問尹氏“其心收斂不容一物”之說. '''윤씨(尹氏)<ref>윤돈.</ref>의 '기심수렴 불용일물(其心收斂, 不容一物)'<ref>자기 마음을 거두어들여 한 물건도 (내 마음에 끼어드는 것을) 용납하지 않는다는 뜻이다. 17:8, 14 등을 참조하라.</ref> 설(說)에 대한 질문. 曰: “心主這一事, 不爲他事所亂, 便是不容一物也.” '''대답: 마음이 어떤 한 가지 일을 주인으로 세워[主]<ref>'주(主)'자의 번역이 까다로운데, 전통적으로 '주장하다', '위주로 하다'와 같이 옮긴다. 여기서는 자신의 내면에 품은 여러 생각들의 위계서열에 있어서 최상의 자리, 즉 '주인'의 자리에 어떤 생각이나 마음가짐을 올려두었다는 의미에서 이상과 같이 번역했다. </ref> 다른 일에 의해 어지럽혀지지 않으면 곧 한 물건도 (내 마음에 끼어드는 것을) 용납하지 않는 것이다. 問: “此只是說靜時氣象否?” '''질문: 이는 고요할 때[靜時]의 기상(氣象)을 설명한 것 아닙니까? 曰: “然.” '''대답: 그렇다. 又問: “只靜時主敬, 便是‘必有事’否?” '''재질문: 고요할 때[靜時] 경(敬)을 주인으로 세우는[主] 것이 곧 '반드시 일삼는 것이 있어[必有事]'<ref>본래 출전은 맹자 2A:2. 정씨 형제에 의하면 마음의 고요한 측면에 대해서도 모종의 의식적[用意] 노력을 동반한 공부가 필요하니 그것이 바로 경(敬)이다.(이정유서 18:35) 맹자의 '반드시 일이 있다[必有事]'에서 '일삼다'는 의식적 노력에 대한 요청인데, 여기서 맹자가 요청한 것을 정씨 형제는 경공부라고 해석했다. 이정유서 15:186'필유사언은 반드시 일삼는 바가 있다는 말이니, 경이다.(必有事焉, 謂必有所事, 是敬也)'. 주희는 이러한 해석이 맹자의 본래 문맥에는 맞지 않다고 생각하면서도 또 배격하지는 않는다. 52:162, 회암집 권40 답하숙경 제 29서('主敬存養, 雖説必有事焉, 然未有思慮作爲, 亦靜而已.'), 권 61 답임덕구(答林德久) 제 6서(질문: ‘반드시 호연지기를 기름에 종사하고 효과를 미리 기대하지 않는다[必有事焉而勿正]’에 대해서, 명도와 이천은 대부분 “경(敬)을 위주로 한다”하고, 일설에는 “마땅히 의(義)를 모아야한다”고 했는데, 이것은 위 글의 ‘의(義)를 모아 생겨나는 것이다’를 이어서 말한 것입니다. 이른바 ‘반드시 호연지기를 기름에 종사한다’라는 것은 여러 가지 선(善)을 축적하는 공부가 아니겠습니까?‘必有事焉而勿正’, 二程多主於敬, 一說須當集義, 是承上文‘是集義所生者’而言. 所謂必有事, 則積集衆善工夫否? 답변: 맹자의 앞뒤 구절에 ‘경(敬)’자는 없고, ‘의(義)’자만 있을 뿐입니다. 정자는 이를 바꾸어서 ‘경(敬)’자로 설명했는데, 맹자의 본의와는 다릅니다. 집주를 보면 또한 자세히 음미할 수 있을 것입니다.孟子上下文無‘敬’字, 只有‘義’字, 程子是移將去‘敬’字上說, 非孟子本意也. 集註亦可細玩.)등을 보라. 이 '일삼음[事]'을 주희는 기본적으로 '의로운 행실을 축적[集義]'하는 행위로 본다. 예컨대 52:93, 97, 167 등을 보라.</ref> 아닙니까? 曰: “然.” 僩(69이후). '''대답: 그렇다. 한(僩)의 기록. (69세 이후) === "이 책의 이른바 '명덕을 밝히는 데 있다...'" 단락 === 此篇所謂在明明德一段 ''' 이 책의 이른바 '명덕을 밝히는 데 있다...' * 　17:19 問: “或問說‘仁義禮智之性’, 添‘健順’字, 如何?” '''질문: 《대학혹문》에서 ‘인(仁)·의(義)·예(禮)·지(智)의 본성[性]’을 설명하면서 ‘건(健)'과 '순(順)’ 자를 첨가하신 이유가 무엇입니까?<ref>대학혹문의 해당 구절은 다음과 같다. '하늘의 도가 널리 작동하여 세상 만물을 틔워주고 길러주는데 그 창조하고 변화하는 내용물은 (따지고 보면) 음양과 오행일 뿐이다. 그러나 이른바 음양과 오행이란 것도 (음양오행은 그 분류상 氣인데) 반드시 먼저 이치가 있고 난 다음에 기(氣)가 있는 것이요, 사물이 (실제로) 탄생한 측면에서는 또 기(氣)가 (먼저) 응취한 덕분에 그 뒤에 형체가 있게 되는 것이다. 그러므로 사람과 사물의 탄생은 필히 (먼저) 이 이치를 얻은 연후에 건, 순, 인, 의, 예, 지의 본성이 있게 되고, 필히 이 기를 얻은 연후에 혼, 백, 오장, 백해의 신체가 있게 된다. 주자(周子)의 이른바 "무극의 진수와 2&5(음양과 오행이다)의 정수가 신비롭게 합쳐져 (사람이 탄생했다)"는 말이 바로 이 이야기이다.(天道流行, 發育萬物, 其所以爲造化者, 陰陽五行而已. 而所謂陰陽五行者, 又必有是理而後有是氣; 及其生物, 則又必因是氣之聚而後有是形. 故人物之生必得是理, 然後有以爲健順仁義禮智之性; 必得是氣, 然後有以爲魂魄五臟百骸之身. 周子所謂‘無極之眞, 二五之精, 妙合而凝’者, 正謂是也.)' 대개 맹자이래로 인간의 본성을 설명할 적에는 '인의예지' 혹은 '인의예지신' 정도를 언급하는데 여기서는 '건'과 '순' 두 형용사가 더 들어갔으니 그 이유를 물은 것이다.</ref> 曰: “此健順, 只是那陰陽之性.” 義剛(64이후). '''대답: 이 건순(健順)이란 그저 저 음양(陰陽)의 성질일 뿐이다.<ref>주역에서 순양괘인 건(乾)괘의 성질이 굳건함(健), 순음괘인 곤(坤)괘의 성질이 유순함(順)이다. 인의예지신의 경우는 대개 백호통(白虎通)에서 정리한 내용에 따라 오행(목화토금수)에 하나씩 배당한다. 예컨대 인(仁)은 오행의 목(木)에 해당하며 그 방위는 동쪽이다. 어류 6:45를 참조하라. 대학혹문에서 인간의 탄생을 말하면서 단순히 오행의 정수를 받았다고만 했다면 인의예지신만 언급하는 것이 앞뒤가 맞지만 '음양'오행의 정수를 받았다고 했으니 음과 양의 성질에 해당하는 글자를 하나씩 더 첨부해서 앞뒤의 밸런스를 맞춘 것이다.</ref> 의강(義剛)의 기록. (64세 이후) * 　17:20 問<ref>조선고사본은 이 뒤에 '或問中' 세 글자가 더 있다.</ref>“健順仁義禮智之性”. ''' '건(健)·순(順)·인(仁)·의(義)·예(禮)·지(智)의 본성(性)'에 대한 질문.<ref>직전 조목의 주석을 참조하라.</ref> 曰: “此承上文陰陽五行而言. 健, 陽也; 順, 陰也; 四者, 五行也. 分而言之: 仁禮屬陽, 義智屬陰.” '''대답: “이는 윗글의 음양(陰陽)·오행(五行)을 이어받아 말한 것이다. 건(健)은 양(陽), 순(順)은 음(陰)이며, 네 가지<ref>인의예지(仁義禮智)</ref>는 오행(五行)이다. 나누어 말하면, 인(仁)과 예(禮)는 양(陽)에 속하고, 의(義)와 지(智)는 음(陰)에 속한다. 問: “‘立天之道, 曰陰與陽; 立地之道, 曰柔與剛; 立人之道, 曰仁與義.’ 仁何以屬陰?” '''질문: ‘하늘의 도(道)를 세우니 음(陰)과 양(陽)이라 하고, 땅의 도(道)를 세우니 유(柔)와 강(剛)이라 하며, 사람의 도(道)를 세우니 인(仁)과 의(義)라 한다.’<ref>주역 설괘전. 설괘전의 설명대로라면 음-유-인, 양-강-의가 각각 같은 범주로 묶여야 한다. 이에 대한 주희의 반론은 어류 6:54를 참조하라.</ref>고 했는데, 인(仁)이 어찌하여 음(陰)에 속합니까? 曰: “仁何嘗屬陰! 袁機仲正來爭辨.<ref>조선고사본에는 이 일곱자가 없다. 서산독서기 갑집 권 8에서는 이 부분을 '袁機仲力爭'이라고 썼다.</ref> 他<ref>조선고사본은 이 뒤에 '便'자가 더 있다.</ref>引<ref>'타인' 두 글자는 만력본과 화각본에서는 주석으로 처리했다.</ref>‘君子於仁也柔, 於義也剛’爲證. 殊不知論仁之定體, 則自屬陽. 至於論君子之學, 則又<ref>조선고사본에는 '又'자가 없다. </ref>各自就地頭說, 如何拘文牽引得! 今只觀天地之化, 草木發生, 自是條暢洞達, 無所窒礙, 此便是陽剛之氣. 如云: ‘采薇采薇, 薇亦陽<ref>하서린의 전경당본은 이 글자를'作'이라고 썼다.</ref>止.’ ‘薇亦剛止.’ 蓋薇之生也, 挺直而上, 此處皆可見.” '''대답: 인(仁)이 어찌 일찍이 음(陰)에 속했겠는가? 때마침 원기중(袁機仲)<ref>원추(袁樞, 1131-1205)의 자가 기중이다. 어류 6:55를 보면 그는 의를 양에, 인을 음에 배속해야 한다고 주장한 것으로 보인다. 회암집 권 38의 답원기중별폭(答袁機仲別幅)에도 원기중의 이러한 주장에 대한 주희의 반론이 실려있으니 참조하라.</ref>이 (그런 내용으로) 논쟁을 걸어왔다.<ref>여기서 '래(來)'는 찾아왔다는 의미가 아니라 내 쪽을 '향해서' 어떤 동작을 수행했다는 뜻에 가깝다.</ref> 그는 ‘군자는 인(仁)에 대해서는 유(柔)하고, 의(義)에 대해서는 강(剛)하다’<ref>양웅의 법언(法言) 군자(君子)편. 주자어류 6:136을 보면 주희도 양웅의 이 발언을 완전히 부정하지는 않는다. 경우에 따라 다르다거나, 본체가 강한 덕목이 작용은 유하다거나 하는 식으로 양웅과 자신의 견해 차이를 해소하려고 할 뿐이다.</ref>를 인용하여 증거로 삼았다. 이는 인(仁)의 확정적 본질[定體]을 논하자면 당연히 양(陽)에 속한다는 것을 전혀 이해하지 못한 것이다. 군자의 배움을 논하는 경우에는 또 각자의 경우[地頭]에 맞게 설명한 것이니,<ref>고문해의에서는 인의 확정적 본질을 논하는 경우에는 양에 속하고 인의 배움을 논하는 경우에는 음에 속한다고 정리했다.</ref> 어찌 (양웅의 법언에서 사용한) 문자(의 표현)에 얽매이는가?<ref>구문색인(拘文牽引)은 표현에 구애되어 얽매인 것이다.</ref> 이제 가만 보면 천지가 변화[天地之化]하여 초목이 탄생하고 발육할 적에 자연히 쭉쭉 뻗어나가 막히거나 걸리는 바가 없으니, 이것이 바로 양강(陽剛)한 기(氣)이다. 예를 들어 ‘고사리 캐고 고사리 캐니, 고사리 또한 양(陽)하네[采薇采薇, 薇亦陽止].’ ‘고사리 또한 강(剛)하네[薇亦剛止].’라 하였다.<ref>시경 소아 녹명지십 채미(采薇)편. 시경 쪽 원문은 '채미채미, 미역작지(采薇采薇 薇亦作止)', '채미채미, 미역유지(采薇采薇, 薇亦柔止)', '채미채미, 미역강지(采薇采薇, 薇亦剛止)'인데, 이는 고사리가 막 땅에서 자라나와 부드러운 단계를 거쳐 다 자라서 뻣뻣한 단계에 이르기까지의 시간의 경과를 노래한 것이다. 주희는 우선 '作'을 '陽'으로 잘못 썼고, 또 중간에 위치한 '柔'를 생략하고 마지막 '剛'만을 인용함으로써 시경 채미편을 자신이 앞서 주장한 것처럼 초목이 양강(陽剛)하다는 말의 경전적 근거로 사용하고 있다.</ref> 대개 고사리는 나면서부터 똑바로 위로 자라니, 이러한 (고사리의 특성)에서 (초목의 양강(陽剛)한 성질을) 모두 확인할 수 있다. 問: “禮屬陽. 至樂記, 則又以禮屬陰, 樂屬陽.” '''질문: (선생님의 말씀에 따르면) 예(禮)는 양(陽)에 속합니다. (하지만) 〈악기(樂記)〉에서는 또 예(禮)를 음(陰)에 배속하고 악(樂)을 양(陽)에 배속합니다.<ref>보다 엄밀히 말하자면 예기 악기편에서는 악을 하늘에, 예를 땅에 배속했다. '악은 하늘에서 말미암아 제작하고 예는 땅을 따라 제작한다(樂由天作, 禮以地制)'</ref> 曰: “固是. 若對樂說, 則自是如此. 蓋禮是箇限定裁節, 粲然有文底物事; 樂是和動底物事, 自當如此分. 如云‘禮主其減, 樂主其盈’之類, 推之可見.” 僩(69이후). '''대답: 물론 그렇다. 악(樂)과 한 쌍으로 말하자면 당연히 그렇다. 대개 예(禮)는 한정짓고 선을 그으며[限定裁節] 찬란하게 문채가 있는[粲然有文] 것이고, 악(樂)은 조화롭고 감동시키는[和動]<ref>예기 악기편에 나오는 표현이다.</ref> 것이니, 당연히 그렇게 (예가 양, 악이 음으로) 나뉜다. ‘예(禮)는 줄이는[減] 것을 위주로 하고, 악(樂)은 채우는[盈] 것을 위주로 한다[禮主其減, 樂主其盈]’라고 하는 것 등은 (앞선 내용을) 미루어 보면 알 수 있다.<ref>예기 악기편. '악이란 안에서 움직이는 것이요 예란 밖에서 움직이는 것이다. 그러므로 예는 줄이는 것을 위주로 하고 악은 채우는 것을 위주로 한다.(樂也者，動於內者也；禮也者，動於外者也。故禮主其減，樂主其盈.)' 줄이는 것은 '음'적인 운동, 채우는 것이 '양'적인 운동이다. 달이 차고 이지러지는 것을 떠올려 보라.</ref> 한(僩)의 기록. (69세 이후) * 　17:21 問: “健順在四端何屬?” '''질문: 건순(健順)은 사단(四端) 중 어디에 속합니까? 曰: “仁與禮屬陽, 義與智屬陰.” '''대답: 인(仁)과 예(禮)는 양(陽)에 속하고, 의(義)와 지(智)는 음(陰)에 속한다. 問: “小學: ‘詩·書·禮·樂以造士.’ 注云: ‘禮, 陰也.’” '''질문:《소학(小學)》에 ‘시(詩)·서(書)·예(禮)·악(樂)으로써 선비를 만든다’<ref>소학에서 예기 왕제편을 인용한 부분이다.</ref>고 하였는데, 주(注)에 ‘예(禮)는 음(陰)이다’라고 하였습니다.<ref>주석은 예기 왕제편에 대한 정현의 주석이다.</ref> 曰: “此以文明言, 彼以節制言.” '''대답: 이쪽은 문채나고 빛나는(文明) 측면에서 (예를) 설명한 것이고<ref>양에 속한다는 설명이다.</ref> 저쪽은 구별짓고 제약하는(節制) 측면에서 설명한 것이다.<ref>소학의 주석에 대한 설명이다.</ref> 問: “禮<ref>성화본은 '義'로 썼다. 이 조목의 첫 질문의 내용을 보나 이어지는 대화의 맥락상으로 보나 '義'가 더 어울리므로 이쪽으로 번역했다.</ref>智是束斂底意思, 故屬陰否?” '''질문: 의(義)와 지(智)는 거두어들이는[束斂] 느낌이 있으므로 음(陰)에 속하는 것입니까? 曰: “然.” '''대답: 그렇다. 或問: “智未見束斂處.” '''누군가의 질문: 지(智)는 거두어들이는 측면을 보지 못하겠습니다.<ref>일역판은 이 질문과 6:56과의 유사성을 근거로 여기서의 '누군가'가 해당 조목의 기록자인 심한일 수도 있다고 주장한다.</ref> 曰: “義猶略有作爲, 智一知便了, 愈是束斂. 孟子曰: ‘是非之心, 智也.’ 纔知得是而愛, 非而惡, 便交過仁義去了.” 胡泳(69때). '''대답: 의(義)는 오히려 의식적으로 해야 할 일들이(作爲) 조금 있지만, 지(智)는 한 번 알면 그걸로 끝이니 더욱 거두어들이는 쪽이다. 맹자(孟子)는 ‘시비(是非)를 가리는 마음은 지(智).’라고 한다. 옳은[是] 줄 알고서 사랑하고 그른[非] 줄 알고서 미워하자마자 인(仁)과 의(義)의 (영역으로) 넘어간다. 호영(胡泳)의 기록. (69세 때) * 　17:22 問陰陽五行健順五常之性. '''음양(陰陽)·오행(五行)·건순(健順)·오상(五常)의 성질(性)에 대한 질문. 曰: “健是稟得那陽之氣, 順是稟得那陰之氣, 五常是稟得五行之理. 人物皆稟得健順五常之性. 且如狗子, 會咬人底, 便是稟得那健底性; 不咬人底, 是稟得那順底性. 又如草木, 直底硬底, 是稟得剛底; 軟底弱底, 是稟得那順底.” 僩<ref>조선고사본에서는 '기손(蘷孫)'으로 썼다.</ref>(69이후). '''대답: 굳건함(健)은 저 양(陽)의 기(氣)를 부여받은 것이고, 유순함(順)은 저 음(陰)의 기(氣)를 부여받은 것이며, 다섯가지 떳떳한 품성(五常)은 오행(五行)의 이치(理)를 부여받은 것이다. 사람과 사물[人物]은 모두 건순(健順)·오상(五常)의 성질(性)을 부여받았다. 또 예컨대 개[狗子] 중에 사람을 무는 놈은 바로 저 굳건(健)한 성질(性)을 부여받은 놈이요, 사람을 물지 않는 놈은 저 유순(順)한 성질(性)을 부여받은 놈이다. 또 초목(草木) 중에 곧고 단단한 것은 강(剛)한 것을 부여받은 것이고, 부드럽고 약한 것은 저 윤순(順)<ref>이 글자는 엄밀한 문언이었으면 '柔'라고 썼어야 한다.</ref>한 것을 부여받은 것이다. 한(僩)의 기록. (69세 이후) * 　17:23 問: “或問‘氣之正且通者爲人, 氣之偏且塞者爲物’, 如何?” '''질문: 《대학혹문》에서 ‘바르고 통한[正且通]<ref>바르다는 것은 도덕적 올바름보다는 똑바로 서있는 물건의 경우처럼 밸런스가 좋다는 이미지에 가깝다. 통함은 공간적으로 이동할 때 장애 없이 시원시원하게 뻗어나가는 모습이다.</ref> 기(氣)는 사람이 되고, 치우치고 막힌[偏且塞] 기(氣)는 사물이 된다’고 한 것은 어째서입니까? 曰: “物之生, 必因氣之聚而後有形, 得其淸者爲人, 得其濁者爲物. 假如大鑪鎔鐵, 其好者在一處, 其渣滓又在一處.” '''대답: 사물의 생성은 반드시 (먼저) 기(氣)가 모인 뒤에 형체가 있게 되니, 그 맑은[淸] 것을 얻은 자는 사람이 되고 그 탁한[濁] 것을 얻은 자는 사물이 된다. 예를 들어 큰 용광로에서 철을 녹이면 잘 정련된 것이 한 쪽에 모이고 찌꺼기[渣滓]는 다른 한 쪽에 모이는 것과 같다. 又問: “氣則有淸濁, 而理則一同, 如何?” '''재질문: 기(氣)에는 청탁(淸濁)이 있지만 이치(理)는 똑같다고 한 것은 어째서입니까? 曰: “固是如此. 理者, 如一寶珠. 在聖賢, 則如置在淸水中, 其輝光自然發見; 在愚不肖者, 如置在濁水中, 須是澄去泥沙, 則光方可見. 今人所以不見理, 合澄去泥沙, 此所以須要克治也. 至如萬物亦有此理. 天何嘗不將此理與他. 只爲氣昏塞, 如置寶珠於濁泥中, 不復可見. 然物類中亦有知君臣母子, 知祭, 知時者, 亦是其中有一線明處. 然而不能如人者, 只爲他不能克治耳. 且蚤·虱亦有知, 如飢則噬人之類是也.” 祖道(68때). '''대답: 진실로 그러하다. 이치(理)라는 것은 하나의 보배 구슬과 같다. (구슬이) 성현(聖賢)에게 있으면 마치 맑은 물[淸水] 속에 있는 것과 같아서 그 휘광(輝光)이 자연히 드러나지만, 어리석고 불초(不肖)한 자에게 있으면 마치 탁한 물[濁水] 속에 있는 것과 같아서 반드시 진흙과 모래[泥沙]를 걸러내야만 비로소 그 빛을 볼 수 있다. 그래서 요즘 사람들이 이치(理)를 보지 못하니 마땅히 진흙과 모래를 걸러내야 한다. 이것이 모름지기 (자기 기질을) 다스려야만[克治] 하는 까닭이다. 만물(萬物)의 경우에도 역시 이 이치(理)가 있다. 하늘이 어찌 일찍이 이 이치(理)를 그것들에게 주지 않았겠는가? 단지 기(氣) 때문에 흐리고 폐색하여[昏塞] 마치 보배 구슬을 탁한 진흙탕 속에 둔 것처럼 (그 빛을) 다시는 볼 수 없을 뿐이다. 그러나 사물들 중에서도 군신(君臣)·모자(母子)를 알고, 제사(祭)를 알며, 때[時]를 아는 종류가 있으니,<ref>당시 사람들은 벌과 개미[蜂蟻]에게 엄정한 군신관계가 있고. 호랑이와 이리[虎狼]에게 부자(혹은 모자)간에 친밀한 관계가 있고, 승냥이와 수달[豺獺]이 사냥한 짐승을 널어놓는 방식으로 제사를 지낼 줄 안다고 생각했다. 호랑이와 이리의 친애함은 장자 천운편, 승냥이와 수달의 제사는 예기 왕제편이 최초의 출전인 것으로 보인다. 관련하여 주자어류 4:9, 11, 19 등을 참조하라.</ref> 역시 그 속에 한 가닥 밝은 부분[一線明處]이 있는 것이다. 그럼에도 (결국) 사람과 같을 수 없는 까닭은 그들이 (자기 기질을) 다스릴[克治] 수 없어서일 뿐이다. 또 벼룩[蚤]과 이[虱] 또한 (제한된 정도의) 지성(知)이 있으니, 예를 들어 굶주리면 사람을 무는 것 등이 이것이다. 조도(祖道)의 기록. (68세 때) * 　17:24 問: “或問云: ‘於其正且通者之中, 又或不能無淸濁之異, 故其所賦之質, 又有智愚賢不肖之殊.’ 世間有人聰明通曉, 是稟其氣之淸者矣, 然卻所爲過差, 或流而爲小人之歸者; 又有爲人賢, 而不甚聰明通曉, 是如何?” '''질문: 《대학혹문》에서 ‘그 바르고 통한[正且通] 자 중에서도 또 간혹 청탁(淸濁)의 차이가 없을 수 없으므로, 그 부여받은 기질[所賦之質]에 다시 지(智)·우(愚)·현(賢)·불초(不肖)의 차이가 있다’고 했습니다.<ref>현행본 대학혹문에서는 해당 부분을 다음과 같이 적고 있다. '그러나 통한 기에도 간혹 청탁의 차이가 없을 수 없고, 바른 기에도 간혹 미추의 차이가 없을 수 없기 때문에, 그 부여받은 기질이 맑은 사람은 지혜롭고 탁한 사람은 어리석으며 아름다운 사람은 어질고 추한 사람은 불초하니, 다시 서로 똑같을 수 없는 지점이 있다.(然其通也或不能無淸濁之異, 其正也或不能無美惡之殊, 故其所賦之質, 淸者智而濁者愚, 美者賢而惡者不肖, 又有不能同者.)' 회암집 권 62 답이회숙(答李晦叔) 제 6서에서는 본 조목에서 인용한 것과 흡사한 버전으로 혹문을 인용하고 있다.</ref> 세상 사람 중에 총명하고 통달한[聰明通曉] 자는 맑은[淸] 기(氣)를 부여받은 자입니다. 그러나 도리어 하는 바가 어긋나서 혹 소인(小人)의 부류가 되고 마는 자들이 있고, 또 한편으로 사람됨이 현명하지만[賢] 그다지 총명하고 통달하지 못한 자도 있으니, 이는 어째서입니까? 曰: “或問中固已言之, 所謂‘又有智愚賢不肖之殊’, 是也. 蓋其所賦之質, 便有此四樣. 聰明曉事<ref>다수의 판본에서 '了'로 적었다.</ref>者, 智也而或不賢, 便是稟賦中欠了淸和溫恭之德. 又有人極溫和而不甚曉事, 便是賢而不智. 爲學便是要克化, 敎此等氣質令恰好耳.” 僩(69이후). '''대답: 《대학혹문》에서 이미 이에 관하여 말했으니, 이른바 ‘또 지(智)·우(愚)·현(賢)·불초(不肖)의 차이가 있다’는 말이 그것이다. 대개 그 부여받은 기질[所賦之質]에 바로 이러한 네 가지 범주가 있다. 총명하고 사리에 밝은[聰明曉事] 자가 똑똑하되[智] 혹 현명하지 못하다면[不賢], 이는 곧 부여받은 것 가운데 맑고 온화하며[淸和] 따스하고 공손한[溫恭] 덕(德)이 부족한 것이다. 또 어떤 사람이 지극히 온화(溫和)하되 그다지 사리에 밝지 못하다면, 이는 바로 현명하지만[賢] 똑똑하지[智]는 못한 것이다. 배움(學)이란 바로 이러한 자기 기질을 이겨내고 변화시켜[克化] 딱 알맞게[恰好] 만들고자 하는 것일 뿐이다. 한(僩)의 기록. (69세 이후) * 　17:25 舜功問: “序引參天地事, 如何?” '''순공(舜功)의 질문: (대학혹문의) 서문(序)에서 '천지(天地)와 더불어 셋이 되는[參天地]' 일을 인용하신 것은 어째서입니까?<ref> '삼천지(參天地)'는 본래 중용 제 22장에서 인용한 것이다. 자신의 본성을 온전히 실현하면 남이 그렇게 하도록 도울 수 있는데, 이렇게 되면 천지가 만물을 낳고 기르는 일에 참여하는 셈이 된다. 천지가 만물을 낳고 기르는 일에 참여했다면 이미 (이 사람의 위격은) 천지와 같으니, '천지와 더불어 셋이 된다'고 할 수 있다. 다만 이 부분은 현행본 대학혹문에서는 서문이 아니라 경 1장에서 '명덕'을 설명하는 곳에서 인용하고 있다. '오직 사람만은 태어나면서 바르고 통한 기운을 얻었으니 그 본성이 가장 귀하다. 그러므로 그 마음이 허령통철(虛靈洞徹)하여 모든 이치를 다 갖추고 있으니, 사람이 금수와 다른 지점이 바로 여기에 있고, 사람이 요순처럼 되어 천지와 더불어 셋이 되어 (천지의) 낳고 기르는 일을 도울 수 있는 까닭 역시 여기서 벗어나지 않는다. 이것이 이른바 명덕(明德)이란 것이다.(唯人之生, 乃得其氣之正且通者, 而其性爲最貴, 故其方寸之間, 虛靈洞徹, 萬理咸備,蓋其所以異於禽獸者正在於此, 而其所以可爲堯舜而能參天地以贊化育者, 亦不外焉, 是則所謂明德者也.)'</ref> 曰: “初言人之所以異於禽獸者, 至下須是見己之所以參化育者.” '''대답: 처음에는 사람이 금수(禽獸)와 다른 까닭을 말하였으니, (이어지는) 그 아래에서는 모름지기 자신이 (천지가 만물을) 낳고 기르는 일에 참여하는[參化育] 까닭을 보아야 한다. 又問: “此是到處, 如何?” '''다시 질문: 이 과정은 종착점이[到處] 어떻게 됩니까? 曰: “到, 大有地步在. 但學者須先知其如此, 方可以下手. 今學者多言待發見處下手, 此已遲卻. 纔思要得善時, 便是善.” 可學(62때). '''대답: (종착점에) 도달하기까지 크게 (여러가지) 단계들이[地步] 있다. 다만 배우는 자는 반드시 먼저 그 (종착점이) 이러저러하다는 것을 알아야만 비로소 손을 쓸[下手] 수 있다. 지금 배우는 자들은 발현되는 경우[發見處]를 기다렸다가 손을 쓴다고 많이들 말하는데,<ref>이 발언은 아마도 호상학자들의 '찰식이발지제' 공부를 염두에 둔 듯하다. 고문해의는 회암집 권 51의 답동숙중(答董叔重) 제 3서에 이와 같은 내용이 있다고 지적했다.</ref> 이러면 이미 늦고 만다.<ref>'-却'은 현대 중국어 '-掉'와 마찬가지로 부정적인 행위가 완성되었음을 표시한다. 예컨대 '망각(忘却)'은 잊어버린다는 행위가 완성된 것이다.</ref> 선(善)을 얻어야 겠다고 생각하기만 하면 그 즉시 바로 선(善)이다. 가학(可學)의 기록. (62세 때) * 　17:26 問: “或問‘自其有生之初’以下是一節; ‘顧人心稟受之初, 又必皆有以得乎陰陽五行之氣’以下是一節; ‘苟於是焉而不値其淸明純粹之會’, 這又轉一節; 下又轉入一節物欲去, 是否?” '''질문: 《대학혹문》에서 ‘최초에 태어났을 때부터[自其有生之初]’ 이하가 한 단락이고, ‘생각건대 최초에 사람이 마음을 (하늘로부터) 받았을(稟受) 적에는 또 반드시 모두 음양(陰陽)·오행(五行)의 기(氣)를 얻음이 있었다’ 이하가 한 단락이며, ‘진실로 이 단계에서 그 청명하며 순수한 것들(을 받을) 기회[淸明純粹之會]를 만나지 못한다면’여기서 다시 전환되어 한 단락이고, 이어서 그 아래에서 다시 전환되어 '물욕(物欲)' 한 단락으로 들어가는 것이 맞습니까?<ref>질문자가 인용한 네 단락은 모두 현행본 대학혹문에서 찾아볼 수 없다. 현행본을 사서혹문의 최후개정판이라고 간주할 경우 여기서의 네 단락은 모두 구판의 문구들이 된다. 아래 주희의 말에 더해 여기서 인용된 부분만 가지고 추론하자면 제 1구는 인간 고유의 도덕적 동질성, 제 2구는 음양오행의 정수를 얻어 탄생한 인간의 신체적 동질성, 제 3구는 그럼에도 타고난 기질의 퀄리티 차이가 있다는 사실, 제 4구는 좋은 조건을 타고났으나 물욕에 빠져 추락하는 사람들의 이야기인 듯하다. 일역판 역시 이와 흡사하게 추론했으니 참조하라.</ref> 曰: “初間說人人同得之理, 次又說人人同受之氣. 然其間卻有撞著不好底氣以生者, 這便被他拘滯了, 要變化卻難.” '''대답: 처음에는 사람마다 똑같이 얻는 이치(理)를 설명하고,<ref>제 1구를 해설한 것이다.</ref> 그 다음에는 또 사람마다 똑같이 받는 기(氣)를 설명한 것이다.<ref>제 2구를 설명한 것이다.</ref> 그러나 그 사이에 도리어 좋지 못한 기(氣)를 만나[撞]<ref>'撞'은 우연히 만나는 것으로 질문자가 인용한 제 3구의 '値'와 같다.</ref> 태어나는 자가 있으니,<ref>제 3구에 대한 해설이다.</ref> 그 경우 곧 그 (기에) 구속되고 막혀서[拘滯] 변화시키고자 하여도 어렵다.<ref>제 4구를 해설한 것이다.</ref> 問: “如何是不好底氣?” '''질문: 어떠한 것이 좋지 못한 기(氣)입니까? 曰: “天地之氣, 有淸有濁. 若値得晦暗昏濁底氣, 這便稟受得不好了. 旣是如此, 又加以應接事物, 逐逐於利欲, 故本來明德只管昏塞了. 故大學必敎人如此用工, 到後來卻會復得初頭渾全底道理.” 賀孫(62이후). '''대답: 천지의 기(氣)에는 청탁이 있다. 만약 어둡고 혼탁한[晦暗昏濁] 기(氣)를 만난다면, 이는 곧 좋지 못한 것을 받은[稟受] 것이다. 이미 이와 같은데 또 사물을 응대함[應接事物]에 있어 사사건건 이욕(利欲)을 쫓아다니므로, 본래의 명덕(明德)이 계속 흐리고 폐색[昏塞] 된다. 그러므로 《대학》에서는 반드시 사람들이 이와 같이 힘을 쓰도록 가르쳐서, 나중에는 도리어 최초의 온전한[渾全] 도리를 회복할 수 있게 한다. 하손(賀孫)의 기록. (62세 이후) * 　17:27 林安卿問: “‘介然之頃, 一有覺焉, 則其本體已洞然矣.’ 須是就這些覺處, 便致知充擴將去.” '''임안경(林安卿)의 질문: (대학혹문에서) ‘순간적으로[介然之頃] 한 번 깨닫기만[覺] 하면 그 본체(本體)는 이미 환하다[洞然矣].’<ref>대학혹문에서 명덕(明德)이 끝내 은폐될 수 없음을 설명한 부분이다.</ref>고 했습니다. 모름지기 이렇게 깨달은 지점들[覺處]에 나아가 앎을 지극히 하고(致知) 확충해[充擴] 나가야 합니다. 曰: “然. 昨日固已言之. 如擊石之火, 只是些子, 纔引著, 便可以燎原. 若必欲等大覺了, 方去格物·致知, 如何等得這般時節! <林先引或問中“至於久而後有覺”之語爲比, 先生因及此.> 那箇覺, 是物格知至了, 大徹悟. 到恁地時, 事都了. 若是介然之覺, 一日之間, 其發也無時無數, 只要人識認得操持充養將去.” '''대답: 그렇다. 어제 진실로 이미 그것을 말했다. (그것은) 마치 부싯돌을 때려서 나오는 스파크[擊石之火]와 같으니, 작은 불씨[些子]일 뿐이지만, 착화하기만 하면 곧 온 들판을 다 태울[燎原] 수 있다. 만약 반드시 먼저 크게 깨달은[大覺] 다음에 비로소 격물(格物)·치지(致知)한다고 한다면, 어떻게 (아무것도 하지 않고) 그런 순간을 기다릴 수 있겠는가? <임안경[林]이 먼저 《대학혹문》 중의 '(이렇게 하기를) 오래 한 이후에 깨닫게 된다[至於久而後有覺]'<ref>대학혹문에서 인용한 이정(二程)의 말이다. 원출전은 이정유서 18:18. '질문: 배움은 어떻게 해야 깨달음에 이를 수 있습니까? 대답: 앎을 지극히하는 공부가 최우선이다. 앎을 지극히 할 수 있다면 생각이 매일 더욱 밝아질 것이고, (이렇게 하기를) 오래 한 이후에 깨닫게 된다.(問: 學何以有至覺悟處? 曰: 莫先致知. 能致知, 則思一日愈明一日, 久而後有覺也.)'</ref>는 말을 인용하여 비유하자 선생이 이어서 이것을 언급하신 것이다.> (대학혹문에서 말한) 저 깨달음이란[那箇覺] 사물이 탐구되어 앎이 지극해진[物格知至] 뒤의 대철대오[大徹悟]이다. 그러한 경지에 이르면 일은 모두 끝난다. 순간적인 깨달음[介然之覺] 같은 경우는 하루 동안에도 무시로 무수히[無時無數] 터져나오니, 단지 사람들이 그것을 알아차려[識認] 붙잡아 지키고[操持] 확충하고 길러[充養]<ref>산란하는 마음을 수습하여 정신을 집중함으로써 덕성을 두텁게 배양하는 공부를 말한다. 17:1과 3에서 설명하고 있는 소학 단계에서의 공부를 참조하라.</ref> 나아가기를 바랄 뿐이다. 又問: “‘眞知’之‘知’與‘久而後有覺’之‘覺’字, 同否?” '''다시 질문: ‘참된 앎[眞知]'<ref>진리를 피부에 와닿는 느낌으로 알아서 의심의 여지가 없음을 말한다. 이정이 자주 언급한 것이다. 이정유서 2上:24 '참으로 아는 것과 평범하게 아는 것은 다르다. 내가 본 일인데, 어떤 농부가 호랑이에게 물려 다친 적이 있었는데, 다른 사람이 호랑이가 사람을 해쳤다는 소식을 전하자 주변에서 놀라지 않는 사람이 없었으나 유독 그 농부만 안색이 변하여 다른 사람들과 반응이 달랐다. 호랑이가 사람을 해칠 수 있다는 것은 삼척동자라도 다 아는 사실이지만 '참으로 안' 것은 아니다. 참으로 안다는 것은 저 농부와 같아야 한다. 그러므로 사람이 불선을 알면서도 불선을 행하는 것은 역시 참으로 알지 못해서이다. 참으로 알았다면 결코 하지 않을 것이다.(眞知與常知異. 常見一田夫曾被虎傷, 有人說虎傷人, 衆莫不驚, 獨田夫色動, 異於衆. 若虎能傷人, 雖三尺童子, 莫不知之, 然未嘗眞知. 眞知須如田夫乃是. 故人知不善, 而猶爲不善, 是亦未嘗眞知. 若眞知, 決不爲矣.)</ref>이라고 할 때의 ‘지(知)’와 ‘오래 한 뒤에야 깨달음이 있다[久而後有覺]’의 ‘각(覺)’ 자는 (의미가) 같지 않습니까? 曰: “大略也相似, 只是各自所指不同. 眞知是知得眞箇如此, 不只是聽得人說, 便喚做知. 覺, 則是忽然心中自有所覺悟, 曉得道理是如此. 人只有兩般心: 一箇是是底心, 一箇是不是底心. 只是才知得這是箇<ref>성화본, 조선고사본, 조선정판본에서는 '是箇'의 순서가 '箇是'로 뒤집혀있다. 만력본과 화각본에서는 '是箇'를 주석처리했다. 여유량본과 전경당본에서는 저본(중화서국판)과 같다.</ref>不是底心, 只這知得不是底心底心, 便是是底心. 便將這知得不是底心去治那不是底心. 知得不是底心便是主, 那不是底心便是客. 便將這箇做主去治那箇客, 便常守定這箇知得不是底心做主, 莫要放失, 更那別討箇心來喚做是底心! 如非禮勿視聽言動, 只才知得這箇是非禮底心, 此便是禮底心, 便莫要視. 如人瞌睡, 方其睡時, 固無所覺. 莫敎纔醒, 便抖擻起精神, 莫要更敎他睡, 此便是醒. 不是已醒了, 更別去討箇醒, 說如何得他不睡. 程子所謂‘以心使心’, 便是如此. 人多疑是兩箇心, 不知只是將這知得不是底心去治那不是底心而已.” '''대답: 대략 비슷하니, 그저 각자 지시하는 바[所指]가 다를 뿐이다. 참된 앎[眞知]은 참으로 이러저러하다는 것을 아는 것이니, 단지 남이 말하는 것을 듣고서 안다고 하는 정도가 아니다. 깨달음[覺]이란 홀연히 마음속에 스스로 깨닫는 바[覺悟]가 있어서 도리가 이러저러하다는 것을 이해하게 되는 것이다. 사람에게는 두 종류의 마음이 있을 뿐이다. 하나는 옳은[是] 마음이고 다른 하나는 옳지 않은[不是] 마음이다. 그저 이것이 '옳지 않은 마음'임을 알기만 하면 곧 이 '옳지 않은 마음'을 아는 마음[知得不是底心底心]이 바로 '옳은 마음[是底心]'이다. 이 옳지 않음을 아는 마음을 가지고 저 옳지 않은 마음을 다스리는 것이다. 옳지 않음을 아는 마음이 바로 주인(主)이고, 저 옳지 않은 마음이 바로 손님(客)이다. 이것을 주인(主)으로 삼아 저 손님(客) 쪽을 다스려서, 항상 이 '옳지 않음을 아는 마음'을 굳게 지켜[守定] 주인(主)으로 삼고 놓치지[放失] 말아야 하니, 다시 어디서[那]<ref>여기서 '那'는 의문사이다. 현대중국어 '哪'와 같다.</ref> 별도로 마음을 마련해와서[討]<ref>'討'는 물건을 구해다 온다는 뜻이다.</ref> '옳은 마음'이라고 부를 것인가? 예(禮)가 아니면 보거나 듣거나 말하거나 행동하지 말라[非禮勿視聽言動]<ref>논어 12:1.</ref>는 말의 경우, '이건 예(禮)가 아니구나'라고 아는 그 마음[知得這箇是非禮底心]이야말로 바로 '예(禮)의 마음[禮底心]'이니, (이 마음을 주인으로 옹립한 사람은) 곧 (예에 어긋나는 것을) 보려 하지 않는다. 예컨대 사람이 꾸벅꾸벅 조는[瞌睡] 경우, 잠이 든 동안에는 전혀 지각하는[覺]<ref>깨달을 '각(覺)'은 잠에서 깨어있는 상태, 사물을 지각하는 행위를 말하기도 한다. 여기서는 중의적으로 쓴 것이다.</ref> 바가 없다. 그저[莫敎]<ref>고문해의에서는 '只是'나 '除是'와 같다고 풀면서 '莫'을 부정사로, '敎'를 사역동사로 보는 해석을 배격했다. 이러한 해석에 대한 근거로 어류 130:77을 제시했는데, 사실 어류 전체에서 '막교'가 이런 식으로 쓰인 곳은 130:77 한 군데인 반면 다수의 다른 조목에서는 모두 '~하게 하지 말라'는 의미로 쓰였으므로 여전히 의심스럽다. 한어대사전에서는 '막교'를 '막비(莫非)'와 같다고 했는데, 이렇게 되면 '~아님이 없다'가 된다. 일역판은 고문해의의 제언을 따랐다. 여전히 약간의 의심이 남지만 달리 더 낫게 해석할 방안이 떠오르지 않으므로 우선 고문해의를 따라 번역해 두었다.</ref> 막 깨어나자마자[纔醒] 번쩍 정신을 차리고[抖擻起精神]<ref>'두수(抖擻)'는 물건을 번쩍 들어올리거나 몸을 번쩍 일으키는 등을 말한다.</ref> 다시는 그 자신이 잠들도록 하지 않는 것, 이것이 바로 깨었다[醒]는 것이다. 이미 깨어난 뒤에 다시 별도로 '깨어있음'을 마련해와서 어떻게 하면 그 자신이 다시 잠들지 않게 할 수 있을까 하고 말하는 것이 아니다. 정자(程子)의 이른바 ‘마음으로 마음을 부린다[以心使心]’는 것이 바로 이와 같다.<ref>이정유서 18:85. '질문: 마음은 누가 부립니까? 대답: 마음으로 마음을 부리면 된다. 사람의 마음은 저 혼자 하라고 맡겨두면 달아나 버린다. (曰: 心誰使之? 曰: 以心使心則可. 人心自由, 便放去也.)'</ref> 사람들은 흔히 (이렇게 하면) 마음이 두개가 되어버리는 것 아닌가 의심하는데,<ref>마음 A로 마음 B를 통제한다는 식으로 서술하면 한 사람에게 있어 마음은 하나 뿐이라는 주희의 평소 생각에 배치되는 것처럼 들리기 때문에 이렇게 변론하는 것이다. '이심사심'이라고 말해도 사실은 하나뿐인 마음이 자기 자신을 제어하는 것이다. 16:136, 34:196, 96:52 등을 보라.</ref> 단지 이 '옳지 않음을 아는 마음'을 가지고 저 '옳지 않은 마음'을 다스릴 뿐이라는 것을 모르는 것이다. 元思云: “上蔡所謂‘人須是識其眞心, 方乍見孺子入井之時, 其怵惕·惻隱之心, 乃眞心也.'” '''원사(元思)가 상채(上蔡)<ref>사량좌이다.</ref>의 이른바 ‘사람은 모름지기 그 참된 마음[眞心]을 알아야 한다. 갑자기 어린아이가 우물에 빠지려는 것을 막 보았을 때의 그 경악하며[怵惕] 측은해하는[惻隱] 마음이 바로 참된 마음[眞心]이다.'에 관하여 발언함.<ref>상채어록 권2의 한 대목을 주희가 맹자집주 2A:6에서 인용한 것이다. 맹자집주쪽의 문장은 본 조목과 일치하나 상채어록의 원문과는 조금 다르다. '사람은 모름지기 그 참된 마음을 알아야 한다. 어린아이가 우물에 빠지려는 것을 보았을 때의 (마음이) 참된 마음이다. (人須識其眞心. 見孺子將入井時, 是眞心也.)'</ref> 曰: “孟子亦是只<ref>성화본, 조선고사본, 조선정판본에서는 '是只'가 '只是'로 순서가 뒤집혀있다.</ref>討譬喩, 就這親切處說仁之心是如此, 欲人易曉. 若論此心發見, 無時而不發見, 不特見孺子之時爲然也. 若必待見孺子入井之時, 怵惕·惻隱之發而後用功, 則終身無緣有此等時節也.” '''대답: 맹자(孟子) 역시 그저 비유를 하나 가져와서[討] 이렇게 친근하고 절실한[親切] 지점 위에서 인(仁)한 마음이란 이와 같음을 설명하여 사람들이 쉽게 깨닫게 하고자 했을 뿐이다. 이 마음의 발현(發見)을 논하자면 발현되지 않는 때가 없으니[無時而不發見], 꼭 어린아이를 보았을 때만 그러한 것이 아니다. 만약 반드시 어린아이가 우물에 빠지려는 것을 관찰하게 되는 순간을 기다렸다가 경악하며 측은해하는 마음이 발현된 뒤에야 힘을 써 공부하겠다고 한다면 죽을 때 까지 이러한 순간을 만날 수 없을 것이다.<ref>발현된 것을 근거로 거기서부터 거슬러 올라가 마음 속의 본래성을 회복하려는 시도를 당시 표현으로 이발찰식 공부라고 불렀다. 오늘날 호남성 장사에 해당하는 형호남로 담주(潭州)를 근거지로 하는 일군의 학자들이 이러한 방향의 공부를 주장했는데, 이를 통칭 '호상학(湖湘學)'이라고 부른다. 17:25에 이어 여기에서도 주희는 호상학의 공부방법론을 염두에 두고 이렇게 말하는 듯하다. 이어서 원사가 호상학의 거두인 호굉(胡宏)의 말을 인용하는 데에는 이러한 맥락이 있다.</ref> 元思云: “舊見五峰答彪居仁<ref>'彪居正'의 오기이다.</ref>書, 說齊王易<ref>성화본, 조선정판본, 조선고사본에서는 '易'을 '愛'로 적었다.</ref>牛之心云云, 先生辨之, 正是此意.” '''원사(元思)가 말함: 옛날 오봉(五峰)<ref>호굉(胡宏, 1105~1161)이다. 호상학의 거두로 장식(張栻, 1133-1180)의 스승이다.</ref>이 표거정(彪居正)에게 답한 편지에서 제나라 임금(齊王)이<ref>맹자와 대담한 제선왕을 말한다.</ref> 소를 바꾼 마음[易牛之心]<ref>맹자 1A:7. 제나라 선왕이 제사에 쓰일 희생물인 소가 두려움에 떨며 도살장으로 끌려가는 모습을 보고 측은한 마음이 들어 소 대신 양으로 바꾸라고 명령한 일을 말한다.</ref> 운운한 것을 보았는데,<ref>호굉의 주저인 지언(知言) 권 4에 이 대담이 실려있다. '다른날 물었다: 사람이 인하지 못한 까닭은 그 좋은 마음을 놓쳐서입니다. 놓친 마음을 가지고 (본래의 좋은) 마음을 구하는 것이 가능합니까? 대답: 제나라 임금이 소를 보고 차마 죽일 수 없었던 것은 이 좋은 마음의 싹이 이욕(利欲)의 틈새로 드러났기 때문이다. 한번이라도 드러난 그것을 붙잡아 간직하고 간직하여 기르고 길러서 확충하여 매우 커질 때까지 그치지 않으면 하늘과 똑같아진다. 이 마음이 발현하는 단서가 사람마다 다르지만, 핵심은 그것을 인식하는데 있을 뿐이다.(他日問曰: 人之所以不仁者, 以放其良心也. 以放心求心, 可乎? 曰: 齊王見牛而不忍殺, 此良心之苖裔, 因利欲之間而見者也. 一有見焉, 操而存之, 存而養之, 養而充之, 以至于大大而不已, 與天同矣. 此心在人, 其發見之端不同, 要在識之而已.)</ref> 선생님께서 (호굉과 표거정 사이의)그 대담을 논변하신 글<ref>주희가 장식, 여조겸과 함께 1170년(41세)에 완성한 호자지언의의(胡子知言疑義)를 말하는 것으로 보인다. 이 글은 회암집 권 73에 수록되어 있는데, 분량이 상당하며 또 본 조목을 이해하는데 결정적이라고 하기 어려우므로 인용하지는 않겠다.</ref>이 바로 이런 뜻이었습니다. 曰: “然. 齊王之良心, 想得也常有發見時. 只是常時發見時, 不曾識得, 都放過<ref>성화본, 조선고사본, 조선정판본에서는 이 뒤에 '去'자가 있다.</ref>了. 偶然愛牛之心, 有言語說出, 所以孟子因而以此推廣之也.” '''대답: 그렇다. 제나라 임금(齊王)의 좋은 마음[良心]도 생각해 보면 역시 늘상 발현될 때가 있었을 것이다. 다만 평상시 발현될 적에는 그것을 알아차린 적이 없어서 모두 놓쳐버렸을[放過] 뿐이다. 우연히 소를 아끼는 마음[愛牛之心]이 말로 발화되었기 때문에 맹자(孟子)가 그 기회에 그것을 미루어 넓힌 것이다. 又問: “自非物欲昏蔽之極, 未有不醒覺者.” '''다시 질문: 물욕(物欲)에 흐려지고 폐색됨이 극심하지[物欲昏蔽之極]않은 이상 (여지껏) 깨어나지[醒覺] 못하는 사람이 없었습니다. 曰: “便是物欲昏蔽之極, 也無時不醒覺. 只是醒覺了, 自放過去, 不曾存得耳.” 僩(69이후). '''대답: 설령<ref>'便是'는 '설령[即使]', '비록[雖是]' 등으로 풀이할 수 있다. 고문해의를 참조하라.</ref> 물욕(物欲)에 흐려지고 폐색됨이 극심하다 하더라도 (사람은) 깨어나지 못할 때가 없다. 단지 깨어나고 나서도 스스로 놓쳐버려[放過去] 한번도 (제대로) 간직하지[存得] 못했을 뿐이다. 한(僩)의 기록. (69세 이후) * 　17:28 友仁說“明明德”: “此‘明德’乃是人本有之物, 只爲氣稟與物欲所蔽而昏. 今學問進修, 便如磨鏡相似. 鏡本明, 被塵垢昏之, 用磨擦之工, 其明始現. 及其現也, 乃本然之明耳.” '''내(友仁)가 ‘명명덕(明明德)’을 설명했다: 이 ‘명덕(明德)’은 바로 사람이 본래 가지고 있는 물건인데, 단지 기품(氣稟)<ref>각자가 타고난 정신/신체적 퀄리티를 말한다. '품'은 누군가로부터 받았다는 뜻이다.</ref>과 물욕(物欲)에 뒤덮혀 흐려졌을 뿐입니다. 지금 학문(學問)을 하여 (덕을) 진전시키고 (사업을) 닦아나가는[進修]<ref>'진수'는 주역 건괘 문언전의 '진덕수업(進德修業)'에서 나온 말이다. 주희는 주역본의에서 '진덕'을 마음의 진정성(忠信)을 배양하는 공부로, '수업'을 언행을 가다듬고 단속하는 공부로 풀이했다.</ref> 것은 마치 거울을 갈고닦는[磨鏡]<ref>당시 거울은 청동거울임을 명심해야 한다. '마경'이란 유리거울을 헝겁으로 닦는 것이 아니라 청동거울을 숯돌 등을 가지고 갈아내는 작업에 가깝다.</ref> 것과 비슷합니다. 거울은 본래 밝지만 먼지와 때[塵垢]에 의해 흐려진 것을 갈고닦는[磨擦] 노력을 들여야만 그 밝음이 비로소 드러납니다. 드러나게 되면 곧 본래의 밝음[本然之明]일 뿐입니다. 曰: “公說甚善. 但此理不比磨鏡之法.” '''대답: 그대(公)의 설명이 매우 좋다. 다만 이 이치(理)는 거울을 갈고닦는 법[磨鏡之法]으로 비유할 수 없다. 先生略擡身, 露開兩手, 如閃出之狀, 曰: “忽然閃出這光明來, 不待磨而後現, 但人不自察耳. 如孺子將入於井, 不拘君子小人, 皆有怵惕·惻隱之心, 便可見.” 선생이 몸을 약간 일으켜 두 손을 펼쳐 (빛이) 번쩍 나오는 듯한 형상을 보이고서 말함: 홀연히 이 광명(光明)이 번쩍 나오는 것이지, 갈고닦기를 기다린 뒤에야 드러나는 것이 아니다. 단지 사람이 스스로 (이 광명을) 살피지 못할 뿐이다. 예컨대 어린아이가 우물에 빠지려 할 때 군자(君子)냐 소인(小人)이냐 할 것 없이 모두 경악하고 측은해하는 마음이 드는 것에서 (이를) 알 수 있다. 友仁云: “或問中說‘是以雖其昏蔽之極, 而介然之頃, 一有覺焉, 則卽此空隙之中而其本體已洞然’, 便是這箇道理.” '''내가(友仁) 말함: 《대학혹문》 중에 ‘그러므로 제아무리 뒤덮혀 흐려짐이 극심하다 하더라도 순간적으로[介然之頃] 한 번 깨닫기만[覺] 하면 이 빈틈[空隙] 속에서 그 본체(本體)는 이미 환하다[洞然矣]’<ref>직전 17:27에서 자세히 다루었으니 참조하라.</ref>고 설명한 것이 바로 이 도리입니다. 先生頷之, 曰: “於大原處不差, 正好進修.” 友仁(69때). '''선생이 고개를 끄덕이고 말함: 큰 근원[大原]의 차원에서 어긋나지 않았으니, (덕을) 진전시키고 (사업을) 닦기에[進修] 딱 좋을 때이다. 우인(友仁)의 기록. (69세 때) * 　17:29 問: “或問: ‘<ref>조선고사본에서는 이 지점에 '而吾之'가 더 있다.</ref>所以明而新之者, <ref>조선고사본에서는 이 지점에 '又'가 더 있다. 조선고사본처럼 인용해야 현행본 대학혹문과 일치한다.</ref>非可以私意苟且爲也.’ 私意是說著不得人爲, 苟且是說至善.” '''질문: 《대학혹문》에서 ‘(명덕을) 밝히고 (백성을) 새롭게 하는 일은 사사로운 뜻[私意]으로 구차한 것을[苟且] 해낼 수 있는 것이 아니다’라고 하였습니다. 사의(私意)는 인위(人爲)적으로 개입해서는 안 된다는 것을 말하고, 구차(苟且)는 지극한 선[至善]을 말하는 것입니다.<ref>대학혹문 인용구는 '사사로운 뜻으로 구차하게 해낼 수 있는 것이 아니다'라고 풀어야 맞겠으나 여기서 질문자가 '구차(苟且)'가 '지선(至善)'을 지시한다고 보고 있으므로 이와 같이 번역해 두었다. '구차(苟且)'라는 표현은 오늘날 한국어에서 '구차한 살림살이'의 경우처럼 가난하고 변변찮은 모양새를 뜻하지만, 주희 당시에는 '임시변통(makeshift)' 같은 뜻으로 쓰였다. 질문자가 구차(苟且)를 지선으로 오인한 까닭에 대해서는 다음 주석을 보라.</ref> 曰: “才苟且, 如何會到極處!” '''대답: 조금이라도 구차하면[苟且] 어떻게 지극한 지점[極處]에 도달할 수 있겠는가? 賀孫擧程子<ref>조선고사본에서는 이 뒤에 '以'가 더 있다.</ref>義理精微之極<ref>조선고사본에서는 이 뒤로 '姑以至善目之之語'가 더 있다. 이렇게 인용해야 문장이 현행본 대학혹문에 더 가깝게 된다.</ref>. '''내가(賀孫) 정자(程子)의 ‘지극히 정미(精微)한 의리(義理)’<ref>대학혹문에서 인용한 정이의 말이다. '지극히 정미한 의리여서 이름할 수 없다. 그러므로 임시로[姑] '지선(至善)'이라고 지목한다(以其義理精微之極, 有不可得而名者, 故姑以至善目之.)'. 원출전은 이정유서 15:183이다. '선이란 정미한 의리여서 이름할 수 없다. 우선은[且] '지선'이라고 지목한다.(善者, 義理之精微, 無可得名. 且以至善目之.)' '임시로[姑]'나 '우선은[且]'은 모두 '구차(苟且)'와 같다. 최초의 질문자와 섭하손(두 사람은 동일인일 수도 있다)은 정자가 계속해서 지극한 진리에 '구차하게' 지선(至善)이라고 임시적인 라벨을 붙이고 있다고 하니 대학혹문의 다른 구절에 등장한 '구차(苟且)'라는 표현 역시 지선(至善)을 지시하는 것이라고 오인한 듯하다.</ref>라는 말을 거론했다. 曰: “大抵至善只是極好處, 十分端正恰好, 無一毫不是處, 無一毫不到處. 且如事君, 必當如舜之所以事堯, 而後喚做敬; 治民, 必當如堯之所以治民, 而後喚做仁. 不獨如此, 凡事皆有箇極好處. 今之人, 多是理會得半截, 便道了. 待人看來, 喚做好也得, 喚做不好也得. 自家本不曾識得到, 少刻也會入於老, 也會入於佛, 也會入於申韓之刑名. 止緣初間不理會到十分, 少刻便沒理會那箇是白, 那箇是皂, 那箇是酸, 那箇是鹹. 故大學必使人從致知直截要理會透, 方做得. 不要恁地半間半界, 含含糊糊. 某與人商量一件事, 須是要徹底敎盡. 若有些子未盡處, 如何住得. 若有事到手, 未是處, 須著極力辨別敎是. 且看孟子, 那箇事恁地含糊放過<ref>조선고사본에서는 이 뒤에 '去'가 더 있다.</ref>! 有一字不是, 直<ref>조선고사본에서는 이 뒤에 '須'가 더 있다.</ref>爭到底. 這是他見得十分極至, 十分透徹, 如何不說得?” 賀孫(62이후). '''대답: 대체로 지선(至善)은 그저 지극히 좋은 지점[極好處], 100퍼센트 단정하고 딱 맞아서[端正恰好] 조금도 옳지 못한 데가 없는 지점, 조금도 (목표에) 이르지 못한 데가 없는 지점이다. 예컨대 임금을 섬김[事君]에 반드시 순(舜)임금이 요(堯)임금을 섬긴 방식과 같아야 비로소 경(敬)이라 하고, 백성을 다스림[治民]에 반드시 요(堯)임금이 백성을 다스린 방식과 같아야 비로소 인(仁)이라 한다. 이뿐만 아니라 모든 일에는 예외 없이 지극히 좋은 지점[極好處]이 있다. 요즘 사람들은 흔히 반절[半截]만 이해하고서 다 했다고 말한다. 남이 보고서 판단하기를 좋다고 해도 괜찮고[得] 좋지 않다고 해도 괜찮다[得]는 식이다. 이 표현에 대해서는 15:116을 참조하라.<ref>여기서 '득(得)'은 현대중국어 '行(xing)', 영어 'OK'와 같다. 누가 뭐라 해도 나쁘지 않다, 괜찮다고 받아들이는 나른한 태도를 뜻한다.</ref> 자기 자신의 인식이 본래 (목표에) 도달한 적이 없으니, 조금만 지나면 노자(老子)에게 들어갈 수도 있고, 부처[佛]에게 들어갈 수도 있으며, 신불해(申不害)와 한비자(韓非子)의 형명학(刑名)에도 들어갈 수 있다.<ref>전국시대 법가, 특히 신불해와 한비자의 학문을 형명(刑名) 또는 형명(形名)이라고 부른다. 이는 형벌과 관련된 이름은 아니다. 관료 각각에게 부여된 직무의 내용이 명칭(名)이고, 실제로 그 직무를 수행하는 모습이 형체(形)이다. 형체와 명칭, 실질과 명칭이 서로 부합하도록 국가기구를 운용해야 한다고 주장한 데에서 '형명학'이라는 별칭이 나온 것이다. 풍우란, 중국철학사(上), 1999. P.514-515.</ref> 그저 애초에 100퍼센트 이해하지 못했기 때문에, 조금만 지나도 어느 것이[那] 희고 어느 것이 검으며, 어느 것이 시고 어느 것이 짠지를 이해하지 못하게 되는 것이다.<ref>여기서 '那'는 의문사이다. 현대중국어 '哪'와 같다.</ref> 그러므로 《대학》에서는 반드시 사람으로 하여금 치지(致知) 단계에서부터 칼로 자른듯[直截]<ref>'직절(直截)'은 단순하고 명백하다는 뜻이다. 여기서는 확실성, 철저성을 의미한다.</ref> 철저히 이해하도록[理會透] 요구하니, (이렇게 해야) 비로소 해낼 수 있다. 그렇게 어중간하고[半間半界]<ref>'반간불계(半間不界)'와 같다. 철처하지 못하다는 뜻이다.</ref> 웅얼거리듯[含含糊糊]<ref>함호(含糊)는 말소리가 또렷하지 않고 웅얼거린다는 뜻이다.</ref> 해서는 안 된다. 내가 남과 무슨 일을 상의할 때에는 반드시 남김없이 철저히 하고자 한다. 만약 조금이라도 미진한 곳이 있다면 어떻게 멈출 수 있겠는가? 만약 일이 손에 들어왔을 때 맞지 않은 곳이 있다면, 모름지기 극력(極力)으로 변별하여 맞게 만들어야 한다. 또 맹자(孟子)를 보라. (그가) 무슨 일을 그렇게 웅얼웅얼 대충 넘어가던가? 한 글자라도 맞지 않으면 끝까지[到底] 다투었다. 이(렇게 다툰 이유)는 그의 이해가 100퍼센트 지극하고 100퍼센트 투철했기 때문이니, (이러하다면 맹자가) 어찌 논변[說]하지 않을 수 있겠는가?<ref>여기서는 심상하게 '말하다[說]'라고 풀어서는 안 된다. 논변을 너무 좋아한다는 당시의 악평에 대한 맹자의 변론으로 맹자 3B:9를 참조하라.</ref> 하손(賀孫)의 기록. (62세 이후) * 　17:30 問: “或問說明德處云: ‘所以應乎事物之間, 莫不各有當然之則.’ 其說至善處, 又云: ‘所以見於日用之間者, 莫不各有本然一定之則.’ 二處相類, 何以別?” '''질문: 《대학혹문》에서 명덕(明德)을 설명한 부분에 이르기를 ‘사물(事物)에 응하는 사이에 각각 마땅히 그러해야 할 법칙[當然之則]이 없는 경우가 없는 것이다'고 하였습니다. 혹문에서 지선(至善)을 설명한 부분에서는 또 이르기를 ‘일상생활[日用] 사이에 나타나는 바에 각각 본래 그러한 일정한 법칙[本然一定之則]이 없는 경우가 없는 것이다’고 하였습니다. 두 부분이 서로 유사한데, 어떻게 구분합니까?<ref>현행본 대학혹문에는 질문자 진순이 인용한 두 문구 가운데 후자만 있다. 전자는 아마도 이러한 문제제기를 받아들여 개정의 과정에서 삭제된 것으로 보인다.</ref> 曰: “都一般. 至善只是明德極盡處, 至纖至悉, 無所不盡.” 淳(61·70때). '''대답: 모두 같은 이야기다. 지선(至善)은 단지 명덕(明德)이 남김없이 지극한 곳[極盡處]일 뿐이니, 지극히 섬세하고 상세하여[至纖至悉] 다하지 않음이 없다.<ref>같은 취지의 발언이 14:114에서도 보이는데 이 역시 진순이 질문하고 기록한 조목이다.</ref> 순(淳)의 기록. (61세 혹은 70세 때) * 　17:31 仁甫問: “以其義理精微之極, 有不可得而名者, 故姑以至善目之.” '''(다음 인용구에 대한) 인보(仁甫)의 질문: '지극히 정미한 의리여서 이름할 수 없다. 그러므로 임시로[姑] '지선(至善)'이라고 지목한다.'<ref>대학혹문. 17:29를 참조하라.</ref> 曰: “此是程先生說. 至善, 便如今人說極是. 且如說孝, 孟子說‘博弈好飮酒, 不顧父母之養’, 此是不孝. 到得會奉養其親, 也似煞强得這箇, 又須著如曾子之養志, 而後爲能養. 這又似好了, 又當如所謂‘先意承志, 諭父母於道', '不遺父母惡名’, 使'國人稱願道‘幸哉有子如此’', 方好.” '''대답: 이는 정(程) 선생의 설명이다. 지선(至善)은 곧 요즘 사람들이 '극히 옳다[極是]'고 말하는 것과 같다. 예컨대 효(孝)를 말함에 있어, 맹자(孟子)가 ‘장기 두고 바둑 두며 술 마시기를 좋아하여 부모 봉양을 돌보지 않는다’<ref>맹자 4B:30.</ref>고 한 것, 이것은 불효(不孝)이다. 자기 어버이를 봉양할 수 있는 경우는 역시 (앞서 말한) 그것보다는 꽤[煞] 나은[强得] 듯하지만, 그래도 반드시 증자(曾子)가 (어버이의) 뜻을 봉양한[養志] 것과 같이 해야만<ref>맹자 4A:19. 아버지의 의지를 살펴 그가 원하는 것을 이루어주는 쪽으로 일을 처리해주는 것을 말한다.</ref> 비로소 봉양을 잘하는 것이다. 이정도로도 좋은 듯하지만, 다시 마땅히 이른바 ‘부모의 뜻을 한발 앞서 헤아려 받들고, 부모를 타일러 도(道)로 인도하며',<ref>예기 제의편. '군자의 효도란 (어버이의) 생각을 한 발 앞서 알아차려 그 뜻을 받들고, 부모를 타일러 도로 인도하는 것이다. 나는 그저 봉양이나 하는 사람이니 어찌 효도한다고 하겠나?(君子之所為孝者, 先意承志，諭父母於道. 參，直養者也，安能為孝乎?)</ref> '부모에게 오명을 끼치지 않아',<ref>예기 제의편 '부모가 돌아가신 뒤에 자기 행실을 삼가서 부모에게 오명을 끼치지 않으면 잘 보내드렸다고 할 만하다.(父母旣沒，愼行其身，不遺父母惡名，可謂能終矣.)'</ref> '온 나라 사람들이 부러워 칭찬하며 "좋겠다! 저런 아들이 있어서."라고 말하게'<ref>예기 제의편. '좋은 고기를 익혀서 드리는 것은 효가 아니라 봉양[養]이다. 군자가 말하는 효라는 것은 온 나라 사람들이 부러워 칭찬하며 "좋겠다! 아들이 있어서." 라고 이렇게 말하는 것이 효이다.(亨孰膻薌，嘗而薦之，非孝也，養也。君子之所謂孝也者，國人稱愿然曰：『幸哉有子！』如此，所謂孝也已).</ref> 해야만 충분하다 하겠다. 又云: “孝莫大於尊親, 其次能養. 直是到這裏, 方喚做極是處, 方喚做至善處.” 賀孫(62이후). '''다시 말함: 효(孝)는 어버이를 높이는 것[尊親]보다 큰 것이 없고, 그 다음이 잘 봉양하는 것[能養]이다.<ref>예기 제의편. '큰 효도는 존친이요, 그 다음은 욕먹이지 않는 것이요, 그 아래가 잘 봉양하는 것이다.(大孝尊親，其次弗辱，其下能養)'</ref> 여기에 이르러야 비로소 '극히 옳은 곳[極是處]'이라 하고, 비로소 지선(至善)한 곳이라 한다. 하손(賀孫)의 기록. (62세 이후) * 　17:32 郭德元問: “或問: ‘有不務明其明德, 而徒以政敎法度爲足以新民者; 又有自謂足以明其明德, 而不屑乎新民者; 又有略知二者之當務, 而不求止於至善之所在者.’ 此三者, 求之古今人物, 是有甚人相似?” '''곽덕원(郭德元)의 질문: “《대학혹문》에서 ‘자신의 명덕(明德)을 밝히는데 힘쓰지 않고 오직 정교(政敎)와 법도(法度)만 가지고도 충분히 백성을 새롭게 할 수 있다고 여기는 자가 있고, 또 스스로 충분히 자신의 명덕(明德)을 밝힐 수 있다고 하면서도 백성을 새롭게 하는 일은 달갑지 않은[不屑] 자가 있으며, 또 이 두 가지<ref>명명덕과 신민이다.</ref>가 마땅히 힘써야 할 바임을 대략 알지만 지선(至善)이 있는 곳(所在)에 도달하여 머무르기를 구하지는 않는 자가 있다.’<ref>현행본 대학혹문의 문구를 약간 축약한 형태이다. 아래 원주에서 인용한 탁록(卓錄) 쪽은 '因'자 하나를 제외하고는 현행본 대학혹문과 일치한다.</ref>고 하였습니다. 이 세 부류를 고금(古今)의 인물 가운데서 찾아보면 누구와 비슷합니까? 曰: “如此等類甚多. 自謂能明其德而不屑乎新民者, 如佛·老便是; 不務明其明德, 而以政敎法度爲足以新民者, 如管仲之徒便是; 略知明德新民, 而不求止於至善者, 如前日所論王通便是<ref>조선고사본에서는 이 뒤에 '如此'가 더 있다.</ref>. <卓錄云: “又有略知二者之當務, 顧乃安於小成, 因<ref>현행본 대학혹문에서는 '狃'으로 썼다.</ref>於近利, 而不求止於至善之所在者, 如前日所論王通之事是也.”><ref>조선고사본에서는 이 주석 전체가 없는 대신 다음과 같은 주석이 붙어있다. '선생은 며칠 앞서 왕통론(王通論)을 지었는데 거기에 이런 말이 있었다.(先生前此數日作王通論, 其間有此語.)'</ref> 看他於己分上亦甚修飭, 其論爲治本末, 亦有條理, 甚有志於斯世. 只是規模淺狹, 不曾就本原上著功, 便做不徹. 須是無所不用其極, 方始是. 看古之聖賢別無用心, 只這兩者是喫緊處: 明明德, 便欲無一毫私欲; 新民, 便欲人於事事物物上皆是當. 正如佛家說, ‘爲此一大事因緣出見於世’, 此亦是聖人一大事也. 千言萬語, 只是說這箇道理. 若還一日不扶持, 便倒了. 聖人只是常欲扶持這箇道理, 敎他撑天柱地.” 文蔚(59이후). <ref>조선고사본에서는 이 뒤에 다음과 같은 주석이 붙어있다. '卓録同. 又問: "秦漢以下, 無一人知講學明理, 所以無善治.” 曰: “然.” 因泛論歷代以及本朝太宗眞宗之朝, 可以有爲而不爲. “太宗每日看太平廣記數卷, 若能推此心去講學, 那裏得來? 不過寫字作詩, 君臣之間以此度日而已. 眞宗東封西祀, 糜費巨萬計, 不曾做得一事. 仁宗有意於爲治, 不肯安於小成, 要做極治之事. 只是資質慈仁, 卻不甚通曉用人, 驟進驟退, 終不曾做得一事. 然百姓戴之如父母. 契丹初陵中國, 後來卻服仁宗之德, 也是慈仁之效. 緣它至誠惻怛, 故能動人如此.' 이 내용은 선두 네 글자를 제외하고 127:8과 일치하므로 그쪽을 참조하라. 여기서 번역하지는 않겠다.</ref> '''대답: “이러한 부류는 매우 많다. 스스로 자신의 (밝은) 덕(德)을 밝힐 수 있다고 하면서 백성을 새롭게 하는 것을 달갑게 여기지 않는 자로는 예컨대 불가와 노자[佛·老]가 바로 그렇다. 자신의 명덕(明德)을 밝히는데 힘쓰지 않고 정교(政敎)와 법도(法度)만 가지고도 충분히 백성을 새롭게 할 수 있다고 여기는 자는 예를 들어 관중(管仲)과 같은 사람들이 바로 그렇다. 명덕(明德)과 신민(新民)을 대략 알지만 지선(至善)에 도달하여 머무르기를 구하지는 않는 자는 예를 들어 전날 논의했던 왕통(王通)<ref>584-617. 호는 문중자(文中子).</ref>이 바로 그렇다. <탁(卓)의 기록에는 “또 이 두 가지가 마땅히 힘써야 할 바임을 대략 알지만 작은 성취[小成]에 안주하고 근시안적 이익[近利]을 따라서[因] 지선(至善)이 있는 곳(所在)에 도달하여 머무르기를 구하지 않는 자가 있으니, 예를 들어 전날 논의했던 왕통(王通)의 경우가 그렇다.”라고 하고 있다.> 내가 보기에 그는 자기 일신의 차원[己分上]에서도 깊이 수양했으며[修飭], 그 다스림의 본말(本末)을 논한 것도 조리가 있었으니, 이 세상[斯世]에 대해 진지하게 뜻이 있었던 것이다. 단지 스케일[規模]이 얕고 좁아서 일찍이 근본[本原]의 차원에서는 힘을 쓰지[著功] 않았기 때문에 철저하지[做不徹] 못한 것이다. 반드시 그 최선의 것[極]<ref>지선(至善)을 말한다.</ref>을 쓰지 않음이 없어야만 한다. 가만 보면 옛 성현(聖賢)은 다른데 마음을 씀이 없었고, 그저 이 두 가지<ref>명명덕과 신민</ref>만이 긴요한 부분[喫緊處]이었다. 명덕(明德)을 밝힘에 있어서는 조금도 사욕(私欲)이 없기를 원했고, 백성을 새롭게 함[新民]에 있어서는 사람들이 모든 각각의 사안(事事物物)에 대해 모두 마땅하게 처신하기를 원했다. 바로 불교에서 말하는 ‘이 하나의 큰 인연[一大事因緣]을 위해 세상에 출현했다’<ref>법화경 서품 '제불과 세존이 오직 이 하나의 큰 인연 때문에 세상에 출현했다.(諸佛世尊, 唯以一大事因緣故出現於世.)'</ref>는 것과 같으니, 이 역시 성인(聖人)의 하나의 큰일[一大事]이다. 천 마디 만 마디 말이 단지 이 도리를 설명할 뿐이다. 만약 하루라도 부지(扶持) 않으면 곧 쓰러져버린다. 성인(聖人)은 그저 언제나 이 도리를 부지하여 하늘과 땅을 지탱하게[撑天柱地] 하고자 하셨을 뿐이다. 문울(文蔚)의 기록. (59세 이후) * 　17:33 問: “明德而不能推之以新民, 可謂是自私.” '''질문: 명덕(明德)을 밝혔으되 그것을 미루어 백성을 새롭게하지[新民] 못한다면, 자기 생각만 한다[自私]<ref>자기 자신만을 위함, 자기 생각만 함, 자기 자신에게만 의미있음. 주희는 보통 '자사자리(自私自利)'와 같은 형태로 사용하며 주로 불교를 비판할 적에 꺼내는 표현이다. 불교는 자기 일신의 구원만 신경쓸 뿐 세상을 구원하는 데는 무관심하다는 취지이다.</ref>고 할 만합니다. 曰: “德旣明, 自然是能新民. 然亦有一種人不如此, 此便是釋·老之學. 此箇道理, 人人有之, 不是自家可專獨之物. 旣是明得此理, 須當推以及人, 使各明其德. 豈可說我自會了, 我自樂之, 不與人共!” '''대답: 덕(德)이 이미 밝아졌다면 자연히 백성을 새롭게 할 수 있다. 그러나 역시 그렇지 않은 부류의 사람들이 있으니, 이것이 바로 불교와 노자의 학문이다. 이 도리는 사람마다 다 가지고 있는 것이지 자기 자신이 독점할 수 있는 물건이 아니다. 이미 이 이치를 밝혔다면, 반드시 미루어 다른 사람에게 미치게 하여[推以及人] 각자 자기 덕(德)을 밝히게 해야 한다. 어찌 나 혼자 해냈으니 나 혼자만 그것을 즐기고 남과 공유하지 않겠다고 말해서야 되겠는가? 因說: 曾有學佛者王天順, 與陸子靜辨論云: “我這佛法, 和耳目鼻口髓腦, 皆不愛惜. 要度天下人, 各成佛法, 豈得是自私!” '''이어서 (내가) 말함: 일전에 불교를 배운 왕천순(王天順)<ref>누군지 확실치 않다. 상산집(象山集) 권 2의 여왕순백(與王順伯) 제 2서에서 이러한 내용을 다루고 있는 것을 감안할 때 왕천순은 왕순백의 이름을 오기한 것일 수 있다.</ref>이 육자정(陸子靜)<ref>육구연이다.</ref>과 변론하며 이르기를 '나의 이 불법(佛法)은 귀·눈·코·입·골수·뇌[耳目鼻口髓腦]까지 모두 다<ref>'和...皆'는 현대 중국어 '連...都'와 같다. '~까지 모두다', '~마저도 모두 다' 정도의 의미이다.</ref> 아끼지 않고 천하 사람들을 제도하여 각자 불법(佛法)을 이루게 하고자 하는데 이게 어떻게 자기 생각만 하는 것[自私]입니까!”라고 하였습니다. 先生笑曰: “待度得天下人各成佛法, 卻是敎得他各各自私. 陸子靜從初亦學佛, 嘗言: ‘儒佛差處是義利之間.’ 某應曰: ‘此猶是第二著, 只它根本處便不是. 當初釋迦爲太子時, 出遊, 見生老病死苦, 遂厭惡之, 入雪山修行. 從上一念, 便一切作空看, 惟恐割棄之不猛, 屛除之不盡. 吾儒卻不然. 蓋見得無一物不具此理, 無一理可違於物. 佛說萬理俱空, 吾儒說萬理俱實. 從此一差, 方有公私·義利之不同.’ 今學佛者云‘識心見性’, 不知是識何心, 是見何性.” 德明(44이후). '''선생이 웃으며 말함: 천하 사람들이 각자 불법(佛法)을 이루도록 제도하겠다는 것은<ref>서두의 '대(待)'는 '욕(欲)'이나 '장요(將要)'와 같다. 어떤 것을 하고자 하는 의욕을 말한다.</ref> 도리어 그들 각자가 자기 생각만 하도록[各各自私] 가르치는 것이다. 육자정(陸子靜) 역시 처음에는 불교를 배웠는데, 일찍이 (내게) 말하기를 ‘유교와 불교의 차이는 의(義)와 이(利)의 차이이다’고 하였다.<ref>이 대화가 언제 이루어졌는지는 알 수 없다. 1175년 아호에서의 만남, 혹은 1181년 백록동서원에서의 만남이었을 것으로 보인다.</ref> 내가 응답하기를 ‘그것은 오히려 부차적인 문제[第二著]이다. 그저 그 근본(根本)부터가 옳지 않다. 당초 석가(釋迦)가 태자(太子)였을 때 성문 밖으로 나가 노닐다가 생로병사(生老病死)의 고통을 보고 마침내 그것을 싫어하게 되어 설산(雪山)에 들어가 수행하였다.<ref>석가모니의 사문유관(四門遊觀)을 말한다.</ref> 그 하나의 생각으로부터 곧 일체를 공(空)으로 보게 되었고, 오직 그것을<ref>본질적으로 허망한 이 세상 일체를</ref> 잘라내어 버림[割棄]이 과감하지 못할까, 제거함[屛除]이 완벽하지 못할까 두려워했다.<ref>불교의 출세간주의에 대한 설명이다. 세간의 일은 모두 허망한 것이므로 그런 것에 대한 집착을 과감히 버려야 한다는 말이다.</ref> 우리 유학[吾儒]은 도리어 그렇지 않다. 대개 한 물건도 이 이치(理)를 갖추지 않음이 없고, 한 이치도 사물을 벗어날 수 없음을 이해하기 때문이다. 불교는 모든 이치[萬理]가 모두 헛되다[空]고 말하고, 우리 유학은 모든 이치가 모두 진실[實]하다고 말한다.<ref>'실(實)'을 '진실하다'고 번역하긴 했지만, 여기서 '공'은 내용물이 빈 그릇을, '실'은 내용물이 가득찬 그릇을 연상시키고 있음에 주의하라. 주희가 각각의 사건과 사물에는 본질이자 당위(곧, 이치)가 있으며 그 이치가 '진실되다'라고 말할 때는 불교에서 각각의 사건과 사물에 그러한 본질이자 당위가 '비어있다'고 주장한 것을 염두에 두고 있는 것이다.</ref> 이 하나의 차이로부터 비로소 공(公)과 사(私), 의(義)와 이(利)의 차이가 있게 된다.’ 지금 불교를 배우는 자들이 ‘마음을 알고 성품을 본다[識心見性]’고 말하지만, 대체 무슨 마음을 알고 무슨 성품을 본다는 것인지 모르겠다. o 덕명(德明)의 기록. (44세 이후) === '머물 곳을 알고 나서 확정된다' 이하 단락 === * 　 知止而後有定以下一段 '머물 곳을 알고 나서 확정된다' 이하 단락 * 　17:34 問: “能知所止, 則方寸之間, 事事物物皆有定理矣.” '''‘머무를 곳을 알 수 있으면[能知所止] 곧 마음[方寸] 속에서 사사물물(事事物物) 모두 확정불변한 이치[定理]가 있게 된다.’에 관한 질문.<ref>대학혹문. 14:126과 163에서 이 문제를 자세히 다루고 있다. 14:163을 보면 한 제자가 지적하기를 주희가 대학장구와 대학혹문에서 '定'자를 약간 다르게 해석하고 있다고 한다. 대학장구의 주석에서는 '심지에 확정된 방향이 생긴다(志有定向)'고 해설하는 반면 대학혹문에서는 '마음 속에서 사사물물에 확고한 이치가 있게 된다(方寸之間, 事事物物皆有定理矣)'라고 해설한다. 전자의 경우는 도덕적 앎이 투철해지는 만큼 그러한 앎을 실천으로 옮기기 위해 필요한 정신적 동력인 의지력 또한 그에 비례하여 투철해진다는 의미이다. 반면에 후자의 경우는 도덕적 앎이 투철해져서 각각의 경우에 객관적인 도덕률이 확고하게 존재함을 알게 되었다는 의미이다. 전자는 知止를 인지의 차원으로, 有定을 의욕의 차원으로 나누어 본 것이다. 후자의 경우는 知止도 인지, 有定도 인지의 차원이다. 14:163에서 주희는 '그게 그거다'라고 간단히 대답하고 있지만 현대인의 관점에서는 받아들이기 어렵다.</ref> 曰: “定·靜·安三項若相似, 說出來煞不同. 有定, 是就事理上說, 言知得到時, 見事物上各各有箇合當底道理. 靜, 只就心上說.” '''대답: 정(定)·정(靜)·안(安)<ref>대학 본문에서 제시한 정(定), 정(靜), 안(安), 려(慮), 득(得) 다섯 단계 가운데 세 꼭지를 말한 것이다. 14:157의 설명을 그대로 인용하자면 다음과 같다. '사물에 접촉하여(物格) 앎이 지극해지면(知至) 세상 모든 사태와 사물이 확정적인(定) 이치를 가지고 있음을 알게 된다. (이치가) 확정적(定)이란 것은 마치 추운 자가 옷을 갈망하고 굶주린 자가 음식을 갈망하는 것처럼 (너무 확정적이라서) 더 생각해볼 필요도 없다는 것이다. 견해가 이렇게 확정(定)되면 마음이 동요하거나 달아나지 않으므로 고요(靜)할 수 있다. 고요(靜)해지고 나면 가는 곳마다 편안할 수 있다. 어떤 상황에 놓이더라도, 예컨대 부귀함이나 빈천함이나 환난 등 어디에 처하더라도 (그곳에) 가는 족족 편안하다. 고요함(靜)은 마음에 중점을 두고 말한 것이요 편안함(安)은 몸과 상황에 중점을 두고 말한 것이다. 만약 사람의 견해가 확정되지 않으면 마음이 어떻게 고요(靜)해질 수 있겠나. 마음이 고요(靜)하지 않으면 저렇게 하고 싶다가도 다시 이렇게 하고 싶어지니 몸이 어떻게 편안(安)할 수 있겠나. 사려할 수 있다는 것은 눈 앞에 내가 (어떻게 해야 할지) 아는 사태가 닥쳤을 때 그것을 (아는대로) 실천할 수 있음을 의미한다. 예를 들어, 평소에 자식은 효도해야 하고 신하는 충성해야 한다는 것을 알고 있다면 (실제로) 부모를 섬기고 군주를 섬길 때에 이르러 각각의 구체적이고 복잡한 사정과 미묘한 부분을 사려하여 (마땅히) 멈출 (최선의) 지점을 얻을(得) 수 있다.'</ref> 세 항목은 비슷한 듯하지만 설명하면 자못 다르다. 확정됨(定)이 있다는 것은 사리(事理)의 측면에서 말한 것이니, 앎이 지극해졌을 때 사물마다 각각 마땅히 그러해야 할 도리가 있음을 (확실하게) 본다는 말이다. 고요함(靜)은 (같은 내용을) 마음의 측면에서 말한 것뿐이다.<ref>14:129에서 거의 같은 취지로 말하고 있으니 참조하라.</ref> 問: “‘無所擇於地而安’, 莫是‘素富貴行乎富貴, 素貧賤行乎貧賤’否?” '''질문: ‘자리를 가리지 않고 편안히 안정된다’<ref>대학혹문</ref>는 것은 아마도 ‘부귀(富貴)에 처하면 부귀한대로 행하고, 빈천(貧賤)에 처하면 빈천한대로 행한다’<ref>중용 제 14장. '소(素)'는 '현재(見在)'의 뜻이다.</ref>는 것 아닙니까?” 曰: “這段須看意思接續處. 如‘能得’上面帶箇‘慮’字, ‘能慮’上面帶箇‘安’字, ‘能安’上面帶箇‘靜’字, ‘能靜’上面帶箇‘定’字, ‘有定’上面帶箇‘知止’字, 意思都接續. 旣見得事物有定理, 而此心恁地寧靜了, 看處在那裏: 在這裏也安, 在那邊也安, 在富貴也安, 在貧賤也安, 在患難也安.<ref>조선고사본은 이 뒤에 '어떻게 생각하는가? 그대가 한 번 생각해 보라(看如何? 公且看,)'가 더 있다.</ref> 不見事理底人, 有一件事, 如此區處不得, 恁地區處又不得, 這如何會有定! 才不定, 則心下便營營皇皇, 心下才恁地, 又安頓在那裏得! 看在何處, 只是不安.” 賀孫(62이후). '''대답: 이 단락은 모름지기 의미가 어떻게 이어지는지를 보아야 한다. 예를 들어 ‘능득(能得)’ 위에는 ‘려(慮)’ 자가 있고, ‘능려(能慮)’ 위에는 ‘안(安)’ 자가 있으며, ‘능안(能安)’ 위에는 ‘정(靜)’ 자가 있고, ‘능정(能靜)’ 위에는 ‘정(定)’ 자가 있으며, ‘유정(有定)’ 위에는 ‘지지(知止)’ 자가 있으니, 뜻이 모두 이어진다. 이미 사물에 확고불변한 이치[定理]가 있음을 보고서 이 마음이 이렇게 고요해졌다면[寧靜], 어떤[看]<ref>의문구 앞에 나오는 '간(看)'은 '그 어떤... 막론하고(不管, 儘管)'으로 풀이한다. 14:143, 157을 참조하라.</ref> 상황에 처했느냐를 막론하고, 여기에 있어도 편안하고[安], 저기에 있어도 편안하며, 부귀(富貴)에 있어도 편안하고, 빈천(貧賤)에 있어도 편안하며, 환난(患難)에 있어도 편안하다.<ref>부귀, 빈천, 환난은 질문자가 인용한 중용 제 14장에서 들고 있는 예시들이다.</ref> 사리(事理)를 보지 못하는 사람은 사안 하나를 가지고 이렇게 처리해도 잘 되지 않고 저렇게 처리해도 잘 되지 않으니, 이런 경우 어떻게 확고함(定)이 있을 수 있겠는가! 조금이라도 확고(定)하지 못하면 마음속이 곧바로 안절부절 불안하니[營營皇皇], 마음속이 조금이라도 그렇게 되면 또 어디에 (자신을) 편안히 둘[安頓] 수 있겠는가! 어디에[看] 있든 그저 불안할 뿐이다. 하손(賀孫)의 기록. (62세 이후) * 　17:35 “能慮則隨事觀理, 極深硏幾.” '''‘사려할 수 있으면[能慮] 사안에 따라 이치를 관찰하여 깊음을 지극히하고 기미를 갈고닦는다[隨事觀理, 極深硏幾].’<ref>대학혹문. '극심'과 '연기'는 본래 주역 계사상에 나오는 표현이다. 심은 깊음이고 극은 그 깊음을 지극히한다는 것이다. 이는 현상세계에 잘 대응할 수 있도록 흔들리지 않고 안정감 있고 깊이 있는 정신을 구축하는 노력을 말한다. 연은 갈고닦는다는 뜻이고 기는 기미이다. 기미를 갈고닦는다는 것은 현상세계의 다양한 변화의 양상을 면밀히 살펴 파악하는 노력을 말한다. 변화의 양상을 잘 알면 변화가 시작하려는 바로 그 지점을 언제나 빠르고 정확하게 캐치할 수 있을 것이다. 그래서 다른 것도 아니고 '기미'를 살핀다고 한 것이다. 이 부분에 관한 논의는 14:146을 참조하라.</ref>에 관한 질문. 曰: “到這處又更須審一審. ‘慮’字看來更重似‘思’字. 聖人下得言語恁地鎭重, 恁地重三疊四, 不若今人只說一下便了, 此聖人所以爲聖人.” 賀孫(62이후). '''대답: 이 지점에 이르러서는 다시 한 번 신중히 살펴보아야[審]<ref>'심(審)'은 극심연기의 '연(硏)'을 풀이한 말이다.</ref> 한다. ‘려(慮)’ 자는 내 생각에 ‘사(思)’ 자보다[似]<ref>여기서 '사(似)'는 '어(於)'와 같다.</ref> 더 무겁다. 성인이 표현을 고른 것이 이렇게 진중(鎭重)하고 이렇게 거듭 반복되니[重三疊四], 요즘 사람들이 그저 한 번 말하고 마는 것과는 같지 않다. 이래서 성인은 성인인 것이다. 하손(賀孫)의 기록. (62세 이후) * 　17:36 安卿問: “知止是始, 能得是終. 或問言: ‘非有等級之相懸.’ 何也?” '''안경(安卿)의 질문: 지지(知止)는 시작이고 능득(能得)은 끝입니다.<ref>이에 대한 설명은 17:34의 주석을 참조하라.</ref> 《대학혹문》에서는 (양자간에) ‘등급(等級)이 서로 현격히 벌어져 있지 않다’<ref>현행본 대학혹문에서는 이 말을 풀어써두어서 표현이 조금 다르다. '공자의 지우학(志于學)부터 종심소욕불유구(從心所欲不踰矩)까지와 맹자의 선인(善人), 신인(信人)으로부터 성인(聖人), 신인(神人)까지가 실로 등급이 현격히 벌어져 있어서 평생토록 거쳐가는 순서인 것과는 같지 않다.(非如孔子之志學以至從心, 孟子之善信以至聖神, 實有等級之相懸, 爲終身經歷之次序也)'</ref>고 말했는데, 무슨 뜻입니까? 曰: “也不是無等級,<ref>조선고사본에는 이 여섯 글자가 없다.</ref> 中間許多只是小階級, 無那大階級. 如志學至從心, 中間許多便是大階級, 步卻闊. 知止至能得, 只如志學至立相似, 立至不惑相似. 定·靜·安, 皆相類, 只是中間細分別恁地.” '''대답: 역시 등급(等級)이 없는 것은 아니지만, 중간의 많은 것들은 단지 작은 계단[階級]들일 뿐 그렇게 큰 계단은 없다는 말이다. 예를 들어 배움에 뜻을 두는 것[志學]<ref>논어 2:4에서 공자가 자신이 15세에 배움에 뜻을 두었다고 했다.</ref>부터 마음대로 해도 법도에 어긋남이 없는[從心]<ref>공자가 70세에 달성한 경지이다.</ref> 경지에 이르기까지 중간의 많은 것들은 곧 큰 계단이니 보폭이 오히려 넓다. 지지(知止)부터 능득(能得)까지는 배움에 뜻을 두는 것[志學]부터 스스로 섰다[立]<ref>공자가 30세에 달성한 경지이다.</ref>까지와 비슷하고, 스스로 섰다[立]부터 유혹에 흔들리지 않음[不惑]<ref>40세의 경지이다.</ref>까지와 비슷하다. 정(定)·정(靜)·안(安)은 모두 비슷한 부류요, 단지 중간에 저처럼 세밀하게 구별했을 뿐이다. 問: “到能得處是學之大成, 抑後面更有工夫?” '''질문: 능득(能得)의 경지에 이르면 배움에 대성한[學之大成] 것입니까, 아니면 뒤에 공부가 더 있습니까? 曰: “在己已盡了, 更要去齊家, 治國, 平天下, 亦只是自此推去.” 㝢(61이후). '''대답: 자기 자신의 차원에서는[在己] 이미 다 했고, 다시 제가(齊家), 치국(治國), 평천하(平天下)를 해야 하지만, (후자는) 역시 그저 여기서<ref>자기 자신의 차원이다.</ref> 미루어 나아가는 것일 뿐이다.<ref>이 부분은 14:152와 흡사하다.</ref> 우(㝢)의 기록. (61세 이후) === '옛날에 명덕을 천하에 밝히고자 한 자는...' 단락 === * 　 古之欲明明德於天下一段 옛날에 명덕을 천하에 밝히고자 한 자는 단락 * 　17:37 問: “或問‘自誠意以至於平天下, 所以求得夫至善而止之’, 是能得已包齊家治國說了. 前晩何故又云‘能得後, 更要去齊家, 治國, 平天下'?” '''질문: 《대학혹문》에서 ‘성의(誠意)에서 평천하(平天下)까지는 저 지선(至善)의 자리를 얻어 거기에 머무르기를 구하는 것이다’<ref>대학혹문. '격물, 치지, 성의, 정심, 수신이란 명명덕의 일이요 제가, 치국, 평천하란 신민의 일이다. 격물치지는 지선이 있는 곳을 알기를 구하는 것이요, 성의부터 평천하까지는 저 지선의 자리를 얻어 거기에 머무르기를 구하는 것이다.(格物·致知·誠意·正心·修身者, 明明德之事也; 齊家·治國·平天下者, 新民之事也. 格物致知, 所以求知至善之所在; 自誠意以至於平天下, 所以求得夫至善而止之也.)'</ref>라고 하였는데, 이는 '능득(能得)'이 이미 제가(齊家)와 치국(治國)까지 포함하여 설명한 것입니다.<ref>전통시대 유학이 커버하는 영역을 크게 수기(修己)와 치인(治人)으로 나누었을 때, 인용된 대학혹문의 문구대로라면 두 영역이 수기로 일원화된 것처럼 이해될 수 있다는 지적이다.</ref> (그런데) 어제 저녁에는 어찌하여 또 ‘능득(能得)한 뒤에 다시 제가(齊家), 치국(治國), 평천하(平天下)를 해야 한다’고 말씀하신 것입니까?<ref>치인의 영역이 수기만으로 설명되지 않는다는 의미이다. 어제 저녁의 대화란 17:36을 말한다. 17:34 또한 참조하라.</ref> 曰: “以修身言之, 都已盡了. 但以明明德言之, 在己無所不盡, 萬物之理亦無所不盡. 如'至誠惟能盡性', 只盡性時萬物之理都無不盡了. 故盡其性, 便盡人之性; 盡人之性, 便盡物之性.” 㝢<ref>조선고사본에서는 '순의 기록. 우의 기록도 같다.(淳○㝢同)'이다.</ref>(61이후). '''대답: 수신(修身)으로 말하자면 이미 다 된 것이다.<ref>대학의 '능득'이란 문구는 수기와 치인 가운데 수기의 측면에 해당한다는 말이다.</ref> 단, 명덕(明德)을 밝히는 것으로 말하자면 자기 자신의 차원에서도 남김 없이 다 하고 만물의 이치 또한 남김 없이 다 하는 것이다.<ref>명덕을 밝히는 일을 수기에 국한시켜 보지 말고, 수기와 치인을 포함하는 상위의 범주로 보라는 말이다.</ref> 예컨대 '오직 지극한 진정성(誠)이라야 (자신의) 본성(性)을 온전히 다할 수 있고'<ref>중용 제 22장의 한 구문을 축약한 것이다.</ref>, 오직 (자신의) 본성(性)을 다할 때라야 만물의 이치도 남김 없이 다 하게 된다. 그러므로 자기 본성(性)을 다하면 곧 남의 본성(性)을 다하게 되고, 남의 본성(性)을 다하면 곧 사물의 본성(性)을 다하게 된다. 우(㝢)의 기록. (61세 이후) * 　17:38 蜚卿言: “或問云: ‘人皆有以明其明德, 則各誠其意, 各正其心, 各修其身, 各親其親, 各長其長, 而天下無不平矣.’<ref>조선고사본에서는 이 뒤에 '伯羽謂' 세 자가 더 있다. '비경(蜚卿)'이 동백우(童伯羽)의 자(字)이므로 한 사람이 연이어 말하고 있는 것이다.</ref> 明德之功果能若是, 不亦善乎? 然以堯舜之聖, 閨門之內, 或未盡化, 況謂天下之大, 能服堯舜之化而各明其德乎?” '''비경(蜚卿)이 말함: 《대학혹문》에 이르기를 ‘사람들이 모두 자신의 명덕(明德)을 밝힐 수 있다면, 각자 자신의 의지를 참되게 하고[誠其意], 각자 자신의 마음을 바르게 하며[正其心], 각자 자신의 몸을 갈고닦고[修其身], 각자 자신의 어버이를 친애하며[親其親], 각자 자신의 어른을 공경하여[長其長], 천하가 평정되지 않음이 없게 될 것이다.’라고 하였습니다. 명덕(明德)의 공효(功)가 과연 이와 같다면 또한 훌륭하지 않겠습니까? 그러나 요순(堯舜)과 같은 성인도 규문(閨門) 안에서 혹 다 교화시키지 못한 경우가 있었거늘, 하물며 커다란 천하 전체가 요순(堯舜)의 교화에 순복하여 각자 자신의 덕(德)을 밝힐 수 있으리라 말하시는 것입니까? 曰: “大學‘明明德於天下’, 只是且說箇規模如此. 學者須是有如此規模, 卻是自家本來合如此, 不如此便是欠了他底. 且如伊尹思匹夫不被其澤, 如己推而納之溝中, 伊尹也只大槪要恁地, 又如何使得無一人不被其澤! 又如說‘比屋可封’, 也須有一家半家不恁地者. 只是見得自家規模自當如此, 不如此不得. 到得做不去處, 卻無可奈何. 規模自是著恁地, 工夫便卻用寸寸進. 若無規模次第, 只管去細碎處走, 便入世之計功謀利處去; 若有規模而又無細密工夫, 又只是一箇空規模. 外極規模之大, 內推至於事事物物處, 莫不盡其工夫, 此所以爲聖賢之學.” 道夫(60이후). '''대답: 《대학》의 ‘천하에 명덕을 밝힌다[明明德於天下]’는 것은 일단은 그 규모(規模)<ref>대강의 윤곽선, 원대한 스케일 같은 의미이다.</ref>가 이러하다고 설명한 것뿐이다. 배우는 자는 반드시 이러한 규모(規模)를 가져야 한다. 자기 자신은 본래부터 응당 이와 같아야 하니, 이와 같지 않으면 곧 (본래의) 자기 것을 결여하고 있는 것이다. 예컨대 이윤(伊尹)은 평범한 백성 한 사람이라도 (요순과 같은 정치의) 혜택을 입지 못하는 자가 있으면 마치 자기가 그를 밀어서 도랑에 빠뜨린 것처럼 생각했다.<ref>맹자 5A:7.</ref> (그러나) 이윤(伊尹)도 역시 그저 대체로 이렇게 하고자 했다는 것 뿐이니, 또 어떻게 단 한 사람도 그 혜택을 입지 못함이 없게 할 수 있겠는가? 또 예컨대 ‘집집마다 봉작을 내릴 만하다[比屋可封]’<ref>한서 왕망전(王莽傳). '명성한 세상에는 나라에 훌륭한 사람이 많으므로, 요순 시대에는 집집마다 봉작을 내릴 수 있었습니다.(明聖之世，國多賢人，故唐虞之時，可比屋而封.)'</ref>는 것 역시 한두 집 정도는 그렇지 않은 경우가 있었을 것이다. 단지 자기 자신의 규모(規模)가 당연히 이와 같아야 하며 이와 같지 않으면 안 된다고 보았던 것 뿐이다. (세웠던 스케일에 걸맞게) 해낼 수 없었던 부분에 대해서는 어쩔 수 없는 것이다.<ref>'做不去'는 '할 수 없다', '做得去'는 '할 수 있다'이다.</ref> 규모(規模)는 당연히 그렇게 해야 하는 반면<ref>'著'은 '須著'과 같다. '반드시'.</ref> 공부(工夫)는 한 마디 한 마디 나아가야 한다. 규모(規模)와 단계별 순서[次第]도 없이 그저 지엽적인 것들[細碎處]에만 힘을 쓰면 곧바로 (오늘날) 세간의 공리(功利)를 따지는 영역으로 들어가게 되고, 규모(規模)는 있지만 세밀한 공부(工夫)가 없다면 또 한갓 빈 규모(空規模)이고 말 뿐이다. 밖으로는 규모(規模)의 크기를 지극히하고 안으로는 미루어 (구체적인) 사사물물(事事物物)의 부분에 이르게 하여 그 어느 방면으로도 공부(工夫)를 다하지 않음이 없는 것, 이것이 성현(聖賢)의 배움이 성현의 배움이 되는 까닭이다. 도부(道夫)의 기록. (60세 이후) * 　17:39 問或問“心之神明, 妙衆理而宰萬物”. '''《대학혹문》의 '마음의 신명[心之神明]이니, 여러 이치를 절묘하게 운용하고 만물을 주재한다'<ref>대학혹문. '저 지(知) 같은 경우는 마음의 신명이니, 여러 이치를 절묘하게 운용하고 만물을 주재하는 것이다.(若夫知則心之神明, 妙衆理而宰萬物者也.)' 신명의 신(神)은 우리 의식의 완성도가 높음을, 명(明)은 의식의 활동성을 가리킨다. 재(宰)는 컨트롤한다는 의미이다. 묘(妙)를 운용하다로 풀이한 것은 17:40을 참조하라.</ref>에 대한 질문. 曰: “神是恁地精彩, 明是恁地光明.” '''대답: 신(神)은 그렇게 정밀하고 아름답다[精彩]는 것이요, 명(明)은 그렇게 밝게 빛난다는[光明] 것이다. 又曰: “心無事時, 都不見; 到得應事接物, 便在這裏; 應事了, 又不見: 恁地神出鬼沒!” '''다시 말함: 마음은 일이 없을 때는 전혀 보이지 않다가도 응사접물(應事接物)하게 되면 곧 이 안에[在這裏]<ref>마치 주인의 부주의로 인해 풀려나 달아나버린 가축처럼, 정신이 산만하여 마음이 '이 안에 없는' 상태가 바로 '방심(放心)'의 상태이다. 경건한 자세를 견지하면 산란한 정신을 수습하여 집중시킬 수 있는데 이렇게 집중된 상태를 어류에서는 자주 '여기 있다(在這裏)'고 표현한다.</ref> 있으며, 일에 대한 응대를 마치고 나면 다시 보이지 않게 되니, 이렇게나 신출귀몰(神出鬼沒)하다! 又曰: “理是定在這裏, 心便是運用這理底, 須是知得到. 知若不到, 欲爲善也未肯便與你爲善; 欲不爲惡, 也未肯便不與你爲惡. 知得到了, 直是如飢渴之於飮食. 而今不讀書時, 也須收斂身心敎在這裏, 乃程夫子所謂敬也. ‘整齊嚴肅’, 雖只是恁地, 須是下工夫, 方見得.” 賀孫(62이후). '''다시 말함: 이치(理)는 이 안에<ref>자신의 내면을 말한다.</ref> 확고하게 있고, 마음[心]은 바로 이 이치(理)를 운용(運用)하는 주체이니, 반드시 앎[知]이 지극해져야 한다. 만약 앎[知]이 지극해지지 못하면 선(善)을 행하고자 해도 (마음은) 선뜻 자네와 함께 선(善)을 행하려 하지 않을 것이고, 악(惡)을 행하지 않고자 해도 (마음은) 선뜻 자네와 함께 악(惡)을 행하지 않으려 하지 않을 것이다. 앎[知]이 지극해지고나면 바로 굶주리고 목마른 자가 마시고 먹으려는 것[飢渴之於飮食]과 같이 (선을 행하고 불선을 피하게) 된다. 지금 책을 읽지 않을 때에도 반드시 몸과 마음을 거두어들여[收斂身心] 여기에 있도록[在這裏] 해야 하니, 이것이 곧 정부자(程夫子)<ref>정씨 형제를 말한다.</ref>께서 말씀하신 경(敬)이다.<ref>경에 대한 설명은 17:1부터 18까지에 걸쳐 자세히 적혀있으니 참조하라.</ref> ‘정제엄숙(整齊嚴肅)’이 비록 이런 것에 불과하지만, 반드시 실제로 힘써 해보아야만[工夫] (이러한 것을) 알 수 있다. 하손(賀孫)의 기록. (62세 이후) * 　17:40 德元問<ref>조선고사본에서는 이 뒤에 '<대학혹문>에서 "앎은 묘중리하고 만물을 주재하는 것이다."라고 하였는데,(或問"知妙衆理而宰萬物者也",)'라고 적혀있다.</ref>: “何謂‘妙衆理’?” '''덕원(德元)의 질문: (대학혹문의)‘묘중리(妙衆理)’는 무슨 말입니까?<ref>직전 조목을 참조하라.</ref> 曰: “大凡道理皆是我自有之物, 非從外得. 所謂知者, <或錄此下云: “便只是理. 才知得,”><ref>조선고사본에는 이 주석이 없다.</ref> 便只是知得我底道理, 非是以我之知去知彼道理也. 道理固本有, 用知, 方發得出來. 若無知, 道理何從而見! <或錄云: “才知得底, 便是自家先有之道理也. 只是無知, 則道無安頓處. 故須知, 然後道理有所湊泊也. 如夏熱冬寒, 君仁臣敬, 非知, 如何知得!”> <ref>조선고사본에는 이 주석이 없다.</ref>所以謂之‘妙衆理’, 猶言能運用衆理也. ‘運用’字有病, 故只下得‘妙’字.” <或錄云: “蓋知得此理也.”> <ref>조선고사본에는 이 주석이 없다.</ref> '''대답: 무릇 도리(道理)는 모두 자신이 본래 가지고 있는 것이지 밖으로부터 얻는 것이 아니다. 이른바 앎[知]이란 것은 <혹자의 기록에서는 이 다음에 이렇게 말함: “그저 이치(理)일 뿐이다. 알게 되면”> 곧 나에게 있는 도리를 알게 되는 것이지, 나의 앎[知]을 가지고 저쪽의 도리를 알게 되는 것이 아니다.<ref>주희는 '지(知)'를 여러 다른 의미로 사용하므로 주의해서 읽어야 한다. 첫 번째 '앎'과 두 번째 '알게 되는'과 네 번째 '알게 되는'은 어떤 것을 알게 되는 행위(to know)를 뜻하고 세 번째 '나의 앎'은 무언가를 알 수 있는 능력(intelligence)을 뜻한다.</ref> 도리는 물론 (자기 자신이) 본래부터 가지고 있는 것이지만, 앎[知]을 사용해야만 비로소 틔워낼 수 있다.<ref>여기서의 앎은 의식(consciousness)이나 인지(cognition)에 가깝다.</ref> 만약 앎[知]이 없었다면 도리가 무슨 수로 드러나겠는가? <혹자의 기록: “알게 되는 것은 바로 자기 자신이 먼저 가지고 있던 도리이다. 앎[知]이 없으면 도(道)를 놓아둘 곳이 없게 되고 만다. 그러므로 모름지기 알아야 하니, 그런 다음에야 도리가 정박할 곳이 있게 된다. 예를 들어 여름은 덥고 겨울은 추우며, 임금은 인(仁)하고 신하는 공경(敬)하는 것을, 앎[知]이 아니면 어떻게 알 수 있겠는가?”> 그래서 ‘여러 이치를 절묘하게 운용한다[妙衆理]’고 했으니, 여러 이치를 잘 운용할 수 있다는 말과 같다. ‘운용(運用)’이라는 글자는 병폐가 있으므로 그저 ‘묘(妙)’ 자를 쓸 수밖에 없었다.” <혹자의 기록: “대개 이 이치를 안다는 뜻이다.”> 又問: “知與思, 於身最切緊.” '''재질문: 앎[知]과 생각[思]은 자신에게 가장 가깝고 긴요합니다. 曰: “然. 二者只是一事. 知如手, 思是使那手去做事, 思所以用夫知也.” 僩(69이후). <ref>조선고사본에는 이 뒤에 총 196자의 긴 주석이 달려있는데, 본 조목과 비교하면 첫 질문은 약간 다르고 주희의 대답 부분은 동일하며, 재질문과 재대답이 없는 형태이다. 첫 질문만 번역하고 주희의 대답부분 번역은 생략한다. '혹자의 기록. 곽형의 질문: "대학혹문에서 '(앎은) 묘중리하고 만물을 주재하는 것이다.'라고 하였는데 '묘중리'는 무슨 말입니까? 혹시 여러 이치의 오묘한 신비를 탐색하여 주재자가 된다는 것 아닙니까?" (或錄云:郭兄問: "或問'妙衆理而宰萬物者也', 何以謂之妙衆理? 豈非以知能探賾衆理之妙， 而爲之主宰乎?", 曰: "大凡道理, 皆是我自有之物, 非從外得. 所謂知者, 便只是理. 才知得, 便是自知得我之道理, 非是我以知去知那道理也. 道理固本有, 須用知, 方發得出來. 若無知, 道理何從而見? 才知得底, 便是自家先有之道理也. 只是無知, 則道無安頓處. 故須知, 然後道理有所湊泊也. 如冬寒夏熱, 君仁臣敬, 非知, 如何知得? 所以謂之妙萬理, 如云能運用萬理. 只是運用字又有病, 故只下得个妙字, 蓋知得此理也.")</ref> '''대답: 그렇다. 그 둘은 하나일 뿐이다. 앎[知]은 손과 같고, 생각[思]은 저 손을 부려 일을 하게 하는 것이니, 생각[思]이란 저 앎[知]을 사용하는 것이다.<ref>여기서의 '앎'은 알 수 있는 능력(intelligence) 혹은 의식(consciousness)에 가깝다.</ref> 한(僩)의 기록. (69세 이후) * 　17:41 問: <ref>조선고사본에서는 이 다음에 '知則心之神明, 妙衆理而宰萬物者也'이 있다. 해당 부분은 대학혹문의 직접인용이다. 17:39를 보라.</ref>“知如何宰物?” '''질문: 앎[知]이 어떻게 만물을 주재(宰)합니까?<ref>17:39와 40을 참조하라.</ref> 曰: “無所知覺, 則不足以宰制萬物. 要宰制他, 也須是知覺.” 道夫(60이후). '''대답: 지각(知覺)<ref>지각(知覺)은 사태의 패턴을 알아차리고 시비를 구분하는 등 인지적 활동 전반을 말한다. 주희는 심지어 이나 벼룩이 사람을 무는 것까지도 지각의 활동이라고 말한다.</ref>이 없으면 만물을 재제(宰制)<ref>힘을 행사하여 무언가를 통제하고 관리하는 행위를 말한다. 오늘날 표현으로 '컨트롤하다' 정도의 뜻이다.</ref>할 수 없다. 만물을 재제(宰制)하려면 역시 지각(知覺)해야 한다. 도부(道夫)의 기록. (60세 이후) * 　17:42 或問<ref>조선고사본에서는 이 뒤에 주석으로 '知者妙衆理而宰萬物'가 더 적혀있다.</ref>: “‘宰萬物’, 是‘主宰’之‘宰’, ‘宰制’之‘宰’?”<ref>조선고사본에서는 이 부분 전체가 주석처리되어있고, 이어서 역시 주석으로 '答'자가 적혀있다.</ref> '''누군가의 질문: ‘재만물(宰萬物)’은 ‘주재(主宰)’의 ‘재(宰)’입니까, ‘재제(宰制)’의 ‘재(宰)’입니까?” 曰: “主便是宰, 宰便是制.” '''대답: 주(主)가 바로 재(宰)이고, 재(宰)가 바로 제(制)이다.<ref>주(主)는 무언가를 소유한 주인, 재(宰)는 일을 통괄하는 매니져, 제(制)는 컨트롤의 뜻이다. 결국 세 글자 모두 같은 실상을 지시하는 말이다.</ref> 又問: “孟子集注言: ‘心者, 具衆理而應萬事.’ 此言‘妙衆理而宰萬物’, 如何?” '''재질문: 《맹자집주(孟子集注)》에서는 ‘마음이란 여러 이치를 갖추고 만사에 응하는 (것이다).’라고 하셨는데 여기<ref>대학혹문을 말한다.</ref>서는 ‘여러 이치를 절묘하게 운용하고 만물을 주재한다’고 말씀하신 것은 어째서입니까? 曰: “‘妙’字便稍精彩, 但只是不甚穩當, ‘具’字便平穩.” 履孫(65때). '''대답: ‘묘(妙)’ 자는 조금 정채(精彩)롭긴 하지만 그다지 온당(穩當)하진 못하고, ‘구(具)’ 자는 평온(平穩)하다.<ref>'묘'는 난이도가 높은 동작을 완벽하게 수행해낸다는 인상이 있다. 그와 비교하면 '구'는 훨씬 수수하고 무엇보다도 정적이다.</ref> 리손(履孫)의 기록. (65세 때) * 　17:43 郭兄問“莫不有以知夫所以然之故, 與其所當然之則.<ref>조선고사본에서는 이 뒤로 68자가 더 있다. '當然之則, 如君之仁, 臣之敬, 子之孝, 父之慈, 所以然之故, 如君何故用仁, 臣何故用敬, 父何故用慈, 子何故用孝. 畢竟未曉, 敢以君何故用仁問先生, 伏望敎誨, 俾知所以然之故' 번역은 번역문의 주석쪽을 참조하라.</ref>” '''곽형(郭兄)이 “그렇게 되는 까닭[所以然之故]과 그 그렇게 해야 마땅한 법칙[其所當然之則]을 알지 못함이 없다”<ref>이치(理)를 설명하는 두 가지 방법이다. '소이연지고(所以然之故)'는 어떤 사태가 발생하게 되는 자연스럽고 합리적인 이유를 말한다. 예컨대 물체가 위에서 아래로 떨어지는 것이 사물의 이치이다. '소당연지칙(所當然之則)'은 우리가 이런저런 상황에 처하였을 때 준수해야 마땅한 법칙을 말한다. 예컨대 부모가 되어서는 자식을 사랑하는 것이 마땅한 법칙이다. 현행본 대학혹문에는 다음과 같이 적혀있다. '천하의 사물에는 반드시 각자 그렇게 되는 까닭과 그렇게 해야 마땅한 법칙이 있으니, 이것이 이른바 이치이다.(至於天下之物, 則必各有所以然之故, 與其所當然之則, 所謂理也.)' 또, 혹문의 전 5장 부분에서도 '다른 수 없이 마땅히 그렇게 해야만 한다는 점과 반드시 그것이 그렇게 될 수밖에 없는 점을 알지 못하는 경우가 없다.(莫不有以見其所當然而不容巳, 與其所以然而不可易者.)'고 적고 있다.</ref>에 대해 질문함.<ref>조선고사본에 적힌 68자를 이어서 번역하자면 다음과 같다. '그렇게 해야 마땅한 법칙이란 임금의 인(仁), 신하의 경(敬), 아들의 효(孝), 아비의 자(慈) 같은 것들이고, 그렇게 되는 까닭이란 임금은 어째서 인(仁)해야 하는지, 신하는 어째서 경(敬)해야 하는지,아비는 어째서 자(慈)해야 하는지, 아들은 어째서 효(孝)해야 하는지 등입니다. 끝내 깨치지 못하겠으니, 감히 '임금은 어째서 인해야 하는가'를 가지고 선생님께 묻습니다. 부디 가르침을 주시어 '그렇게 되는 까닭'을 알게 해주십시오.</ref> 曰: “所以然之故, 卽是更上面一層. 如君之所以仁, 蓋君是箇主腦, 人民土地皆屬它管, 它自是用仁愛. 試不仁愛看, 便行不得.<ref>조선고사본에서는 이 뒤로 '자연히 이렇게 하게 된다(自然用如此).'</ref> 非是說<ref>조선고사본에서는 '是說'이 '說是'로 적혀있다.</ref>爲君了, 不得已用<ref>조선고사본에서는 '以'</ref>仁愛<ref>조선고사본에서는 이 뒤로 '行之'</ref>, 自是理合如此. 試以一家論之: 爲家長者便用愛一家之人, 惜一家之物, 自是理合如此, 若天使之然. 每常思量著, 極好笑, 自那原頭來便如此了. 又如父之所以慈, 子之所以孝, 蓋父子本同一氣, 只是一人之身, 分成兩箇, 其恩愛相屬, 自有不期然而然者. 其它大倫皆然, 皆天理使之如此, 豈容强爲哉! 且以仁言之: 只天地生這物時便有箇仁, 它只知生而已. 從他原頭下來, 自然有箇春夏秋冬,<ref>조선고사본에서는 이 뒤로 '初有陰陽, 有陰陽, 便有四象'.</ref> 金木水火土. <初有陰陽, 有陰陽, 便有此四者.> <ref>조선고사본에서는 이 주석이 없다.</ref>故賦於人物, 便有仁義禮智之性.<ref>조선고사본에서는 이 뒤로 '自它原頭處便如此了'</ref> 仁<ref>조선고사본에서는 이 뒤에 '則'</ref>屬春, 屬木. 且看春間天地<ref>조선고사본에서는 '天地'가 없다.</ref>發生, 藹然和氣, 如草木萌芽, 初間僅一針許, 少間漸漸生長<ref>조선고사본에서는 '長'을 '發'로 적었다.</ref>, 以至枝葉花實, 變化萬狀, 便可見他生生之<ref>조선고사본에서는 '生之'가 없다.</ref>意. 非仁愛, 何以如此. 緣他本原處有箇仁愛溫和之理如此, 所以發之於用, 自然慈祥惻隱. 孟子說‘惻隱之端’, 惻隱又與慈仁不同, 惻隱是傷痛之切. 蓋仁, 本只有慈愛, 緣見孺子入井, 所以傷痛之切<ref>조선고사본에서는 이 뒤로 '也'</ref>. 義屬金, 是天地自然有箇淸峻剛烈之氣. 所以人稟得, 自然有裁制, 便自然有羞惡之心. 禮智皆然. 蓋自本原而已然, 非旋安排敎如此也. 昔龜山問一學者: ‘當見孺子入井時, 其心怵惕·惻隱, 何故如此?’ 學者曰: ‘自然如此.’ 龜山曰: ‘豈可只說自然如此了便休? 須是知其所自來, 則仁不遠矣.’ 龜山此語極好. 又<ref>조선고사본에서는 이 뒤로 '引'</ref>或人問龜山曰: ‘“以先知覺後知”, 知·覺如何分?’ 龜山曰: ‘知是知此事, 覺是覺此理.’ 且如知得君之仁, 臣之敬, 子之孝, 父之慈, 是知此事也; 又知得君之所以仁, 臣之所以敬, 父之所以慈, 子之所以孝, 是覺此理也.” 僩(69이후). '''대답: ‘그렇게 되는 까닭[所以然之故]’이란 다시 한 단계 더 위의 것이다. 예를 들어 임금이 인(仁)하게 되는 까닭은 임금은 두뇌[主腦]여서 인민과 토지가 모두 그의 관할이니 그는 자연히 인애(仁愛)하게 된다. 어디 한번 (임금이) 인애(仁愛)하지 않다고 생각해 보면, 즉시 말이 안 된다[行不得].<ref>'행부득(行不得)'은 근본적인 모순이 있어 성립하거나 기능하지 못한다는 말이다. 임금에게는 모든 것이 자기 소유인데 사람이 자신의 것을 아끼지 않는다는 것은 가만 생각해 보면 '전혀 말이 안 된다'는 뜻이다.</ref> 임금이 되고 나서 부득이하게 인애(仁愛)한다는 말이 아니라, 이치상 당연히 이렇다는 말이다. 어디 한번 한 집안으로 논해보자. 가장(家長)이 된 자는 곧 온 집안 사람을 사랑하고 온 집안 물건을 아끼게 되니, 이치상 당연히 그렇게 되어 마치 하늘이 시켜서 그렇게 된 것 같다. (이런 것을) 생각할 때마다 매우 우스우니, 저 근원[原頭]에서부터 이와 같이 된 것이다. 또, 아버지가 자애롭게 되는 까닭과 아들이 효도하게 되는 까닭의 경우는, 대개 부자(父子)란 본래 같은 하나의 기(氣)인데 한 사람의 몸이 둘로 나뉜 것 뿐이므로,<ref>기는 사람의 물질적인 부분을 설명해주는 개념이다. 자식의 신체는 전적으로 부모에게서 연유한 것이다. 따라서 기의 측면으로 말하자면 양측은 동질의 물질을 두 장소에 나누어둔 것 뿐이다. 비유하자면 같은 물을 두 그릇에 나누어 담은 것과 같다.</ref> 그 은혜와 사랑이 서로 이어지는[恩愛相屬] 것은 자연히 그렇게 되기를 기대하지 않아도 그렇게 되는 점이 있다. 그 밖의 다른 중대한 인간관계의 범주[大倫]<ref>예컨대 오륜(五倫) 같은 것이다.</ref>들이 모두 그러하니, 모두 천리(天理)가 그렇게 시킨 것이다. 어찌 억지로 노력하는 요소가 끼어들 틈이 있겠나? 또, 인(仁)으로 말해보자면, 천지(天地)가 이 사물들을 낳으면서 인(仁)이 있게 되니, 그것은<ref>천지를 말한다.</ref> 단지 낳을[生] 줄만 알 뿐이다. 그 근원[原頭]으로부터 흘러나와 자연히 춘하추동(春夏秋冬)과 금목수화토(金木水火土)가 있게 된다. <먼저 음양(陰陽)이 생기고, 음양(陰陽)이 있고 나서 이 네 가지가 있게 된다.><ref>본문의 맥락으로 보면 이 '네 가지'는 춘하추동이다. 다만 조선고사본쪽을 따르자면 이 네 가지는 사상(四象)이다. 사상은 음양이 한 차례 더 분화한 형태, 곧 태음, 태양, 소음, 소양을 말한다.</ref> 그러므로 (그것들이) 사람과 사물(人物)에게 부여되면 인의예지(仁義禮智)의 본성(性)이 있게 된다. 인(仁)은 봄에 속하고 목(木)에 속한다.<ref>17:19, 6:45를 참조하라.</ref> 또, 봄철에 천지가 만물을 발생시키고 온화한 기운이 가득한 것[藹然和氣]을 보라. 예컨대 초목의 싹[萌芽]이 처음에는 겨우 바늘 하나 크기였다가 이윽고 점점 생장하여 가지, 잎, 꽃, 열매에 이르도록 변화만상(變化萬狀)하니, 이에 그것의<ref>천지.</ref> 낳고 낳는[生生] 의지를 볼 수 있다. (천지의) 인애(仁愛)가 아니라면 어찌 이와 같겠는가. 그것의 본원(本原)에 인애온화(仁愛溫和)의 이치가 이렇게 있기 때문에, 그것이 발현되어 작용할 적에 자연히 자애롭고 측은하다[慈祥惻隱]. 맹자(孟子)가 ‘측은(惻隱)의 단서[端]’<ref>사단의 하나인 측은지심을 말한다.</ref>를 말하였는데, 측은(惻隱)은 또 자인(慈仁)과 다르니, 측은(惻隱)은 상심하고 애통함[傷痛]이 간절한 것이다. 대개 인(仁)은 본래 자애(慈愛)만 있을 뿐이지만, 어린아이가 우물에 빠지려는 것을 보았기 때문에 상심하고 애통함이 간절한 것이다. 의(義)는 금(金)에 속하니, 천지에는 자연히 맑고 준엄하며 굳세고 맹렬한 기운[淸峻剛烈之氣]이 있다. 그래서 사람이 그것을 부여받으면 자연히 재제(裁制)<ref>선을 긋고 잘라내고 절제하고 통제하는 행위.</ref>함이 있게 되고, 자연히 수오지심(羞惡之心)<ref>불명예를 수치스러워하고 불의를 미워하는 마음이다.</ref>이 있게 된다. 예(禮)와 지(智)의 경우도 모두 그러하다. 대개 본원(本原)으로부터 이미 그러한 것이지, 임의로[旋]<ref>'旋'은 멋대로, 임의로(隨意).</ref> (의도를 가지고) 안배하여 그렇게 되도록 만드는 것이 아니다. 옛날 구산(龜山)<ref>이정의 제자 양시.</ref>이 어떤 배우는 이에게 묻기를 ‘어린아이가 우물에 빠지려는 것을 보았을 때 그 마음이 깜짝 놀라고 측은한데[怵惕惻隱], 어째서 이러한가?’ 하니, 그 사람이 답하기를 ‘자연히 그러합니다.’라고 하였다. 구산(龜山)이 말하기를 ‘어찌 그냥 자연히 그렇다고만 말하고 말 수 있는가? 반드시 (그것이) 어디서 왔는지[所自來]를 알아야 하니, (그렇게 하면) 인(仁)에서 멀지 않게 된다.’고 하였다.<ref>구산집(龜山集) 권 11, 어록 2. '(선생이) 말함: "어린아이가 우물에 빠지려는 것을 본 사람에게 반드시 측은지심이 드는데, 자기의 고통이 아닌데도 빠진자를 위하여 고통스러워하는 것은 어째서인가?" 사조의 대답: "(자기 자신의) 자연스러운 부분에서 나온 것이라 멈출 수 없습니다." (선생이) 말함: 어찌 자연스럽게 그러하겠나? 이 이치를 몸소 탐구하여 (그것이) 어디서 왔는지 알게 되면 인의 도리가 멀지 않게 될 것이다." (曰: "孺子將入於井, 而人見之者, 必有惻隠之心, 疾痛非在己也, 而爲之疾痛, 何也?" 似祖曰: "出於自然, 不可已也." 曰: "安得自然如此? 若體究此理, 知其所從來, 則仁之道不遠矣.")' 주희의 인용이 정확하지는 않지만 큰 틀에서는 다르지 않다.</ref> 구산의 이 말이 대단히 좋다. 또 어떤 사람이 구산에게 묻기를 ‘“먼저 안 자가 뒤에 아는 자를 깨우친다”에서 앎(知)과 깨우침(覺)은 무슨 차이입니까?’라고 하니, 구산이 말하기를 ‘지(知)는 이 일[事]을 안다는 것이고, 각(覺)은 이 이치[理]를 깨닫는다는 것이다.’라고 하였다.<ref>양시가 아니라 이정의 말이다. 이정수언(二程粹言) 권 1에 보인다. 해당 텍스트는 양시가 이정의 어록을 문어체로 바꾼 작품이다. 이때문에 양시의 말인 것으로 착각한 듯하다. '누군가의 질문: "석씨는 '말 한마디에 깨친다'고 하는데 어떻습니까?" 선생: "왜 꼭 부처인가? 맹자도 그렇게 말했다. 먼저 안 자가 뒤에 아는 자를 깨우치고, 먼저 깨친 자가 뒤에 깨친 자를 깨우친다. 앎은 이 일을 안다는 것이고 깨달음은 이 이치를 깨닫는다는 것이다." (或問：釋氏有言下覺，如何? 子曰：何必浮屠氏? 孟子言之矣. 以先知覺後知，以先覺覺後覺. 知者，知此事也. 覺者，覺此理也.)'</ref> 예컨대 임금의 인(仁)과 신하의 경(敬), 아들의 효(孝), 아버지의 자(慈)를 아는 것은 이 일을 아는 것이다. 나아가, 임금이 인(仁)하게 되는 까닭, 신하가 경(敬)하게 되는 까닭, 아버지가 자(慈)하게 되는 까닭, 아들이 효(孝)하게 되는 까닭을 아는 것은 이 이치를 깨닫는 것이다. 한(僩)의 기록. (69세 이후) * 　17:44 或問“格物”章本有“所以然之故”. '''대학혹문의 ‘격물(格物)’ 장(章)에 원래는 ‘그렇게 되는 까닭[所以然之故]'이라는 표현이 있었다.<ref>현행본 대학혹문의 해당 부분은 다음과 같다. '내가 듣기로, 천도가 작동하여 (만물을) 만들어내고 길러냄에, 소리와 색과 모양을 가지고서 천지 사이를 채우고 있는 것들이 모두 물(物)이다. 물이 있고 나면, 이 물이 (지금과 같은 모습이) 된 까닭에는 각각 그렇게 해야 마땅한 법칙이 있어서 자연히 그만둘 수 없으니, 이는 모두 하늘이 부여한 것을 받은 것이지 사람이 만들 수 있는 것이 아니다.(曰: "吾聞之也: 天道流行, 造化發育, 凡有聲色貌象而盈於天地之間者, 皆物也; 旣有是物, 則其所以爲是物者莫不各有當然之則而自不容已, 是皆得於天之所賦而非人之所能爲也.)"</ref> 曰: “後來看得, 且要見得‘所當然’是要切處. 若果見得不容已處, 則自可黙會矣.” '''(이에 대한 선생의) 대답: 나중에 보니, 우선은 ‘그렇게 해야 마땅한 바[所當然]’를 알게 하는 것이 긴요하고 절실[要切]하다는 것을 알게 되었다. 만일 정말로 그만둘 수 없다는[不容已] 측면<ref>'소당연'을 말한다.</ref>을 보게 된다면 저절로 묵묵히 이해할[默會]<ref>묵묵히 이해함은 소리로 발성하지 않는다는 뜻이 아니다. 개념의 차원에서 이해하는 것이 아니라 정감의 차원에서 절감하여 세상과 삶에 대한 나의 태도에 비가역적인 변화가 발생함을 말한다.</ref> 수 있게 될 것이다. === '치국과 평천하는 (천자와) 제후의 일이다' 단락 === * 　 治國平天下者諸侯之事一段 '치국과 평천하는 (천자와) 제후의 일이다'<ref>치국은 제후의 일이고 평천하는 천자의 일이다. 대학혹문 원문에서는 '천자와 제후의 일(天子諸侯之事)'이라고 하였으나 여기서는 천자 부분이 생략된 형태로 인용되어 있다.</ref> 단락 * 　17:45 問: “南軒謂: ‘爲己者, 無所爲而然也.’” '''질문: 남헌(南軒)<ref>장식(張栻)</ref>이 ‘자신을 위하는 자[爲己者]<ref>논어 14:25. 배움이 제대로 이루어지면 반드시 타인의 인정과 주목을 받게 된다. 하지만 처음부터 타인의 인정과 주목을 목표로 배움에 종사한다면 배움이 제대로 이루어지기 어렵다. 전자가 위기지학, 후자가 위인지학이다.</ref>는 위하는 바가 없이 그러하다[無所爲而然也].’<ref> 남헌집 권14. 맹자강의서(孟子講義序). '배우는 사람이 공자와 맹자에 깊이 마음을 두어 반드시 그 문을 찾아 들어가려 한다면, 내 생각에 의(義)와 이(利)의 분별보다 먼저 할 것이 없다. 대개 성인의 학문은 위하는 바가 없이 그러하다. 위하는 바 없이 그러함이 (바로 중용에서 말한) 천명(命)이 그치지 않는 이유이고, 본성(性)이 치우치지 않는 이유이며, 가르침(敎)이 무궁한 이유이다. 무릇 위하는 바가 있어서 그리 되는 것들은 모두 인욕(人欲)의 사사로움이요 천리(天理)가 간직된 바가 아니니, 이것이 바로 의와 이의 구분이다.(學者潜心孔孟, 必得其門而入, 愚以爲莫先於義利之辯. 蓋聖學無所爲而然也. 無所爲而然者, 命之所以不已, 性之所以不偏, 而敎之所以無窮也. 凡有所爲而然者, 皆人欲之私而非天理之所存, 此義利之分也.)' 해당 부분은 주희가 대학혹문에서 직접인용하고 있다.</ref>라고 했습니다. 曰: “只是見得天下事皆我所合當爲而爲之, 非有所因而爲之<ref>조선고사본에서는 '之'를 '也'로 적었다.</ref>. 然所謂天下之事皆我之所當爲者, 只恁地强信不得. 須是學到那田地, 經歷磨鍊多後, 方信得過.” 道夫(60이후). '''대답: 단지 천하의 일이 모두 자신이 마땅히 해야 할 바라고 보았기에 (그 모든 일들을) 하는 것이지, 어떤 다른 이유로 인하여 그것을 하는 것이 아니다.<ref>통상적인 논어 해석에서 벗어나서 '자기 직분을 벗어나는 일을 하는 것'을 위인지학으로, '자기 직분상 마땅히 해야 할 것을 하는 것'을 위기지학이라고 본 것이다. 대학혹문 경 1장의 14절에서는 치국과 평천하는 모두 천자나 제후쯤 되는 사람들의 일인데 평범한 사대부가 대학을 읽으며 치국 평천하를 꿈꾸는 것은 직분을 벗어나는 일을 생각하는 것이므로 '위인지학'이 아니냐며 의문을 제기한다. 이에 대하여 주희는 군자란 자신이 모시는 임금을 요순처럼 만들어 백성들에게 요순의 은택을 입히려고 하므로 치국 평천하가 모두 군자의 '직분'의 범위 안에 들어온다고 대답한다. 그러므로 군자가 되고자 하는 이가 대학의 치국 평천하 부분을 공부하는 것은 자기 직분 내의 것을 공부하는 것이므로 '위기지학'이 된다. 관련하여 어류 15:156을 보라.</ref> 그러나 이른바 천하의 일이 모두 내가 마땅히 해야 할 바라는 것은, 그저 그렇게 억지로 믿는[强信] 것으로는 안 된다. 반드시 배워서 저 경지[田地]에 도달하여 많은 경험과 단련[經歷磨鍊]을 거친 뒤에야 비로소 확실히 믿어지게 된다[信得過].<ref>'得過'의 '득'은 가능성을, '과'는 방향을 나타내는 보어이다.</ref> 도부(道夫)의 기록. (60세 이후) * 　17:46 問爲己. '''위기(爲己)에 대해 묻다.<ref>직전 조목을 참조하라.</ref> 曰: “這須要自看, 逐日之間, 小事大事, 只是道我合當做, 便如此做, 這便是無所爲. 且如讀書, 只道自家合當如此讀, 合當如此理會身己. 才說要人知, 便是有所爲. 如世上人才讀書, 便安排這箇好做時文, 此又爲人之甚者.” 賀孫(62이후). '''대답: 이는 모름지기 스스로 보아야 하니, 매일매일 작은 일이든 큰 일이든 그저 '나는 이걸 해야 한다'고 말하고 그렇게 하는 것, 이것이 바로 위하는 바가 없는 것[無所爲]이다. 예컨대 글을 읽을 때, 그저 '나는 이렇게 (이걸) 읽어야 한다', '이렇게 자기자신을 신경써야[理會] 한다'<ref>'리회(理會)'는 종종 어떤 사안에 관심을 가지고 집중적으로 살피고 헤아리는 행위를 말한다. 8:91에서 비슷한 취지로 말하고 있으니 참조하라.</ref>고 말하는 것과 같다. 남이 알아주기를 바란다고 말하자마자 곧 위하는 바가 있는 것[有所爲]이 된다. 예컨대 세상 사람들이 글을 읽자마자 (자기가) 읽은 것을 활용하여[安排] 완전히[好]<ref>'好'는 이어지는 동작의 완성도가 높음을 나타낸다.</ref> 시문(時文)<ref>과거시험답안.</ref>으로 만들어버리는 것은 그중에서도 남을 위함[爲人]이 심한 경우이다. 하손(賀孫)의 기록. (62세 이후) * 　17:47 “‘爲己者, 無所爲而然.’ 無所爲, 只是見得自家合當做, 不是要人道好. 如甲兵·錢穀·籩豆·有司, 到當自家理會便理會, 不是爲別人了理會. 如割股·廬墓, 一則是不忍其親之病, 一則是不忍其親之死, 這都是爲己. 若因要人知了去恁地, 便是爲人.” '''‘자신을 위하는 자[爲己者]는 위하는 바가 없이 그러하다[無所爲而然].’<ref>장식의 말. 17:45를 보라.</ref> 위하는 바가 없다는 것은 그저 자기 자신이 (어떤 것을) 마땅히 해야 함을 알게 된 것이지, 남들이 '좋다'고 말해주기를 바라는 것이 아니다. 갑병(甲兵)<ref>군무를 말한다.</ref>·전곡(錢穀)<ref>재무를 말한다.</ref>·변두(籩豆)<ref>제사와 의전을 말한다.</ref>·유사(有司)<ref>그밖의 모든 실무를 말한다.</ref>와 같이, 자기 자신이 마땅히 처리[理會]<ref>'리회(理會)'의 번역에 관해서는 직전 조목의 주석을 참조하라.</ref>해야 할 때가 되면 곧 처리하는 것이지, 다른 사람을 위해서 처리하는 것이 아니다. 할고(割股)<ref>자신의 허벅지살을 베어내 병든 부모에게 먹이는 행위. 효행의 케이스로 종종 거론된다.</ref>나 여묘(廬墓)<ref>부모의 무덤 곁에 여막을 짓고 사는 행위. 역시 효행의 일종으로 거론된다.</ref> 같은 것은, 하나는 그 어버이의 병듬을 견디지 못해서 그런 것이고 다른 하나는 그 어버이의 죽음을 견디지 못해서 그런 것이니, 이는 모두 자신을 위하는[爲己] 행위이다. 만약 남이 알아주기를 바라기 때문에 그렇게 한다면 곧 남을 위하는[爲人] 행위이다.<ref> 이 부분은 대학혹문의 특정 구문을 염두에 두고 한 말이다. '대저 배우는 사람의 입장에서 천하의 사무를 보기를 (모두) 마땅히 해야 하는 자신의 사무로 여기고 수행한다면 갑병, 전곡, 변두, 유사의 업무조차도 모두 자신을 위하는[爲己] 것이다. (하지만) 세상에 알려질 수 있겠구나 하여 수행한다면 (자기) 허벅지살을 베어내고 여묘살이하고 망가진 수레와 파리한 말을 타는 것도 모두 남을 위하는[爲人] 것일 뿐이다.(大抵以學者而視天下之事, 以爲己事之所當然而爲之, 則雖甲兵·錢穀·籩豆·有司之事, 皆爲己也; 以其可以求知於世而爲之, 則雖割股廬墓、敝車羸馬, 亦爲人耳.)'</ref> 器遠問: “子房以家世相韓故, 從少年結士, 欲爲韓報仇, 這是有所爲否?” '''기원(器遠)<ref>주희의 제자 조숙원(曹叔遠)</ref>의 질문: 자방(子房)<ref>한(漢)의 개국공신 장량(張良, BC 250-BC 186).</ref>이 집안 대대로 한(韓)나라를 섬겼기 때문에 젊어서부터 선비를 모아 한(韓)나라를 위해 복수하고자 하였는데, 이것은 위하는 바가 있는 것[有所爲] 아닙니까? 曰: “他當初只一心欲爲國報仇. 只見這是箇臣子合當做底事, 不是爲別人, 不是要人知.” 賀孫(62이후). '''대답: 그는 애당초 오직 한 마음으로 나라를 위해 복수하고자 했을 뿐이다. 그저 이것이 신하로서 마땅히 해야 할 일임을 보았을 뿐이지, 다른 사람을 위해서도 아니고 남이 알아주기를 바란 것도 아니다. 하손(賀孫)의 기록. (62세 이후) * 　17:48 行夫問<ref>조선고사본에서는 이 뒤로 '남헌이 말하기를(南軒云)'이 더 있다.</ref>“爲己者無所爲而然”. <ref>조선고사본에서는 이 뒤로 '...다. 이는 모든 일이 다 자신이 응당 해야 할 바라고 보아서 남이 알아주기를 구하지도 칭찬을 바라지도 않고 그 어떤 다른 (목적)에도 의지하지 않는다는 말 아닙니까? (也. 這是見得凡事皆吾所當爲, 非求人知, 不求人譽, 無倚無靠之謂否?)'가 더 있다.</ref> '''행부(行夫)<ref>'행보'라고 읽어야 할지 '행부'라고 읽어야 할지 확실치 않다.</ref>가 “자신을 위하는 자는 위하는 바가 없이 그러하다[爲己者無所爲而然]”에 대해 질문함.<ref>이 부분에 대해서는 17:45와 46, 47을 참조하라.</ref> 曰: “有所爲者, 是爲人也. 這須是見得天下之事實是己所當爲, 非吾性分之外所能有, 然後爲之, 而無爲人之弊耳. 且如‘哭死而哀, 非爲生者’. 今人弔人之喪, 若以爲亡者平日與吾善厚, 眞箇可悼, 哭之發於中心, 此固出於自然者. 又有一般人欲亡者家人知我如此而哭者, 便不是, 這便是爲人. 又如人做一件善事, 是自家自肯去做, 非待人敎自家做, 方勉强做, 此便不是爲人也.” '''대답: 위하는 바가 있다는 것은[有所爲者] 남을 위한다는 것[爲人]이다. 이에 관해서는 반드시 천하의 일이 기실 자신이 마땅히 해야 할 바이며 자기 본연의 직분[性分]의 범위 밖에 존재할 수 있는 것이 아님을 알아야 하니 (그렇게 알게 된) 뒤에 그것을 실천해야 남을 위하는 폐단[爲人之弊]이 없게 될 뿐이다.<ref>대학혹문의 다음 구절을 참조하라. '그러므로 군자의 마음은 활연대공하여, 천하를 봄에 그 어떤 사물도 자신의 마음이 마땅히 아껴할 바가 아니라고 여김이 없고, 그 어떤 일도 자신의 직분상 마땅히 해야할 바가 아니라고 여김이 없다. 혹여 천한 필부의 처지에 있더라도 자기 임금을 요순으로 만들고 자기 백성을 요순의 백성으로 만드는 것이 여전히 자기 직분의 범위 안에 있다고 여긴다.(是以君子之心, 豁然大公, 其視天下, 無一物而非吾心之所當愛, 無一事而非吾職之所當爲, 雖或勢在匹夫之賤, 而所以堯舜其君, 堯舜其民者, 亦未嘗不在其分去聲內也)'</ref> 예컨대 ‘죽은 이를 위해 곡하며 슬퍼하는 것은 산 자를 위한 것이 아니요...’의 경우,<ref>맹자 7B:33.</ref> 요즘 사람이 다른 사람의 상(喪)에 조문할 때, 만약 망자가 평소 나와 잘 지냈으므로 참으로 애석하여 마음속에서 우러나와 통곡한다면 이는 진실로 자연스러운 것이다. 다른 어떤 부류의 사람들은 망자의 가족이 내가 이렇다는 것을 알아주기를 바라며 곡하니, 이는 옳지 않으며, 이것이 바로 남을 위하는 것[爲人]이다. 또 예를 들어 어떤 사람이 한 가지 좋은 일을 할 때, 자기 자신이 기꺼이 스스로 하는 것이지, 남이 자기더러 하라고 시키면 그제서야 억지로 하는 것이 아니라면, 이는 곧 남을 위하는 경우[爲人]가 아니다. 道夫曰: “先生所說錢穀·甲兵·割股·廬墓, 已甚分明, 在人所見如何爾.” '''내가(道夫) 말함: 선생님께서 말씀하신 전곡(錢穀)·갑병(甲兵)·할고(割股)·여묘(廬墓)<ref>17:47을 참조하라.</ref>는 매우[已甚] 분명하니, (이러한 행위들이 위기가 되느냐 위인이 되느냐는) 사람들 각자의 소견에 달려 있을 뿐입니다.<ref>각자의 마음가짐에 달린 일이라는 뜻이다.</ref> 又問: “割股一事如何?” '''(내가) 다시 질문함: 할고(割股)는 어떻습니까? 曰: “割股固自不是. 若是誠心爲之, 不求人知, 亦庶幾.” '''대답: 할고(割股)는 물론 옳지 않지만, 만약 성심(誠心)으로 한 일이고 남이 알아주기를 구하지 않았다면 역시 (옳은 쪽으로) 거의 가깝다[庶幾]. “今有以此要譽者.” '''(나의 말): 요즘 이로써 명예를 구하려는 자가 있습니다. 因擧一事爲問. 先生詢究, 駭愕者久之,<ref>조선고사본에서는 이 뒤로 '재질문: "요즘은 이유여하를 막론하고 다들 자신의 (할고 등의) 행위가 옳지 않다고 자인합니다<그럴 뿐만이 아닙니다>. 그러나 그 곡절(을 살펴보면) 역시 매우 난처한 지점이 있습니다." 이윽고, ...(再問: 如今都不問如何, 都<不只>自認自家不是, 然其曲折亦甚難處. 久之,)'가 더 있다.</ref> 乃始正色直辭曰: “只是自家過計了. 設使後來如何, 自家也未到得如此. 天下事惟其直而已. 試問鄕鄰, 自家平日是甚麽樣人! 官司推究亦自可見.” '''이어서 한 가지 일을 들어 물었다. 선생님께서 (내게 사정을) 자세히 물으시고 한동안 경악하셨다. 이내 안색을 바로하고 직설적으로 말씀하셨다: (그사람) 자신의 계산이 지나쳤던[過計] 것일 뿐이다. 설사 나중에 어떻게 된다고 하더라도 자기 자신은 역시 이 지경에까지 이르지 않았을 것이다. 천하의 일(에 대처하는 자세로는) 오직 정직함[直] 뿐이다. (그 사람은) 어디 한번 마을 사람들에게 물어보라, 자기 자신이 평소 어떤 사람인지! 관청(官司)에서 조사해도 역시 저절로 알 수 있는 것이다. 行夫曰: “亦著下獄使錢, 得箇費力去.” 행부(行夫)의 말: 그래도 (체포될 경우) 옥에 갇혀 돈을 써야 하니[著]<ref>'著'은 종종 '須著'의 준말로 쓰인다. '~해야 한다'의 의미이다. 17:38의 용례를 참조하라.</ref> 고생이 많을 것입니다. 曰: “世上那解免得全不霑濕! 如先所說, 是不安於義理之慮. 若安於義理之慮, 但見義理之當爲, 便恁滴水滴凍做去, 都無後來許多事.” 道夫(60이후). '''대답: 세상에 어떻게[那] 조금도 젖지 않고[霑濕]<ref>'점유(沾濡)'라고도 쓴다.</ref> 면할 수[解]<ref>'解'는 영어에서의 can과 같다.</ref> 있겠는가! 앞서 말한 경우 같으면, (그 사람은) 의리(義理)에 대한 생각에서 편안하지 못했던 것이다. 만약 의리(義理)에 대한 생각에서 편안했더라면 그저 의리상 마땅히 해야 하는 것임을 이해하고서 곧 그렇게 물방울이 떨어지자마자 어는 것처럼[滴水滴凍]<ref>'적수성동(滴水成凍)'의 형태로도 사용한다. 확고부동함, 과감함, 엄정함을 의미하며, 확실하게 하나하나 사안을 격파해가는 기상을 형용하기도 한다. 주자어류사휘연구 p.255 참조.</ref> 해나가서 뒷날의 여러 사건들이 전혀 일어나지 않았을 것이다.<ref>본 조목의 후반부에서 거론하고 있는 이 사건에 대해서는 다른 기록이 없어 알기 어렵다. 일역판에서는 다음과 같이 짐작한다. 송회요집고등을 보면 당시 의도적인 할고를 통해 효자로 인정받아 세금과 요역을 면제받는 일이 적지 않았던 것으로 보인다. 따라서 각급 관청에서는 할고행위가 보고되면 그것이 진정에서 나온 것인지 혹은 부당이득을 목적으로 자행한 것인지 확인하고 조사하는 작업을 했을 것이고, 조사 결과 불순한 할고라고 판단되면 체포하여 투옥시키는 경우도 있었을 것이다. 여기서 언급된 사건의 당사자는 병든 부모를 구하기 위해 반드시 할고해야 한다고 믿고 있었는데도 자신이 위선자로 지목되어 관청의 조사를 받게 될까 두려워 할고하지 않았고, 그 결과 (어쩌면 할고를 통해 병이 나을 수도 있었을) 부모가 사망한 것이다.</ref> 도부(道夫)의 기록. (60세 이후) == 전 1장 == * 　傳一章 전 1장 === '그렇다면 (전 1장에서) 극명덕이라고 한 것은...' 단락 === * 然則其曰克明德一段 '그렇다면 (전 1장에서) 극명덕이라고 한 것은...' 단락 * 　17:49 問: “‘克明德’, ‘克, 能也’. 或問中卻作‘能致其克之之功’, 又似‘克治’之‘克’, 如何?” 질문: ‘극명덕(克明德)’<ref>대학 전 1장.</ref>에 대하여 ‘극(克)은 능(能)이다.’<ref>해당부분에 대한 대학장구의 주석.</ref>고 하였는데, 《대학혹문》 에서는 도리어 ‘이겨내려는[克] 노력을 다할 수 있다’<ref>현행본 대학혹문에서는 '能'자가 없고 '不可不致其克之之功也'라고 쓰고 있다.</ref>고 풀이하여 다시‘이겨내어 다스리다[克治]’의 ‘극(克)’처럼 보이는데, 어째서입니까?<ref>극(克)은 능(能)이나 승(勝)으로 훈한다. 대학장구에서는 능으로 훈했는데 혹문에서는 승으로 훈했으니 이상하다는 질문이다.</ref> 曰: “此‘克’字雖訓‘能’字, 然‘克’字重於<ref>여유량본 이전의 판본들은 모두 '於'를 '如'로 적고 있다.</ref>‘能’字. ‘能’字無力, ‘克’字有力. 便見得是他人不能, 而文王獨能之. 若只作‘能明德’, 語意便都弱了. 凡字有訓義一般, 而聲響頓異, 便見得有力無力之分, 如‘克’之與‘能’是也. 如云‘克宅厥心’, ‘克明俊德’之類, 可見.” 僩(69이후). '''대답: 이 ‘극(克)’ 자는 비록 ‘능(能)’ 자로 훈(訓)하지만, 그래도 ‘극(克)’ 자가 ‘능(能)’ 자보다 무겁다. ‘능(能)’ 자는 힘이 없고 ‘극(克)’ 자는 힘이 있다. 곧 다른 사람은 능하지 못한데 문왕(文王)만 능했음을 알 수 있다. 만약 단지 ‘능명덕(能明德)’이라고만 썼으면 말의 뜻이 모두 약해졌을 것이다. 무릇 글자 중에는 훈(訓)과 뜻[義]은 같지만 음향[聲響]이 완전히[頓] 달라서 힘이 있고 없음의 차이를 알 수 있는 경우가 있으니, ‘극(克)’과 ‘능(能)’이 바로 그런 경우이다. ‘능히 삼택의 마음을 안다[克宅厥心]’<ref>상서 주서 입정(立政)편 제 12장. 본래 '惟克厥宅心'이어야 하는데 본 조목에서는 글자의 순서를 바꾸어 인용하고 있다. '택(宅)'은 지위이다. 입정편에서 세 가지 큰 지위에 거한 자를 '삼택' 혹은 '삼유택(三有宅)'이라고 부른다. '惟克厥宅心'은 문왕(文王)이 이 삼택의 마음을 능히 잘 알았다는 뜻이다.</ref>, ‘능히 큰 덕을 밝힌다[克明俊德]’<ref>상서 우서 요전 제 2장. 대학 전 1장에서도 인용하고 있다.</ref> 등과 같은 것들에서 (이 차이를) 볼 수 있다.<ref>주희가 질문에 제대로 대답한 것으로 보이지 않는다.</ref> 한(僩)의 기록. (69세 이후) === '하늘의 밝은 명령을 자세히 살핀다' 단락 === * 顧諟天之明命一段 '하늘의 밝은 명령을 자세히 살핀다' 단락 * 　17:50 問<ref>조선고사본에서는 이 뒤로 '대학혹문에서 밝은 명령에 대해 설명한 곳에서 말하기를(或問說明命處云)'이 더 있다.</ref>: “‘全體大用, 無時不發見於日用之間’. 如何是體? 如何是用?” <ref>조선고사본에서는 '如何是體? 如何是用?'이 없고 '일상 속의 어디가 전체대용의 지점입니까?(日用間如何是全體大用處)'라고 적혀 있다.</ref> '''질문:‘온전한 본체[全體]와 위대한 작용[大用]이 일상[日用] 속에서 발현되지 않는 때가 없다'<ref>대학혹문.</ref>에서, 체(體)는 무엇이고 용(用)은 무엇입니까?<ref>본체(體)와 작용(用)은 주희 고유의 것이라고는 결코 말할 수 없지만 그가 매우 자주 사용하는 개념어이다. 이 개념쌍에 익숙하지 않은 독자는 고등학교 때 배웠던 '체언'과 '용언'이라는 문법용어를 되짚어보시기를 권한다. 나, 너, 소, 말 등 정지된 형태로 구체적인 이미지를 그려볼 수 있는 물체들을 지시하는 말이 체언이다. 그렇게 그려낸 물체의 작동을 서술하는 '서술부'에 넣을 만한 말들이 '용언'이다. 예를 들어 '자전거가 움직인다'라는 문장이 있으면 '자전거'가 체, '움직인다'가 용이다. 어류 1:12에서는 다음과 같이 설명한다. "가령 귀가 본체라면 들음(hearing)은 작용이다. 눈이 본체라면 봄(seeing)은 작용이다(假如耳便是體, 聽便是用; 目是體, 見是用)" 5:65도 참조하면 좋다. 대학의 맥락에서 말하자면 '전체대용(全體大用)'은 하늘이 우리에게 부여해준 명덕(明德)과 그것이 현실적으로 드러난 양상을 아울러 말한 것이다.</ref> 曰: “體與用不相離. 且如身是體, 要起行去, 便是用. <ref>조선고사본에서는 '體與用不相離. 且如身是體, 要起行去, 便是用.'이 없고, 그 대신 '可見.'과 '如喜怒哀樂'의 사이에 '體與用不相離, 如這是體, 起來運行便是用.'이 있다.</ref>‘赤子匍匐將入井, 皆有怵惕惻隱之心, ’只此一端<ref>조선고사본에서는 '擧此一節'</ref>, 體·用便<ref>조선고사본에서는 '便'을 '亦'으로 적었다.</ref>可見. 如喜怒哀樂是用, 所以喜怒哀樂是體.<ref>조선고사본에서는 이하의 주석에서처럼 '희노는 용이요, 희노할 수 있게끔 해주는 원천이 체이다.(如喜怒是用, 所以能喜怒者, 便是體)'라고 적고 있다.</ref>” <淳錄云: “所以能喜怒者, 便是體.”> 㝢(61이후).<ref>조선고사본에서는 ' <淳錄云: “所以能喜怒者, 便是體.”> 㝢'을 간단히 '순의 기록. 우의 기록도 같다(淳. 㝢同.)'라고 적고 있다.</ref> '''대답: 체(體)와 용(用)은 서로 떨어지지 않는다. 예컨대 몸[身]은 체(體)이고 일어나 가려는 것은 용(用)이다. ‘어린아이가 기어서 우물에 빠지려 할 때 모두 경악하고 측은한 마음[怵惕惻隱之心]이 있다’는 단지 이 한 가지 단서에서 체(體)와 용(用)을 볼 수 있다. 희노애락(喜怒哀樂)은 용(用)이고, 희노애락의 원천[所以喜怒哀樂]은 체(體)이다. <진순의 기록: 희노할 수 있게끔 해주는 원천이 체이다.><ref>'소이(所以)'는 가능근거이다. 우리의 몸이라는 조건이 있어야 걷고 달리는 것이 가능하고 핸드폰이 있어야 앱이 돌아가는 것처럼 기뻐하고 슬퍼하는 감정의 솟구침도 그것을 가능하게 해주는 가능근거가 먼저 존재해야 한다.</ref><ref>본 조목은 서우와 진순이 각각 기록한 것인데 조선고사본에서는 진순의 것을 수록했고 여정덕본에서는 서우의 기록을 기준으로 하되 진순의 것을 주석으로 삽입한 것처럼 보인다.</ref> * 　17:51 問: “或問: ‘常目在之, 眞若見其“參於前, 倚於衡”也, 則“成性存存”, 而道義出矣.’<ref>조선고사본에서는 이 뒤에 다음 구문이 더 있다. '늘 반복하여 생각하지만 그 뜻을 아직 깨닫지 못했습니다. 『중용』(제 16장)에서 말하기를, '마치 그 위에 있는 듯하고, 그 좌우에 있는 듯하다'고 한 것은 귀신(鬼神)의 성정과 공효[德]가 이처럼 성대하다고 말한 것입니다. 귀신이라고 한다면 (우리) 몸 밖에 (실제로) 있는 물건입니다만, 지금 이른바 (밝은) 덕이라고 하는 것은 바로 하늘이 나에게 명하여 나의 이 작은 마음 속에 갖추어진 것이니, 애초에 어찌 형체가 있어서 볼 수 있는 것이겠습니까? 그런데 지금은 "마치 정말로 그것이 앞에 참여하고 있고 멍에에 기대고 있음을 보듯이 하라"고 하니,(常反覆思之, 而未會其意. 如中庸言, 如在其上, 如其左右, 是言鬼神之德如此其盛也. 猶曰鬼神者, 身外之物也. 今之所謂德者, 乃天之所以命我, 而具於一心之微, 初豈有形體之可見? 今乃曰眞若見其參於前而倚於衡,)'</ref> 不知<ref>조선고사본에서는 이 뒤에 '其'가 더 있다.</ref>所見者果何物耶?” '''질문: 《대학혹문》에서 ‘"항상 거기에 눈을 두어서[常目在之]"<ref>대학 전 1장에 나오는 '고식(顧諟)'에 대한 주희의 풀이이다. 대학장구에 보인다.</ref> 마치 정말로 “(서 있을 때는 도리가 내 눈 앞에서 나의 일에) 참여하고 있음을, (수레에 타고 있을 때는 도리가) 멍에에 기대고 있음"<ref>논어 15:5</ref>을 보듯이 한다면 “이루어진 본성(性)을 간직하고 간직하여[成性存存]” 도의(道義)가 (거기서) 나올 것이다.<ref>주역 계사상전 제 7장. '이루어진 본성을 간직하고 간직함이 도의가 나오는 문이다(成性存存, 道義之門)'</ref>’<ref>대학혹문. 어류 16:9에서 이 부분을 자세히 다루고 있으니 참조하라.</ref>라고 하였습니다. 제가 잘 모르겠습니다만, 보았다는 것은 과연 어떤 물건입니까? 曰: “此豈有物可見! 但是凡人不知省察, 常行日用, 每與是德相忘, 亦不自知其有是也. 今所謂顧諟者, 只是心裏常常存著此理在. 一出言, 則言必有當然之則, 不可失也; 一行事, 則事必有當然之則, 不可失也. 不過如此耳, 初豈實有一物可以見其形象耶!” 壯祖(미상). '''대답: 이 어찌 볼 수 있는 물건이겠는가? 다만 뭇 사람들이 성찰(省察)할 줄 몰라서 일상생활[常行日用] 속에서 매양 이 (밝은) 덕(德)을 잊고 지내며,<ref>'與'는 뒤따라오는 명사구를 목적어로 확정해준다. '相'은 뒤따라오는 동사의 일방적인 적용을 나타낸다. 뭇 사람들'이' 밝은 덕'을' 잊고 사는 것이지, 밝은 덕과 사람들이 서로를 잊고 산다는 말이 아니다.</ref> 자신이 이것을 가지고 있는줄도 모르고 있다. 지금 이른바 '자세히 살핀다[顧諟]'는 것은 그저 마음속에서 늘 이 이치(理)를 간직하고 있으라는 것 정도이다.<ref>'在'는 단정적 어감의 어기사로, 문언의 '焉'과 같다.</ref> 일단 말을 냈으면 말에는 반드시 그렇게 해야 마땅한 법칙[當然之則]이 있으니 실언해서는 안 되고, 일단 일을 행했으면 일에는 반드시 그렇게 해야 마땅한 법칙이 있으니 실수해서는 안 된다. 이런 것에 불과할 뿐이니, 애초에 어찌 실제로 무슨 물건이 있어 그 형상(形象)을 볼 수 있다는 것이겠는가? 장조(壯祖)의 기록. (미상) * 　17:52 問: “引‘成性存存, 道義出矣’, 何如?” '''질문: '이루어진 본성(性)을 간직하고 간직하여[成性存存] 도의(道義)가 (거기서) 나올 것이다.'<ref>17:51을 참조하라.</ref>를 인용하신 이유는 무엇입니까? 曰: “自天之所命, 謂之明命, 我這裏得之於己, 謂之明德, 只是一箇道理. 人只要存得這些在這裏. 才存得在這裏, 則事君必會忠; 事親必會孝; 見孺子, 則怵惕之心便發; 見穿窬之類, 則羞惡之心便發; 合恭敬處, 便自然會恭敬; 合辭遜處, 便自然會辭遜. 須要常存得此心, 則便見得此性發出底都是道理. 若不存得這些, 待做出, 那箇會合道理!” 賀孫(62이후). '''대답: 하늘이 명(命)한 바를 '밝은 명령(明命)'이라 하고, 내가 내 속에 얻은 것을 '밝은 덕(明德)'이라 하니, (이 둘은) 하나의 도리일 뿐이다. 사람들은 그저 이것을[這些] 자기 속에 잘 간직하기만 하면 된다. 자기 속에 간직하기만 하면, 임금을 섬김에 반드시 충(忠)할 수 있을 것이고, 어버이를 섬김에 반드시 효(孝)할 수 있을 것이며, 어린아이(가 우물에 들어가려는 것)를 보면 깜짝 놀라는(怵惕) 마음이 바로 틔워나올 것이고, 담을 뚫고 넘어[穿窬] (도둑질하는) 무리를 보면 수치스럽고 미워하는[羞惡] 마음이 바로 틔워나올 것이며, 응당 공경(恭敬)해야 할 곳에서는 바로 자연스레 공경할 수 있을 것이고, 응당 사양[辭遜]해야 할 곳에서는 바로 자연스레 사양할 수 있을 것이다. 늘 반드시 이 마음을 잘 간직해야 하니, (이렇게 하면) 곧 이 본성(性)이 발현한 것이 모두 도리라는 것을 알게 된다. 만약 이것을<ref>밝은 명령이자 밝은 덕.</ref> 잘 간직하지도 못하면서 틔워나오길 기대한다면 그 무엇이 도리에 합치할 수 있겠나? 하손(賀孫)의 기록. (62세 이후) === '이 세 가지는 실로 모두 스스로 밝히는 일이다.' 단락 === * 是三者固皆自明之事一段 '이 세 가지는 실로 모두 스스로 밝히는 일이다.' 단락 * 　17:53 問: “‘顧諟’一句, 或問復以爲見‘天之未始不爲人, 而人之未始不爲天’, 何也?” '''질문: '자세히 살피다[顧諟]’<ref>대학 전 1장. '하늘의 밝은 명령을 자세히 살핀다[顧諟天之明命]' 원출전은 서경 상서 태갑편.</ref> 구절은 《대학혹문》에서 다시 ‘하늘은 일찍이 사람이 아닌 적이 없고 사람은 일찍이 하늘이 아닌 적이 없음'을 드러낸 것이라고 하셨는데, 무슨 뜻입니까? 曰: “只是言人之性本無不善, 而其日用之間莫不有當然之則. 則, 所謂天理也. 人若每事做得是, 則便合天理. 天人本只一理. 若理會得此意, 則天何嘗大, 人何嘗小也!” 壯祖(미상). '''대답: 사람의 본성(性)은 본래 선(善)하지 않음이 없고 사람의 일상생활[日用]에는 마땅히 따라야 할 법칙[當然之則]이 있지 않음을 말한 것 뿐이다. 법칙[則]이란 이른바 천리(天理)이다. 사람이 매사를 옳게 한다면 곧 천리(天理)에 합치된다. 하늘과 사람은 본래 (동일한) 하나의 이치일 뿐이다. 만약 이 뜻을 이해한다면 하늘이 어찌 (사람보다) 클 것이며 사람이 어찌 (하늘보다) 작을 것인가? 장조(壯祖)의 기록. (미상) * 　17:54 問“天未始不爲人, 而人未始不爲天.” ''' '하늘은 일찍이 사람이 아닌 적이 없고 사람은 일찍이 하늘이 아닌 적이 없다[天未始不爲人, 而人未始不爲天]'에 대한 질문. 曰: “天卽人, 人卽天. 人之始生, 得於天也; 旣生此人, 則天又在人矣. 凡語言動作視聽, 皆天也. 只今說話, 天便在這裏. 顧諟, 是常要看敎光明燦爛, 照在目前.” 僩(69이후). '''대답: 하늘이 사람이고 사람이 하늘이다. 사람의 탄생은 하늘에서 얻었으니, 이 사람을 낳은 이상 하늘은 다시 사람 안에 있게 된다. 말하고 움직이며 보고 듣는 것[語言動作視聽] 모두가 다 하늘이다. 바로 지금 (내가) 말하고 떠드는 것도 하늘이 그 안에 있다. '자세히 살핀다[顧諟]'함은 항상 (명덕의) 찬란한 광명(光明)이 내 눈 앞을 비추도록 보라는 것이다.<ref>유사한 표현이 14:73에 있으니 참조하라.</ref> 한(僩)의 기록. (69세 이후) == 전 2장 == * 　傳二章 전 2장 === '누군가의 질문: 욕조(盤)에 명문(銘)을 새긴 까닭은...' 단락 === * 或問盤之有銘一段 '누군가의 질문: 욕조(盤)에 명문(銘)을 새긴 까닭은...' 단락 * 　17:55 德元問: “湯之盤銘, 見於何書?” '''덕원(德元)<ref>곽우인(郭友仁)</ref>의 질문: 탕(湯) 임금의 반명(盤銘)<ref>물그릇에 새긴 글귀이다. 대학 전 2장에 보인다.</ref>은 어느 책에서 보입니까? 曰: “只<ref>조선고사본에서는 이 뒤에 '是'가 있다.</ref>見於大學.” '''대답: 오직 《대학》에서만 보인다. 又曰<ref>조선고사본에서는 '又曰'이 없다.</ref>: “成湯工夫全是在‘敬’字上. 看<ref>조선고사본에서는 이 뒤에 '得'이 있다.</ref>來, 大段是一箇修飭底人, 故當時人說他做工夫處亦說得大段地著. 如禹‘克勤于邦, 克儉于家’之類, 卻是大綱說. 到湯, 便說‘檢身若不及’.” '''다시 말함: 성탕(成湯)의 공부(工夫)는 모두 '경(敬)' 자 하나에 있다. 내가 보기에 (그는) 대단히 단정하고 삼가는[修飭] 사람이었으므로, 당시 사람들이 그가 실천한 공부를 말할 때 또한 매우 드러나게[著] 말했다. 예를 들어 우(禹)임금의 '나라 일에 부지런하고 집안 살림에 검소했다[克勤于邦, 克儉于家]'<ref>상서 우서 대우모 제 14장. '나라 일에 부지런하고 집안 살림에 검소하여 자만하고 큰 체하지 않으니, (이는) 너의 현명함이니라.(克勤于邦, 克儉于家, 不自滿假, 惟汝賢.)'</ref> 같은 부류는 도리어 대강(大綱)을 말한 것이다. 탕(湯) 임금에 대해서는 '몸을 단속하되 미치지 못하는 듯이 했다[檢身若不及]'<ref>아무리 단속해도 부족하다고 여겼다는 말이다. 상서 상서 이훈 제 5장. '위에 거하시어 능히 밝히시며, 아래에 거하시어 능히 충성하시며, 사람을 허여하되 다 갖추기를 요구하지 않으시고, 몸을 단속하되 미치지 못하는 듯이 하시어 만방을 소유함에 이르셨으니, 오직 이것이 어려운 것입니다.(居上克明, 爲下克忠, 與人不求備, 檢身若不及, 以至于有萬邦, 玆惟艱哉)'</ref>고 말한다. 文蔚云: “‘以義制事, 以禮制心’, ‘不邇聲色, 不殖貨利’等語, 可見日新之功.” '''내가[文蔚] 말함: '의(義)로써 일을 제어하고 예(禮)로써 마음을 제어하며[以義制事, 以禮制心]',<ref>상서 상서 중훼지고 제 8장.</ref> '음악과 여색을 가까이하지 않고 재물을 불리지 않았다[不邇聲色, 不殖貨利]'<ref>상서 상서 중훼지고 제 5장.</ref> 등의 말에서 '날로 새로워짐[日新]'<ref>대학 전 2장.</ref>의 효과[功]를 볼 수 있습니다. 曰: “固是. 某於或問中所以特地詳載者, 非<ref>조선고사본에서는 이 뒤에 '說'이 있다.</ref>道人不知, 亦欲學者經心耳.” 文蔚(59이후). '''대답: 진실로 그렇다. 내가 《대학혹문》 중에서 (이 부분을) 특별히 상세히 실은 것은, 남들이 알지 못한다고 말하려는 것이 아니요, 역시 배우는 자들이 마음을 썼으면[經心] 해서일 뿐이다. 문위(文蔚)의 기록. (59세 이후) * 　17:56 問: “丹書曰: ‘敬勝怠者吉, 怠勝敬者滅; 義勝欲者從, 欲勝義者凶.’ ‘從’字意如何?” * '''질문: 《단서(丹書)》에 이르기를 '경건함(敬)이 태만(怠)함을 이기면 길(吉)하고, 태만(怠)함이 경건함(敬)을 이기면 멸(滅)하며, 의(義)가 욕(欲)을 이기면 따르고[從], 욕(欲)이 의(義)를 이기면 흉(凶)하다.'고 하는데 '종(從)' 자는 무슨 뜻입니까?<ref>대대례기(大戴禮記) 무왕천조(武王踐阼)편에서 태공망이 무왕에게 조언할 적에 단서(丹書)라는 책을 인용하며 한 말이다. 대학혹문에서 이 부분을 인용하고 있으므로 이렇게 질문한 것이다. 단서가 어떤 책인지에 관해서는 알려지지 않았다. 참고로 무왕천조편은 상해박물관 소장 전국시대 초나라 죽간 컬렉션(속칭 '상박초간') 가운데서도 발견되었다. 馬承源, 上海博物館藏戰國楚竹書(七), 上海古籍出版社, 2008. 상박초간본과 대대례기본을 비교한 논문으로는 다음을 참조하라. 문병순, "≪上博(七)·武王踐阼≫篇 板本 비교 분석", 중국어문논총 41, 2009. 59-74.</ref> 曰: “從, 順也. 敬便豎起, 怠便放倒. 以理從事, 是義; 不以理從事, 便是欲. 這處敬與義, 是箇體·用, 亦猶坤卦說敬·義.” 㝢(61이후). <ref>조선고사본에서는 이 뒤에 통행본의 51:36에 해당하는 부분을 이어서 기록하고 있다. 짐작컨대 51:36과 17:56은 본래 하나의 조목이었는데 앞부분은 대학혹문에서 인용한 단서에 관한 문답이고 뒷부분은 맹자 1B에 관한 문답인 관계로 여정덕이 둘로 나누어 지금과 같이 배치한 듯하다.</ref> '''대답: 종(從)은 순(順)이다. 경건(敬)하면 세워지고[豎起], 태만(怠)하면 쓰러진다[放倒]. 이치[理]를 기준으로 일을 따르는 것이 의(義)이고, 이치[理]를 기준으로 일을 따르지 않는 것이 바로 욕(欲)이다. 여기에서 경(敬)과 의(義)는 (각각) 본체(體)와 작용(用)이니, 또한 곤괘(坤卦)에서 설명한 경(敬)과 의(義)(의 관계)와 같다.<ref>주역 곤괘 문언전의 '경건함을 가지고 안쪽을 올곧게 하고 의로움을 가지고 바깥쪽을 방정하게 한다(敬以直內, 義以方外)'를 말한다. 내면의 경건함 쪽이 본체, 외면의 올바른 행실 쪽이 작용이다.</ref> '''우(㝢)의 기록. (61세 이후) == 전 3장 == * 　傳三章 전 3장 === '다시 시경 기욱(淇奧)편을 인용한 까닭은...' 단락 === * 復引淇澳之詩一段 '다시 시경 기욱(淇奧)편을 인용한 까닭은...' 단락 * 　17:57 “‘<ref>조선고사본은 이 앞에 '大學言'이 있다.</ref>瑟兮僩兮者, 恂慄也’. ‘僩’字, 舊訓寬大. 某看經子所載, 或從‘忄’·或從‘扌’之不同, 然皆云有武毅之貌, 所以某注中直以武毅言之.” ''' ‘슬혜한혜[瑟兮僩兮]란 전율하고 두려워힌다[恂慄]는 뜻이다.'<ref>대학혹문.</ref> 에서,‘한(僩)’ 자는 옛날에는 관대(寬大)라고 훈(訓)했다.<ref>모시(毛詩)의 위풍(衛風) 기욱(淇澳)편에서 이와 같이 훈했다.</ref> 내가 여러 전적[經子]<ref>경자(經子)는 경사자집(經史子集)의 준말이다. 다양한 문헌을 이른다.</ref>에 실린 바를 보니, ‘심방변(忄)’ 을 쓰거나 ‘재방변(扌)’ 을 쓰는 등의 차이가 있지만,<ref>재방변을 쓰면 '한(撊)', 심방변을 쓴 글자는 현재 폰트가 존재하지 않는다. 예컨대 전자는 춘추좌씨전(春秋左氏傳)의 소공(昭公) 18년조에, 후자의 경우는 순자(荀子) 영욕(榮辱)편에 대한 양경(楊倞)의 주석에 등장한다.</ref> 무인처럼 굳건한 모습[武毅之貌]이 있다고 말한다. 그래서 내가 주석에서<ref>대학장구.</ref> 직접적으로 '무의(武毅)'로 설명했다. 道夫云: “如此注, 則方與‘瑟’字及下文恂慄之說相合.” '''내(道夫)가 말함: 이 주석과 같아야만 ‘슬(瑟)’ 자 및 아랫글의 '준률(恂慄)' 설(說)에 부합합니다. 曰: “且如‘恂’字, 鄭氏讀爲‘峻’. 某始者言, 此只是‘恂恂如也’之‘恂’, 何必如此. 及讀莊子, 見所謂‘木處則惴慄恂懼’, 然後知鄭氏之音爲當. 如此等處, 某於或問中不及載也. 要之, 如這般處, 須是讀得書多, 然後方見得.” 道夫(60이후). '''대답: 예컨대 ‘준(恂)’ 자를 정씨(鄭氏)<ref>정현(鄭玄)</ref>는 ‘준(峻)’으로 읽었다.<ref>대학에 대한 정현의 주석에서 보인다. '준(恂)자는 간혹 준(峻)자로 쓴다.(恂字, 或作峻)'</ref> 나는 처음에는 '이건 그저 순순여야(恂恂如也)<ref>논어 10:1. 신실하다는 뜻.</ref>의 순(恂)일 뿐인데, 어찌 반드시 그렇게 (준이라고) 읽어야 하는가'라고 했었다. 《장자(莊子)》를 읽다가 이른바 ‘나무 위에 있으면 두려워 전율한다[惴慄恂懼]’는 것을 보고서야 비로소 정씨(鄭氏)의 음(音)이 타당함을 알았다. 이와 같은 부분은 내가 《대학혹문》에 미처 싣지 못했다. 요컨대 이런 것들은 모름지기 글을 많이 읽고 나서야 알 수 있는 것이다.<ref>이 조목은 16:41과 흡사하니 참조하라.</ref> 도부(道夫)의 기록. (60세 이후) * 　17:58 問<ref>조선고사본에서는 이 뒤로 '시경 기욱편을 인용한(引淇奥詩如)'가 더 있다.</ref>: “切磋琢磨, 是學者事, 而‘盛德至善’, 或問乃指聖人言之, 何也?” '''질문: '절차탁마(切磋琢磨)'<ref>대학 본문에서 인용한 시경 기욱편이다.</ref>는 배우는 자의 일인데, ‘성대한 덕과 지극한 선[盛德至善]’<ref>대학 본문에서 시경 기욱편의 한 구문을 해석한 말이다.</ref>을 《대학혹문》에서 성인(聖人)을 가리켜 말한 것은 어째서입니까?<ref>주희는 대학혹문에서 '성덕지선'을 성인의 풍모를 형용한 말이라고 풀이했다. '성대한 덕과 지극한 선을 백성들이 잊지 못한 것은, 대개 사람의 마음이 다 똑같이 (가지고 있는) 바이지만, 성인은 이것을 먼저 얻은 데다가 또 이렇게 충만하게 채워 밝게 드러냈다. 그래서 백성들이 모두 이를 우러러 잊지 못했던 것이다. '성덕'은 자기자신이 얻은 것을 가지고 말한 것이고, '지선'은 이치의 지극함을 가지고 말한 것이다. '절차탁마'는 이러한 지점에 머물기를 구하는 것뿐이다. ('盛德至善, 民不能忘', 蓋人心之所同然, 聖人旣先得之而其充盛宣著又如此. 是以民皆仰之而不能忘也. '盛德', 以身之所得而言也; '至善', 以理之所極而言也. '切磋琢磨', 求其止於是而已矣.)'</ref> 曰: “後面說得來大, 非聖人不能. 此是連上文‘文王於緝熙敬止’說. 然聖人也不是插手掉臂做到那處, 也須學始得<ref>조선고사본에서는 '始得'이 없다.</ref>. 如孔子所謂: ‘德之不修, 學之不講, 聞義不能徙, 不善不能改, 是吾憂也.’ 此有甚緊要? 聖人卻憂者, 何故? 惟其憂之, 所以爲聖人. 所謂‘生而知之者’, 便只是知得此而已. 故曰: ‘惟聖罔念作狂, 惟狂克念作聖.’” 淳(61·70때). 寓同. <ref>조선고사본에서는 순이 아니라 우의 단독기록으로 적었다.</ref> '''대답: 뒷부분에서 설명한 것은 무척 커서 성인(聖人)이 아니면 불가능하다. 이는 윗글의 ‘문왕(文王)께서, 아! 끝없이 밝히고 공경하시어 그치셨도다[緝熙敬止].’<ref>시경 대아 문왕편의 구문을 대학 전 3장에서 인용한 것이다. '어(於)'는 '오'라고 읽는다. 감탄사이다. 시집전에 따르면 '집(緝)'은 끝없이 계속하다, '희(熙)'는 밝히다, '경(敬)'은 경건히, '지(止)'는 어조사이다. 어조사라는 것은 강하고 구체적이고 단독적인 의미가 없다는 뜻이다. 다만 대학의 저자는 이 '지(止)'에 '그치다'라는 의미가 있다고 믿었기 때문에 이 자리에 인용한 것이므로 우리가 시경이 아니라 대학을 해석할 적에는 역시 '그치다'라고 해석해주어야 한다. 대학혹문의 해당부분을 보면 주희도 이러한 차이를 알고 있었다.</ref>에 이어서 설명한 것이다.<ref>문왕은 성인이니 '성덕지선'은 역시 성인을 형용한 말이라는 것이다.</ref> 그러나 성인(聖人)도 손놓고 수수방관하며[揷手掉臂] 저 경지에 이른 것이 아니니, 역시 모름지기 배워야만 (그렇게) 된다. 예컨대 공자(孔子)가 이른바 ‘덕(德)이 닦이지 못하며, 학문(學)이 강마되지 못하며, 의(義)를 듣고도 (그쪽으로) 옮겨가지 못하며, 불선(不善)을 고치지 못하는 것, 이것이 나의 걱정거리이다[德之不修, 學之不講, 聞義不能徙, 不善不能改, 是吾憂也].’<ref>논어 7:3</ref>같은 경우, 여기에 무슨 긴요함이 있는가? (그런데도) 성인이 도리어 걱정하신 것은 어째서인가? 바로 그것을 걱정하셨기 때문에 성인이 되신 것이다. 이른바 ‘나면서부터 아는 자[生而知之者]’<ref>논어 7:19</ref>(라는 말에서 안다는 것이)란 그저 이것을 아는 것일 뿐이다. 그러므로 ‘성인이라도 생각하지 않으면 미치광이가 되고, 미치광이라도 능히 생각하면 성인(聖)이 된다.’<ref>서경(書經) 주서(周書) 다방(多方)편 제 17장.</ref>고 하였다. 순(淳)의 기록. (61세 혹은 70세 때). 우(寓)의 기록도 같음. * 　17:59 “‘如切如磋者, 道學也; 如琢如磨者, 自修也.’ 旣學而猶慮其未至, 則復講習討論以求之, 猶治骨角者, 旣切而復磋之. 切得一箇樸在這裏, 似亦可矣, 又磋之使至於滑澤, 這是治骨角者之至善也. 旣修而猶慮其未至, 則又省察克治以終之, 猶治玉石者, 旣琢而復磨之. 琢, 是琢得一箇樸在這裏, 似亦得矣, 又磨之使至於精細, 這是治玉石之至善也. 取此而喩君子之於至善, 旣格物以求知所止矣, 又且用力以求得其所止焉. 正心·誠意, 便是道學·自修.<ref>저본 교감주: 하서린본에서는 이 부분에 오류가 있지 않나 의심했다.</ref> ‘瑟兮僩兮, 赫兮喧兮’, 到這裏, 睟面盎背, 發見於外, 便是道學·自修之驗也.” ''' '"자르고(切) 간(磋) 듯하다"<ref>절/차는 골각기(骨角器)를 만드는 과정을 형용한 것이다. 처음에는 큼직큼직하게 자르고 나중 단계에서는 표면을 문질러 연마한다.</ref>는 것은 배움을 말한(道學) 것이다. "쪼으고(琢) 간(磨) 듯하다"<ref>탁/마는 석기(石器)나 옥기(玉器)를 만드는 과정을 형용한 것이다. 역시 처음 단계에서는 큼직큼직하게 쪼개고 나중 단계에서는 표면을 문질러 연마한다.</ref>는 것은 자신을 닦은(自修) 것이다.'<ref>'닦다'는 표현에 대해서는 15:125를 참조하라.</ref>'<ref>대학 전 3장에서 시경 위풍 기욱을 인용한 후 그 가운데 '절차탁마'라는 표현을 풀이하는 부분이다. 16:31을 보라. 이 시는 논어 1:15에서도 인용하고 있으니 참조하라.</ref> 배운 뒤에도 오히려 자신이 아직 (목표 지점에) 이르지 못함을 염려하여 다시 강습(講習)하고 토론(討論)하여 그것을 구하는 모습이 마치 골각(骨角)을 다루는 장인이 자른[切] 뒤에도 다시 그것을 가는[磋] 모습과 같다. 잘라서 한 덩어리를[樸] 얻는 정도도 역시 그럭저럭 괜찮은 듯하겠지만, 다시 그것을 갈아서[磋] 매끄럽게[滑澤] 하는 것은 골각을 다루는 장인의 지극한 선[至善]이다. 닦은[修] 뒤에도 오히려 자신이 아직 (목표한 정도에) 이르지 못함을 염려하여 다시 성찰(省察)하고 다스려[克治] (닦는 일을) 완수하는 모습이 마치 옥석(玉石)을 다루는 장인이 쪼은[琢] 뒤에도 다시 그것을 가는[磨] 모습과 같다. 쪼아서[琢] 한 덩어리를[樸] 얻는 정도도 역시 그럭저럭 괜찮은 듯하겠지만, 다시 그것을 갈아서[磨] 정밀하게[精細] 하는 것은 옥석을 다루는 장인의 지극한 선[至善]이다. (장인들의) 이러한 점을 취하여 군자와 지선(至善)의 관계를 비유하였으니, 격물(格物)하여 머무를 곳을 알기를[知所止] 구한 뒤에도 다시 힘을 써서 그 머무를 곳을 얻기를[得其所止] 구한다. 정심(正心)·성의(誠意)가 곧 '배움을 말한다(道學)'와 '자신을 닦는다(自修)' 에 해당한다. ‘장중하고 굳세며[瑟兮僩兮], 혁혁하게 빛나는[赫兮喧兮]’경지에 이르면, 얼굴에 윤기가 흐르고 온몸에 넘쳐[睟面盎背]<ref>맹자 7A:21</ref> 밖으로 드러나니, 바로 도학(道學)과 자수(自修)의 효과[驗]이다. 道夫云: “所以或問中有始終條理之別也, 良爲此爾.” '''내(道夫)가 말함: 그래서 《대학혹문》에서 시조리(始條理)와 종조리(終條理)의 구별이 있으니, 정확히 이런 이유 때문입니다.<ref>대학혹문. '뼈나 뿔은 결을 찾을 수 있으므로 자르고 가는 작업이 쉬우니, 이른바 시조리(始條理)의 일이다. 옥이나 돌은 결이 없고(渾全) 단단하므로 쪼으고 가는 작업이 어려우니, 이른바 종조리(終條理)의 일이다.(曰: "骨角脉理可尋, 而切磋之功易, 所謂'始條理'之事也; 玉石渾全堅確, 而琢磨之功難, 所謂'終條理'之事也.)' 시조리와 종조리라는 표현은 맹자 5B:1에서 따온 것이다. 의례용 악곡의 연주에 있어서 곡을 시작하는 행위와 맺는 행위를 말한다. 맹자는 각각을 지혜의 일(智之事)과 성스러움의 일(聖之事)이라고 하였는데, 어떠한 사상적 운동을 개창하는 것보다 완성하는 것이 더 어렵고 위대한 일임을 암시한 것이다.</ref> 曰: “然.” 道夫(60이후). '''대답: 그렇다. 도부(道夫)의 기록. (60세 이후) * 　17:60 “‘如切如磋’, 道學也”, 卻以爲始條理之事; “‘如琢如磨’, 自修也”, 卻以爲終條理之事, 皆是要工夫精密. 道學是起頭處, 自修是成就處. 中間工夫, 旣講求又復講求, 旣克治又復克治, 此所謂已精而求其益精, 已密而求其益密也. 謨(50이후). • 17:60 “‘자르는 듯하고 가는 듯함[如切如磋]’은 도학(道學)이다”는 도리어 시작하는 조리[始條理]의 일로 삼고, “‘쪼는 듯하고 가는 듯함[如琢如磨]’은 자수(自修)이다”는 도리어 마치는 조리[終條理]의 일로 삼으니, 모두 공부(工夫)가 정밀(精密)함을 요구한다. 도학(道學)은 시작하는 부분이고, 자수(自修)는 성취하는 부분이다. 중간의 공부는 이미 강구(講求)하고 또다시 강구하며, 이미 극치(克治)하고 또다시 극치하는 것이니, 이것이 이른바 이미 정밀한데 그 더욱 정밀함을 구하고, 이미 치밀한데 그 더욱 치밀함을 구하는 것이다. o 모(謨)의 기록. (50세 이후) * 　17:61 周問: “切磋是始條理, 琢磨是終條理. 終條理較密否?” 曰: “始終條理都要密, 講貫而益講貫, 修飭而益修飭.” 淳(61·70때). • 17:61 주(周)가 묻다: “절차(切磋)는 시작하는 조리[始條理]이고, 탁마(琢磨)는 마치는 조리[終條理]입니다. 마치는 조리가 비교적 치밀합니까?” o 답하다: “시작하는 조리와 마치는 조리 모두 치밀해야 하니, 강론하고 익힘[講貫]에 더욱 강론하고 익히며, 수양하고 삼감[修飭]에 더욱 수양하고 삼가야 한다.” o 순(淳)의 기록. (61세 혹은 70세 때) * 　17:62 問: “琢磨後, 更有瑟僩赫喧, 何故爲終條理之事?” 曰: “那不是做工夫處, 是成就了氣象恁地. ‘穆穆文王’, 亦是氣象也.” 㝢(61이후). • 17:62 묻다: “탁마(琢磨) 뒤에 다시 슬한(瑟僩)·혁훤(赫喧)이 있는데, 어찌하여 마치는 조리[終條理]의 일이 됩니까?” o 답하다: “그것은 공부하는 부분이 아니라 성취된 뒤의 기상(氣象)이 그러한 것이다. ‘점잖고 교양 있는 문왕[穆穆文王]’ 또한 기상(氣象)이다.” o 우(㝢)의 기록. (61세 이후) iesvphx1pk0te0nihg3hz3xn5bnm6sz 252 92330 394991 343625 2025-07-10T02:31:58Z ZornsLemon 15531 394991 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=訓民正音 |언어=ko |권= |저자=[[저자:조선 세종|세종]] |번역자= |편집자= |삽화가= |학교= |출판사= |위치= |연도= |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=pdf |그림=1 |진행 상황=MS |쪽별 색인=<pagelist from=1 to=2 1=표지 2=- /> ; 세종어제훈민정음 <pagelist from=3 to=32 3=1 /> ; 어제월인석보 서 <pagelist from=33 to=96 33=1 /> ; 월인천강지곡 (제一), 석보상절 (제一) <pagelist from=97 to=193 97=1 193=- /> |권별 색인= |목차= |너비= |머리말= |꼬리말= }} dmgl7yds199ntcdmx8xtpvm45vvg48u 394992 394991 2025-07-10T02:33:24Z ZornsLemon 15531 394992 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=訓民正音 |언어=ko |권= |저자=[[저자:조선 세종|세종]] |번역자= |편집자= |삽화가= |학교= |출판사= |위치= |연도= |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=pdf |그림=1 |진행 상황=MS |쪽별 색인=<pagelist from=1 to=2 1=표지 2=- /> ; 세종어제훈민정음 <pagelist from=3 to=32 3=1 /> ; 석보상절 서 <pagelist from=33 to=96 33=1 /> ; 월인천강지곡 (제一), 석보상절 (제一) <pagelist from=97 to=193 97=1 193=- /> |권별 색인= |목차= |너비= |머리말= |꼬리말= }} 9wmv6q1gxddf8mkniqqm5zlhlqmyylz 394993 394992 2025-07-10T02:38:26Z ZornsLemon 15531 394993 proofread-index text/x-wiki {{:MediaWiki:Proofreadpage_index_template |종류=book |제목=訓民正音 |언어=ko |권= |저자=[[저자:조선 세종|세종]] |번역자= |편집자= |삽화가= |학교= |출판사= |위치= |연도= |정렬 키= |ISBN= |OCLC= |LCCN= |BNF_ARK= |ARC= |DOI= |출처=pdf |그림=1 |진행 상황=MS |쪽별 색인=<pagelist from=1 to=2 1=표지 2=- /> ; 세종어제훈민정음 <pagelist from=3 to=32 3=1 /> ; 석보상절 서 <pagelist from=33 to=44 33=1 /> ; 어제월인석보 서 <pagelist from=45 to=96 45=1 /> ; 월인천강지곡 (제一), 석보상절 (제一) <pagelist from=97 to=193 97=1 193=- /> |권별 색인= |목차= |너비= |머리말= |꼬리말= }} g0a3j4h816qh390h4v9nutyyf2ez3n3 250 92331 395039 343546 2025-07-10T05:24:31Z ZornsLemon 15531 395039 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Aspere" /></noinclude>{{더크게|世{{*|솅〮}}宗{{*|조ᇰ}}御{{*|ᅌᅥᆼ〮}}製{{*|졩〮}}訓{{*|훈〮}}民{{*|민}}正{{*|져ᇰ〮}}音{{*|ᅙᅳᆷ}}}}<!-- 줄바꿈하지마세요 -->製졩〮ᄂᆞᆫ〮글〮지ᅀᅳᆯ〮씨〮니〮御ᅌᅥᆼ〮製졩〮ᄂᆞᆫ〮님〯금〮지〯ᅀᅳ샨〮그〮리라〮訓훈〮은〮ᄀᆞᄅᆞ칠〮씨〮오〮民민ᄋᆞᆫ〮百ᄇᆡᆨ〮姓셔ᇰ〮이〮오〮音ᅙᅳᆷ은〮소리〮니〮訓훈〮民민正져ᇰ〮音ᅙᅳᆷ은〮百ᄇᆡᆨ〮姓셔ᇰ〮ᄀᆞᄅᆞ치〮시논〮正져ᇰ〮ᄒᆞᆫ소리〮라〮 {{더크게|國{{*|귁〮}}之{{*|징}}語{{*|ᅌᅥᆼ〯}}音{{*|ᅙᅳᆷ}}이〮}}國귁〮ᄋᆞᆫ〮나라〮히라〮之징ᄂᆞᆫ〮입〮겨〮지라〮語ᅌᅥᆼ〯는말〯ᄊᆞ미라〮 {{왼쪽 여백|2em|{{더크게|나랏〮말〯ᄊᆞ미〮}}}} {{더크게|異{{*|잉〮}}乎{{*|ᅘᅩᆼ}}中{{*|듀ᇰ}}國{{*|귁〮}}ᄒᆞ〮야〮}}異잉〮ᄂᆞᆫ〮다ᄅᆞᆯ씨〮라乎ᅘᅩᆼᄂᆞᆫ〮아〯모〮그ᅌᅦᄒᆞ〮논겨〮체ᄡᅳ〮는字ᄍᆞᆼ〮ㅣ라〮中듀ᇰ國귁〮ᄋᆞᆫ〮{{여백|1em}}皇ᅘᅪᇰ帝뎽〮겨〯신나라〮히니〮우〮리〮나랏〮{{upe}}<noinclude><references/></noinclude> 73yboxhdoqiuqx577ur0jfr1tlvzjnr 0 100201 395045 389613 2025-07-10T05:42:50Z ZornsLemon 15531 395045 wikitext text/x-wiki {{머리말 |제목=꽃다발 (조선 여류 시인 한시 선집) |저자=[[저자:김억|김억]] |연도=1944 |설명=조선 시대 여류 시인의 한시를 골라 칠오조로 번역하였는데, 직역하지는 않았다. 한시 원문과, 시조 형식으로 번역한 것도 같이 실려 있다. 한시 독음은 실려 있지 않은데, 편의를 위해 첨가하였다. }} * [[/권두사|권두사]] * 삼의당 김씨(三宜堂 金氏) ** [[/춘흥|춘흥(春興)]] ** [[/사창에 해지고|사창(紗窓)에 해지고]] ** [[/배꽃|배꽃]] ** [[/거울을 들고|거울을 들고]] ** [[/제비|제비]] ** [[/지는 복사꽃|지는 복사꽃]] ** [[/뉘 탓에|뉘 탓에]] ** [[/깊은 밤에|깊은 밤에]] ** [[/달|달]] ** [[/적성|적성(笛聲)]] ** [[/농촌 여름 풍경|농촌 여름 풍경]] ** [[/화월야|화월야(花月夜)]] ** [[/님에게 (삼의당)|님에게]] ** [[/목적 1|목적(牧笛) 1]] ** [[/목적 2|목적(牧笛) 2]] ** [[/목적 3|목적(牧笛) 3]] ** [[/추야월 1|추야월(秋夜月) 1]] ** [[/추야월 2|추야월(秋夜月) 2]] ** [[/추야월 3|추야월(秋夜月) 3]] ** [[/추야우 1|추야우(秋夜雨) 1]] ** [[/추야우 2|추야우(秋夜雨) 2]] ** [[/서창|서창(西窓)]] ** [[/청야급수|청야급수(淸夜汲水)]] ** [[/첫여름|첫여름]] ** [[/성중을 지나며|성중(城中)을 지나며]] ** [[/꽃을 꺾고|꽃을 꺾고]] ** [[/봄을 보내며|봄을 보내며]] ** [[/꾀꼬리|꾀꼴이]] ** [[/춘경|춘경(春景)]] ** [[/꽃이 지자|꽃이 지자]] * 계생(桂生) - 매창(梅窓) ** [[/가는 봄 지는 꽃에|가는 봄 지는 꽃에]] ** [[/가을밤|가을밤]] ** [[/무어라 보슬비는|무어라 보슬비는]] ** [[/자탄 (계생)|자탄(自嘆)]] ** [[/가락지|가락지]] ** [[/춘수|춘수(春愁)]] ** [[/배 띄우고|배 띄우고]] ** [[/첫가을 (계생)|첫가을]] ** [[/부여서|부여(夫餘)서]] ** [[/님을 생각하고|님을 생각하고]] ** [[/꿈을 깨니|꿈을 깨니]] ** [[/취한 이에게|취(醉)한 이에게]] ** [[/금장도|금장도]] ** [[/장토|장토(庄土)]] ** [[/소견 (계생)|소견(消遣)]] ** [[/이내 속야|이내 속야]] ** [[/병중에|병중(病中)에]] ** [[/뜬 풍설|뜬 풍설]] ** [[/님에게 (계생)|님에게]] ** [[/자상|자상(自傷)]] ** [[/자한|자한(自恨)]] ** [[/옷을 뀌매며|옷을 뀌매며]] ** [[/춘사|춘사(春思)]] ** [[/탄식 (계생)|탄식]] * 난설헌(蘭雪軒) ** [[/호수에 배 띄우고|호수에 배 띄우고]] ** [[/양류지사|양류지사(楊柳枝詞)]] ** [[/봄철인제|봄철인제]] ** [[/규원 1|규원(閨怨) 1]] ** [[/규원 2|규원(閨怨) 2]] ** [[/밤 풍경|밤 풍경]] ** [[/죽지사 1|죽지사 1]] ** [[/죽지사 2|죽지사 2]] ** [[/원앙이 잠을 깨리|원앙이 잠을 깨리]] ** [[/강남곡|강남곡]] ** [[/송별 (난설헌)|송별]] ** [[/봄비|봄비]] ** [[/치운 밤에|치운 밤에]] ** [[/이별이 잦아|이별이 잦아]] ** [[/빈녀의 노래 1|빈녀(貧女)의 노래 1]] ** [[/빈녀의 노래 2|빈녀(貧女)의 노래 2]] ** [[/빈녀의 노래 3|빈녀(貧女)의 노래 3]] ** [[/빈녀의 노래 4|빈녀(貧女)의 노래 4]] * 운초(雲楚) - 부용(芙蓉) ** [[/고향 생각 (운초)|고향 생각]] ** [[/구름|구름]] ** [[/꿈 깨고 나니|꿈 깨고 나니]] ** [[/탄식하는 동무에게|탄식하는 동무에게]] ** [[/낙매를 보고|낙매(落梅)를 보고]] ** [[/드나는 세월|드나는 세월]] ** [[/집 생각|집 생각]] ** [[/늦은 봄 풍경|늦은 봄 풍경]] ** [[/매화꽃 (운초)|매화꽃]] ** [[/가매화|가(假)매화]] ** [[/봄 간 뒤에|봄 간 뒤에]] ** [[/칠석에 (운초)|칠석에]] ** [[/흐르는 물|흐르는 물]] ** [[/속은 딴 데 두고|속은 딴 데 두고]] ** [[/늦봄에 길 떠나며|늦봄에 길 떠나며]] ** [[/저 등불 얄굿고야|저 등불 얄굿고야]] ** [[/한거|한거(閑居)]] ** [[/시와 술|시와 술]] * 죽서(竹西) ** [[/이별은 웨 하고서|이별은 웨 하고서]] ** [[/매화꽃 (죽서)|매화꽃]] ** [[/떠나신 님에게|떠나신 님에게]] ** [[/외로운 밤|외로운 밤]] ** [[/설음|설음]] ** [[/고향 생각 (죽서)|고향 생각]] ** [[/밤이건만|밤이건만]] ** [[/이 이한|이 이한(離恨)]] ** [[/늦은 봄 저녁에|늦은 봄 저녁에]] ** [[/가을에 벗을|가을에 벗을]] ** [[/이별이 없어란들|이별이 없어란들]] ** [[/제야에 (죽서)|제야(除夜)에]] ** [[/그 뉘가 더욱|그 뉘가 더욱]] ** [[/적은 새에게|적은 새에게]] * 옥봉(玉峯) ** [[/꿈 (옥봉)|꿈]] ** [[/님을 예고|님을 예고]] ** [[/첫가을 (옥봉)|첫가을]] ** [[/봄 아침|봄 아츰]] ** [[/가신다 하니|가신다 하니]] ** [[/가을밤|가을밤]] ** [[/칠석 (옥봉)|七夕]] ** [[/까치 짝짝|까치 짝짝]] ** [[/저 닭아 우지 마라|저 닭아 우지 마라]] ** [[/물으시거든|물으시거든]] ** [[/다락에서|다락에서]] * 유한당(幽閑堂) ** [[/피리 소리 듣고서|피리 소리 듣고서]] ** [[/송별 (유한당)|송별]] ** [[/매화 (유한당)|매화]] ** [[/동생을 생각하고|동생을 생각하고]] ** [[/달을 우러르며|달을 우러르며]] * 금원(錦園) ** [[/봄시름|봄 시름]] ** [[/호정서|호정(湖亭)서]] ** [[/용산 선유|용산 선유(船遊)]] ** [[/실비 오는 날|실비 오는 날]] ** [[/해당꽃|해당(海棠)꽃]] * 정일당(靜一堂) ** [[/제야에 (정일당)|제야(除夜)에]] ** [[/밤에|밤에]] ** [[/탄식 말고서|탄식 말고서]] ** [[/가을 매암이|가을 매암이]] * 송씨(宋氏) ** [[/마천령에서|마천령에서]] ** [[/물욕이 없노라고|물욕이 없노라고]] ** [[/취하니|취하니]] * 영수각(令壽閣) 서씨(徐氏) - 영수합(令壽閤) 서씨 ** [[/겨울밤에|겨울밤에]] ** [[/맑은 밤에|맑은 밤에]] ** [[/애별|애별(哀別)]] * 이씨(李氏) ** [[/흰 구름 가는 물만|흰 구름 가는 물만]] ** [[/시름|시름]] ** [[/오동나무|오동나무]] * 온정(溫亭) ** [[/편지|편지]] ** [[/내 몸을 비기노라|내 몸을 비(比)기노라]] ** [[/믿을 곳 없어|믿을 곳 없어]] * 승이교(勝二喬) ** [[/사창엔 달만 밝고|사창(紗窓)엔 달만 밝고]] ** [[/갈바람이 치마폭을|갈바람이 치마폭을]] * 취선(翠仙) ** [[/병풍의 원앙이|병풍의 원앙이]] ** [[/예전 놀든 곳|예전 놀든 곳]] * 황진이(黃眞伊) ** [[/꿈 (황진이)|꿈]] ** [[/반달|반달]] * 양사언(楊士彦) 소실(小室) ** [[/기정|기정(奇情)]] ** [[/님은 가고|님은 가고]] * 계월(桂月) ** [[/무심한 실버들|무심한 실버들]] ** [[/무심튼 것이|무심튼 것이]] * 최랑(崔娘) ** [[/길|길]] ** [[/은하|은하]] * 사임당(師任堂) 신씨(申氏) ** [[/고산을 돌아보며|고산(故山)을 돌아보며]] * 이제현(李齊賢) ** [[/들뜨는 마음|들뜨는 마음]] * 여승(女僧) 혜정(慧定) ** [[/가을비|가을비]] * 백화당(百花堂) 주인(主人) - 백화당(百花堂) 부인(夫人) ** [[/홀어미의 탄식|홀어미의 탄식]] * 제위(濟危) 빈녀(賓女) ** [[/향내는 언제나|향내는 언제나]] * 정씨(鄭氏) ** [[/진달내꽃|진달내꽃]] * 성씨(成氏) ** [[/소견 (성씨)|消遣]] * 김성달녀(金盛達女) - 호연재(浩然齋) ** [[/옛 마을|옛 마을]] * 덕개씨(德介氏) ** [[/비파로 이 이한을|비파(琵琶)로 이 이한(離恨)을]] * 김씨(金氏) ** [[/빗소리|비 소리]] * 도화(桃花) ** [[/복숭아꽃|복송아꽃]] * 연희(蓮喜) ** [[/칠석에 (연희)|칠석에]] * 어우동(於于洞) ** [[/부여를 지나가며|부여를 지나가며]] * 태일(太一) ** [[/기러기 신세|기럭이 신세]] * 소홍(小紅) ** [[/눈보라 치는 밤|눈보라 치는 밤]] * 난향(蘭香) ** [[/송별 (난향)|송별]] * 죽향(竹香) ** [[/저녁 풍경|저녁 풍경]] * 억춘(憶春) ** [[/가을도 깊어 가고|가을도 깊어 가고]] * 조운(朝雲) ** [[/님에게 (조운)|님에게]] * 일타홍(一朶紅) ** [[/달을 보고|달을 보고]] * 소옥화(小玉花) ** [[/송별 (소옥화)|송별]] * 노화(蘆花) ** [[/수영|수영]] * 부용(芙蓉) ** [[/봄바람|봄바람]] * 취련(翠蓮) ** [[/장마를 만나|장마를 만나]] * 계월(桂月) ** [[/광한루서|광한루서]] * 양양기(襄陽妓) ** [[/이별의 교훈|이별의 교훈]] * 복개(福介) ** [[/희우|희우(喜雨)]] * 고양촌녀(高陽村女) ** [[/시집가는 딸에게|싀집가는 딸에게]] * 설요(薛瑤) ** [[/자탄 (설요)|자탄(自嘆)]] * 최씨(崔氏) ** [[/소소음|소소음(肅肅吟)]] * 임벽당(林碧堂) 김씨(金氏) ** [[/두메에 사니|두메에 사니]] * 심씨(沈氏) ** [[/귀양가신 아버지|귀양가신 아버지]] * 최씨(崔氏) ** [[/해를 우러르고|해를 우러르고]] * 김씨(金氏) ** [[/첫서리|첫서리]] * 남씨(南氏) ** [[/아기를 잃고|아기를 잃고]] * 금천(金川) 민가녀(民家女) ** [[/혼잣소리|혼잣소리]] * 정씨(鄭氏) ** [[/님 생각|님 생각]] * 능운(凌雲) ** [[/님을 기다리며|님을 기다리며]] * 안원(安媛) ** [[/탄식 (안원)|탄식]] * 일지홍(一枝紅) ** [[/이별 (일지홍)|이별]] * 소염(小琰) ** [[/저무는 봄 저녁|점으는 봄 저녁]] * 연단(硏丹) ** [[/이별 (연단)|이별]] * 평양녀(平壤女) ** [[/복숭아|복송아]] * 취련(翠蓮) ** [[/님에게 (취련)|님에게]] * 의주기(義州妓) ** [[/떠나려는 이에게|떠나랴는 이에게]] * 추향(秋香) ** [[/가을 달|가을 달]] * 곽리자고(霍里子高) 처(妻) ** [[/공후곡|공후(箜篌)곡]] ==저작권== {{PD-old-70}} 8p8u6zvj855nq6eutdwbk4v86i5eghr 395049 395045 2025-07-10T06:10:15Z ZornsLemon 15531 395049 wikitext text/x-wiki {{머리말 |제목=꽃다발 (조선 여류 시인 한시 선집) |저자=[[저자:김억|김억]] |연도=1944 |설명=조선 시대 여류 시인의 한시를 골라 칠오조로 번역하였는데, 직역하지는 않았다. 한시 원문과, 시조 형식으로 번역한 것도 같이 실려 있다. 한시 독음은 실려 있지 않은데, 편의를 위해 첨가하였다. }} * [[/권두사|권두사]] * [[저자:김삼의당|삼의당 김씨(三宜堂 金氏)]] ** [[/춘흥|춘흥(春興)]] ** [[/사창에 해지고|사창(紗窓)에 해지고]] ** [[/배꽃|배꽃]] ** [[/거울을 들고|거울을 들고]] ** [[/제비|제비]] ** [[/지는 복사꽃|지는 복사꽃]] ** [[/뉘 탓에|뉘 탓에]] ** [[/깊은 밤에|깊은 밤에]] ** [[/달|달]] ** [[/적성|적성(笛聲)]] ** [[/농촌 여름 풍경|농촌 여름 풍경]] ** [[/화월야|화월야(花月夜)]] ** [[/님에게 (삼의당)|님에게]] ** [[/목적 1|목적(牧笛) 1]] ** [[/목적 2|목적(牧笛) 2]] ** [[/목적 3|목적(牧笛) 3]] ** [[/추야월 1|추야월(秋夜月) 1]] ** [[/추야월 2|추야월(秋夜月) 2]] ** [[/추야월 3|추야월(秋夜月) 3]] ** [[/추야우 1|추야우(秋夜雨) 1]] ** [[/추야우 2|추야우(秋夜雨) 2]] ** [[/서창|서창(西窓)]] ** [[/청야급수|청야급수(淸夜汲水)]] ** [[/첫여름|첫여름]] ** [[/성중을 지나며|성중(城中)을 지나며]] ** [[/꽃을 꺾고|꽃을 꺾고]] ** [[/봄을 보내며|봄을 보내며]] ** [[/꾀꼬리|꾀꼴이]] ** [[/춘경|춘경(春景)]] ** [[/꽃이 지자|꽃이 지자]] * [[저자:이매창|계생(桂生) - 매창(梅窓)]] ** [[/가는 봄 지는 꽃에|가는 봄 지는 꽃에]] ** [[/가을밤|가을밤]] ** [[/무어라 보슬비는|무어라 보슬비는]] ** [[/자탄 (계생)|자탄(自嘆)]] ** [[/가락지|가락지]] ** [[/춘수|춘수(春愁)]] ** [[/배 띄우고|배 띄우고]] ** [[/첫가을 (계생)|첫가을]] ** [[/부여서|부여(夫餘)서]] ** [[/님을 생각하고|님을 생각하고]] ** [[/꿈을 깨니|꿈을 깨니]] ** [[/취한 이에게|취(醉)한 이에게]] ** [[/금장도|금장도]] ** [[/장토|장토(庄土)]] ** [[/소견 (계생)|소견(消遣)]] ** [[/이내 속야|이내 속야]] ** [[/병중에|병중(病中)에]] ** [[/뜬 풍설|뜬 풍설]] ** [[/님에게 (계생)|님에게]] ** [[/자상|자상(自傷)]] ** [[/자한|자한(自恨)]] ** [[/옷을 뀌매며|옷을 뀌매며]] ** [[/춘사|춘사(春思)]] ** [[/탄식 (계생)|탄식]] * [[저자:허난설헌|난설헌(蘭雪軒)]] ** [[/호수에 배 띄우고|호수에 배 띄우고]] ** [[/양류지사|양류지사(楊柳枝詞)]] ** [[/봄철인제|봄철인제]] ** [[/규원 1|규원(閨怨) 1]] ** [[/규원 2|규원(閨怨) 2]] ** [[/밤 풍경|밤 풍경]] ** [[/죽지사 1|죽지사 1]] ** [[/죽지사 2|죽지사 2]] ** [[/원앙이 잠을 깨리|원앙이 잠을 깨리]] ** [[/강남곡|강남곡]] ** [[/송별 (난설헌)|송별]] ** [[/봄비|봄비]] ** [[/치운 밤에|치운 밤에]] ** [[/이별이 잦아|이별이 잦아]] ** [[/빈녀의 노래 1|빈녀(貧女)의 노래 1]] ** [[/빈녀의 노래 2|빈녀(貧女)의 노래 2]] ** [[/빈녀의 노래 3|빈녀(貧女)의 노래 3]] ** [[/빈녀의 노래 4|빈녀(貧女)의 노래 4]] * [[저자:김운초|운초(雲楚) - 부용(芙蓉)]] ** [[/고향 생각 (운초)|고향 생각]] ** [[/구름|구름]] ** [[/꿈 깨고 나니|꿈 깨고 나니]] ** [[/탄식하는 동무에게|탄식하는 동무에게]] ** [[/낙매를 보고|낙매(落梅)를 보고]] ** [[/드나는 세월|드나는 세월]] ** [[/집 생각|집 생각]] ** [[/늦은 봄 풍경|늦은 봄 풍경]] ** [[/매화꽃 (운초)|매화꽃]] ** [[/가매화|가(假)매화]] ** [[/봄 간 뒤에|봄 간 뒤에]] ** [[/칠석에 (운초)|칠석에]] ** [[/흐르는 물|흐르는 물]] ** [[/속은 딴 데 두고|속은 딴 데 두고]] ** [[/늦봄에 길 떠나며|늦봄에 길 떠나며]] ** [[/저 등불 얄굿고야|저 등불 얄굿고야]] ** [[/한거|한거(閑居)]] ** [[/시와 술|시와 술]] * [[저자:박죽서|죽서(竹西)]] ** [[/이별은 웨 하고서|이별은 웨 하고서]] ** [[/매화꽃 (죽서)|매화꽃]] ** [[/떠나신 님에게|떠나신 님에게]] ** [[/외로운 밤|외로운 밤]] ** [[/설음|설음]] ** [[/고향 생각 (죽서)|고향 생각]] ** [[/밤이건만|밤이건만]] ** [[/이 이한|이 이한(離恨)]] ** [[/늦은 봄 저녁에|늦은 봄 저녁에]] ** [[/가을에 벗을|가을에 벗을]] ** [[/이별이 없어란들|이별이 없어란들]] ** [[/제야에 (죽서)|제야(除夜)에]] ** [[/그 뉘가 더욱|그 뉘가 더욱]] ** [[/적은 새에게|적은 새에게]] * 옥봉(玉峯) ** [[/꿈 (옥봉)|꿈]] ** [[/님을 예고|님을 예고]] ** [[/첫가을 (옥봉)|첫가을]] ** [[/봄 아침|봄 아츰]] ** [[/가신다 하니|가신다 하니]] ** [[/가을밤|가을밤]] ** [[/칠석 (옥봉)|七夕]] ** [[/까치 짝짝|까치 짝짝]] ** [[/저 닭아 우지 마라|저 닭아 우지 마라]] ** [[/물으시거든|물으시거든]] ** [[/다락에서|다락에서]] * 유한당(幽閑堂) ** [[/피리 소리 듣고서|피리 소리 듣고서]] ** [[/송별 (유한당)|송별]] ** [[/매화 (유한당)|매화]] ** [[/동생을 생각하고|동생을 생각하고]] ** [[/달을 우러르며|달을 우러르며]] * 금원(錦園) ** [[/봄시름|봄 시름]] ** [[/호정서|호정(湖亭)서]] ** [[/용산 선유|용산 선유(船遊)]] ** [[/실비 오는 날|실비 오는 날]] ** [[/해당꽃|해당(海棠)꽃]] * 정일당(靜一堂) ** [[/제야에 (정일당)|제야(除夜)에]] ** [[/밤에|밤에]] ** [[/탄식 말고서|탄식 말고서]] ** [[/가을 매암이|가을 매암이]] * 송씨(宋氏) ** [[/마천령에서|마천령에서]] ** [[/물욕이 없노라고|물욕이 없노라고]] ** [[/취하니|취하니]] * [[저자:서영수합|영수각(令壽閣) 서씨(徐氏) - 영수합(令壽閤) 서씨]] ** [[/겨울밤에|겨울밤에]] ** [[/맑은 밤에|맑은 밤에]] ** [[/애별|애별(哀別)]] * 이씨(李氏) ** [[/흰 구름 가는 물만|흰 구름 가는 물만]] ** [[/시름|시름]] ** [[/오동나무|오동나무]] * 온정(溫亭) ** [[/편지|편지]] ** [[/내 몸을 비기노라|내 몸을 비(比)기노라]] ** [[/믿을 곳 없어|믿을 곳 없어]] * 승이교(勝二喬) ** [[/사창엔 달만 밝고|사창(紗窓)엔 달만 밝고]] ** [[/갈바람이 치마폭을|갈바람이 치마폭을]] * 취선(翠仙) ** [[/병풍의 원앙이|병풍의 원앙이]] ** [[/예전 놀든 곳|예전 놀든 곳]] * [[저자:황진이|황진이(黃眞伊)]] ** [[/꿈 (황진이)|꿈]] ** [[/반달|반달]] * 양사언(楊士彦) 소실(小室) ** [[/기정|기정(奇情)]] ** [[/님은 가고|님은 가고]] * 계월(桂月) ** [[/무심한 실버들|무심한 실버들]] ** [[/무심튼 것이|무심튼 것이]] * 최랑(崔娘) ** [[/길|길]] ** [[/은하|은하]] * [[저자:신사임당|사임당(師任堂) 신씨(申氏)]] ** [[/고산을 돌아보며|고산(故山)을 돌아보며]] * 이제현(李齊賢) ** [[/들뜨는 마음|들뜨는 마음]] * 여승(女僧) 혜정(慧定) ** [[/가을비|가을비]] * 백화당(百花堂) 주인(主人) - 백화당(百花堂) 부인(夫人) ** [[/홀어미의 탄식|홀어미의 탄식]] * 제위(濟危) 빈녀(賓女) ** [[/향내는 언제나|향내는 언제나]] * 정씨(鄭氏) ** [[/진달내꽃|진달내꽃]] * 성씨(成氏) ** [[/소견 (성씨)|消遣]] * 김성달녀(金盛達女) - 호연재(浩然齋) ** [[/옛 마을|옛 마을]] * 덕개씨(德介氏) ** [[/비파로 이 이한을|비파(琵琶)로 이 이한(離恨)을]] * 김씨(金氏) ** [[/빗소리|비 소리]] * 도화(桃花) ** [[/복숭아꽃|복송아꽃]] * 연희(蓮喜) ** [[/칠석에 (연희)|칠석에]] * 어우동(於于洞) ** [[/부여를 지나가며|부여를 지나가며]] * 태일(太一) ** [[/기러기 신세|기럭이 신세]] * 소홍(小紅) ** [[/눈보라 치는 밤|눈보라 치는 밤]] * 난향(蘭香) ** [[/송별 (난향)|송별]] * 죽향(竹香) ** [[/저녁 풍경|저녁 풍경]] * 억춘(憶春) ** [[/가을도 깊어 가고|가을도 깊어 가고]] * 조운(朝雲) ** [[/님에게 (조운)|님에게]] * 일타홍(一朶紅) ** [[/달을 보고|달을 보고]] * 소옥화(小玉花) ** [[/송별 (소옥화)|송별]] * 노화(蘆花) ** [[/수영|수영]] * 부용(芙蓉) ** [[/봄바람|봄바람]] * 취련(翠蓮) ** [[/장마를 만나|장마를 만나]] * 계월(桂月) ** [[/광한루서|광한루서]] * 양양기(襄陽妓) ** [[/이별의 교훈|이별의 교훈]] * 복개(福介) ** [[/희우|희우(喜雨)]] * 고양촌녀(高陽村女) ** [[/시집가는 딸에게|싀집가는 딸에게]] * 설요(薛瑤) ** [[/자탄 (설요)|자탄(自嘆)]] * 최씨(崔氏) ** [[/소소음|소소음(肅肅吟)]] * 임벽당(林碧堂) 김씨(金氏) ** [[/두메에 사니|두메에 사니]] * 심씨(沈氏) ** [[/귀양가신 아버지|귀양가신 아버지]] * 최씨(崔氏) ** [[/해를 우러르고|해를 우러르고]] * 김씨(金氏) ** [[/첫서리|첫서리]] * 남씨(南氏) ** [[/아기를 잃고|아기를 잃고]] * 금천(金川) 민가녀(民家女) ** [[/혼잣소리|혼잣소리]] * 정씨(鄭氏) ** [[/님 생각|님 생각]] * 능운(凌雲) ** [[/님을 기다리며|님을 기다리며]] * 안원(安媛) ** [[/탄식 (안원)|탄식]] * 일지홍(一枝紅) ** [[/이별 (일지홍)|이별]] * 소염(小琰) ** [[/저무는 봄 저녁|점으는 봄 저녁]] * 연단(硏丹) ** [[/이별 (연단)|이별]] * 평양녀(平壤女) ** [[/복숭아|복송아]] * 취련(翠蓮) ** [[/님에게 (취련)|님에게]] * 의주기(義州妓) ** [[/떠나려는 이에게|떠나랴는 이에게]] * 추향(秋香) ** [[/가을 달|가을 달]] * 곽리자고(霍里子高) 처(妻) ** [[/공후곡|공후(箜篌)곡]] ==저작권== {{PD-old-70}} jrm8hk45gdtq8nx6qji67daqr4a7aup 100 100244 395048 390708 2025-07-10T06:06:45Z ZornsLemon 15531 /* 시집 */ 395048 wikitext text/x-wiki {{저자 |이름 = 이매창 |다른 표기 = 李梅窓 |이름 첫 글자 = ㅇ |국적 = 조선 |탄생 연도 = 1573년 |사망 연도 = 1610년 |설명 = 조선 선조 때의 기생, 시인이다. 본명은 이향금(李香今). 자는 천향(天香), 호는 매창(梅窓). 계생(桂生,癸生), 계랑(桂娘,癸娘) 등으로도 불린다. [https://encykorea.aks.ac.kr/Article/E0017994 한국민족문화대백과사전] |그림 = |공용 링크 = 이매창 |정렬 = 이매창 }} == 시집 == * 매창집(梅窓集) ** [[조선여류한시선집/가는 봄 지는 꽃에|춘원(春怨)]] ** [[조선여류한시선집/가을밤 (계생)|수사(愁思)]] ** [[조선여류한시선집/무어라 보슬비는|규원(閨怨) 1]] ** [[조선여류한시선집/자탄 (계생)|병중수사(病中愁思)]] ** [[조선여류한시선집/가락지|규원(閨怨) 2]] ** [[조선여류한시선집/춘수|춘수(春愁)]] ** [[조선여류한시선집/배 띄우고|범주(泛舟)]] ** [[조선여류한시선집/첫가을 (계생)|조추(早秋)]] ** [[조선여류한시선집/부여서|유부여백마강(遊扶餘白馬江) 2]] ** [[조선여류한시선집/님을 생각하고|규중원(閨中怨)]] ** [[조선여류한시선집/꿈을 깨니|자상(自傷) 4]] ** [[조선여류한시선집/취한 이에게|증취객(贈醉客)]] ** [[조선여류한시선집/금장도|금장도]] ** [[조선여류한시선집/장토|장토(庄土)]] ** [[조선여류한시선집/소견 (계생)|강대즉사(江臺卽事)]] ** [[조선여류한시선집/이내 속야|자한(自恨) 3]] ** [[조선여류한시선집/병중에|병중(病中) 1]] ** [[조선여류한시선집/뜬 풍설|병중(病中) 2]] ** [[조선여류한시선집/님에게 (계생)|고인(故人)]] ** [[조선여류한시선집/자상|자상(自傷) 1]] ** [[조선여류한시선집/자한|자한(自恨) 2]] ** [[조선여류한시선집/옷을 뀌매며|자한(自恨) 1]] ** [[조선여류한시선집/춘사|춘사(春思)]] ** [[조선여류한시선집/탄식 (계생)|자상(自傷) 3]] == 시조 == * [[이화우 흩뿌릴 제]] qcia1urlqc981lwzyg9cw4h1rus5xin 0 100465 395043 390220 2025-07-10T05:41:14Z ZornsLemon 15531 395043 wikitext text/x-wiki {{머리말 |부제= 가는 봄 지는 꽃에 |저자= [[저자:이매창|이매창]] |역자= [[저자:김억|김억]] |이전= |다음= [[../가을밤 (계생)|가을밤]] |설명= 春怨 }} ===가는 봄 지는 꽃에=== <poem> 깊은봄을 좋와라 지죄는새들 이心思 둘곳없어 紗窓을 걷고 거문고로 이相思 하소를 할제 바람엔 꽃 제비들 휘나는고야. ::竹院春深鳥語多 殘粧含淚捲窓紗 죽원춘심조어다 잔장함루권창사 ::瑤琴彈罷相思曲 花落東風燕子斜 요금탄파상사곡 화락동풍연자사 봄철이 좋와련가 새들은 노래로다 窓紗를 걷어놀고 거문고 타노라면 꽃닢은 바람에 지고 제비{{sic|때|떼}}만 나나니 </poem> sf9x7urlr4pgw8oldxmgzyd9hu9oc5q 0 100466 395041 390224 2025-07-10T05:40:34Z ZornsLemon 15531 ZornsLemon님이 [[조선여류한시선집/가을밤]] 문서를 [[조선여류한시선집/가을밤 (계생)]] 문서로 이동했습니다 390224 wikitext text/x-wiki {{머리말 |부제= 가을밤 |저자= [[저자:이매창|이매창]] |역자= [[저자:김억|김억]] |이전= [[../가는 봄 지는 꽃에|가는 봄 지는 꽃에]] |다음= [[../무어라 보슬비는|무어라 보슬비는]] |설명= 愁思 }} ===가을 밤=== <poem> 비뒤에 찬바람이 댓숲을 불제 다락우엔 둥근달 홀로 빗나네 날새도록 서러이 우는버레들 그哀願에 이간장 모도다 녹네. ::雨後凉風玉簟秋 一輪明月掛樓頭 우후양풍옥점추 일륜명월괘루두 ::洞房終夜寒蛩響 擣盡中腸萬斛愁 동방종야한공향 도진중장만곡수 비뒤의 갈바람은 댓숲을 휘젓는데 뚜렷이 밝은달은 다락우 덮었서라 버레는 밤새여 울며 남의애를 끈나니. </poem> 5tifjz25bq890wpvmhj3hdi5e8hlv3p 0 100467 395044 390225 2025-07-10T05:41:37Z ZornsLemon 15531 395044 wikitext text/x-wiki {{머리말 |부제= 무어라 보슬비는 |저자= [[저자:이매창|이매창]] |역자= [[저자:김억|김억]] |이전= [[../가을밤 (계생)|가을밤]] |다음= [[../자탄 (계생)|자탄]] |설명= 閨怨 1 }} ===무어라 보슬비는=== <poem> 이離恨 하도설어 門닫고 누니 아룽아룽 소매엔 눈물이 지고. 閨房이 못내 외뤄 쓸쓸한것을 黃昏인제 보슬비 끊임이 없네. ::離懷消消掩中門 羅袖無香滴淚痕 이회소소엄중문 나수무향적누흔 ::獨處深閨人寂寂 一庭微雨鎖黃昏 독처심규인적적 일정미우쇄황혼 이離恨 못내설어 門닫고 지내올제 소매엔 눈물이오 空閨는 외론것을 無心한 黃昏細雨는 남의애를 끊나니. </poem> 6gr177jxdul3ev3fqcds5aif89ekzym 114 102387 394997 394779 2025-07-10T03:16:45Z Danuri19 16656 394997 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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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]] 9zp70ieifykr42rx21r0z28i6ashq9e 394998 394997 2025-07-10T03:21:31Z Danuri19 16656 394998 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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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]] n4gxp8dijel38voxoc6twaclko3y8b2 395003 394998 2025-07-10T04:07:37Z Danuri19 16656 395003 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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다. 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오. 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<br> 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]] i2gipgk5jjw06rfaj6jeai5mijjhkf2 395004 395003 2025-07-10T04:10:19Z Danuri19 16656 395004 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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다. 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오. 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<br> 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]] nklfzdzfb68nd3xfzd9hi01z0qebzm6 395005 395004 2025-07-10T04:12:02Z Danuri19 16656 395005 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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다. 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오. 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게 불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다. <br> {{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]] rdqz6j4bdby2ylgdu65nixrr56vd7io 395006 395005 2025-07-10T04:14:50Z Danuri19 16656 395006 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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다. 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오. 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게 불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다. <br> {{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]] tuem00nec0jucti8n4bkb8i7v829ig9 395008 395006 2025-07-10T04:20:03Z Danuri19 16656 395008 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> [1]명상의 힘(The Power of Meditation)<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> [4]이타적 사랑의 자각(The Realization of Selfless Love)<br> [5]무한으로 들어감(Entering into the Infinite)<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> [7]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. [1]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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다. 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오. 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게 불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다. <br> {{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<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 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<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> 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> [4]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<br> [5]무한으로 들어감(Entering into the Infinite)<br> 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<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 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<br> [7]완전한 평화의 자각(The Realization of Perfect Peace)<br> 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]] oufwvfzwdehqb8dd3sb3037k55ejrq5 395009 395008 2025-07-10T04:20:38Z Danuri19 16656 395009 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> [1]명상의 힘(The Power of Meditation)<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> [4]이타적 사랑의 자각(The Realization of Selfless Love)<br> [5]무한으로 들어감(Entering into the Infinite)<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> [7]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.<br> [1]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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다. 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오. 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게 불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다. <br> {{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<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 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<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> 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> [4]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<br> [5]무한으로 들어감(Entering into the Infinite)<br> 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<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 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<br> [7]완전한 평화의 자각(The Realization of Perfect Peace)<br> 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]] ibptp816fqeshxq7iou1nqfwwvqt7os 395011 395009 2025-07-10T04:24:47Z Danuri19 16656 395011 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> [1]명상의 힘(The Power of Meditation)<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> [4]이타적 사랑의 자각(The Realization of Selfless Love)<br> [5]무한으로 들어감(Entering into the Infinite)<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> [7]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.<br> [1]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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다. 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오. 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게는 (더이상 과거와 같은)불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다.<ref>더는 그 어떤 변화나 죽음도 당신의 마음에 예전과 같은 불안이나 슬픔을 일으키지 못할 것이며, 당신은 마침내 변치 않는 본질 위에 단단히 자리를 잡고, 불멸의 심장부 속에 머무르게 될 것입니다.</ref> <br> {{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<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 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<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> 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> [4]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<br> [5]무한으로 들어감(Entering into the Infinite)<br> 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<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 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<br> [7]완전한 평화의 자각(The Realization of Perfect Peace)<br> 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]] fmf57j7vqa55w7efwvrs6dyfufvg2d9 395014 395011 2025-07-10T04:36:15Z Danuri19 16656 395014 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> [1]명상의 힘(The Power of Meditation)<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> [4]이타적 사랑의 자각(The Realization of Selfless Love)<br> [5]무한으로 들어감(Entering into the Infinite)<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> [7]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.<br> [1]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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다.<ref>"‘완벽함’이 아니라 ‘방향’이 중요하다는 깨달음은, 칼 로저스가 말한 '완전하게 기능하는 인간' 개념과 깊이 연결된다. 그는 '완전해서 기능하는' 인간이 아니라, '기꺼이 진리를 향해 나아가려는' 그 의지와 태도 자체가 곧 치유이며 성장이라고 보았다. 따라서 '완전하게 기능하는 인간'이란 개념은 완성의 상태가 아니라, 열린 가능성과 진정성 위에 서 있는 존재를 의미한다." [참고]《On Becoming a Person: A Therapist's View of Psychotherapy》Carl Ransom Rogers(1961)</ref> 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오. 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게는 (더이상 과거와 같은)불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다.<ref>더는 그 어떤 변화나 죽음도 당신의 마음에 예전과 같은 불안이나 슬픔을 일으키지 못할 것이며, 당신은 마침내 변치 않는 본질 위에 단단히 자리를 잡고, 불멸의 심장부 속에 머무르게 될 것입니다.</ref> <br> {{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<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 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<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> 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> [4]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<br> [5]무한으로 들어감(Entering into the Infinite)<br> 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<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 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<br> [7]완전한 평화의 자각(The Realization of Perfect Peace)<br> 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]] l8v754iqupcy08etwjrdaq24peunc4e 395015 395014 2025-07-10T04:39:04Z Danuri19 16656 395015 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> [1]명상의 힘(The Power of Meditation)<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> [4]이타적 사랑의 자각(The Realization of Selfless Love)<br> [5]무한으로 들어감(Entering into the Infinite)<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> [7]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.<br> [1]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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다.<ref>"‘완벽함’이 아니라 ‘방향’이 중요하다는 깨달음은, 칼 로저스가 말한 '완전하게 기능하는 인간' 개념과 깊이 연결된다. 그는 '완전해서 기능하는' 인간이 아니라, '기꺼이 진리를 향해 나아가려는' 그 의지와 태도 자체가 곧 치유이며 성장이라고 보았다. 따라서 '완전하게 기능하는 인간'이란 개념은 완성의 상태가 아니라, 열린 가능성과 진정성 위에 서 있는 존재를 의미한다." [참고]《On Becoming a Person: A Therapist's View of Psychotherapy》Carl Ransom Rogers(1961)</ref> 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오.<ref>이건 자기초월의 서사로 이해해볼수있다. 나만이 아니라, 타자, 전 우주를 포용하는 존재로 '자라가는'(growing) 것. 마치 매슬로우가 말한 '최고 욕구로서의 자기초월(transcendence needs)'을 문학적으로 표현한것으로도 이해해볼수있다. </ref> 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게는 (더이상 과거와 같은)불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다.<ref>더는 그 어떤 변화나 죽음도 당신의 마음에 예전과 같은 불안이나 슬픔을 일으키지 못할 것이며, 당신은 마침내 변치 않는 본질 위에 단단히 자리를 잡고, 불멸의 심장부 속에 머무르게 될 것입니다.</ref> <br> {{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<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 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<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> 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> [4]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<br> [5]무한으로 들어감(Entering into the Infinite)<br> 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<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 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<br> [7]완전한 평화의 자각(The Realization of Perfect Peace)<br> 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]] kdvtxm562w0dsdmcr3u5pic1oc5wi9e 395018 395015 2025-07-10T04:47:37Z Danuri19 16656 395018 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> [1]명상의 힘(The Power of Meditation)<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> [4]이타적 사랑의 자각(The Realization of Selfless Love)<br> [5]무한으로 들어감(Entering into the Infinite)<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> [7]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.<br> [1]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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다.<ref>"‘완벽함’이 아니라 ‘방향’이 중요하다는 깨달음은, 칼 로저스가 말한 '완전하게 기능하는 인간' 개념과 깊이 연결된다. 그는 '완전해서 기능하는' 인간이 아니라, '기꺼이 진리를 향해 나아가려는' 그 의지와 태도 자체가 곧 치유이며 성장이라고 보았다. 따라서 '완전하게 기능하는 인간'이란 개념은 완성의 상태가 아니라, 열린 가능성과 진정성 위에 서 있는 존재를 의미한다." [참고]《On Becoming a Person: A Therapist's View of Psychotherapy》Carl Ransom Rogers(1961)</ref> 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오.<ref>이건 자기초월의 서사로 이해해볼수있다. 나만이 아니라, 타자, 전 우주를 포용하는 존재로 '자라가는'(growing) 것. 마치 매슬로우가 말한 '최고 욕구로서의 자기초월(transcendence needs)'을 문학적으로 표현한것으로도 이해해볼수있다. </ref> 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“나는 불완전하다. 그러나 그 불완전함 안에서도, 적어도 나 자신에게만큼은 정직하고자 하는 마음—그것이 윤리심리학이 제안하는 실존적 자아의 시작점이다.”</ref><ref>"나는 불완전하다, 그러나 그 안에서도 (적어도 나에게만큼은) 진실하고자 한다." [철학적·심리학적 해석] "나는 불완전하다" → 실존주의의 핵심 명제이다. 인간은 결코 완전할 수 없음을 받아들이는 자각. (Heidegger, Sartre, Rogers 모두 이 부분을 강조했다.) "그 안에서도" → 불완전함을 회피하거나 수정하려는 욕망이 아니라, 그 조건 그대로 살아가려는 용기이다. "(적어도 나에게만큼은)" → 윤리심리학적 관점에서 중요한 내면의 진실성(integrity). 타인에게 보여지는 이미지보다, 자기 자신에게 정직하고자 하는 태도가 근본 윤리이다. "진실하고자 한다" → 이건 ‘이미 진실하다’는 선언이 아니라, 진실하려는 의지(will to truth)에 가깝다. 이것이 Carl Rogers가 말한 fully functioning person, Viktor Frankl이 말한 의미 추구의 자율성, 그리고 James Allen이 말한 “steady perseverance” 와 맞닿아 있다.</ref><ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게는 (더이상 과거와 같은)불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다.<ref>더는 그 어떤 변화나 죽음도 당신의 마음에 예전과 같은 불안이나 슬픔을 일으키지 못할 것이며, 당신은 마침내 변치 않는 본질 위에 단단히 자리를 잡고, 불멸의 심장부 속에 머무르게 될 것입니다.</ref> <br> {{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<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 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<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> 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> [4]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<br> [5]무한으로 들어감(Entering into the Infinite)<br> 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<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 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<br> [7]완전한 평화의 자각(The Realization of Perfect Peace)<br> 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]] aayopo893k7t2j85329en96m7tvblg9 395057 395018 2025-07-10T07:47:25Z Danuri19 16656 395057 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> [1]명상의 힘(The Power of Meditation)<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> [4]이타적 사랑의 자각(The Realization of Selfless Love)<br> [5]무한으로 들어감(Entering into the Infinite)<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> [7]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.<br> [1]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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다.<ref>"‘완벽함’이 아니라 ‘방향’이 중요하다는 깨달음은, 칼 로저스가 말한 '완전하게 기능하는 인간' 개념과 깊이 연결된다. 그는 '완전해서 기능하는' 인간이 아니라, '기꺼이 진리를 향해 나아가려는' 그 의지와 태도 자체가 곧 치유이며 성장이라고 보았다. 따라서 '완전하게 기능하는 인간'이란 개념은 완성의 상태가 아니라, 열린 가능성과 진정성 위에 서 있는 존재를 의미한다." [참고]《On Becoming a Person: A Therapist's View of Psychotherapy》Carl Ransom Rogers(1961)</ref> 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오.<ref>이건 자기초월의 서사로 이해해볼수있다. 나만이 아니라, 타자, 전 우주를 포용하는 존재로 '자라가는'(growing) 것. 마치 매슬로우가 말한 '최고 욕구로서의 자기초월(transcendence needs)'을 문학적으로 표현한것으로도 이해해볼수있다. </ref> 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“나는 불완전하다. 그러나 그 불완전함 안에서도, 적어도 나 자신에게만큼은 정직하고자 하는 마음—그것이 윤리심리학이 제안하는 실존적 자아의 시작점이다.”</ref><ref>"나는 불완전하다, 그러나 그 안에서도 (적어도 나에게만큼은) 진실하고자 한다." [철학적·심리학적 해석] "나는 불완전하다" → 실존주의의 핵심 명제이다. 인간은 결코 완전할 수 없음을 받아들이는 자각. (Heidegger, Sartre, Rogers 모두 이 부분을 강조했다.) "그 안에서도" → 불완전함을 회피하거나 수정하려는 욕망이 아니라, 그 조건 그대로 살아가려는 용기이다. "(적어도 나에게만큼은)" → 윤리심리학적 관점에서 중요한 내면의 진실성(integrity). 타인에게 보여지는 이미지보다, 자기 자신에게 정직하고자 하는 태도가 근본 윤리이다. "진실하고자 한다" → 이건 ‘이미 진실하다’는 선언이 아니라, 진실하려는 의지(will to truth)에 가깝다. 이것이 Carl Rogers가 말한 fully functioning person, Viktor Frankl이 말한 의미 추구의 자율성, 그리고 James Allen이 말한 “steady perseverance” 와 맞닿아 있다.</ref><ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게는 (더이상 과거와 같은)불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다.<ref>더는 그 어떤 변화나 죽음도 당신의 마음에 예전과 같은 불안이나 슬픔을 일으키지 못할 것이며, 당신은 마침내 변치 않는 본질 위에 단단히 자리를 잡고, 불멸의 심장부 속에 머무르게 될 것입니다.</ref> <br> {{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<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 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.<br> 인간의 영혼이라는 전쟁터 위에서, 두 주인이 늘 최고권, 즉 마음의 왕권과 지배권을 두고 싸우고 있습니다. 하나는 ‘자아의 주인’으로, ‘이 세상의 군주’라고도 불리며, 다른 하나는 ‘진리의 주인’으로, ‘하느님 아버지’라고도 불립니다. 자아의 주인은 반역자이며, 그의 무기들은 욕정, 자만, 탐욕, 허영, 독선과 같은 어둠의 도구들입니다. 반면에 진리의 주인은 온유하고 겸손한 이이며, 그의 무기들은 부드러움, 인내, 순결, 희생, 겸손, 사랑, 곧 빛의 도구들입니다.<br> 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<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> 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> [4]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<br> [5]무한으로 들어감(Entering into the Infinite)<br> 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<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 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<br> [7]완전한 평화의 자각(The Realization of Perfect Peace)<br> 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]] hyzebgnsdb6gn74sgtsb58hnahsuqv4 395059 395057 2025-07-10T08:06:04Z Danuri19 16656 395059 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> [1]명상의 힘(The Power of Meditation)<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> [4]이타적 사랑의 자각(The Realization of Selfless Love)<br> [5]무한으로 들어감(Entering into the Infinite)<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> [7]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.<br> [1]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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다.<ref>"‘완벽함’이 아니라 ‘방향’이 중요하다는 깨달음은, 칼 로저스가 말한 '완전하게 기능하는 인간' 개념과 깊이 연결된다. 그는 '완전해서 기능하는' 인간이 아니라, '기꺼이 진리를 향해 나아가려는' 그 의지와 태도 자체가 곧 치유이며 성장이라고 보았다. 따라서 '완전하게 기능하는 인간'이란 개념은 완성의 상태가 아니라, 열린 가능성과 진정성 위에 서 있는 존재를 의미한다." [참고]《On Becoming a Person: A Therapist's View of Psychotherapy》Carl Ransom Rogers(1961)</ref> 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오.<ref>이건 자기초월의 서사로 이해해볼수있다. 나만이 아니라, 타자, 전 우주를 포용하는 존재로 '자라가는'(growing) 것. 마치 매슬로우가 말한 '최고 욕구로서의 자기초월(transcendence needs)'을 문학적으로 표현한것으로도 이해해볼수있다. </ref> 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“나는 불완전하다. 그러나 그 불완전함 안에서도, 적어도 나 자신에게만큼은 정직하고자 하는 마음—그것이 윤리심리학이 제안하는 실존적 자아의 시작점이다.”</ref><ref>"나는 불완전하다, 그러나 그 안에서도 (적어도 나에게만큼은) 진실하고자 한다." [철학적·심리학적 해석] "나는 불완전하다" → 실존주의의 핵심 명제이다. 인간은 결코 완전할 수 없음을 받아들이는 자각. (Heidegger, Sartre, Rogers 모두 이 부분을 강조했다.) "그 안에서도" → 불완전함을 회피하거나 수정하려는 욕망이 아니라, 그 조건 그대로 살아가려는 용기이다. "(적어도 나에게만큼은)" → 윤리심리학적 관점에서 중요한 내면의 진실성(integrity). 타인에게 보여지는 이미지보다, 자기 자신에게 정직하고자 하는 태도가 근본 윤리이다. "진실하고자 한다" → 이건 ‘이미 진실하다’는 선언이 아니라, 진실하려는 의지(will to truth)에 가깝다. 이것이 Carl Rogers가 말한 fully functioning person, Viktor Frankl이 말한 의미 추구의 자율성, 그리고 James Allen이 말한 “steady perseverance” 와 맞닿아 있다.</ref><ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게는 (더이상 과거와 같은)불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다.<ref>더는 그 어떤 변화나 죽음도 당신의 마음에 예전과 같은 불안이나 슬픔을 일으키지 못할 것이며, 당신은 마침내 변치 않는 본질 위에 단단히 자리를 잡고, 불멸의 심장부 속에 머무르게 될 것입니다.</ref> <br> {{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<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 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.<br> (번역1)인간의 영혼이라는 전쟁터 위에서, 두 주인이 늘 최고권, 즉 마음의 왕권과 지배권을 두고 싸우고 있습니다. 하나는 ‘자아의 주인’으로, ‘이 세상의 군주’라고도 불리며, 다른 하나는 ‘진리의 주인’으로, ‘하느님 아버지’라고도 불립니다. 자아의 주인은 반역자이며, 그의 무기들은 욕정, 자만, 탐욕, 허영, 독선과 같은 어둠의 도구들입니다. 반면에 진리의 주인은 온유하고 겸손한 이이며, 그의 무기들은 부드러움, 인내, 순결, 희생, 겸손, 사랑, 곧 빛의 도구들입니다.<br> (번역2)인간 영혼의 전장에는 언제나 두 주인이 왕좌를 두고 다투고 있습니다. 하나는 욕망으로 가득 찬, 아주 오래전부터 생명을 밀어온 삶의 원동력을 기치로 내세우며, 내면의 지배권을 주장하는 존재입니다. 그는 곧 본능의 반항자이며, 자아의 주인이기도 합니다. 그의 무기들은 욕정, 자만, 탐욕, 허영, 독선과 같은 어둠의 도구들입니다. 반면, 다른 하나는 진리의 주인이며, ‘하느님 아버지’로 불리는 거룩한 존재입니다. 그는 온유하고 겸손한 이로, 그의 무기들은 부드러움, 인내, 순결, 희생, 겸손, 사랑, 곧 빛의 도구들입니다. <br> 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<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> 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> [4]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<br> [5]무한으로 들어감(Entering into the Infinite)<br> 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<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 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<br> [7]완전한 평화의 자각(The Realization of Perfect Peace)<br> 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]] 34ftaosftvaqx54m38y1wv9fmiygk8i 395064 395059 2025-07-10T08:54:23Z Danuri19 16656 395064 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> [1]명상의 힘(The Power of Meditation)<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> [4]이타적 사랑의 자각(The Realization of Selfless Love)<br> [5]무한으로 들어감(Entering into the Infinite)<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> [7]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.<br> [1]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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다.<ref>"‘완벽함’이 아니라 ‘방향’이 중요하다는 깨달음은, 칼 로저스가 말한 '완전하게 기능하는 인간' 개념과 깊이 연결된다. 그는 '완전해서 기능하는' 인간이 아니라, '기꺼이 진리를 향해 나아가려는' 그 의지와 태도 자체가 곧 치유이며 성장이라고 보았다. 따라서 '완전하게 기능하는 인간'이란 개념은 완성의 상태가 아니라, 열린 가능성과 진정성 위에 서 있는 존재를 의미한다." [참고]《On Becoming a Person: A Therapist's View of Psychotherapy》Carl Ransom Rogers(1961)</ref> 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오.<ref>이건 자기초월의 서사로 이해해볼수있다. 나만이 아니라, 타자, 전 우주를 포용하는 존재로 '자라가는'(growing) 것. 마치 매슬로우가 말한 '최고 욕구로서의 자기초월(transcendence needs)'을 문학적으로 표현한것으로도 이해해볼수있다. </ref> 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“나는 불완전하다. 그러나 그 불완전함 안에서도, 적어도 나 자신에게만큼은 정직하고자 하는 마음—그것이 윤리심리학이 제안하는 실존적 자아의 시작점이다.”</ref><ref>"나는 불완전하다, 그러나 그 안에서도 (적어도 나에게만큼은) 진실하고자 한다." [철학적·심리학적 해석] "나는 불완전하다" → 실존주의의 핵심 명제이다. 인간은 결코 완전할 수 없음을 받아들이는 자각. (Heidegger, Sartre, Rogers 모두 이 부분을 강조했다.) "그 안에서도" → 불완전함을 회피하거나 수정하려는 욕망이 아니라, 그 조건 그대로 살아가려는 용기이다. "(적어도 나에게만큼은)" → 윤리심리학적 관점에서 중요한 내면의 진실성(integrity). 타인에게 보여지는 이미지보다, 자기 자신에게 정직하고자 하는 태도가 근본 윤리이다. "진실하고자 한다" → 이건 ‘이미 진실하다’는 선언이 아니라, 진실하려는 의지(will to truth)에 가깝다. 이것이 Carl Rogers가 말한 fully functioning person, Viktor Frankl이 말한 의미 추구의 자율성, 그리고 James Allen이 말한 “steady perseverance” 와 맞닿아 있다.</ref><ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게는 (더이상 과거와 같은)불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다.<ref>더는 그 어떤 변화나 죽음도 당신의 마음에 예전과 같은 불안이나 슬픔을 일으키지 못할 것이며, 당신은 마침내 변치 않는 본질 위에 단단히 자리를 잡고, 불멸의 심장부 속에 머무르게 될 것입니다.</ref> <br> {{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<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 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.<br> (번역1)인간의 영혼이라는 전쟁터 위에서, 두 주인이 늘 최고권, 즉 마음의 왕권과 지배권을 두고 싸우고 있습니다. 하나는 ‘자아의 주인’으로, ‘이 세상의 군주’라고도 불리며, 다른 하나는 ‘진리의 주인’으로, ‘하느님 아버지’라고도 불립니다. 자아의 주인은 반역자이며, 그의 무기들은 욕정, 자만, 탐욕, 허영, 독선과 같은 어둠의 도구들입니다. 반면에 진리의 주인은 온유하고 겸손한 이이며, 그의 무기들은 부드러움, 인내, 순결, 희생, 겸손, 사랑, 곧 빛의 도구들입니다.<br> (번역2)인간 영혼의 전장에는 언제나 두 주인이 왕좌를 두고 다투고 있습니다. 하나는 욕망으로 가득 찬, 아주 오래전부터 생명을 밀어온 삶의 원동력을 기치로 내세우며, 내면의 지배권을 주장하는 존재입니다. 그는 곧 본능의 반항자이며, 자아의 주인이기도 합니다. 그의 무기들은 욕정, 자만, 탐욕, 허영, 독선과 같은 어둠의 도구들입니다. 반면, 다른 하나는 진리의 주인이며, ‘하느님 아버지’로 불리는 거룩한 존재입니다. 그는 온유하고 겸손한 이로, 그의 무기들은 부드러움, 인내, 순결, 희생, 겸손, 사랑, 곧 빛의 도구들입니다. <br> 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."<br> 모든 영혼 안에서 싸움이 벌어지고 있으며, 한 병사가 동시에 서로 대립하는 두 군대에 참여할 수 없듯이, 마찬가지로 모든 마음은 ‘자아’ 혹은 ‘진리’ 어느 한 쪽의 부대에 소속됩니다. 반쯤 이쪽, 반쯤 저쪽이라는 길은 없습니다. “자아가 있고 진리가 있다. 자아가 있는 곳에 진리는 없고, 진리가 있는 곳에 자아는 없다.” 진리의 스승 붓다는 이와 같이 말했습니다. 그리고 그리스도로 현현한 예수는 다음과 같이 선언하였습니다. “어느 누구도 두 주인을 섬길 수 없다. 한쪽을 미워하고 다른 쪽을 사랑하든지, 한쪽을 중히 여기고 다른 쪽을 업신여기게 되기 때문이다. 너희는 하나님과 재물(맘몬)을 함께 섬길 수 없다.” 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.<br> 진리는 매우 단순하며, 절대적으로 굽힘이 없고 타협하지 않기 때문에 어떤 복잡함도, 우회도, 조건도 받아들이지 않습니다. 자아는 교묘하고 비뚤어져 있으며, 은밀하고 뱀처럼 얽힌 욕망에 지배되어 끝없는 왜곡과 조건을 허용합니다. 그리고 자아에 속은 숭배자들은, 세상의 모든 욕망을 충족시키면서 동시에 진리를 가질 수 있다고 헛되이 상상합니다. 그러나 진리를 사랑하는 분들은 자아를 희생물로 삼아 진리를 숭배하며, 세속적 욕망과 자기중심적 추구로부터 끊임없이 자신을 경계합니다.<br> 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<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> 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> [4]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<br> [5]무한으로 들어감(Entering into the Infinite)<br> 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<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 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<br> [7]완전한 평화의 자각(The Realization of Perfect Peace)<br> 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]] 9w3modvoj0eahl9brswz5190fd1zjz9 395066 395064 2025-07-10T09:08:18Z Danuri19 16656 395066 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> [1]명상의 힘(The Power of Meditation)<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> [4]이타적 사랑의 자각(The Realization of Selfless Love)<br> [5]무한으로 들어감(Entering into the Infinite)<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> [7]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.<br> [1]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. <br> 명상의 목적은 영원한 원리들에 대한 지식을 얻는 것이다. 명상에서 나오는 힘은 그 원리들 위에 머물며, 그것들을 신뢰할 수 있는 능력이다. 그렇게 함으로써 영원한 것(Eternal)과 하나가 되는 것이다. 따라서 명상의 궁극적인 목적은 진리, 신(God)에 대한 직접적 인식, 그리고 신성하고 깊은 평화의 실현이다.<br> 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.<br> 당신의 명상은 지금 당신이 서 있는 윤리적 기반에서 시작되게 하십시오. 꾸준한 인내를 통해서만 당신은 진리 속으로 성장하게 된다는 것을 기억하십시오. 당신이 정통 그리스도인이라면, 예수의 흠 없는 순결함과 신성한 탁월함을 끊임없이 명상하십시오. 그리고 그의 모든 가르침을 당신의 내면의 삶과 외적인 행동에 적용함으로써 점점 더 그의 완전함에 가까워지도록 하십시오. 진리의 법에 대해 명상하기를 거부하고, 그들의 스승이 준 가르침을 실천에 옮기기를 거부하는 그런 종교인들과 같지 마십시오. 그들은 형식적인 예배에 만족하며, 자신들의 특정 교리에 집착하고, 끝없는 죄와 고통의 순환 속에 머물러 있습니다. 명상의 힘으로 모든 이기적인 집착—부분적인 신들이나 당파적 교리에 대한 집착, 죽은 형식과 생명 없는 무지—보다 위로 올라가도록 힘쓰십시오. 이렇게 흠 없는 진리에 마음을 고정하고 지혜의 높은 길을 걷는다면, 당신은 진리를 실현하기 전까지는 결코 멈추는 지점을 알지 못하게 될 것입니다.<br> 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."<br> 그가 진심으로 명상하는 사람이라면, 먼저는 진리를 마치 멀리서 지켜보는 것처럼 인식하고, 그 후에는 매일의 실천을 통해 그것을 실현하게 됩니다. 오직 진리의 말씀을 실천하는 자만이, 진리의 교리를 참되게 알 수 있습니다. 왜냐하면, 비록 순수한 사고를 통해 진리를 인식할 수 있다 하더라도, 그 진리는 실제로 실현되는 것은 오직 실천을 통해서이기 때문입니다. 신적인 고타마, 곧 부처는 이렇게 말했습니다: "허영에 자신을 내맡기고, 명상에는 자신을 내맡기지 않으며, 인생의 참된 목표를 잊고 쾌락을 붙잡는 자는, 결국에는 명상에 힘써온 자를 부러워하게 될 것이다." 그리고 그는 제자들에게 다음과 같은 ‘다섯 가지 위대한 명상’을 가르쳤습니다: 첫 번째 명상은 사랑의 명상입니다. 당신은 당신의 마음을 조율하여, 모든 존재의 행복과 복지를 간절히 바라도록 합니다. 당신의 원수의 행복까지도 포함하여 말입니다. 두 번째 명상은 연민의 명상입니다. 당신은 고통 속에 있는 모든 존재들을 떠올리며, 그들의 슬픔과 근심을 생생히 상상하여 당신의 영혼 안에서 깊은 연민이 일어나도록 합니다. 세 번째 명상은 기쁨의 명상입니다. 당신은 다른 이들의 번영을 떠올리며, 그들의 기쁨과 함께 기뻐합니다. 네 번째 명상은 부정(不淨)의 명상입니다. 당신은 타락의 악한 결과, 죄와 질병의 영향에 대해 깊이 숙고합니다. 순간의 쾌락이 얼마나 하찮은지를, 그리고 그 결과가 얼마나 치명적인지를 되새깁니다. 다섯 번째 명상은 평정(平靜)의 명상입니다. 당신은 사랑과 미움, 폭력과 억압, 풍요와 결핍을 모두 초월하여, 당신 자신의 운명을 공정하고 침착하게 바라보며, 완전한 평온함 속에 머뭅니다.<br> 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.<br> 이러한 명상에 몰두함으로써, 부처의 제자들은 진리에 대한 앎에 도달하게 되었습니다. 그러나 당신이 이 특별한 명상들에 참여하든 그렇지 않든, 그것은 그다지 중요하지 않습니다. 당신의 목표가 진리이고, 당신의 마음이 의(義)를 갈망하며 목말라 한다면, 즉, 거룩한 마음과 흠 없는 삶을 향해 나아가고 있다면, 그 자체로 충분합니다.<ref>"‘완벽함’이 아니라 ‘방향’이 중요하다는 깨달음은, 칼 로저스가 말한 '완전하게 기능하는 인간' 개념과 깊이 연결된다. 그는 '완전해서 기능하는' 인간이 아니라, '기꺼이 진리를 향해 나아가려는' 그 의지와 태도 자체가 곧 치유이며 성장이라고 보았다. 따라서 '완전하게 기능하는 인간'이란 개념은 완성의 상태가 아니라, 열린 가능성과 진정성 위에 서 있는 존재를 의미한다." [참고]《On Becoming a Person: A Therapist's View of Psychotherapy》Carl Ransom Rogers(1961)</ref> 그러므로 당신의 명상 속에서 당신의 마음이 더욱 자라고, 점점 더 넓은 사랑으로 확장되도록 하십시오. 증오도, 욕정도, 비난도 모두 놓아버리게 될 때까지, 그리고 마침내 전 우주를 사려 깊은 온기로 감싸 안게 될 때까지, 계속해서 확장하십시오.<ref>이건 자기초월의 서사로 이해해볼수있다. 나만이 아니라, 타자, 전 우주를 포용하는 존재로 '자라가는'(growing) 것. 마치 매슬로우가 말한 '최고 욕구로서의 자기초월(transcendence needs)'을 문학적으로 표현한것으로도 이해해볼수있다. </ref> 꽃이 아침 햇살을 받기 위해 꽃잎을 열듯이, 당신의 영혼도 점점 더 열어 진리의 영광스러운 빛을 받아들이십시오. 열망의 날개를 타고 위로 솟아오르십시오. 두려움을 버리십시오. 그리고 가장 높은 가능성을 믿으십시오.<ref>“나는 불완전하다. 그러나 그 불완전함 안에서도, 적어도 나 자신에게만큼은 정직하고자 하는 마음—그것이 윤리심리학이 제안하는 실존적 자아의 시작점이다.”</ref><ref>"나는 불완전하다, 그러나 그 안에서도 (적어도 나에게만큼은) 진실하고자 한다." [철학적·심리학적 해석] "나는 불완전하다" → 실존주의의 핵심 명제이다. 인간은 결코 완전할 수 없음을 받아들이는 자각. (Heidegger, Sartre, Rogers 모두 이 부분을 강조했다.) "그 안에서도" → 불완전함을 회피하거나 수정하려는 욕망이 아니라, 그 조건 그대로 살아가려는 용기이다. "(적어도 나에게만큼은)" → 윤리심리학적 관점에서 중요한 내면의 진실성(integrity). 타인에게 보여지는 이미지보다, 자기 자신에게 정직하고자 하는 태도가 근본 윤리이다. "진실하고자 한다" → 이건 ‘이미 진실하다’는 선언이 아니라, 진실하려는 의지(will to truth)에 가깝다. 이것이 Carl Rogers가 말한 fully functioning person, Viktor Frankl이 말한 의미 추구의 자율성, 그리고 James Allen이 말한 “steady perseverance” 와 맞닿아 있다.</ref><ref>“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.” 절대적 온유의 삶이 가능하다는 것을 믿으십시오. 흠 없는 순결한 삶이 가능하다는 것을 믿으십시오. 완전한 성스러움의 삶이 가능하다는 것을 믿으십시오. 가장 높은 진리의 실현이 가능하다는 것을 믿으십시오. (어떻한 삶이 가능하다는것을 믿는것과 그 어떻한 삶이 완벽해야한다는 사실은 별개의 이슈로 이해해볼수있습니다.)</ref><br> 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.<br> 그렇게 믿고, 그렇게 열망하고, 그렇게 명상할 때, 당신의 영적 체험은 신성하게 달콤하고 아름다울 것이며, 당신의 내면의 시야를 황홀하게 할 계시들은 영광스러울 것입니다. 당신이 신성한 사랑, 신성한 정의, 신성한 순결, 선의 완전한 법(또는 신(God))을 실현할 때, 당신의 기쁨은 클 것이며, 당신의 평온은 깊을 것입니다. 오래된 것들은 지나가고, 모든 것이 새로워질 것입니다. 물질적 우주의 장막은, 오류의 눈에는 너무나 조밀하고 뚫을 수 없지만, 진리의 눈에는 너무나 얇고 투명한 그 장막은 들춰지고, 영적 우주가 드러날 것입니다. 시간은 사라지고, 당신은 오직 영원 속에서만 살게 될 것입니다. 변화와 죽음은 더 이상 당신에게는 (더이상 과거와 같은)불안과 슬픔을 유발하지 않을 것이며, 당신은 변하지 않는 것에 자리잡게 될 것이고, 불멸의 중심에 거하게 될 것입니다.<ref>더는 그 어떤 변화나 죽음도 당신의 마음에 예전과 같은 불안이나 슬픔을 일으키지 못할 것이며, 당신은 마침내 변치 않는 본질 위에 단단히 자리를 잡고, 불멸의 심장부 속에 머무르게 될 것입니다.</ref> <br> {{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<br> [2]두 스승, 자아와 진리(The Two Masters, Self and Truth)<br> 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.<br> (번역1)인간의 영혼이라는 전쟁터 위에서, 두 주인이 늘 최고권, 즉 마음의 왕권과 지배권을 두고 싸우고 있습니다. 하나는 ‘자아의 주인’으로, ‘이 세상의 군주’라고도 불리며, 다른 하나는 ‘진리의 주인’으로, ‘하느님 아버지’라고도 불립니다. 자아의 주인은 반역자이며, 그의 무기들은 욕정, 자만, 탐욕, 허영, 독선과 같은 어둠의 도구들입니다. 반면에 진리의 주인은 온유하고 겸손한 이이며, 그의 무기들은 부드러움, 인내, 순결, 희생, 겸손, 사랑, 곧 빛의 도구들입니다.<br> (번역2)인간 영혼의 전장에는 언제나 두 주인이 왕좌를 두고 다투고 있습니다. 하나는 욕망으로 가득 찬, 아주 오래전부터 생명을 밀어온 삶의 원동력을 기치로 내세우며, 내면의 지배권을 주장하는 존재입니다. 그는 곧 본능의 반항자이며, 자아의 주인이기도 합니다. 그의 무기들은 욕정, 자만, 탐욕, 허영, 독선과 같은 어둠의 도구들입니다. 반면, 다른 하나는 진리의 주인이며, ‘하느님 아버지’로 불리는 거룩한 존재입니다. 그는 온유하고 겸손한 이로, 그의 무기들은 부드러움, 인내, 순결, 희생, 겸손, 사랑, 곧 빛의 도구들입니다. <br> 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."<br> 모든 영혼 안에서 싸움이 벌어지고 있으며, 한 병사가 동시에 서로 대립하는 두 군대에 참여할 수 없듯이, 마찬가지로 모든 마음은 ‘자아’ 혹은 ‘진리’ 어느 한 쪽의 부대에 소속됩니다. 반쯤 이쪽, 반쯤 저쪽이라는 길은 없습니다. “자아가 있고 진리가 있다. 자아가 있는 곳에 진리는 없고, 진리가 있는 곳에 자아는 없다.” 진리의 스승 붓다는 이와 같이 말했습니다. 그리고 그리스도로 현현한 예수는 다음과 같이 선언하였습니다. “어느 누구도 두 주인을 섬길 수 없다. 한쪽을 미워하고 다른 쪽을 사랑하든지, 한쪽을 중히 여기고 다른 쪽을 업신여기게 되기 때문이다. 너희는 하나님과 재물(맘몬)을 함께 섬길 수 없다.”<br> (어느 누구도 하나님으로부터 ‘진리의 곧은 자(ruler)’를 가지고 욕망으로 삐뚤어졌을지 모를 자아를 재단하라고 허락받지 못했습니다. 오직 자기 자신만이 이러할 책임과 권리가 있습니다.)<ref>[gAI]"불완전함을 인정하고 괴로워하면서도 여전히 진리를 향해 한 걸음 내딛는 사람에게는 어느 누구도 자아를 재단할 자격이 없습니다. 다만, 그 자신이 자기자신을 정직하게 바라보는 책임만이 남아있을 뿐입니다."</ref> 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.<br> 진리는 매우 단순하며, 절대적으로 굽힘이 없고 타협하지 않기 때문에 어떤 복잡함도, 우회도, 조건도 받아들이지 않습니다. 자아는 교묘하고 비뚤어져 있으며, 은밀하고 뱀처럼 얽힌 욕망에 지배되어 끝없는 왜곡과 조건을 허용합니다. 그리고 자아에 속은 숭배자들은, 세상의 모든 욕망을 충족시키면서 동시에 진리를 가질 수 있다고 헛되이 상상합니다. 그러나 진리를 사랑하는 분들은 자아를 희생물로 삼아 진리를 숭배하며, 세속적 욕망과 자기중심적 추구로부터 끊임없이 자신을 경계합니다.<br> 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<br> [3]영적 힘의 획득(The Acquirement of Spiritual Power)<br> 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> [4]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<br> [5]무한으로 들어감(Entering into the Infinite)<br> 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<br> [6]성인(聖人), 현자(賢者), 구원자들; 봉사의 법칙(Saints, Sages, and Saviors; The Law of Service)<br> 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<br> [7]완전한 평화의 자각(The Realization of Perfect Peace)<br> 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]] cx9kvp1d8bz29cp8eu7iy3qrwystv9y 250 102657 394976 2025-07-09T12:04:41Z Lawhunt 17313 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <big> :며圖{{더더작게|도}}티아니ᄒᆞ샷다뎌罪{{더더작게|죄}}인ᄂᆞ니ᄂᆞᆫ이믜그辜{{더더작게|고}}애伏{{더더작게|복}}혼디라舍{{더더작게|샤}}ᄒᆞᆯ개시어니와이러ᄐᆞ시罪{{더더작게|죄}}업ᄉᆞ니ᄂᆞᆫ淪{{더더작게|륜}}ᄒᆞ야서ᄅᆞᄡᅥ鋪{{더더작게|포}}ᄒᆞ랴<br> ○周{{더더작게|쥬}}宗{{더더작게|종}}旣{{더더작게|긔}}滅{{더더작게|멸}}{{분... 394976 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Lawhunt" /></noinclude>{{옛한글쪽 시작}} <big> :며圖{{더더작게|도}}티아니ᄒᆞ샷다뎌罪{{더더작게|죄}}인ᄂᆞ니ᄂᆞᆫ이믜그辜{{더더작게|고}}애伏{{더더작게|복}}혼디라舍{{더더작게|샤}}ᄒᆞᆯ개시어니와이러ᄐᆞ시罪{{더더작게|죄}}업ᄉᆞ니ᄂᆞᆫ淪{{더더작게|륜}}ᄒᆞ야서ᄅᆞᄡᅥ鋪{{더더작게|포}}ᄒᆞ랴<br> ○周{{더더작게|쥬}}宗{{더더작게|종}}旣{{더더작게|긔}}滅{{더더작게|멸}}{{분주|ᄒᆞ|야}}靡{{더더작게|미}}所{{더더작게|소}}止{{더더작게|지}}戾{{더더작게|려}}{{분주|ᄒᆞ|며}}正{{더더작게|정}}大{{더더작게|대}}夫{{더더작게|부}}離{{더더작게|리}}居{{더더작게|거}}{{분주|ᄒᆞ|야}}莫{{더더작게|막}}知{{더더작게|자}}我{{더더작게|아}}勩{{더더작게|예}}{{분주|ᄒᆞ|며}}三{{더더작게|삼}}事{{더더작게|ᄉᆞ}}大{{더더작게|대}}夫{{더더작게|부}}ᅵ莫{{더더작게|막}}肯{{더더작게|긍}}夙{{더더작게|슉}}夜{{더더작게|야}}{{분주|ᄒᆞ|며}}邦{{더더작게|방}}君{{더더작게|군}}諸{{더더작게|져}}侯{{더더작게|후}}{{분주|ᅵ|}}莫{{더더작게|막}}肯{{더더작게|긍}}朝{{더더작게|죠}}夕{{더더작게|셕}}{{분주|일|ᄉᆡ}}庶{{더더작게|셔}}曰{{더더작게|왈}}式{{더더작게|식}}臧{{더더작게|장}}{{분주|이어|ᄂᆞᆯ}}覆{{더더작게|복}}出{{더더작게|츌}}爲{{더더작게|위}}惡{{더더작게|악}}{{분주|이로|다}} </big> {{옛한글쪽 끝}}<noinclude><references/></noinclude> krvivltevx16rl1dg9e4x0ugn19t9re 250 102658 394977 2025-07-09T12:38:56Z Lawhunt 17313 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <big> :周{{더더작게|쥬}}ᄉ宗{{더더작게|종}}이이믜滅{{더더작게|멸}}ᄒᆞ야止{{더더작게|지}}ᄒᆞ야戾{{더더작게|려}}홀배업ᄉᆞ며正{{더더작게|졍}}태우ᅵ居{{더더작게|거}}에離{{더더작게|리}}ᄒᆞ야우리勩{{더더작게|예}}홈을아디몯ᄒᆞ며三{{더더작게|삼}}事{{더더작게|ᄉᆞ}}와태우ᅵ즐겨夙{{더더작게|슉}}夜{{더더작게|야}}티아니ᄒᆞ며邦{{더더작... 394977 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Lawhunt" /></noinclude>{{옛한글쪽 시작}} <big> :周{{더더작게|쥬}}ᄉ宗{{더더작게|종}}이이믜滅{{더더작게|멸}}ᄒᆞ야止{{더더작게|지}}ᄒᆞ야戾{{더더작게|려}}홀배업ᄉᆞ며正{{더더작게|졍}}태우ᅵ居{{더더작게|거}}에離{{더더작게|리}}ᄒᆞ야우리勩{{더더작게|예}}홈을아디몯ᄒᆞ며三{{더더작게|삼}}事{{더더작게|ᄉᆞ}}와태우ᅵ즐겨夙{{더더작게|슉}}夜{{더더작게|야}}티아니ᄒᆞ며邦{{더더작게|방}}君{{더더작게|군}}과諸{{더더작게|져}}侯{{더더작게|후}}ᅵ즐겨朝{{더더작게|죠}}夕{{더더작게|셕}}디아니ᄒᆞᆯᄉᆡ거의ᄀᆞᆮ오ᄃᆡᄡᅥ臧{{더더작게|장}}ᄒᆞᆯ가ᄒᆞ거ᄂᆞᆯ도로혀出{{더더작게|츌}}ᄒᆞ야惡{{더더작게|악}}을ᄒᆞ놋다<br> ○如{{더더작게|여}}何{{더더작게|하}}昊{{더더작게|호}}天{{더더작게|텬}}{{분주|하|}}辟{{더더작게|벽}}言{{더더작게|언}}不{{더더작게|블}}信{{더더작게|신}}{{분주|ᄒᆞ|니}}如{{더더작게|여}}彼{{더더작게|피}}行{{더더작게|ᄒᆡᆼ}}邁{{더더작게|매}}{{분주|ᅵ|}}則{{더더작게|즉}}麋{{더더작게|미}}所{{더더작게|소}}臻{{더더작게|진}}{{분주|이로|다}}凡{{더더작게|범}}百{{더더작게|백}}君{{더더작게|군}}子{{더더작게|ᄌᆞ}}{{분주|ᄂᆞᆫ|}}各{{더더작게|각}}敬{{더더작게|경}} </big> {{옛한글쪽 끝}}<noinclude><references/></noinclude> q484zgcwrsglfu7azmnz6sdeefu6evp 250 102659 394979 2025-07-09T15:14:03Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ᄐᆡ셔신사 권이십일 {{du|영국}} {{u|마간셔}} 원본 {{u|리졔마ᄐᆡ}} 번역 {{du|청국}} {{u|채이강}} 술고 ::{{du|미국}}이라 ::뎨일졀 국테라 지금 ᄇᆡᆨ년 즁 {{du|대셔양}} 셔편에 홀연이 나라 다ᄉᆞ리ᄂᆞᆫ 신법이 츌ᄒᆞᄆᆡ 만국 ᄉᆞᄅᆞᆷ이 다 유심ᄒᆞ야 살피니 당초 일쳔칠ᄇᆡᆨ칠십륙년【영조 오십이년】에 {{du|영국}}에 예속ᄒᆞ얏든 ᄉ... 394979 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} ᄐᆡ셔신사 권이십일 {{du|영국}} {{u|마간셔}} 원본 {{u|리졔마ᄐᆡ}} 번역 {{du|청국}} {{u|채이강}} 술고 ::{{du|미국}}이라 ::뎨일졀 국테라 지금 ᄇᆡᆨ년 즁 {{du|대셔양}} 셔편에 홀연이 나라 다ᄉᆞ리ᄂᆞᆫ 신법이 츌ᄒᆞᄆᆡ 만국 ᄉᆞᄅᆞᆷ이 다 유심ᄒᆞ야 살피니 당초 일쳔칠ᄇᆡᆨ칠십륙년【영조 오십이년】에 {{du|영국}}에 예속ᄒᆞ얏든 ᄉᆞᆷᄇᆡᆨ만 인구ㅣ {{du|영국}} 졔도ᄅᆞᆯ 복종치 아니ᄒᆞ고 스ᄉᆞ로 ᄒᆞᆫ 신법을 셰우고 곳 {{du|미쥬}}의 일홈을 인ᄒᆞ야 그 국호ᄅᆞᆯ ᄉᆞᆷ으니 그 나라ᄂᆞᆫ 원ᄅᆡ 강토ᄅᆞᆯ ᄀᆡ쳑ᄒᆞᆯ 마음도 업고 그 겻ᄒᆡ ᄯᅩᄒᆞᆫ 강ᄒᆞᆫ 나라히 업ᄂᆞᆫ 고로 수륙 냥로에 양병ᄒᆞᆯ 것도 업고 이에 일주ᄂᆡ에 【일쥬ᄂᆞᆫ 오ᄃᆡ쥬 가온데 한 쥬라】 안거ᄒᆞ야 ᄐᆡ평ᄒᆞᆫ 복을 누리거ᄂᆞᆯ 당시에 {{du|구쥬}} 각국은 불연ᄒᆞ야 불과 두어 종락이 토디ᄅᆞᆯ 관활ᄒᆞ며 그 어든 바 리익 되ᄂᆞᆫ 거슨 허다ᄒᆞᆫ 병비에 모손ᄒᆞ고 그 뎨왕된 ᄌᆞᄂᆞᆫ 항상 타국과 젼ᄌᆡᆼ을 일ᄉᆞᆷ아 ᄇᆡᆨ셩으로 ᄒᆞ야곰 무궁ᄒᆞᆫ 고초ᄅᆞᆯ 당ᄒᆞ니 이ᄂᆞᆫ 젼혀 다 각국 뎨왕의 사심사욕이라 {{du|미국}}과 비ᄒᆞ면 ᄃᆡ단히 다르더라 일쳔팔ᄇᆡᆨ년【뎡종 이십ᄉᆞ년】부터 일쳔팔ᄇᆡᆨ십이년【순조 십이년】ᄭᆞ지 {{du|미국}}이 ᄇᆡᆨ비나 ᄐᆡ평ᄒᆞ고 초연히 물외에 ᄯᅱ여나 타국과 상관이 업스나 다만 ᄀᆡ국ᄒᆞᆫ지 오ᄅᆡ지 아니ᄒᆞᄆᆡ {{du|영국}}이 젼에 학ᄃᆡᄒᆞ든 일을 잇지 못ᄒᆞ거ᄂᆞᆯ 오즉 그 인군 {{u|화셩돈}}이<ref>워싱턴(Washington)</ref> 항상 인민을 권ᄒᆞ야 왈 우리 맛당히 텬하 만국과 돈목ᄒᆞᆷ을 숭상ᄒᆞᆯ 거시요 지어 {{du|영국}}은 우리 {{du|미국}} 인종의 근본지디라 더욱이 화호ᄒᆞᆷ이 올타 ᄒᆞ니 이에 {{du|미}}인이 그 ᄯᅳᆺ을 감화ᄒᆞ야 화친을 조와ᄒᆞᄂᆞᆫ 고로 {{du|구쥬}} 각국은 당시에 젼ᄌᆡᆼ을 질겨ᄒᆞᆷ이 병풍상성ᄒᆞ야 밋친 ᄉᆞᄅᆞᆷ ᄀᆞᆺᄐᆞ나 {{du|미국}}은 ᄐᆡ평무ᄉᆞᄒᆞ야 안거락업ᄒᆞ더라 ::뎨이졀 일쳔팔ᄇᆡᆨ십이년에 {{du|영미}} 냥국 전ᄌᆡᆼ이라 {{nop}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> 2g7wh1ma2g0dc3386zyjpj24w2buv2e 250 102660 394980 2025-07-09T15:14:27Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{엣한글쪽 시작}} 일쳔팔ᄇᆡᆨ십이년【순조 십이년】에 {{du|영법}} 냥국이 셔로 ᄊᆞ화 다 통상을 금ᄒᆞᄆᆡ {{du|미국}}은 인ᄒᆞ야 안져 곤경을 당ᄒᆞ니 대져 {{du|미국}}은 토산을 가지고 {{du|구쥬}}에 일으러 물건과 상환ᄒᆞ야 순환부졀ᄒᆞ야 리익을 엇더니 밋 {{du|영법}}이 실화ᄒᆞᄆᆡ {{du|미국}} 션쳑은 한가히 항국에 ᄆᆡ여두고 {{du|미국}}의 졀ᄃᆡᄒᆞᆫ... 394980 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{엣한글쪽 시작}} 일쳔팔ᄇᆡᆨ십이년【순조 십이년】에 {{du|영법}} 냥국이 셔로 ᄊᆞ화 다 통상을 금ᄒᆞᄆᆡ {{du|미국}}은 인ᄒᆞ야 안져 곤경을 당ᄒᆞ니 대져 {{du|미국}}은 토산을 가지고 {{du|구쥬}}에 일으러 물건과 상환ᄒᆞ야 순환부졀ᄒᆞ야 리익을 엇더니 밋 {{du|영법}}이 실화ᄒᆞᄆᆡ {{du|미국}} 션쳑은 한가히 항국에 ᄆᆡ여두고 {{du|미국}}의 졀ᄃᆡᄒᆞᆫ 도회와 져ᄌᆞ에 ᄅᆡ왕ᄒᆞᄂᆞᆫ ᄉᆞᄅᆞᆷ이 ᄭᅳᆫ어져 심지어 잇기가 셤돌에 덥힐지라 연이 {{du|영국}}이 ᄉᆡ로이 장졍을 셰워 {{du|미국}} 션쳑을 일일이 구류ᄒᆞ야 수 험코ᄌᆞ ᄒᆞ니 대져 그 션즁에 {{du|영}}인이 피ᄒᆞ야 잇슬가 ᄒᆞᆷ이라 {{du|미}}인이 듯고 대단이 불열ᄒᆞ더라 이윽고 {{du|영국}}이 {{du|미}}인의 마음을 알고 즉시 장졍을 곳쳐 {{du|미}}인의 션쳑 즁에 의심나ᄂᆞᆫ ᄌᆞᄂᆞᆫ 먼져 {{du|미국}}과 의론ᄒᆞ고 다시 억지로 수험치 아니케 ᄒᆞ고 이에 ᄉᆡᆼ각ᄒᆞ되 일이 무ᄉᆞ타쳡ᄒᆞ얏다 ᄒᆞ더니 이ᄯᅢ에 {{du|미}}인은 젹분이ᄌᆡ즁ᄒᆞ야 맛ᄎᆞᆷᄂᆡ {{du|영국}}에 격셔ᄅᆞᆯ 젼ᄒᆞ야 ᄊᆞ호기ᄅᆞᆯ 쳥ᄒᆞ니 대져 {{du|미국}}이 그 분심을 이긔지 못ᄒᆞᆷ이요 ᄌᆞ긔 군ᄉᆞ가 단련치 아니믄 아지 못ᄒᆞ더라 웃ᄂᆞᆫ 자ㅣ 잇셔 왈 {{du|미국}} 일국의 병션이 {{du|영국}} 병함 ᄒᆞᆫ 쳑을 당치 못ᄒᆞᆯ지라 이졔 ᄊᆞ호고ᄌᆞ ᄒᆞ니 그 료량 업스믈 가히 알ᄀᆡᆺ다 ᄒᆞ더니 이ᄒᆡ 륙월에 {{du|영국}}에 졍병이 일ᄇᆡᆨ만이요 병함이 일쳔 쳑이라 {{du|미국}}이 그 힘을 헤아리지량 못ᄒᆞ고 발셔 ᄎᆞ발병ᄒᆞ야 {{du|미쥬}}에 잇ᄂᆞᆫ {{du|영국}} 속디 {{du|감나ᄃᆡ}}에<ref>캐나다(Canada)</ref> 일으러 그 ᄯᅡ흘 졈령코ᄌᆞ ᄒᆞ거ᄂᆞᆯ {{du|영}}인이 서서히 ᄒᆡᆼ군ᄒᆞ야 일으ᄂᆞᆫ 곳에 {{du|미국}} 군ᄉᆞᄅᆞᆯ 무론 다소ᄒᆞ고 다 ᄉᆞ로잡으니 {{du|미}}인이 크게 탈긔ᄒᆞ더라 연이나 쳐음 ᄀᆡ젼ᄒᆞᆯ ᄯᅢ에 {{du|미}}인이 {{du|영국}} 병함 수쳑을 ᄲᆡ앗거ᄂᆞᆯ {{du|영}}인이 대로 ᄒᆞ야 곳 {{u|화셩돈}} 도셩에 일으니 【{{u|화셩돈}} 도셩은 곳 그 ᄀᆡ국ᄒᆞᆫ 인군의 일홈을 ᄉᆞ모ᄒᆞ야 도셩 일홈을 ᄉᆞᆷ음이라】 {{du|영}}병이 불과 ᄉᆞᆷ쳔오ᄇᆡᆨ인이로ᄃᆡ {{du|미국}} 젼국이 릉히 당치 못ᄒᆞᄂᆞᆫ지라 {{du|영}}병이 곳 {{u|화셩돈}}에 들어가 궁젼을 웅거ᄒᆞ야 볼모 ᄉᆞᆷ고 벌금을 ᄂᆡ야 속ᄒᆞ라 ᄒᆞ니 {{du|미}}인이 듯지 아니ᄒᆞ거ᄂᆞᆯ 드ᄃᆡ여 불을 노와 ᄉᆞᆯ으니라 이ᄯᅢ {{du|신와이련}}<ref>뉴올리언즈(New Orleans)</ref> ᄯᅡ은 {{du|미국}} 남ᄉᆡᆼ이라 다 분연히 이러 왈 이졔 {{du|영}}인을 파치 아니면 나라히 장찻 망ᄒᆞ리라 ᄒᆞ더니 일쳔팔ᄇᆡᆨ십오년 【슌조 십오년】 졍월 팔일에 {{du|영국}} 졔독 {{u|파긍함모}}ㅣ<ref>파케냄(Edward Pakenham)</ref> {{du|셔반아}} {{du|포도아}}<ref>포르투갈(Portugal)</ref> 량국을 대쳡ᄒᆞ고 도라올 ᄉᆡ 부하 졍병이 륙쳔인이라 나아가 {{du|신와이련}}ᄉᆡᆼ을 치니 {{du|미국}} 졔독 {{u|져극손}}이<ref>잭슨(Jackson)</ref> 먼져 진문 밧게 ᄒᆡᄌᆞᄅᆞᆯ 깁히 파 병마 ᄅᆡ왕을 막고 ᄯᅩ 장원을 ᄊᆞ아 ᄉᆞ졸을 호위ᄒᆞ거ᄂᆞᆯ {{옛한글쪽 끝}}<noinclude><references/></noinclude> fbke40btt18yxwy16hogsj723zog8db 394981 394980 2025-07-09T15:14:55Z ZornsLemon 15531 394981 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 일쳔팔ᄇᆡᆨ십이년【순조 십이년】에 {{du|영법}} 냥국이 셔로 ᄊᆞ화 다 통상을 금ᄒᆞᄆᆡ {{du|미국}}은 인ᄒᆞ야 안져 곤경을 당ᄒᆞ니 대져 {{du|미국}}은 토산을 가지고 {{du|구쥬}}에 일으러 물건과 상환ᄒᆞ야 순환부졀ᄒᆞ야 리익을 엇더니 밋 {{du|영법}}이 실화ᄒᆞᄆᆡ {{du|미국}} 션쳑은 한가히 항국에 ᄆᆡ여두고 {{du|미국}}의 졀ᄃᆡᄒᆞᆫ 도회와 져ᄌᆞ에 ᄅᆡ왕ᄒᆞᄂᆞᆫ ᄉᆞᄅᆞᆷ이 ᄭᅳᆫ어져 심지어 잇기가 셤돌에 덥힐지라 연이 {{du|영국}}이 ᄉᆡ로이 장졍을 셰워 {{du|미국}} 션쳑을 일일이 구류ᄒᆞ야 수 험코ᄌᆞ ᄒᆞ니 대져 그 션즁에 {{du|영}}인이 피ᄒᆞ야 잇슬가 ᄒᆞᆷ이라 {{du|미}}인이 듯고 대단이 불열ᄒᆞ더라 이윽고 {{du|영국}}이 {{du|미}}인의 마음을 알고 즉시 장졍을 곳쳐 {{du|미}}인의 션쳑 즁에 의심나ᄂᆞᆫ ᄌᆞᄂᆞᆫ 먼져 {{du|미국}}과 의론ᄒᆞ고 다시 억지로 수험치 아니케 ᄒᆞ고 이에 ᄉᆡᆼ각ᄒᆞ되 일이 무ᄉᆞ타쳡ᄒᆞ얏다 ᄒᆞ더니 이ᄯᅢ에 {{du|미}}인은 젹분이ᄌᆡ즁ᄒᆞ야 맛ᄎᆞᆷᄂᆡ {{du|영국}}에 격셔ᄅᆞᆯ 젼ᄒᆞ야 ᄊᆞ호기ᄅᆞᆯ 쳥ᄒᆞ니 대져 {{du|미국}}이 그 분심을 이긔지 못ᄒᆞᆷ이요 ᄌᆞ긔 군ᄉᆞ가 단련치 아니믄 아지 못ᄒᆞ더라 웃ᄂᆞᆫ 자ㅣ 잇셔 왈 {{du|미국}} 일국의 병션이 {{du|영국}} 병함 ᄒᆞᆫ 쳑을 당치 못ᄒᆞᆯ지라 이졔 ᄊᆞ호고ᄌᆞ ᄒᆞ니 그 료량 업스믈 가히 알ᄀᆡᆺ다 ᄒᆞ더니 이ᄒᆡ 륙월에 {{du|영국}}에 졍병이 일ᄇᆡᆨ만이요 병함이 일쳔 쳑이라 {{du|미국}}이 그 힘을 헤아리지량 못ᄒᆞ고 발셔 ᄎᆞ발병ᄒᆞ야 {{du|미쥬}}에 잇ᄂᆞᆫ {{du|영국}} 속디 {{du|감나ᄃᆡ}}에<ref>캐나다(Canada)</ref> 일으러 그 ᄯᅡ흘 졈령코ᄌᆞ ᄒᆞ거ᄂᆞᆯ {{du|영}}인이 서서히 ᄒᆡᆼ군ᄒᆞ야 일으ᄂᆞᆫ 곳에 {{du|미국}} 군ᄉᆞᄅᆞᆯ 무론 다소ᄒᆞ고 다 ᄉᆞ로잡으니 {{du|미}}인이 크게 탈긔ᄒᆞ더라 연이나 쳐음 ᄀᆡ젼ᄒᆞᆯ ᄯᅢ에 {{du|미}}인이 {{du|영국}} 병함 수쳑을 ᄲᆡ앗거ᄂᆞᆯ {{du|영}}인이 대로 ᄒᆞ야 곳 {{u|화셩돈}} 도셩에 일으니 【{{u|화셩돈}} 도셩은 곳 그 ᄀᆡ국ᄒᆞᆫ 인군의 일홈을 ᄉᆞ모ᄒᆞ야 도셩 일홈을 ᄉᆞᆷ음이라】 {{du|영}}병이 불과 ᄉᆞᆷ쳔오ᄇᆡᆨ인이로ᄃᆡ {{du|미국}} 젼국이 릉히 당치 못ᄒᆞᄂᆞᆫ지라 {{du|영}}병이 곳 {{u|화셩돈}}에 들어가 궁젼을 웅거ᄒᆞ야 볼모 ᄉᆞᆷ고 벌금을 ᄂᆡ야 속ᄒᆞ라 ᄒᆞ니 {{du|미}}인이 듯지 아니ᄒᆞ거ᄂᆞᆯ 드ᄃᆡ여 불을 노와 ᄉᆞᆯ으니라 이ᄯᅢ {{du|신와이련}}<ref>뉴올리언즈(New Orleans)</ref> ᄯᅡ은 {{du|미국}} 남ᄉᆡᆼ이라 다 분연히 이러 왈 이졔 {{du|영}}인을 파치 아니면 나라히 장찻 망ᄒᆞ리라 ᄒᆞ더니 일쳔팔ᄇᆡᆨ십오년 【슌조 십오년】 졍월 팔일에 {{du|영국}} 졔독 {{u|파긍함모}}ㅣ<ref>파케냄(Edward Pakenham)</ref> {{du|셔반아}} {{du|포도아}}<ref>포르투갈(Portugal)</ref> 량국을 대쳡ᄒᆞ고 도라올 ᄉᆡ 부하 졍병이 륙쳔인이라 나아가 {{du|신와이련}}ᄉᆡᆼ을 치니 {{du|미국}} 졔독 {{u|져극손}}이<ref>잭슨(Jackson)</ref> 먼져 진문 밧게 ᄒᆡᄌᆞᄅᆞᆯ 깁히 파 병마 ᄅᆡ왕을 막고 ᄯᅩ 장원을 ᄊᆞ아 ᄉᆞ졸을 호위ᄒᆞ거ᄂᆞᆯ {{옛한글쪽 끝}}<noinclude><references/></noinclude> 16uysbqy6qgeqwjk3hkrgfabnzus31d 250 102661 394982 2025-07-09T15:15:33Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} {{du|영국}} 졔독이 급기 {{du|미국}} 진젼에 다라들어 ᄒᆡᄌᆞᄅᆞᆯ 보고 크게 뉘웃쳐 왈 ᄂᆡ 엇지 부교ᄅᆞᆯ 【부교ᄂᆞᆫ 물을 건너ᄂᆞᆫ 다리라】 이졋ᄂᆞᆫ요 ᄒᆞᆫ 물이 격ᄒᆞ야 건널 길이 업ᄂᆞᆫ지라 졍히 염녀ᄒᆞᆯᄉᆡ {{du|미}}인이 토장 안ᄒᆡ 잇셔 총으로 {{du|영}}인을 노흐니 경각 간에 {{du|영}}인 쥭은 자ㅣ 이쳔인이요 {{du|미}... 394982 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} {{du|영국}} 졔독이 급기 {{du|미국}} 진젼에 다라들어 ᄒᆡᄌᆞᄅᆞᆯ 보고 크게 뉘웃쳐 왈 ᄂᆡ 엇지 부교ᄅᆞᆯ 【부교ᄂᆞᆫ 물을 건너ᄂᆞᆫ 다리라】 이졋ᄂᆞᆫ요 ᄒᆞᆫ 물이 격ᄒᆞ야 건널 길이 업ᄂᆞᆫ지라 졍히 염녀ᄒᆞᆯᄉᆡ {{du|미}}인이 토장 안ᄒᆡ 잇셔 총으로 {{du|영}}인을 노흐니 경각 간에 {{du|영}}인 쥭은 자ㅣ 이쳔인이요 {{du|미}}군의 상ᄒᆞᆫ ᄌᆞᄂᆞᆫ 불과 십ᄉᆞ인이러라 젼ᄌᆡᆼ이 지ᄎᆞᄒᆞᄆᆡ 냥국이 다 피폐ᄒᆞᆯ지라 {{du|미}}인이 그졔야 후회ᄒᆞ야 {{du|영국}}과 화친을 청ᄒᆞ거ᄂᆞᆯ {{du|영}}인은 원ᄅᆡ 강화코ᄌᆞ ᄒᆞ며 ᄯᅩ 장찻 {{du|구라파쥬}} 타국과 용병ᄒᆞᆯ지라 관계 업ᄂᆞᆫ {{du|미국}}과 전ᄌᆡᆼᄒᆞᆷ이 불길ᄒᆞ다 ᄒᆞ야 피ᄎᆞ 화약을 졍ᄒᆞ니 대져 {{du|영미}} 냥국이 교젼ᄒᆞᆫ지 ᄉᆞᆷ십삭이 되얏스나 기실은 불과 션쳑 수험ᄒᆞᄂᆞᆫ 미셰사ㅣ러니 급기 강화시에ᄂᆞᆫ 선쳑ᄉᆞᄂᆞᆫ 한 말도 졔긔치 아니ᄒᆞ니 더욱이 이상ᄒᆞ더라 ::뎨ᄉᆞᆷ졀 국셰 크게 흥ᄒᆞᆷ이라 ᄌᆞ후로 {{du|미국}}이 ᄯᅩ 만사ㅣ ᄐᆡ평ᄒᆞ야 전심치지ᄒᆞ야 ᄉᆡ ᄯᅡ흘 ᄀᆡ간ᄒᆞᆯᄉᆡ 전후 오십년간에 그 흥셩ᄒᆞᆷ이 만고 이ᄅᆡ 보텬지하에 잇ᄂᆞᆫ ᄇᆡ 아니라 일쳔팔ᄇᆡᆨ륙십년【쳘종 십일년】에 인구 호젹을 셩ᄎᆡᆨᄒᆞ고 ᄯᅩ 국즁에 일졀 대ᄉᆞᄅᆞᆯ 긔록ᄒᆞ니 이ᄂᆞᆫ 그 긔이ᄒᆞᆷ을 {{du|구쥬}} 각국이 놀날 ᄲᅮᆫ 아니라 곳 {{du|미}}인도 ᄉᆡᆼ각지 못ᄒᆞᆫ ᄇᆡ라 대져 {{du|구쥬}} 각국에도 본ᄅᆡ 흥왕ᄒᆞᆫ ᄌᆞㅣ 만흐나 만일 {{du|미국}}과 비교ᄒᆞ면 {{du|미}}인은 거름 잘 것ᄂᆞᆫ ᄉᆞᄅᆞᆷ이 더욱 급히 다라남과 갓고 {{du|구쥬}}인은 가만히 셔셔 움작이지 아니ᄒᆞᆷ과 갓ᄐᆞ니 그 엇지 지속을 말ᄒᆞ며 ᄯᅩ ᄉᆞᄅᆞᆷ의 일만 그러ᄒᆞᆯ ᄲᅮᆫ 아니라 지어 뉵츅과 토산이 ᄯᅩᄒᆞᆫ 흥치 아님이 업더라 {{du|미국}}이 ᄀᆡ국ᄒᆞ든 ᄯᅢ에ᄂᆞᆫ 인구ㅣ ᄉᆞᆷᄇᆡᆨ만이러니 이졔ᄂᆞᆫ ᄉᆞᆷ쳔이ᄇᆡᆨ만 인이요 【이ᄂᆞᆫ 일쳔팔ᄇᆡᆨ륙십년에 셩ᄎᆡᆨᄒᆞᆷ을 보고 이르ᄂᆞᆫ 말이요 일쳔팔ᄇᆡᆨ구십년에ᄂᆞᆫ 륙쳔이ᄇᆡᆨ만 인에 일으고 기여 모든 일이 다 증가ᄒᆞ얏더라】 길으ᄂᆞᆫ 말이 인력을 도을 자ㅣ 륙ᄇᆡᆨ만 필이요 소의 인력을 도읍ᄂᆞᆫ 자ㅣ 이ᄇᆡᆨ만 필이요 졋ᄂᆡᄂᆞᆫ 자ㅣ 팔ᄇᆡᆨ만 필이요 기여 나귀와 노ᄉᆡ가 일쳔오ᄇᆡᆨ만 필이요 양이 이쳔이ᄇᆡᆨ만 두요 도야지가 ᄉᆞᆷ쳔ᄉᆞᆷᄇᆡᆨ만 두에 일으니 이ᄂᆞᆫ 뉵츅의 번셩ᄒᆞᆷ이요 토디 소산이 ᄯᅩᄒᆞᆫ 극셩ᄒᆞ야 일년 소츌ᄒᆞᄂᆞᆫ 면화ㅣ {{du|영}}칭으로 일ᄇᆡᆨ만 돈이 되니 다 {{du|구쥬}}인이 쓰ᄂᆞᆫ 바이요 십년으로 계지ᄒᆞ면 면화ㅣ 이믜 갑졀이 되고 량식은 {{옛한글쪽 끝}}<noinclude><references/></noinclude> be2sbh8igu30kf0xokz4sib06vz741r 250 102662 394983 2025-07-09T15:15:57Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ᄆᆡ년 셔양국 두수로 십이만 두ㅣ 되고 【ᄆᆡ 두 즁수가 ᄉᆞ십일 근이라】 담ᄇᆡ 일종도 십년 ᄂᆡ에 갑졀이 되니 ᄆᆡ년 {{du|영}}칭으로 오만만 방이요 【ᄆᆡ방 십이 냥즁이라】 수로에 가히 ᄒᆡᆼ션ᄒᆞᄂᆞᆫ 리수가 일만 오쳔리요 쳔로ㅣ 구만리니 그 즁 륙만륙쳔리ᄂᆞᆫ ᄯᅩᄒᆞᆫ 십년 ᄂᆡ에 슈츅ᄒᆞᆫ 거시요 직조화물에 양융과... 394983 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} ᄆᆡ년 셔양국 두수로 십이만 두ㅣ 되고 【ᄆᆡ 두 즁수가 ᄉᆞ십일 근이라】 담ᄇᆡ 일종도 십년 ᄂᆡ에 갑졀이 되니 ᄆᆡ년 {{du|영}}칭으로 오만만 방이요 【ᄆᆡ방 십이 냥즁이라】 수로에 가히 ᄒᆡᆼ션ᄒᆞᄂᆞᆫ 리수가 일만 오쳔리요 쳔로ㅣ 구만리니 그 즁 륙만륙쳔리ᄂᆞᆫ ᄯᅩᄒᆞᆫ 십년 ᄂᆡ에 슈츅ᄒᆞᆫ 거시요 직조화물에 양융과 포속은 ᄆᆡ년 {{du|영}}금 ᄉᆞ쳔만 방에 이르고 셔원과 학당은 십일만 ᄉᆞᆷ쳔쳐이요 셔원의 원장과 학당의 교사ㅣ 십오만 인이요 셔원과 학당에 들어 독셔ᄒᆞᄂᆞᆫ 학ᄉᆡᆼ이 오ᄇᆡᆨ오십만 인이니 국가의 ᄆᆡ년 보조금이 칠ᄇᆡᆨ만 방이요 ᄯᅩ 도학을 강론ᄒᆞᄂᆞᆫ 강당이 오만 ᄉᆞ쳔이니 통계 각쳐 강당 ᄂᆡ에 가히 일쳔구ᄇᆡᆨ만 인을 안칠 거시요 ᄯᅩ 신보관 ᄉᆞ쳔이 잇셔 ᄆᆡ년 신문지가 십만만 권이러라 {{du|미국}}이 쳐음은 십ᄉᆞᆷᄉᆡᆼ이 합ᄒᆞ야 일국이 되얏더니 이졔 ᄉᆞᆷ십ᄉᆞᄉᆡᆼ이 되니 그 {{du|노의ᄉᆞ나ᄉᆡᆼ}}은<ref>루이지애나(Louisiana)</ref> {{du|법난셔}}에 ᄉᆞ고 {{u|복녹이달ᄉᆡᆼ}}은<ref>플로리다(Florida)</ref> {{du|셔반아}}에 어덧고 {{du|퇴극ᄉᆞᄉᆡᆼ}}과<ref>텍사스(Texas)</ref> {{du|가리븍니아ᄉᆡᆼ}}은<ref>캘리포니아(California)</ref> 【곳 {{du|구금산}}이라<ref>舊金山</ref>】 {{du|믁셔가}}에<ref>멕시코(Mexico)</ref> ᄲᆡ앗고 ᄯᅩ ᄂᆡ디에 토민이 왕왕히 그 토디ᄅᆞᆯ {{du|미국}}에 밧치고 {{du|미국}} 인민 되기ᄅᆞᆯ 원ᄒᆞ니 이에 관ᄒᆞᆯᄒᆞᆫ ᄯᅡ히 {{du|영}}리 ᄉᆞᆷᄇᆡᆨ십만 방리【조션 리수 ᄉᆞᆷ쳔일ᄇᆡᆨ만 방리라】라 연이나 그 ᄀᆡ간ᄒᆞᆫ ᄯᅡ히 젼국 ᄂᆡ에 겨우 오분의 일이오 ᄯᅩ 오분의 ᄉᆞᄂᆞᆫ 황무ᄒᆞᆫ ᄃᆡ로 잇스나 이ᄂᆞᆫ 다 옥토ㅣ라 타일 국가의 리익이 한량 업슬너라 ::뎨ᄉᆞ졀 노예라 {{du|미국}}이 가장 타인의게 우음 밧ᄂᆞᆫ ᄌᆞᄂᆞᆫ 흑노 두ᄂᆞᆫ 풍속이라 남ᄉᆡᆼ ᄉᆞᄅᆞᆷ은 노예가 ᄉᆞᄇᆡᆨ만에 이르니 피ᄎᆞ 물건갓치 셔로 ᄆᆡᄆᆡᄒᆞ고 {{u|화셩돈}} 도셩 즁에도 노예ᄅᆞᆯ 짐ᄉᆡᆼ갓치 녁이며 {{du|미국}} 물화 즁 면화와 ᄊᆞᆯ과 담ᄇᆡ ᄉᆞᆷ종이 뎨일 큰 {{sic|몰|물}}건이라 이ᄂᆞᆫ 다 흑노가 농ᄉᆞᄒᆞᆫ 거시요 국가에셔 흑노 ᄃᆡ졉ᄒᆞᆷ이 편벽되이 각박ᄒᆞ야 곳 만분 억울ᄒᆞᆫ 일이 잇셔도 감히 신원치 못ᄒᆞ더라 {{du|미국}}이 {{du|영국}}에 속ᄒᆞ얏슬 ᄯᅢ에 {{du|영}}인이 {{du|아비리가쥬}} 흑인을 사다가 {{du|미국}} 남ᄉᆡᆼ 황무지디에 보ᄂᆡ여 농ᄉᆞᄅᆞᆯ 식이엿더니 {{du|미인}}이 항상 그르게 아다가 ᄀᆡ국ᄒᆞᆫ 후 수년에 {{u|화셩돈}}과 {{u|졔비ᄉᆡᆼ}}과<ref>제퍼슨(Jefferson)</ref> {{du|합미탄}}<ref>해밀턴(Hamilton)</ref> 갓튼 모든 어진 인군이 다 말ᄒᆞ되 ᄉᆞᄅᆞᆷ을 ᄉᆞ셔 노예 ᄆᆡᆫ들미 불가ᄒᆞ다 ᄒᆞ야 그 악풍을 곳치고ᄌᆞ ᄒᆞ더라 {{nop}} {{옛한글쪽 끝}}<noinclude><references/></noinclude> 9qn5fvj5r0va5z24ptgwj5nasz6rpva 250 102663 394984 2025-07-09T15:16:16Z ZornsLemon 15531 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 연이 날이 오ᄅᆡᄆᆡ 흑노 ᄆᆡᄆᆡᄒᆞᄂᆞᆫ 일이 점점 큰 장사ㅣ 되며 ᄯᅩ 셕년에ᄂᆞᆫ 면화ᄅᆞᆯ 심어도 씨 ᄲᅩᆸᄂᆞᆫ 법을 아지 못ᄒᆞ다가 밋 {{du|영국}}이 화륜 긔계로 사와 베ᄅᆞᆯ ᄶᅡᄆᆡ 면화ㅣ 더욱 만히 쓰이고 ᄯᅩ {{du|미국}} 장ᄉᆡᆨ이 면화 씨 ᄲᆡᄂᆞᆫ 긔계ᄅᆞᆯ 【{{du|아국}}의 씨아와 갓탐이라】 창시ᄒᆞᄆᆡ {{du... 394984 proofread-page text/x-wiki <noinclude><pagequality level="1" user="ZornsLemon" /></noinclude>{{옛한글쪽 시작}} 연이 날이 오ᄅᆡᄆᆡ 흑노 ᄆᆡᄆᆡᄒᆞᄂᆞᆫ 일이 점점 큰 장사ㅣ 되며 ᄯᅩ 셕년에ᄂᆞᆫ 면화ᄅᆞᆯ 심어도 씨 ᄲᅩᆸᄂᆞᆫ 법을 아지 못ᄒᆞ다가 밋 {{du|영국}}이 화륜 긔계로 사와 베ᄅᆞᆯ ᄶᅡᄆᆡ 면화ㅣ 더욱 만히 쓰이고 ᄯᅩ {{du|미국}} 장ᄉᆡᆨ이 면화 씨 ᄲᆡᄂᆞᆫ 긔계ᄅᆞᆯ 【{{du|아국}}의 씨아와 갓탐이라】 창시ᄒᆞᄆᆡ {{du|미}}인이 면화 심으기ᄅᆞᆯ ᄃᆡ리 소관이라 ᄒᆞ야 민간의 일편 토ㅣ 잇셔도 다 흑노 일이명을 두어 면화ᄅᆞᆯ 심으며 더욱 {{du|미국}}에 황디 허다ᄒᆞᄆᆡ 흑노ᄅᆞᆯ 사다가 ᄀᆡ간ᄒᆞ야 면화ㅣ 날노 셩ᄒᆞ고 부ᄌᆞ히 ᄯᅩᄒᆞᆫ 날노 만하지더라 남방 ᄉᆞᄅᆞᆷ이 흑노ᄅᆞᆯ 인ᄒᆞ야 ᄉᆡᆼ계 흥왕ᄒᆞᄆᆡ 거국이 다 그 법을 효측 ᄒᆞ야 혹 흑노 방셕ᄒᆞᆷ을 말ᄒᆞᄂᆞᆫ 자ㅣ 잇스면 듯지 아니ᄒᆞ며 심지어 말ᄒᆞᆫ 자ㅣ 셩명을 보젼치 못ᄒᆞ기도 ᄒᆞ며 그 풍속이 졈졈 뢰불가파요 ᄯᅩ 흑노ᄅᆞᆯ 인ᄒᆞ야 ᄌᆡ물을 모흔 ᄌᆞᄂᆞᆫ 타인이 ᄌᆞ연 그 부가 옹이라 ᄒᆞ야 랍쳠ᄒᆞ고 그 그름을 말ᄒᆞ지도 못ᄒᆞ며 젼교ᄒᆞᄂᆞᆫ 교사ㅣ ᄯᅩᄒᆞᆫ 말을 ᄭᅮᆷ이어 왈 흑인이 극히 용렬ᄒᆞ니 ᄉᆞᄅᆞᆷ이 부리지 아니면 쓸 ᄃᆡ 업다 ᄒᆞ고 ᄯᅩ 경문의 말을 인증ᄒᆞ야 왈 옛적 셩인도 노복이 잇스니 이ᄂᆞᆫ 하ᄂᆞᆯ이 분명이 식킴이라 이졔 우리 엇지 홀노 업스리오 ᄒᆞ고 만일 흑인이 그 포학을 견ᄃᆡ지 못ᄒᆞ야 도망ᄒᆞᄂᆞᆫ ᄌᆡ 잇스면 그 죄가 주인의 물건 도젹ᄒᆞ니보다 더 즁ᄒᆞ고 그 노예ᄅᆞᆯ 길으지 말나 ᄒᆞᄂᆞᆫ 자ᄂᆞᆫ 지목ᄒᆞ야 왈 이ᄂᆞᆫ 하ᄂᆞᆯ을 거ᄉᆞᆯ니ᄂᆞᆫ ᄉᆞᄅᆞᆷ이니 하ᄂᆞᆯ이 용랍지 아니리라 ᄒᆞ더라 {{du|영}}인이 {{du|미쥬}}에 잇슬 ᄯᅢ에 남ᄉᆡᆼ에만 흑노ᄅᆞᆯ 둘 ᄲᅮᆫ 아니라 븍ᄉᆡᆼ에 잇ᄂᆞᆫ {{du|영국}} 속디에도 ᄯᅩ 흑노ᄅᆞᆯ 두어 만일 흑노 ᄒᆞ나흘 븍방에 잇ᄂᆞᆫ 교ᄉᆞ의게 보ᄂᆡ면 교사ㅣ 곳 ᄃᆡ단히 치ᄉᆞᄒᆞ고 밧으니 교ᄉᆞ라 ᄒᆞᄂᆞᆫ ᄉᆞᄅᆞᆷ이 이러ᄒᆞᄆᆡ 타인을 가지라 연이나 밋 {{du|미국}}이 ᄀᆡ국ᄒᆞᆫ 후에 븍방의 노비 두ᄂᆞᆫ 자ㅣ 심히 젹으니 대져 흑노ᄂᆞᆫ 본ᄅᆡ 염열ᄒᆞᆫ ᄯᅡ에 ᄉᆡᆼ장ᄒᆞᆫ ᄉᆞᄅᆞᆷ이어ᄂᆞᆯ 이졔 억지로 븍방 극한지디에 잇게 ᄒᆞ니 흑노ㅣ ᄌᆞ연 한고ᄅᆞᆯ 견ᄃᆡ지 못ᄒᆞ야 몸이 수쳑ᄒᆞ고 졔반 쳔역을 ᄒᆞᆯ 수 업ᄂᆞᆫ 연고요 남방은 긔후ㅣ 흑인에 합당ᄒᆞᆫ 고로 남방에 노예 둔 자ㅣ 만터라 자후 븍방 ᄉᆞᄅᆞᆷ은 비록 흑노ᄅᆞᆯ 두지 아니ᄒᆞ나 ᄯᅩᄒᆞᆫ 남방 ᄉᆞᄅᆞᆷ을 그 르다 아니ᄒᆞ니 이ᄂᆞᆫ 남방인이 부자ㅣ {{옛한글쪽 끝}}<noinclude><references/></noinclude> ohdytldx2w4yh6k9siium0mjtqowxgi 250 102664 394985 2025-07-10T00:09:10Z 랄라79 18494 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}은도(渡)요별호ᄂᆞᆫ소쥬(小舟)나버슬이ᄉᆞᆷ변통졔(三邊統制)로가잇고부인뉴시(劉氏)집에거ᄒᆞ더니징부인이소져와피화ᄒᆞ야옴을보고후졍고루(後庭高樓)예안동ᄒᆞ게ᄒᆞ니루아ᄅᆡ파초(芭蕉)가잇슴으로루일홈을초루(蕉樓)라ᄒᆞ니초루와격장ᄒᆞ야일좌뎡자(亭子)가잇스되황상셔집셔졍(書亭)이니일홈을쥬츈원(駐春園)이오그집공ᄌᆞ... 394985 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}은도(渡)요별호ᄂᆞᆫ소쥬(小舟)나버슬이ᄉᆞᆷ변통졔(三邊統制)로가잇고부인뉴시(劉氏)집에거ᄒᆞ더니징부인이소져와피화ᄒᆞ야옴을보고후졍고루(後庭高樓)예안동ᄒᆞ게ᄒᆞ니루아ᄅᆡ파초(芭蕉)가잇슴으로루일홈을초루(蕉樓)라ᄒᆞ니초루와격장ᄒᆞ야일좌뎡자(亭子)가잇스되황상셔집셔졍(書亭)이니일홈을쥬츈원(駐春園)이오그집공ᄌᆞ가뎡ᄌᆞ에셔공부ᄒᆞ니일홈은ᄀᆡ(玠)요ᄌᆞ를옥ᄉᆞ(玉史)라부친황공의명은지방(之榜)이요호들유산(酉山)이니병부상셔로경ᄉᆞ에잇슬ᄯᆡ에공ᄌᆞ의혼인을한림오한보의녀아와졍ᄒᆞ니형부옹역계(刑部翁亦溪)가즁ᄆᆡᄒᆞ엿더라그후에황공과오공이연ᄒᆞ야셰상을버리ᄆᆡ황부인이오부인의게글을보ᄂᆡ여셩례ᄒᆞ기을의논ᄒᆞ니오부인이소져을머리ᄯᅥ나지아니려ᄒᆞ야갓가온곳에졍혼ᄒᆞ기로쥬의를졍ᄒᆞ고셩례ᄒᆞᆷ을ᄉᆞ졀(謝絕)ᄒᆞᄂᆞᆫ지라오ᄅᆡ지아니ᄒᆞ야황부인이ᄯᅩᄒᆞᆫ황쳔ᄀᆡᆨ이되ᄆᆡ두집이셔다시혼인등ᄉᆞ를의논치아니ᄒᆞ엿스나오소져ᄂᆞᆫ오공의유언을직히고다른집에가지아니려ᄒᆞ되황공ᄌᆞᄂᆞᆫ오가에셔언약을ᄇᆡ쳑ᄒᆞ엿슴으로젼연이ᄯᅳᆺ에두지아니ᄒᆞ고더욱ᄯᅳᆺ을가다듬어공부ᄒᆞ야동향구양영(歐陽頴)으로조셕에쥬츈원에갓치거ᄒᆞ며문리를의논ᄒᆞ며시를졔ᄒᆞ더니일일은구양ᄉᆡᆼ이쵸즁(楚中)에일이잇셔가고황ᄉᆡᆼ이홀노잇셔글을익더니오경ᄯᆡ에이르러홀련ᄒᆞᆫᄉᆞᄅᆞᆷ이담으로ᄯᅱ여ᄂᆡ리거ᄂᆞᆯ황공ᄌᆡ불을들고나가보니일ᄀᆡ긔남ᄌᆞ라연고를무른ᄃᆡ그ᄉᆞᄅᆞᆷ이ᄃᆡ답ᄒᆞ되소졔의셩은왕이요명은모형(慕荊)이니지긔지우가셰역가의무합ᄒᆞᆫᄇᆡ된고로분ᄒᆞᆷ을참지못ᄒᆞ야셰역가를질너쥭이고도망ᄒᆞ야{{옛한글쪽 끝}}<noinclude><references/></noinclude> nqgfjqrx42on6xljjnca806louuwp6r 250 102665 394986 2025-07-10T01:05:23Z Zymeu 18464 /* 교정 안 됨 */ 새 문서: :알고亡망을 아디몯ᄒᆞ며得득을알고喪상을아디몯홈이니 其기唯유聖셩人인乎호아知디進진退퇴存존亡망而이不블失실其기正졍者쟈ㅣ其기唯유聖셩人인乎호{{작게|ᅟᅵᆫ뎌}} :그오직聖셩人인가進진ᄒᆞ며退퇴ᄒᆞ며存ᄒᆞ며亡망홈을알아그正졍을失실티아니ᄒᆞᄂᆞᆫ者쟈ㅣ그오직聖셩人인인뎌 ䷁{{작게|坤곤下하坤곤上샹}} 坤곤{{작게|은}}元원{{작게|코}}亨형... 394986 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Zymeu" /></noinclude>:알고亡망을 아디몯ᄒᆞ며得득을알고喪상을아디몯홈이니 其기唯유聖셩人인乎호아知디進진退퇴存존亡망而이不블失실其기正졍者쟈ㅣ其기唯유聖셩人인乎호{{작게|ᅟᅵᆫ뎌}} :그오직聖셩人인가進진ᄒᆞ며退퇴ᄒᆞ며存ᄒᆞ며亡망홈을알아그正졍을失실티아니ᄒᆞᄂᆞᆫ者쟈ㅣ그오직聖셩人인인뎌 ䷁{{작게|坤곤下하坤곤上샹}} 坤곤{{작게|은}}元원{{작게|코}}亨형{{작게|코}}利리{{작게|코}}牝빈馬마之지貞뎡{{작게|이니}}【本義】坤곤{{작게|은}}元원亨형{{작게|ᄒᆞ고}}利리牝빈馬마之지貞뎡{{작게|이니}} :坤곤은元원ᄒᆞ고亨형ᄒᆞ고利리ᄒᆞ고牝빈馬마의貞뎡이니【本義】크게亨형ᄒᆞ고牝빈馬마의貞뎡이利리ᄒᆞ니<noinclude><references/></noinclude> qpjoe97vdjo2c8ux8acl5owo4aznss4 250 102666 394987 2025-07-10T01:21:33Z Zymeu 18464 /* 교정 안 됨 */ 새 문서: 君군子ᄌᆞ의有유攸유往왕{{작게|이니라}}【本義】君군子ᄌᆞㅣ有유攸유往왕{{작게|인댄}} :君군子ᄌᆞ의往왕ᄒᆞᆯ빠ᄅᆞᆯ둠이니라【本義】君군子ᄌᆞㅣ往왕ᄒᆞᆯ빼이실딘댄 先션{{작게|ᄒᆞ면}}迷미{{작게|ᄒᆞ고}}後후{{작게|ᄒᆞ면}}得득{{작게|ᄒᆞ리니}}主쥬利리{{작게|ᄒᆞ니라}}【本義】得득{{작게|ᄒᆞ야}}主쥬利리{{작게|ᄒᆞ니}} :先션ᄒᆞ면迷미ᄒᆞ... 394987 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Zymeu" /></noinclude>君군子ᄌᆞ의有유攸유往왕{{작게|이니라}}【本義】君군子ᄌᆞㅣ有유攸유往왕{{작게|인댄}} :君군子ᄌᆞ의往왕ᄒᆞᆯ빠ᄅᆞᆯ둠이니라【本義】君군子ᄌᆞㅣ往왕ᄒᆞᆯ빼이실딘댄 先션{{작게|ᄒᆞ면}}迷미{{작게|ᄒᆞ고}}後후{{작게|ᄒᆞ면}}得득{{작게|ᄒᆞ리니}}主쥬利리{{작게|ᄒᆞ니라}}【本義】得득{{작게|ᄒᆞ야}}主쥬利리{{작게|ᄒᆞ니}} :先션ᄒᆞ면迷미ᄒᆞ고後후ᄒᆞ면得득ᄒᆞ리니利리ᄅᆞᆯ主쥬ᄒᆞ니라【本義】得득ᄒᆞ야利리예主쥬ᄒᆞ니 西셔南남{{작게|은}}得득朋붕{{작게|이오}}東동北북{{작게|은}}喪상朋붕{{작게|이니}}安안貞뎡{{작게|ᄒᆞ야}}吉길{{작게|ᄒᆞ니라}}【本義】安안貞뎡{{작게|ᄒᆞ면}}吉길{{작게|ᄒᆞ리라}} :西셔과南남은朋붕을得득ᄒᆞ고東동과北북은朋붕을喪상ᄒᆞ리니安안ᄒᆞ고貞뎡ᄒᆞ야吉길ᄒᆞ니라【本義】貞뎡<noinclude><references/></noinclude> pqewjpyuou0ypiioq73g14hru3t19wn 250 102667 394988 2025-07-10T01:36:58Z Zymeu 18464 /* 교정 안 됨 */ 새 문서: :애安안ᄒᆞ면吉길ᄒᆞ리라 彖단曰왈至지哉ᄌᆡ{{작게|라}}坤곤元원{{작게|이여}}萬만物믈{{작게|이}}資ᄌᆞ生ᄉᆡᆼ{{작게|ᄒᆞᄂᆞ니}}乃내順슌承승天텬{{작게|이니}} :彖단애ᄀᆞᆯ오ᄃᆡ지극다坤곤의元원이여萬만物믈이資ᄌᆞᄒᆞ야生ᄉᆡᆼᄒᆞᄂᆞ니이예順슌히天텬을承승ᄒᆞᄂᆞ니 坤곤厚후載ᄌᆡ物믈{{작게|이}}德덕合합无무彊강{{작게|ᄒᆞ며}} :坤곤의... 394988 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Zymeu" /></noinclude>:애安안ᄒᆞ면吉길ᄒᆞ리라 彖단曰왈至지哉ᄌᆡ{{작게|라}}坤곤元원{{작게|이여}}萬만物믈{{작게|이}}資ᄌᆞ生ᄉᆡᆼ{{작게|ᄒᆞᄂᆞ니}}乃내順슌承승天텬{{작게|이니}} :彖단애ᄀᆞᆯ오ᄃᆡ지극다坤곤의元원이여萬만物믈이資ᄌᆞᄒᆞ야生ᄉᆡᆼᄒᆞᄂᆞ니이예順슌히天텬을承승ᄒᆞᄂᆞ니 坤곤厚후載ᄌᆡ物믈{{작게|이}}德덕合합无무彊강{{작게|ᄒᆞ며}} :坤곤의厚후ㅣ物믈을載ᄌᆡᄒᆞ욤이德덕이无무彊강애合합ᄒᆞ며 含함弘홍光광大대{{작게|ᄒᆞ야}}品품物믈{{작게|이}}咸함亨형{{작게|ᄒᆞᄂᆞ니라}} :含함ᄒᆞ며弘홍ᄒᆞ며光광ᄒᆞ며大ᄒᆞ야品품物믈이다亨형ᄒᆞᄂᆞ니라<noinclude><references/></noinclude> c8s98w2ms391egt1r4aiyy3wa1n4dqs 250 102668 394989 2025-07-10T01:47:01Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}ᄒᆞ고飛羽觴비우상이醉月취월ᄒᆞ니宜家之樂의가지낙이足족ᄒᆞ도다日月星辰光陰中일월셩신광음즁에不知人間有憂愁불지인간유우슈라다만ᄋᆡᆺ기ᄂᆞ니靑天白日쳥텬ᄇᆡᆨ일이ᄲᅡᆯ니간들그야어이ᄒᆞ리天地텬디ᄂᆞᆫ萬物之逆旅만물지역녀요光陰광음은百代之過客ᄇᆡᆨᄃᆡ지과ᄀᆡᆨ이라寒心한심ᄒᆞᆯ손乾坤건곤이不老月長在... 394989 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}ᄒᆞ고飛羽觴비우상이醉月취월ᄒᆞ니宜家之樂의가지낙이足족ᄒᆞ도다日月星辰光陰中일월셩신광음즁에不知人間有憂愁불지인간유우슈라다만ᄋᆡᆺ기ᄂᆞ니靑天白日쳥텬ᄇᆡᆨ일이ᄲᅡᆯ니간들그야어이ᄒᆞ리天地텬디ᄂᆞᆫ萬物之逆旅만물지역녀요光陰광음은百代之過客ᄇᆡᆨᄃᆡ지과ᄀᆡᆨ이라寒心한심ᄒᆞᆯ손乾坤건곤이不老月長在불노월쟝ᄌᆡᄒᆞ니寂寞江山젹막강산이今百年금ᄇᆡᆨ년이라天地間텬디간에얼렵고못ᄒᆞᆯ일은長生不死쟝ᄉᆡᆼ불ᄉᆞᄲᅮᆫ이로다秦始皇漢武帝진시황한무졔도採藥求仙ᄎᆡ약구션ᄒᆞ랴다가變通無路변통무로ᄒᆞ엿거든그야엇지바라리오知分知命지분지명ᄒᆞ여明哲保身명쳘보신ᄒᆞ랴ᄒᆞ면할슈업ᄉᆞ오니數三甲子슈ᄉᆞᆷ갑ᄌᆞ누리다가臥席終身考終命와셕종신고종명이願원이오니伏乞叅商敎是後복결참샹이신후에大王ᄃᆡ왕은憐之矜之연지긍지ᄒᆞᄉᆞ依所願處分의소원쳐분을千万望良쳔만망냥ᄒᆞᆯ只爲冥府處分지위명부쳐분이라閻王염왕이看畢간필에大怒曰ᄃᆡ로왈이欲心욕심만코無據不測무거불측ᄒᆞᆫ놈아들으라ᄂᆡ가天地開闢以後텬디ᄀᆡ벽이후로万物報應輪回之科만물봉응윤회지과와生死禍福吉凶之權ᄉᆡᆼᄉᆞ화복길흉지권을가지고億万蒼生억만창ᄉᆡᆼ에壽夭長短슈요쟝단을朝夕조셕으로살펴平均公正평균공졍이ᄒᆞ거니와太上老君ᄐᆡ상노군도못할人間淸福인간쳥복을네모도달나ᄒᆞ니그노릇슬任意임의로ᄒᆞ량이면ᄂᆡ몬져閻王염왕을ᄯᅦ여놋코나갈거시니너을어이다쥬리오이놈은盜賊도젹에아들이라무어슬졈지ᄒᆞ리오ᄶᅩᆺᄎᆞᄂᆡ치라ᄒᆞ고두章所쟝소{{옛한글쪽 끝}}<noinclude><references/></noinclude> rdgi0op0gpws85clh8li0bt83smuy3z 250 102669 394990 2025-07-10T01:57:07Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}志지은依願施行의원시ᄒᆡᆼ이라졕여ᄂᆡ여龍虎榜용호방을ᄎᆞ려놋코文武官문무관을定졍ᄒᆞᆫ後후에所志甘結連署소지감결연셔ᄒᆞ여北斗七星三台六星急북두칠셩ᄉᆞᆷᄐᆡ뉵셩급히쥬어三十三天二十八宿四治空曹五方居處四海龍王城皇之神山神土神皇天后土諸佛諸天九千菩薩五百羅漢八大金剛ᄉᆞᆷ십ᄉᆞᆷ쳔이십팔슈ᄉᆞ치공죠오방... 394990 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}志지은依願施行의원시ᄒᆡᆼ이라졕여ᄂᆡ여龍虎榜용호방을ᄎᆞ려놋코文武官문무관을定졍ᄒᆞᆫ後후에所志甘結連署소지감결연셔ᄒᆞ여北斗七星三台六星急북두칠셩ᄉᆞᆷᄐᆡ뉵셩급히쥬어三十三天二十八宿四治空曹五方居處四海龍王城皇之神山神土神皇天后土諸佛諸天九千菩薩五百羅漢八大金剛ᄉᆞᆷ십ᄉᆞᆷ쳔이십팔슈ᄉᆞ치공죠오방거쳐ᄉᆞᄒᆡ용왕셩황지신ᄉᆞᆫ신토신황텬후토졔불졔텬구쳔보살오ᄇᆡᆨᄂᆞ한팔ᄃᆡ금강모든眞人진인을指揮지휘ᄒᆞ여天機大要相考쳔긔물요샹고ᄒᆞ여金木水火土五行陰陽相得금모슈화토오ᄒᆡᆼ음양상득맛초와셔生氣福德生月生時四柱八字ᄉᆡᆼ긔복덕ᄉᆡᆼ월ᄉᆡᆼ시ᄉᆞ쥬팔ᄌᆞ무어ᄂᆡ여山川精氣ᄉᆞᆫ쳔졍긔모도와셔還到人間환도인간ᄒᆞᆯᄉᆡ十羅殿십나젼에감ᄒᆞᆫ後후에急々如律令娑婆星擧行火급〻여닐영ᄉᆞ바셩화거ᄒᆡᆼᄒᆞ오되萬一遲緩之弊則下蕩地獄만일지완지펴즉ᄒᆞ탁지옥ᄒᆞ여豊都城풍도셩에囚禁次슈금ᄎᆞ라ᄒᆞ엿더라{{옛한글쪽 끝}}<noinclude><references/></noinclude> dls4ine4cgtw3r2wsci2sm3nqh8xtdd 250 102670 394994 2025-07-10T02:41:58Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}{{더 크게|黃州牧使記황쥬목ᄉᆞ긔}} 엣젹東村梨花亭동촌니화졍의한南行남ᄒᆡᆼ이〻스니姓셩은尹윤이오名명은秀鉉슈현이니代々名宦家ᄃᆡ〻명한가로黃州牧使황쥬목ᄉᆞᄅᆞᆯᄒᆞ여行李ᄒᆡᆼ니ᄅᆞᆯ收拾슈습ᄒᆞᆯᄉᆡ膝下슬하의ᄋᆞᄃᆞᆯ三人삼인이〻스되長子장ᄌᆞᄂᆞᆫ龍弼뇽필이니나히二十歲이십셰오사ᄅᆞᆷ되오미俊邁多... 394994 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}{{더 크게|黃州牧使記황쥬목ᄉᆞ긔}} 엣젹東村梨花亭동촌니화졍의한南行남ᄒᆡᆼ이〻스니姓셩은尹윤이오名명은秀鉉슈현이니代々名宦家ᄃᆡ〻명한가로黃州牧使황쥬목ᄉᆞᄅᆞᆯᄒᆞ여行李ᄒᆡᆼ니ᄅᆞᆯ收拾슈습ᄒᆞᆯᄉᆡ膝下슬하의ᄋᆞᄃᆞᆯ三人삼인이〻스되長子장ᄌᆞᄂᆞᆫ龍弼뇽필이니나히二十歲이십셰오사ᄅᆞᆷ되오미俊邁多氣쥰ᄆᆡ다긔ᄒᆞ고文筆문필도有餘유여ᄒᆞ며아는일도만흐며人品인품이우즐부즐ᄒᆞ여ᄉᆞᄅᆞᆷᄉᆡᆼ핀잔잘주고兩班資勢냥반ᄌᆞ셰ᄒᆞ여氣勝긔승ᄒᆞ기ᄶᅡᆨ이엽셔온갓일를남의게지ᄂᆞᆫᄇᆡ업셔眼下無人안하무인ᄒᆞ고次子ᄎᆞᄌᆞ의名명은鳳弼봉필이니나히十八歲십팔셰오ᄉᆡ로장가드러妻家쳐가의도ᄌᆞ로往來왕ᄂᆡᄒᆞ며聖學出入승학츌입도ᄒᆞ고벗을ᄉᆞ괴며약게구러親舊친구의게是非시비ᄅᆞᆯ듯지안코每事ᄆᆡᄉᆞᄅᆞᆯᄌᆞ뷔아라時軆依模시쳬의묘ᄒᆞᆫ션ᄇᆡ오三子삼ᄌᆞ의名명은龜弼귀필이니나히十六歲십뉵셰오뒤슝〻〻ᄒᆞ며슈럭〻〻ᄒᆞ고道令兒孩도령아ᄒᆡ러리尹公윤공이길를ᄎᆞᆯ혀ᄯᅥ나기격일ᄒᆞ여스ᄆᆡ셰ᄋᆞᄃᆞᆯ를불너안치고金石금셕갓튼말노써警戒경게ᄒᆞ여갈오ᄃᆡ너희드ᄅᆞ라両班냥반의子息ᄌᆞ식이란거슨글이밋쳔이라閭閻輩녀염ᄇᆡ의子息ᄌᆞ식{{옛한글쪽 끝}}<noinclude><references/></noinclude> s1l5yil7ommek6s2tk9aicxu3feg8h2 250 102671 394995 2025-07-10T02:51:31Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}들은나히十七八歲십칠팔셰되면或取利혹취리도식키며或혹구실도다녀爲父母保妻子위부모보쳐ᄌᆞᄒᆞ여世間셰간이나補益보익ᄒᆞ여살거니와両班냥반의子息ᄌᆞ식은옷지어쥬면닙고밥ᄒᆞ여쥬면먹고집안일를아란쳬ᄒᆞ는ᄇᆡ업시專젼혀어룬이主斷쥬단ᄒᆞ기로글만닑ᄂᆞ니朝廷조졍의셔도글잘ᄒᆞ는션ᄇᆡ잇다ᄒᆞ면그집을도라보고輕蔑... 394995 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}들은나히十七八歲십칠팔셰되면或取利혹취리도식키며或혹구실도다녀爲父母保妻子위부모보쳐ᄌᆞᄒᆞ여世間셰간이나補益보익ᄒᆞ여살거니와両班냥반의子息ᄌᆞ식은옷지어쥬면닙고밥ᄒᆞ여쥬면먹고집안일를아란쳬ᄒᆞ는ᄇᆡ업시專젼혀어룬이主斷쥬단ᄒᆞ기로글만닑ᄂᆞ니朝廷조졍의셔도글잘ᄒᆞ는션ᄇᆡ잇다ᄒᆞ면그집을도라보고輕蔑경멸히못ᄒᆞᄂᆞ니大抵學通天ᄃᆡ져학통쳔이다聖學승학의셔ᄂᆞ는거시라집의셔글工夫공부ᄒᆞᄌᆞᄒᆞ니번거러온집이擾亂요란ᄒᆞ여出入츌입ᄒᆞ는ᄉᆞᄅᆞᆷ은만코너희들인들나갈듸노상업스며門客酬應문ᄀᆡᆨ슈응도만하工夫공부의害ᄒᆡ로오미되나니내가이졔天恩텬은을닙ᄉᆞ와萬兩太守만냥ᄐᆡ슈를ᄒᆞ여나려가ᄆᆡ그곳가셔冊房ᄎᆡᆨ방이라ᄒᆞ고쓰리쳐안져스면밥도조코衣服의복도조코景致경치도조흔ᄃᆡ雜잡ᄉᆞᄅᆞᆷ도아조업셔工夫공부의아니極盡극진ᄒᆞ랴이리곳ᄒᆞ면將來장ᄂᆡ너희게科擧과거길도트히고文任문임도어더ᄒᆞᆯ거시니이런正當졍당ᄒᆞᆫ일닛ᄂᆞ냐萬一만일너희等등이나려가셔아젼官屬관속을ᄉᆞ괴여가지고쳥길이나여러두며아니된구경다니는쳬ᄒᆞ면아조볼것업고ᄯᅩᄒᆞᆫ妓生기ᄉᆡᆼ계집을結緣결년ᄒᆞ는ᄂᆞᆯ이면隣邑守令닌읍슈령이아라도내게가지낫치씩기이고官屬관속이라도좀兩班냥반{{옛한글쪽 끝}}<noinclude><references/></noinclude> 4dhnt3472l2i876qp3r70szkat1opiw 250 102672 394996 2025-07-10T02:52:02Z Lawhunt 17313 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <big> 爾{{더더작게|이}}身{{더더작게|신}}{{분주|이어|다}}胡{{더더작게|호}}不{{더더작게|블}}相{{더더작게|샹}}畏{{더더작게|외}}{{분주|리|오}}不{{더더작게|블}}畏{{더더작게|외}}于{{더더작게|우}}天{{더더작게|텬}}{{분주|가|}}<br> :엇ᄃᆡ오昊{{더더작게|호}}天{{더더작게|텬}}ᄒᆞ법엣말을믿디아니ᄒᆞ니뎌行{{더더작게|ᄒᆡᆼ}}邁{{더더작게|매}}홈이곧... 394996 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Lawhunt" /></noinclude>{{옛한글쪽 시작}} <big> 爾{{더더작게|이}}身{{더더작게|신}}{{분주|이어|다}}胡{{더더작게|호}}不{{더더작게|블}}相{{더더작게|샹}}畏{{더더작게|외}}{{분주|리|오}}不{{더더작게|블}}畏{{더더작게|외}}于{{더더작게|우}}天{{더더작게|텬}}{{분주|가|}}<br> :엇ᄃᆡ오昊{{더더작게|호}}天{{더더작게|텬}}ᄒᆞ법엣말을믿디아니ᄒᆞ니뎌行{{더더작게|ᄒᆡᆼ}}邁{{더더작게|매}}홈이곧臻{{더더작게|진}}흘배업슴ᄀᆞᆮ도다믈읫온갓君{{더더작게|군}}子{{더더작게|ᄌᆞ}}ᄂᆞᆫ각각네身{{더더작게|신}}을敬{{더더작게|경}}홀디어다엇디서르저티아니ᄒᆞ리오하ᄂᆞᆯᄒᆞᆯ저티아닐것가<br> ○戎{{더더작게|융}}成{{더더작게|성}}不{{더더작게|블}}退{{더더작게|퇴}}{{분주|ᄒᆞ|며}}飢{{더더작게|긔}}成{{더더작게|셩}}不{{더더작게|블}}遂{{더더작게|슈}}{{분주|ᄒᆞ|야}}曾{{더더작게|증}}我{{더더작게|아}}暬{{더더작게|셜}}御{{더더작게|어}}{{분주|ᅵ|}}憯{{더더작게|참}}憯{{더더작게|참}}日{{더더작게|일}}瘁{{더더작게|ᄎᆐ}}{{분주|어|ᄂᆞᆯ}}凡{{더더작게|범}}百{{더더작게|ᄇᆡᆨ}}君{{더더작게|군}}子{{더더작게|ᄌᆞ}}{{분주|ᅵ|}}莫{{더더작게|막}}肯{{더더작게|긍}}用 </big> {{옛한글쪽 끝}}<noinclude><references/></noinclude> nn7dqlr6bloow89fr0diabnhx9ltvbj 250 102673 394999 2025-07-10T03:24:07Z Lawhunt 17313 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <big> 용訊{{더더작게|신}}{{분주|이|오}}聽{{더더작게|텽}}言{{더더작게|언}}則{{더더작게|즉}}答{{더더작게|답}}{{분주|ᄒᆞ|며}}譖{{더더작게|ᄎᆞᆷ}}言{{더더작게|언}}則{{더더작게|즉}}退{{더더작게|퇴}}{{분주|ᄒᆞᄂᆞ|다}}<br> 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{{옛한글쪽 시작}}의집으로알거시니그런切痛졀통ᄒᆞᆫ일이잇ᄂᆞ냐너ᄒᆡ들이〻런物情물졍을아라能능히行ᄒᆡᆼᄒᆞᆯ소냐三人삼인이一時의對答ᄃᆡ답ᄒᆞ되니ᄅᆞ시는말ᄉᆞᆷ을엇지모로리잇가집의셔工夫공부ᄒᆞᄌᆞᄒᆞ온즉집안이繁擾번요ᄒᆞ옵기로여복ᄒᆞ여粮食냥식을가지고졀간의나아가工夫공부ᄒᆞ옵ᄂᆞ니잇가그런念慮념녀란죠곰도마ᄅᆞ... 395000 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}의집으로알거시니그런切痛졀통ᄒᆞᆫ일이잇ᄂᆞ냐너ᄒᆡ들이〻런物情물졍을아라能능히行ᄒᆡᆼᄒᆞᆯ소냐三人삼인이一時의對答ᄃᆡ답ᄒᆞ되니ᄅᆞ시는말ᄉᆞᆷ을엇지모로리잇가집의셔工夫공부ᄒᆞᄌᆞᄒᆞ온즉집안이繁擾번요ᄒᆞ옵기로여복ᄒᆞ여粮食냥식을가지고졀간의나아가工夫공부ᄒᆞ옵ᄂᆞ니잇가그런念慮념녀란죠곰도마ᄅᆞ소셔다ᄅᆞᆫ집ᄉᆞᄅᆞᆷ도그父兄부형의고을의ᄯᆞ라가셔美色미ᄉᆡᆨ을沈惑침혹ᄒᆞ고作亂작난ᄒᆞ며工夫공부안니ᄒᆞ는놈은ᄉᆞᄅᆞᆷ의ᄌᆞ식으로아니아옵ᄂᆞ니걱졍은ᄭᅮᆷ의도마옵쇼셔ᄒᆞ거ᄂᆞᆯ尹公윤공이將疑將信장의장신ᄒᆞ여엇지될고ᄒᆞ여行李ᄒᆡᆼ니ᄅᆞᆯᄎᆞᆯ혀三子ᄉᆞᆷᄌᆞᄅᆞᆯ다리고黃州황쥬의到任도임ᄒᆞ엿더니一日일〻은三兄弟삼형뎨한곳의모혀議論의논ᄒᆞ되우리들이셔울잇슬ᄯᆡ의閭閻녀염통직이한나對面ᄃᆡ면ᄒᆞᆯ슈업고노구장이한나친ᄒᆞᆫ거시업셔拙直졸직ᄒᆞ기測量측냥업셔남도붓그러ᄒᆞ더니이졔大ᄃᆡ모官色鄕관ᄉᆡᆨ향의와셔그져도라가면京城親舊경셩친구들이라도ᄇᆞ삭의아들노알지라父兄부형이子息ᄌᆞ식警戒경계ᄒᆞ는말은應當응당졀녜판이니엇지그말ᄉᆞᆷ을다奉承봉승ᄒᆞ리오우리各々一色妓生각〻일ᄉᆡᆨ기ᄉᆡᆼ한나식다리고滋味ᄌᆞ미보ᄌᆞᄒᆞ고卽時三公兄즉시삼공형과首奴슈노ᄅᆞᆯ불너드려分付분부ᄒᆞ되네고을의絶代佳人졀ᄃᆡ가인{{옛한글쪽 끝}}<noinclude><references/></noinclude> t8atrz2pyjtqalfxmda4ieecf0yeaji 250 102675 395001 2025-07-10T03:53:20Z Zymeu 18464 /* 교정 안 됨 */ 새 문서: 利리貞뎡{{작게|이}}君군子ᄌᆞ攸유行ᄒᆡᆼ{{작게|이라}} :牝빈馬마ᄂᆞᆫ地디의類류ㅣ니地디예行ᄒᆡᆼ홈이彊강이업시ᄒᆞ며柔유順슌ᄒᆞ고利리貞뎡홈이君군子ᄌᆞ의行ᄒᆡᆼᄒᆞᄂᆞᆫ배라 先선{{작게|ᄒᆞ면}}迷미{{작게|ᄒᆞ야}}失道{{작게|ᄒᆞ그}}後후{{작게|ᄒᆞ면}}順슌{{작게|ᄒᆞ야}}得득常샹{{작게|ᄒᆞ리니}}西셔南남得득朋븡{{작게|은}}乃내與여類류... 395001 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Zymeu" /></noinclude>利리貞뎡{{작게|이}}君군子ᄌᆞ攸유行ᄒᆡᆼ{{작게|이라}} :牝빈馬마ᄂᆞᆫ地디의類류ㅣ니地디예行ᄒᆡᆼ홈이彊강이업시ᄒᆞ며柔유順슌ᄒᆞ고利리貞뎡홈이君군子ᄌᆞ의行ᄒᆡᆼᄒᆞᄂᆞᆫ배라 先선{{작게|ᄒᆞ면}}迷미{{작게|ᄒᆞ야}}失道{{작게|ᄒᆞ그}}後후{{작게|ᄒᆞ면}}順슌{{작게|ᄒᆞ야}}得득常샹{{작게|ᄒᆞ리니}}西셔南남得득朋븡{{작게|은}}乃내與여類류行ᄒᆡᆼ{{작게|이오}}東동北북喪상朋븡{{작게|은}}乃내終죵有유慶경{{작게|ᄒᆞ리니}}【本義】東동北븍喪상朋븡{{작게|이나}} :先션하면迷미하야道도ᄅᆞᆯ失실ᄒᆞ고後후ᄒᆞ면順슌ᄒᆞ야常샹을得ᄒᆞ리니西셔과南남은朋븡을得득홈은이예類류로더브러行ᄒᆡᆼ홈이오東동과北븍은朋븡을<noinclude><references/></noinclude> 92cwax3xbuj3xe7clvg2aeqnby18e85 250 102676 395002 2025-07-10T03:59:19Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}이만타ᄒᆞ니그中出衆즁츌즁ᄒᆞᆫ妓生기ᄉᆡᆼ셰년만擇出ᄐᆡᆨ출ᄒᆞ여現身현신시기라ᄒᆞ니그고을官屬관속들이冊房ᄎᆡᆨ방衙子弟分付아ᄌᆞ뎨분부ᄅᆞᆯ엇지拒逆거역ᄒᆞ리오ᄇᆞ로나가絶色졀ᄉᆡᆨ셰년을ᄲᆞ셔衣服丹粧의복단장을鮮明션명히ᄒᆞ여드러가뵈오니三兄弟共論삼형뎨공논ᄒᆞ되그中즁의도優劣우렬이〻스ᄆᆡ졔비를... 395002 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}이만타ᄒᆞ니그中出衆즁츌즁ᄒᆞᆫ妓生기ᄉᆡᆼ셰년만擇出ᄐᆡᆨ출ᄒᆞ여現身현신시기라ᄒᆞ니그고을官屬관속들이冊房ᄎᆡᆨ방衙子弟分付아ᄌᆞ뎨분부ᄅᆞᆯ엇지拒逆거역ᄒᆞ리오ᄇᆞ로나가絶色졀ᄉᆡᆨ셰년을ᄲᆞ셔衣服丹粧의복단장을鮮明션명히ᄒᆞ여드러가뵈오니三兄弟共論삼형뎨공논ᄒᆞ되그中즁의도優劣우렬이〻스ᄆᆡ졔비를잡으리라ᄒᆞ고各々각〻닐으기를남믈ᄂᆡᄒᆞ는거시ᄉᆞ나ᄒᆡ일이아니라ᄒᆞ며公房공방아젼을블너分付분부ᄒᆞ여房舍방ᄉᆞ를各各각〻定졍ᄒᆞ여방直즉이를삼아쥬엇더니一日일〻은셰년이父母부모압ᄒᆡ나아가現身현신ᄒᆞᆯᄉᆡ次例ᄎᆞ레로알외되小人소인은큰書房任셔방님방直직이올ᄂᆞ니問安문안ᄋᆞᆯ외옵ᄂᆞ이다ᄯᅩ한년이알외되小人소인은둘ᄌᆡ書房任守廳셔방님슈쳥이올ᄂᆞ니現身현신ᄋᆞᆯ외옵ᄂᆡ다ᄒᆞ니일은아조납쳔장이되여볼거시업는지라ᄯᅩ한년이드러와ᄋᆞᆯ리되小人소인은道令任도령님잠동모이올ᄂᆞ니아옵시계ᄒᆞ옵ᄂᆞ이다ᄒᆞ니尹公윤공이〻말를드ᄅᆞᄆᆡ氣긔가막힌ᄃᆡ코구멍둘ᄅᆞᆯ잘마련ᄒᆞᆫ지라어히업셔아모말도못ᄒᆞ다가이윽ᄒᆞᆫ後후生覺ᄉᆡᆼ각ᄒᆞ되내가愛子之心ᄋᆡᄌᆞ지심이남과自別ᄌᆞ별ᄒᆞ여俗談속담의말노불면날가쥐면ᄭᅥ질가ᄒᆞ여즁히녀기ᄂᆞᆫ터의이런念慮념녀잇기로셔울셔붓터警戒경계ᄒᆞᆫ즉져의말이如此如此여ᄎᆞ〻〻이언{{옛한글쪽 끝}}<noinclude><references/></noinclude> j5g3t6x2wqm6yn9wzyrojgpgu3o54t7 250 102677 395007 2025-07-10T04:16:32Z Zymeu 18464 /* 교정 안 됨 */ 새 문서: :朋븡을喪ᄒᆞ나 安안貞뎡之지吉길{{작게|이}}應응地디无무彊강{{작게|이니라}} :安안貞뎡의吉길홈이地디의彊강업슴을應응흠이니라 象샹曰왈地디勢셰ㅣ坤곤{{작게|이니}}君군子ᄌᆞㅣ以이{{작게|ᄒᆞ야}}厚후德덕{{작게|으르}}載ᄌᆡ物믈{{작게|ᄒᆞᄂᆞ니라}} :象샹애ᄀᆞᆯ오ᄃᆡ地디의勢셰ㅣ坤곤이니君군子ᄌᆞㅣ以이ᄒᆞ야厚후ᄒᆞᆫ德덕으로物믈을載ᄌᆡ... 395007 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Zymeu" /></noinclude>:朋븡을喪ᄒᆞ나 安안貞뎡之지吉길{{작게|이}}應응地디无무彊강{{작게|이니라}} :安안貞뎡의吉길홈이地디의彊강업슴을應응흠이니라 象샹曰왈地디勢셰ㅣ坤곤{{작게|이니}}君군子ᄌᆞㅣ以이{{작게|ᄒᆞ야}}厚후德덕{{작게|으르}}載ᄌᆡ物믈{{작게|ᄒᆞᄂᆞ니라}} :象샹애ᄀᆞᆯ오ᄃᆡ地디의勢셰ㅣ坤곤이니君군子ᄌᆞㅣ以이ᄒᆞ야厚후ᄒᆞᆫ德덕으로物믈을載ᄌᆡᄒᆞᄂᆞ니라 初초六륙{{작게|은}}履리霜상{{작게|ᄒᆞ면}}堅견氷빙{{작게|이}}至지{{작게|ᄒᆞᄂᆞ니라}} :初초六륙은霜상을履리ᄒᆞ면堅견ᄒᆞᆫ氷빙이至지ᄒᆞᄂᆞ니라 象샹曰왈履리霜상堅견氷빙{{작게|은}}陰음始시凝응야{{작게|ㅣ니}}馴<noinclude><references/></noinclude> te6xeiu3o5pppolu62ctpdenqv814ed 250 102678 395010 2025-07-10T04:23:29Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}스러히ᄒᆞ기로미덧더니이ᄃᆡ도록극ᄒᆞᆯ쥴이야엇지ᄋᆞᆯ니오그러ᄂᆞ져ᄒᆡ들은限死한ᄉᆞᄒᆞᄂᆞᆫ듸내구지말니다가귀ᄒᆞᆫ子息ᄌᆞ식들이病병나기ᄉᆔ오ᄆᆡᄎᆞᆯ하리若干약간닐너ᄇᆞ려둘만갓지못ᄒᆞ고ᄯᅩᄒᆞᆫ져의얼골이다鐵骨쳘골이니마아所犯傷寒陰虛火動소범상한음허화동이나랴ᄂᆡ얼마닛다가올ᄂᆞ가리라ᄒᆞ고... 395010 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}스러히ᄒᆞ기로미덧더니이ᄃᆡ도록극ᄒᆞᆯ쥴이야엇지ᄋᆞᆯ니오그러ᄂᆞ져ᄒᆡ들은限死한ᄉᆞᄒᆞᄂᆞᆫ듸내구지말니다가귀ᄒᆞᆫ子息ᄌᆞ식들이病병나기ᄉᆔ오ᄆᆡᄎᆞᆯ하리若干약간닐너ᄇᆞ려둘만갓지못ᄒᆞ고ᄯᅩᄒᆞᆫ져의얼골이다鐵骨쳘골이니마아所犯傷寒陰虛火動소범상한음허화동이나랴ᄂᆡ얼마닛다가올ᄂᆞ가리라ᄒᆞ고ᄭᅮ짓는말이너희놈들이셔울셔무어시라말ᄒᆞᆫ다天然的쳔연녁스러히如此如此여ᄎᆞ〻〻ᄒᆞ던거시이무ᄉᆞᆷ道理도리뇨尹公윤공이일것ᄋᆡ써니ᄅᆞ니三人삼인이對答ᄃᆡ답ᄒᆞ는말이已往〻완그릇된거슬엇지ᄒᆞ리라고여려말ᄉᆞᆷ을ᄒᆞ시ᄂᆞ잇가우리는決斷결단ᄂᆡᆫ일이니그만ᄒᆞ여계시소녀ᄒᆞ고三人삼인이다冷笑ᄂᆡᆼ소ᄒᆞ고밧그로나가거ᄂᆞᆯ尹公윤공이根本通達근본통달ᄒᆞᆫ지라嚴父兄엄부형노르슬못ᄒᆞ엿고남도븟그러올가ᄒᆞ여ᄇᆞ려두니父兄부형이嚴禁엄금ᄒᆞ여도밋듯못밋듯ᄒᆞ려든허믈며知而不知지이부지ᄒᆞᄆᆡ三人삼인의放恣방ᄌᆞᄒᆞ기愈往愈甚유왕유심ᄒᆞ여冊ᄎᆡᆨ한卷권를들쳐보며붓ᄉᆡ墨먹뭇쳐기억ᄌᆞ한ᄌᆞ쓰는일업시날마다風樂풍악과娼妓창기의沈惑참혹ᄒᆞ여不分晝夜불분쥬야ᄒᆞ고아비자는ᄉᆞ이면인괴를메여다가공지를맛치박아두고僞造手決위조슈결ᄒᆞ여座首通印軍奴使令長倉色좌슈통인군노ᄉᆞ령장창빗치다妓生기ᄉᆡᆼ의손{{옛한글쪽 끝}}<noinclude><references/></noinclude> c220i84isu05c0rpidhmb585bdbnnia 250 102679 395012 2025-07-10T04:26:04Z Lawhunt 17313 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} <big> 能{{더더작게|능}}言{{더더작게|언}}{{분주|이|여}}巧{{더더작게|교}}言{{더더작게|언}}如{{더더작게|여}}流{{더더작게|류}}{{분주|ᄒᆞ|야}}俾{{더더작게|비}}躬{{더더작게|궁}}處{{더더작게|쳐}}休{{더더작게|휴}}{{분주|ᅵ로|다}}<br> :哀{{더더작게|ᄋᆡ}}홉다能{{더더작게|능}}히言{{더더작게|언}}티몯ᄒᆞᆫ다ᄒᆞᄂᆞᆫ이여舌{{더더작게|셜}}이이出{{더... 395012 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Lawhunt" /></noinclude>{{옛한글쪽 시작}} <big> 能{{더더작게|능}}言{{더더작게|언}}{{분주|이|여}}巧{{더더작게|교}}言{{더더작게|언}}如{{더더작게|여}}流{{더더작게|류}}{{분주|ᄒᆞ|야}}俾{{더더작게|비}}躬{{더더작게|궁}}處{{더더작게|쳐}}休{{더더작게|휴}}{{분주|ᅵ로|다}}<br> :哀{{더더작게|ᄋᆡ}}홉다能{{더더작게|능}}히言{{더더작게|언}}티몯ᄒᆞᆫ다ᄒᆞᄂᆞᆫ이여舌{{더더작게|셜}}이이出{{더더작게|츌}}ᄒᆞᆯᄲᅮᆫ이아니라몸이이예瘁{{더더작게|ᄎᆐ}}ᄒᆞ놋다哿{{더더작게|가}}ᄒᆞ다能{{더더작게|능}}히言{{더더작게|언}}ᄒᆞᆫ다ᄒᆞᄂᆞᆫ이여言{{더더작게|언}}을巧{{더더작게|교}}히ᄒᆞ야흐르ᄃᆞᆺᄒᆞ야몸으로ᄒᆡ여곰休{{더더작게|휴}}에處{{더더작게|쳐}}케ᄒᆞ놋다<br> ○維{{더더작게|유}}曰{{더더작게|왈}}于{{더더작게|우}}仕{{더더작게|ᄉᆞ}}{{분주|ᅵ|나}}孔{{더더작게|공}}棘{{더더작게|극}}且{{더더작게|챠}}殆{{더더작게|ᄐᆡ}}{{분주|로|다}}云{{더더작게|운}}不{{더더작게|블}}可{{더더작게|가}}使{{더더작게|ᄉᆞ}}{{분주|ᄂᆞᆫ|}}得{{더더작게|득}}罪{{더더작게|죄}}于{{더더작게|우}} </big> {{옛한글쪽 끝}}<noinclude><references/></noinclude> mzc4nfp98xhsbgdmvjxv0gztzg8the6 250 102680 395013 2025-07-10T04:36:05Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}의셔나고셰놈이萬一만일안ᄒᆡ드러오면進奉진봉ᄒᆞᆯ것본집의가져갈것다움쳐다가그년들를쥬고甚至於量案심지어냥안을ᄯᅳ더곳쳐고을를튀각을ᄆᆡᆫ드니져妓生기ᄉᆡᆼ년들은거의富者부ᄌᆞ가되고官家관가는거의망케되엿는지라尹公윤공은진짓모르는쳬ᄒᆞ고얼마나닛다가京城경셩으로올나가면그만이로다ᄒᆞ며견듸여오기를周年쥬년... 395013 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}의셔나고셰놈이萬一만일안ᄒᆡ드러오면進奉진봉ᄒᆞᆯ것본집의가져갈것다움쳐다가그년들를쥬고甚至於量案심지어냥안을ᄯᅳ더곳쳐고을를튀각을ᄆᆡᆫ드니져妓生기ᄉᆡᆼ년들은거의富者부ᄌᆞ가되고官家관가는거의망케되엿는지라尹公윤공은진짓모르는쳬ᄒᆞ고얼마나닛다가京城경셩으로올나가면그만이로다ᄒᆞ며견듸여오기를周年쥬년이너믄지라一日일〻은져녁의尹公윤공이燈燭등촉을밟히고셰ᄋᆞ들를불너안치고닐오ᄃᆡ너희놈들이오ᄂᆞᆯ〻決斷결단날일이닛는줄를아느냐만냥ᄐᆡ슈큰슈령이오ᄅᆡ이셔준삭ᄒᆞ면朝廷조졍의셔도是非시비ᄒᆞ고남도손가락질ᄒᆞᄂᆞ니그러ᄒᆞ기로準朔쥰삭을못ᄒᆞ고辭狀ᄉᆞ장ᄒᆞᆫ後후올ᄂᆞ가려ᄒᆞᄂᆞ니例使守令예ᄉᆞ슈령들이올ᄂᆞ가려ᄒᆞ면中記즁긔마감前젼의內行ᄂᆡᄒᆡᆼ이祠堂ᄉᆞ당뫼시고믄져發行발ᄒᆡᆼᄒᆞ는지라擇日ᄐᆡ일ᄒᆞᆫ즉只隔數日지격슈일이니너희는너희母親모친을뫼셔갈거시ᄆᆡ一行諸具일ᄒᆡᆼ졔구를이믜工房공방아젼의分腐분부ᄒᆞ여스니너희들도그런줄아라行裝ᄒᆡᆼ쟝을收拾슈습ᄒᆞ라ᄒᆞ니三人삼인이千萬천만ᄭᅮᆷ밧긔이말를듯고妓生離別기ᄉᆡᆼ니별ᄒᆞᆯ일生覺ᄉᆡᆼ각ᄒᆞᄆᆡ心神심신이飛越비월ᄒᆞ고肝臟간장이타는듯ᄒᆞᆫ지라눈물를흘니며고ᄀᆡ를슈기거ᄂᆞᆯ尹公윤공이ᄭᅮ지져曰왈이못삼긴{{옛한글쪽 끝}}<noinclude><references/></noinclude> qi4921l5tmhpoybx7ajb2hj0xjcvbqr 250 102681 395016 2025-07-10T04:43:48Z Goohui 18463 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}아어무량무변겁ᄂᆡ무량무변겁애</br>슈슈번노항류젼번노를ᄃᆞᆺᄀᆞ항상류젼ᄒᆞᆷ을ᄇᆞᆺ더니</br>금셰득봉ᄒᆡ탈문금셰에ᄒᆡ탈ᄒᆞᄂᆞᆫ문을엇더ᄆᆞᆫᄂᆞ오니</br>고감불은신챤탄고로부쳐님은혜와신통을감격ᄒᆞ와챤탄ᄒᆞᄋᆞᆸᄂᆞ이ᄃᆞ</br>구신결ᄇᆡᆨ무염챡몸이결ᄇᆡᆨᄒᆞ심이구족ᄒᆞᄉᆞ물들어ᄋᆡ챡ᄒᆞᆷ이업스시... 395016 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Goohui" /></noinclude>{{옛한글쪽 시작}}아어무량무변겁ᄂᆡ무량무변겁애</br>슈슈번노항류젼번노를ᄃᆞᆺᄀᆞ항상류젼ᄒᆞᆷ을ᄇᆞᆺ더니</br>금셰득봉ᄒᆡ탈문금셰에ᄒᆡ탈ᄒᆞᄂᆞᆫ문을엇더ᄆᆞᆫᄂᆞ오니</br>고감불은신챤탄고로부쳐님은혜와신통을감격ᄒᆞ와챤탄ᄒᆞᄋᆞᆸᄂᆞ이ᄃᆞ</br>구신결ᄇᆡᆨ무염챡몸이결ᄇᆡᆨᄒᆞ심이구족ᄒᆞᄉᆞ물들어ᄋᆡ챡ᄒᆞᆷ이업스시며</br>뎡ᄃᆡ여ᄅᆡ무량광이마의여ᄅᆡ무량광을이ᄋᆞᆸ시고</br>쟈비심안시군ᄉᆡᆼ쟈비ᄒᆞ신심안으로군성을보ᄋᆞᆸ시니</br>비안시쟈아경례쟈비ᄒᆞ신눈으로보실시ᄂᆡᄀᆞ경례ᄒᆞᄂᆞ이ᄃᆞ</br>위이방변급지혜저러ᄒᆞᄋᆞᆸ신방변과밋지헤로</br>역현의구평등고ᄯᅩᄒᆞᆫᄯᅳᆺ에구족히평등ᄒᆞᄋᆞᆸ심을낫토신고로{{옛한글쪽 시작}}<noinclude><references/></noinclude> 19038hoxepu6gs6q53u2nge27xpj8nw 250 102682 395017 2025-07-10T04:46:34Z 랄라79 18494 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}귀원에피신코져왓ᄉᆞ오니바라건ᄃᆡ구ᄒᆞ소셔ᄒᆞ거ᄂᆞᆯ공ᄌᆡ그의긔를감복ᄒᆞ야드러오기를쳥ᄒᆞᄆᆡ오ᄅᆡ지아니ᄒᆞ야날이박ᄂᆞᆫ지라셔동묵노(書僮墨奴)를명ᄒᆞ야쥬식으로관ᄃᆡᄒᆞ고황혼이되ᄆᆡᄇᆡᆨ금십양으로왕ᄉᆡᆼ을쥬며이로ᄃᆡ폐원이쳔로ᄒᆞ야오ᄅᆡ거ᄒᆞ면탈노될가두리기로미물노형을쥬ᄂᆞ니형은다른곳... 395017 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}귀원에피신코져왓ᄉᆞ오니바라건ᄃᆡ구ᄒᆞ소셔ᄒᆞ거ᄂᆞᆯ공ᄌᆡ그의긔를감복ᄒᆞ야드러오기를쳥ᄒᆞᄆᆡ오ᄅᆡ지아니ᄒᆞ야날이박ᄂᆞᆫ지라셔동묵노(書僮墨奴)를명ᄒᆞ야쥬식으로관ᄃᆡᄒᆞ고황혼이되ᄆᆡᄇᆡᆨ금십양으로왕ᄉᆡᆼ을쥬며이로ᄃᆡ폐원이쳔로ᄒᆞ야오ᄅᆡ거ᄒᆞ면탈노될가두리기로미물노형을쥬ᄂᆞ니형은다른곳에은신ᄒᆞ게ᄒᆞ라소졔가형을괄각ᄒᆞᆷ이아니노라왕ᄉᆡᆼ이공ᄌᆞ의이와갓치후ᄃᆡᄒᆞᆷ을보고ᄉᆞ례ᄒᆞ되머물너두심도은혜가즁ᄒᆞ거ᄂᆞᆯ엇지쥬시ᄂᆞᆫ금을바드리잇가공ᄌᆡ이로ᄃᆡ형은협ᄀᆡᆨ이라엇지셕은말을ᄒᆞᄂᆞᆫ요인ᄉᆡᆼ이셔로만남이일이잇ᄂᆞᆫᄯᆡ를인연ᄒᆞᆷ이니만약지긔를위ᄒᆞ야보ᄒᆞᆫ을못ᄒᆞ면텬고에ᄆᆡ명ᄒᆞᆷ을면치못ᄒᆞᆯ지라이미물을엇지ᄉᆞ양ᄒᆞᄂᆞ요왕ᄉᆡᆼ이ᄇᆡᄉᆞᄒᆞ며작별ᄒᆞ고가니라각셜운아소졔엽가에우거ᄒᆞ야일일은ᄋᆡ월과루상에올나멀니바라보다가홀연보니격장ᄒᆞᆫ뎡ᄌᆞ쥭닙즁에일ᄀᆡ미소년이잇스되나히십오륙세ᄶᅳᆷ되고얼골은반안갓흐며골격은ᄉᆞ마와방불ᄒᆞᆫ지라마음에흠션ᄒᆞ더니황공ᄌᆡ화계에셔글을읍다가ᄯᅩᄒᆞᆫ머리를드러보ᄆᆡ격쟝루상에일위소져가바람을임ᄒᆞ야창을의지ᄒᆞ고일ᄀᆡᄎᆞ환이뒤에시립ᄒᆞ엿스ᄆᆡ션아인듯의심ᄒᆞ더니오ᄅᆡ지아니ᄒᆞ야소졔창을닷고우슴을먹음고ᄂᆡ려가방즁에이르러ᄋᆡ월을ᄃᆡᄒᆞ야이로ᄃᆡ앗가보든소년이가히가랑이라ᄒᆞᆯ지라만약가셔(佳婿)를엇기를그ᄉᆞᄅᆞᆷ과갓흘진ᄃᆡᆫ나의평ᄉᆡᆼ을져바리지아니ᄒᆞᄀᆡᆺ스나다만외모ᄂᆞᆫ비록아름다온나그학문이엇더ᄒᆞᆷ을아지못ᄒᆞ리로다ᄋᆡ월이이로ᄃᆡ맛당이조용히탐지ᄒᆞ리이다각셜황ᄉᆡᆼ이소져의루에ᄂᆡ려감을보고신혼이비월ᄒᆞ야셔방에도{{옛한글쪽 끝}}<noinclude><references/></noinclude> n4cfp4we5nv2385khe5cyftu95ahsd3 0 102683 395019 2025-07-10T04:56:22Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 호수에 배 띄우고 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= |다음= [[../양류지사|양류지사]] |설명= }} ===湖永에 배 띄우고=== <poem> 湖水에 가을드니 새파란 물빛 연꽃닢 욱진곳에 매생이 매고 물건너 님과 서로 연밥 던지다 남이보아 반나절 無顔했노라. ::秋淨長湖碧玉流 荷花深處繫蘭舟 추정장호벽옥류 하화심처계난주 ::... 395019 wikitext text/x-wiki {{머리말 |부제 = 호수에 배 띄우고 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= |다음= [[../양류지사|양류지사]] |설명= }} ===湖永에 배 띄우고=== <poem> 湖水에 가을드니 새파란 물빛 연꽃닢 욱진곳에 매생이 매고 물건너 님과 서로 연밥 던지다 남이보아 반나절 無顔했노라. ::秋淨長湖碧玉流 荷花深處繫蘭舟 추정장호벽옥류 하화심처계난주 ::逢郞隔水投蓮子 遙被人知半日羞 봉랑격수투련자 요피인지반일수 연꽃닢 욱진곳에 매생이 얽어매고 님에게 연밥 치다 남에게 들켯고야 半나절 無顔한맘야 일러무삼. </poem> fj5zhtl4o0mducm3lqhzkhjp3wv06sm 0 102684 395020 2025-07-10T04:57:28Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 양류지사(楊柳枝詞) |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../호수에 배 띄우고|호수에 배 띄우고]] |다음= [[../봄철인제|봄철인제]] |설명= 楊柳枝詞 1 }} ===楊柳枝詞=== <poem> 안개랄가 봄비에 어리운버들 해마다 가지꺾어 가는님 줫네. 봄바람은 이離恨 몰으노란듯 낮은가지 휘둘며 길만 쓰나니. ::楊柳含煙灞岸春 年年攀... 395020 wikitext text/x-wiki {{머리말 |부제 = 양류지사(楊柳枝詞) |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../호수에 배 띄우고|호수에 배 띄우고]] |다음= [[../봄철인제|봄철인제]] |설명= 楊柳枝詞 1 }} ===楊柳枝詞=== <poem> 안개랄가 봄비에 어리운버들 해마다 가지꺾어 가는님 줫네. 봄바람은 이離恨 몰으노란듯 낮은가지 휘둘며 길만 쓰나니. ::楊柳含煙灞岸春 年年攀折贈行人 양류함연파안춘 연연반절증행인 ::東風不解傷離別 吹却低枝掃路塵 동풍불해상이별 취각저지소로진 해마다 버들꺾어 가는님 주었나니 봄바람 이 {{sic|難|離}}限을 그어이 알을것가 낮가지 슬슬불어서 길먼지만 쓸더라. </poem> 79sdjjo6uy2uxet8r59wqdko1tc8gek 0 102685 395021 2025-07-10T04:58:06Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 봄철인제 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../양류지사|양류지사]] |다음= [[../규원 1|규원 1]] |설명= }} ===봄철인제=== <poem> 제비는 쌍을지어 첨아끝 돌고 어즈럴사 꽃닢은 치마에 지네. 봄철인제 閨房서 태우는 이속 야속코야 가고는 안오는님아. ::燕掠斜簷兩兩飛 落花撩亂撲羅衣 연량사첨양양비 낙화요란박나의... 395021 wikitext text/x-wiki {{머리말 |부제 = 봄철인제 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../양류지사|양류지사]] |다음= [[../규원 1|규원 1]] |설명= }} ===봄철인제=== <poem> 제비는 쌍을지어 첨아끝 돌고 어즈럴사 꽃닢은 치마에 지네. 봄철인제 閨房서 태우는 이속 야속코야 가고는 안오는님아. ::燕掠斜簷兩兩飛 落花撩亂撲羅衣 연량사첨양양비 낙화요란박나의 ::洞房極目傷春意 草綠江南人未歸 동방극목상춘의 초록강남인미귀 제비는 쌍을지어 첨아끝 날아돌고 가는봄 지는꽃은 치마에 지는고야 가고서 안오는님은 남의애만. </poem> 09lc2zqhe4782ar09q7ljdzja6ifotz 0 102686 395022 2025-07-10T04:58:42Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 규원(閨怨) 1 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../봄철인제|봄철인제]] |다음= [[../규원 2|규원 2]] |설명= 閨怨 1 }} ===閨怨 (一)=== <poem> 아룽아룽 치마폭 적신 이눈물 모도다 님그리운 離恨이외다. 거문고로 한가락 속풀고 나니 배꽃도 비에지처 떠러집니다. ::錦帶羅裙積淚痕 一年芳草恨王孫 금대나군적루흔 일년방... 395022 wikitext text/x-wiki {{머리말 |부제 = 규원(閨怨) 1 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../봄철인제|봄철인제]] |다음= [[../규원 2|규원 2]] |설명= 閨怨 1 }} ===閨怨 (一)=== <poem> 아룽아룽 치마폭 적신 이눈물 모도다 님그리운 離恨이외다. 거문고로 한가락 속풀고 나니 배꽃도 비에지처 떠러집니다. ::錦帶羅裙積淚痕 一年芳草恨王孫 금대나군적루흔 일년방초한왕손 ::瑤箏彈盡江南曲 雨打梨花晝掩門 요쟁탄진강남곡 우타이화주엄문 님그려 나는눈물 치마폭 적섯고야 이心懷 거문고로 한가락 타고나니 배꽃도 비를못이겨 떨어떨어 지더라. </poem> qi6yr2uwuui0kw5d6xyij7nmr7s137a 0 102687 395023 2025-07-10T04:59:16Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 규원(閨怨) 2 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../규원 1|규원 1]] |다음= [[../밤 풍경|밤 풍경]] |설명= 閨怨 2 }} ===閨怨 (二)=== <poem> 다락에 가을깊어 울안은 븨고 서리싸인 갈밭을 기럭이 앉네. 거문고 한曲調에 님 어듸가고 연꽃만 들못우에 脈없이 지네. ::月樓秋盡玉屛空 霜打蘆洲下暮鴻 월루추진옥병공 상타노주... 395023 wikitext text/x-wiki {{머리말 |부제 = 규원(閨怨) 2 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../규원 1|규원 1]] |다음= [[../밤 풍경|밤 풍경]] |설명= 閨怨 2 }} ===閨怨 (二)=== <poem> 다락에 가을깊어 울안은 븨고 서리싸인 갈밭을 기럭이 앉네. 거문고 한曲調에 님 어듸가고 연꽃만 들못우에 脈없이 지네. ::月樓秋盡玉屛空 霜打蘆洲下暮鴻 월루추진옥병공 상타노주하모홍 ::瑤瑟一彈人不見 藕花零落野塘中 요슬일탄인불견 우화영락야당중 다락에 가을깊고 갈밭에 서리쌘제 거문고 한曲調에 그님은 간데없고 연꽃만 들못에지며 身勢탄식 하더라. </poem> tmicu6pt3c1vdjjewlc7jqpwspbn987 0 102688 395024 2025-07-10T04:59:49Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 밤 풍경 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../규원 2|규원 2]] |다음= [[../죽지사 1|죽지사 1]] |설명= 堤上行 }} ===밤 風景=== <poem> 날신날신 실버들 기슭을 덮고 물신물신 꽃냄새 바람을 돌고 달이뜨니 湖水는 거울 같은제 기집애들 興이라 밤새 노랠세. ::長堤十里柳絲垂 隔水荷香滿客衣 장제십리유사수 격수하향만객... 395024 wikitext text/x-wiki {{머리말 |부제 = 밤 풍경 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../규원 2|규원 2]] |다음= [[../죽지사 1|죽지사 1]] |설명= 堤上行 }} ===밤 風景=== <poem> 날신날신 실버들 기슭을 덮고 물신물신 꽃냄새 바람을 돌고 달이뜨니 湖水는 거울 같은제 기집애들 興이라 밤새 노랠세. ::長堤十里柳絲垂 隔水荷香滿客衣 장제십리유사수 격수하향만객의 ::向夜南湖明月白 女郞爭唱竹枝詞 향야남호명월백 여랑쟁창죽지사 기슭엔 버들이요 바람엔 香내로다 湖水에 달이밝아 그景이 거울인제 기집들 노래노래로 興이겨워 하더라. </poem> a2bczvak0jvvqstdbuj66bhv4jqit7s 250 102689 395025 2025-07-10T05:08:26Z 랄라79 18494 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}라와화젼을폐고피미인ᄉᆞ쟝(彼美人四章)을지어읍기를맛치고젼젼불ᄆᆡᄒᆞ다가날이발근후조반을파ᄒᆞ고구양ᄉᆡᆼ의집에가도라온것을탐문코져ᄒᆞ야문을나ᄆᆡ여러ᄉᆞᄅᆞᆷ드리모뒤여요란ᄒᆞ거ᄂᆞᆯ그연유를무른ᄃᆡ동리ᄉᆞᄅᆞᆷ이반ᄇᆡᆨ이ᄂᆞ된ᄉᆞᄅᆞᆷ을가라치며이로ᄃᆡ져늘근ᄌᆞ의ᄒᆡᆼ동이황망ᄒᆞ야어린아ᄅ... 395025 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}라와화젼을폐고피미인ᄉᆞ쟝(彼美人四章)을지어읍기를맛치고젼젼불ᄆᆡᄒᆞ다가날이발근후조반을파ᄒᆞ고구양ᄉᆡᆼ의집에가도라온것을탐문코져ᄒᆞ야문을나ᄆᆡ여러ᄉᆞᄅᆞᆷ드리모뒤여요란ᄒᆞ거ᄂᆞᆯ그연유를무른ᄃᆡ동리ᄉᆞᄅᆞᆷ이반ᄇᆡᆨ이ᄂᆞ된ᄉᆞᄅᆞᆷ을가라치며이로ᄃᆡ져늘근ᄌᆞ의ᄒᆡᆼ동이황망ᄒᆞ야어린아ᄅᆡ를부ᄃᆡ쳐ᄯᅡ에업푸러지ᄆᆡ가지고가든기름병을파쇄ᄒᆞᆫ고로아해가붓들고무러달나ᄒᆞᆫ즉도리여어린것을구타ᄒᆞ며ᄒᆡᆼ패가징ᄒᆞ기로동리ᄉᆞᄅᆞᆷ드리모여붓들고한밧탕을ᄯᆡ려분ᄒᆞᆷ을설ᄒᆞ려ᄒᆞ노라황ᄉᆡᆼ이압흐로나아가로보ᄆᆡ다른ᄉᆞᄅᆞᆷ이아니요엽가늘근가인이어늘여러ᄉᆞᄅᆞᆷ을ᄃᆡᄒᆞ야이로ᄃᆡ늘근ᄉᆞᄅᆞᆷ이무심즁에아해물건을ᄭᆡ치고돈이업ᄂᆞᆫ고로이와갓치ᄒᆞᆷ이니돈이을마나되면그갑술무러주ᄀᆡᆺᄂᆞᆫ요ᄂᆡᄃᆡ신ᄒᆞ야주리니요란이ᄒᆞ지말나여러ᄉᆞᄅᆞᆷ이ᄉᆡᆼ의말을듯고모다물너셔거ᄂᆞᆯᄉᆡᆼ이묵노를명ᄒᆞ야집에드러가돈을가져다주라ᄒᆞ니묵뇌영니ᄒᆞᆫ고로그늘근ᄉᆞᄅᆞᆷ을ᄃᆡ리고드러가돈을ᄂᆡ다주ᄆᆡ즁인이헤여져가ᄂᆞᆫ지라ᄉᆡᆼ이도로집의드러가ᄂᆡ당에이르니그늘근ᄉᆞᄅᆞᆷ이황망이칭ᄉᆞᄒᆞ되다ᄒᆡᆼ이상공이구ᄒᆞ심을입ᄉᆞ와구타ᄒᆞᆷ을면ᄒᆞ엿ᄉᆞ오나상공으로공연이돈을허비ᄒᆞ시게ᄒᆞ오니노한의마음에불안ᄒᆞᆷ이심ᄒᆞ도소이다ᄉᆡᆼ이이로ᄃᆡᄉᆞ쇼ᄒᆞᆫ일을엇지족히말ᄒᆞᆯ것이리오ᄂᆡ너와격인ᄒᆞ야거ᄒᆞ나너의노얘외임으로가셧슴으로일직이뵈옵지못ᄒᆞ엿ᄂᆞ니너의ᄃᆡᆨᄂᆡ권이몃분이나되시ᄂᆞᆫ요늘근ᄉᆞᄅᆞᆷ이ᄃᆡ답ᄒᆞ되나ᄂᆞᆫ원ᄅᆡ셩밧징노야ᄃᆡᆨ가인이러니근일에화ᄌᆡ을당ᄒᆞ고이ᄃᆡᆨ에우거ᄒᆞ시니노야의셩온징이요명은청이요ᄌᆞ를우쳥이니원임ᄐᆡ상{{옛한글쪽 끝}}<noinclude><references/></noinclude> aru0i5l6vlk28cfavrue54mad1zm5zs 0 102690 395026 2025-07-10T05:09:15Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 죽지사 1 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../밤 풍경|밤 풍경]] |다음= [[../죽지사 2|죽지사 2]] |설명= 竹枝詞 3 }} ===竹枝詞 (一)=== <poem> 시내까 돌언덕에 사는 아씨네 사르사르 물살이 치마끝 씿네. 아츰마다 한가이 매생이 매고 쌍지어 나는원앙 못내 반기네. ::家住江陵積石磯 門前流水浣羅衣 가주강릉적석기 문전... 395026 wikitext text/x-wiki {{머리말 |부제 = 죽지사 1 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../밤 풍경|밤 풍경]] |다음= [[../죽지사 2|죽지사 2]] |설명= 竹枝詞 3 }} ===竹枝詞 (一)=== <poem> 시내까 돌언덕에 사는 아씨네 사르사르 물살이 치마끝 씿네. 아츰마다 한가이 매생이 매고 쌍지어 나는원앙 못내 반기네. ::家住江陵積石磯 門前流水浣羅衣 가주강릉적석기 문전유수완나의 ::朝來閑繫木蘭棹 貪看鴛鴦相伴飛 조래한계목란도 탐간원앙상반비 시내까 사는아씨 떠난님 못내그려 미는물 아츰마다 뱃대을 기대고서 쌍지어 나는원앙을 못내 부러 하더라. </poem> qqq0y9k3si4nsilwbdaa3gert2eb8nm 0 102691 395027 2025-07-10T05:09:45Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 죽지사 2 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../죽지사 1|죽지사 1]] |다음= [[../원앙이 잠을 깨리|원앙이 잠을 깨리]] |설명= 竹枝詞 4 }} ===竹枝詞 (二)=== <poem> 집門바ᇧ은 위험타 거츨은 여울 이여울 떠가는배 아마 힘드리. 바닷물 信이있어 제때 들와도 님의밴 한번가면 언제나 올고. ::永安宮外是層灘 灘上舟行多少難... 395027 wikitext text/x-wiki {{머리말 |부제 = 죽지사 2 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../죽지사 1|죽지사 1]] |다음= [[../원앙이 잠을 깨리|원앙이 잠을 깨리]] |설명= 竹枝詞 4 }} ===竹枝詞 (二)=== <poem> 집門바ᇧ은 위험타 거츨은 여울 이여울 떠가는배 아마 힘드리. 바닷물 信이있어 제때 들와도 님의밴 한번가면 언제나 올고. ::永安宮外是層灘 灘上舟行多少難 영안궁외시층탄 탄상주행다소난 ::潮信有期應自至 郞舟一去幾時還 조신유기응자지 낭주일거기시환 거츨은 여울물우 가는배 괴론것을 바닷물 信이있어 제때에 나들어도 님의밴 한번 곳 가면 올길없어 하노라. </poem> t50of5rn4blupi5i5y3cj4pf11p05pz 0 102692 395028 2025-07-10T05:10:53Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 원앙이 잠을 깨리 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../죽지사 2|죽지사 2]] |다음= [[../강남곡|강남곡]] |설명= 江南曲 3 }} ===원앙이 잠을 깨리=== <poem> 湖水에 달밝으니 거울이랄가 이속에서 밤새며 蓮따는 님아. 기슭으로 幸혀나 배 저을세라 원앙이 꿈을깨여 놀내 날으리. ::湖裏月初明 {{sic|釆|采}}蓮中夜歸 호리월... 395028 wikitext text/x-wiki {{머리말 |부제 = 원앙이 잠을 깨리 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../죽지사 2|죽지사 2]] |다음= [[../강남곡|강남곡]] |설명= 江南曲 3 }} ===원앙이 잠을 깨리=== <poem> 湖水에 달밝으니 거울이랄가 이속에서 밤새며 蓮따는 님아. 기슭으로 幸혀나 배 저을세라 원앙이 꿈을깨여 놀내 날으리. ::湖裏月初明 {{sic|釆|采}}蓮中夜歸 호리월초명 {{sic|변|채}}련중야귀 ::輕撓莫近岸 恐驚鴛鴦飛 경요막근안 공경원앙비 湖水에 달밝다고 蓮꽃을 따는님아 배저어 기슭으로 가까이 가지마소 幸혀나 잠든원앙이 깨여 날가 하노라. </poem> sh4dgmmiguzjs4rft38w368htvzdy0m 0 102693 395029 2025-07-10T05:11:32Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 강남곡 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../원앙이 잠을 깨리|원앙이 잠을 깨리]] |다음= [[../송별 (난설헌)|송별]] |설명= 江南曲 2 }} ===江南曲=== <poem> 하는말이 江南을 즐겁다 하나 江南처럼 설은곳 없다 하노라. 해마다 같은浦口 모래밭에서 얼마나 설은離別 배 떠나든가. ::人言江南樂 我見江南愁 인언강남락 아... 395029 wikitext text/x-wiki {{머리말 |부제 = 강남곡 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../원앙이 잠을 깨리|원앙이 잠을 깨리]] |다음= [[../송별 (난설헌)|송별]] |설명= 江南曲 2 }} ===江南曲=== <poem> 하는말이 江南을 즐겁다 하나 江南처럼 설은곳 없다 하노라. 해마다 같은浦口 모래밭에서 얼마나 설은離別 배 떠나든가. ::人言江南樂 我見江南愁 인언강남락 아견강남수 ::年年沙浦口 腸斷送歸舟 년년사포구 장단송귀주 江南을 즐겁다고 모도들 니르나마 쓴離別 설은景야 그아니 눈물인가 無心타 드나는배는 넘만 실고 가나니. </poem> ebkxs5qci0av4vgx4fkfw2008jh9a40 0 102694 395030 2025-07-10T05:13:03Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 송별 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../강남곡|강남곡]] |다음= [[../봄비|봄비]] |설명= 效崔國輔體 1 }} ===送別=== <poem> 드리는 이금비녀 사양 마소라. 싀집갈제 이머리 단장했드니 이날이라 그대게 내 드리나니 떠나千里 먼길에 닞지 마소라. ::妾有黃金釵 嫁時爲首飾 첩유황금채 가시위수식 ::今日贈君行 千里長... 395030 wikitext text/x-wiki {{머리말 |부제 = 송별 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../강남곡|강남곡]] |다음= [[../봄비|봄비]] |설명= 效崔國輔體 1 }} ===送別=== <poem> 드리는 이금비녀 사양 마소라. 싀집갈제 이머리 단장했드니 이날이라 그대게 내 드리나니 떠나千里 먼길에 닞지 마소라. ::妾有黃金釵 嫁時爲首飾 첩유황금채 가시위수식 ::今日贈君行 千里長相憶 금일증군행 천리장상억 싀집을 내가갈제 꽂앗든 이금비녀 오늘날 그대에게 맘고이 드리노니 먼먼길 千里他鄕에 닞지말아 주소서. </poem> kmoo00cr1sqow7gabbrnt90ph01grjp 0 102695 395031 2025-07-10T05:13:52Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 봄비 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../송별 (난설헌)|송별]] |다음= [[../치운 밤에|치운 밤에]] |설명= 效崔國輔體 3 }} ===봄비=== <poem> 보슬보슬 봄비는 못에 내리고 찬바람이 장막속 숨여들을제 뜬시름 못내이겨 병풍 기대니 송이송이 살구꽃 담우에 지네. ::春雨暗西池 輕寒襲羅{{sic|衣|幕}} 춘우암서지 경한습나{{... 395031 wikitext text/x-wiki {{머리말 |부제 = 봄비 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../송별 (난설헌)|송별]] |다음= [[../치운 밤에|치운 밤에]] |설명= 效崔國輔體 3 }} ===봄비=== <poem> 보슬보슬 봄비는 못에 내리고 찬바람이 장막속 숨여들을제 뜬시름 못내이겨 병풍 기대니 송이송이 살구꽃 담우에 지네. ::春雨暗西池 輕寒襲羅{{sic|衣|幕}} 춘우암서지 경한습나{{sic|의|막}} ::愁依小屛風 墻頭杏花落 수의소병풍 장두행화락 봄비는 보슬보슬 찬바람 숨여들제 뜬시름 못내이겨 병풍을 기대서니 담우에 살구꽃지며 갈길몰나 하더라. </poem> nyv4fxm8ru0nnxkzzuddja3u08jynrm 0 102696 395032 2025-07-10T05:14:21Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 치운 밤에 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../봄비|봄비]] |다음= [[../이별이 잦아|이별이 잦아]] |설명= 效崔國輔體 2 }} ===치운 밤에=== <poem> 못까엔 버들가지 엉성이 놀고 움물우엔 梧桐닢 우수수 질제, 窓바ᇧ엔 버레소리 애처론것을 찬자리 엷은이불 잠들길 없네. ::池頭楊柳疎 井上梧桐落 지두양류소 정상오동... 395032 wikitext text/x-wiki {{머리말 |부제 = 치운 밤에 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../봄비|봄비]] |다음= [[../이별이 잦아|이별이 잦아]] |설명= 效崔國輔體 2 }} ===치운 밤에=== <poem> 못까엔 버들가지 엉성이 놀고 움물우엔 梧桐닢 우수수 질제, 窓바ᇧ엔 버레소리 애처론것을 찬자리 엷은이불 잠들길 없네. ::池頭楊柳疎 井上梧桐落 지두양류소 정상오동락 ::簾外候蟲聲 天寒錦衾薄 염외후충성 천한금금박 버들은 엉성하고 오동닢 지는밤에 버레는 소리소리 窓까서 哀願이라 찬자리 엷은이불에 잠들길이 없어라. </poem> psehs5xjz5mun6nn9gjgd8b2rmamax9 0 102697 395033 2025-07-10T05:15:13Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 이별이 잦아 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../치운 밤에|치운 밤에]] |다음= [[../빈녀의 노래 1|빈녀의 노래 1]] |설명= 江南曲 4 }} ===離別이 잦아=== <poem> 江南나서 江南서 자라난 이몸 설은離別 몰으고 지내섯노라. 그러든걸 열다섯 좋은나이에 뉘가 알랴, 뱃사람 맞을줄이야. ::生長江南村 少年無別離 생장강남촌... 395033 wikitext text/x-wiki {{머리말 |부제 = 이별이 잦아 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../치운 밤에|치운 밤에]] |다음= [[../빈녀의 노래 1|빈녀의 노래 1]] |설명= 江南曲 4 }} ===離別이 잦아=== <poem> 江南나서 江南서 자라난 이몸 설은離別 몰으고 지내섯노라. 그러든걸 열다섯 좋은나이에 뉘가 알랴, 뱃사람 맞을줄이야. ::生長江南村 少年無別離 생장강남촌 소년무별리 ::邦知年十五 嫁與弄潮兒 방지년십오 가여롱조아 江南서 나고자라 離別을 몰낫드니 열다섯 좋은나에 뱃사람 맞앗고야 날마다 물들때에는 마음졸녀 하노라. </poem> 05s78nrwbynj22z21msg5do7gmt92fi 0 102698 395034 2025-07-10T05:16:02Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 빈녀(貧女)의 노래 1 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../이별이 잦아|이별이 잦아]] |다음= [[../빈녀의 노래 2|빈녀의 노래 2]] |설명= 貧女吟 2 }} ===貧女의 노래 (一)=== <poem> 밤깊도록 베짜는 외론 이心思 뉘옷감을 이몸은 이리 짜는가. ::::× × 팔벼개 수우잠도 맛볼길 없이 텅텅텅 북 울니며 벼짜는몸엔 겨울의 긴... 395034 wikitext text/x-wiki {{머리말 |부제 = 빈녀(貧女)의 노래 1 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../이별이 잦아|이별이 잦아]] |다음= [[../빈녀의 노래 2|빈녀의 노래 2]] |설명= 貧女吟 2 }} ===貧女의 노래 (一)=== <poem> 밤깊도록 베짜는 외론 이心思 뉘옷감을 이몸은 이리 짜는가. ::::× × 팔벼개 수우잠도 맛볼길 없이 텅텅텅 북 울니며 벼짜는몸엔 겨울의 긴긴밤이 그저 치울뿐 뉘옷감을 이몸은 이리 짜는가. ::夜久織未休 戞戞鳴寒機 야구직미휴 알알명한기 ::機中一匹練 終作阿誰衣 기중일필련 종작아수의 팔벼개 수우잠도 모도다 그림의떡 긴겨울 밤을새며 텅텅텅 짜는이벼 그뉘가 입을것인고 心思설어 하노라. </poem> 7hzo4j2argw5cvxuf2nlv7n1jgjafk5 0 102699 395035 2025-07-10T05:16:34Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 빈녀(貧女)의 노래 2 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../빈녀의 노래 1|빈녀의 노래 1]] |다음= [[../빈녀의 노래 3|빈녀의 노래 3]] |설명= }} ===貧女의 노래 (二)=== <poem> 주려도 주린氣色 보이지 않고 왼終日 窓까에서 홀로 벼짤제 父母만은 애연타 생각을해도 이웃사람 남이라 어이알리오. ::不帶寒餓色 盡日當窓織... 395035 wikitext text/x-wiki {{머리말 |부제 = 빈녀(貧女)의 노래 2 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../빈녀의 노래 1|빈녀의 노래 1]] |다음= [[../빈녀의 노래 3|빈녀의 노래 3]] |설명= }} ===貧女의 노래 (二)=== <poem> 주려도 주린氣色 보이지 않고 왼終日 窓까에서 홀로 벼짤제 父母만은 애연타 생각을해도 이웃사람 남이라 어이알리오. ::不帶寒餓色 盡日當窓織 부대한아색 진일당창직 ::{{sic|惟|唯}}有父母憐 四隣何*{{sic|曾|會}}識 유유부모련 사린하{{sic|증|회}}식 주려도 그런체를 꿈에도 안보이고 왼終日 窓까에서 쓸쓸이 벼만 짜네 父母는 애연해 하되 이웃이야. </poem> 4cst7l0xolfibzspqwd6zuh2l9lv7sx 395036 395035 2025-07-10T05:17:07Z ZornsLemon 15531 395036 wikitext text/x-wiki {{머리말 |부제 = 빈녀(貧女)의 노래 2 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../빈녀의 노래 1|빈녀의 노래 1]] |다음= [[../빈녀의 노래 3|빈녀의 노래 3]] |설명= }} ===貧女의 노래 (二)=== <poem> 주려도 주린氣色 보이지 않고 왼終日 窓까에서 홀로 벼짤제 父母만은 애연타 생각을해도 이웃사람 남이라 어이알리오. ::不帶寒餓色 盡日當窓織 부대한아색 진일당창직 ::{{sic|惟|唯}}有父母憐 四隣何{{sic|曾|會}}識 유유부모련 사린하{{sic|증|회}}식 주려도 그런체를 꿈에도 안보이고 왼終日 窓까에서 쓸쓸이 벼만 짜네 父母는 애연해 하되 이웃이야. </poem> pt1jt2risx4n1kc5i7b87nq613n2pw3 0 102700 395037 2025-07-10T05:17:49Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 빈녀(貧女)의 노래 3 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../빈녀의 노래 2|빈녀의 노래 2]] |다음= [[../빈녀의 노래 4|빈녀의 노래 4]] |설명= 貧女吟 3 }} ===貧女의 노래 (三)=== <poem> 가위로 사둑사둑 옷 말로라면 치운밤에 손끝이 호호 불니네. 싀집사리 길옷은 밤낮이건만 이내몸은 해마다 새우잠인가. ::手把金剪刀 夜寒... 395037 wikitext text/x-wiki {{머리말 |부제 = 빈녀(貧女)의 노래 3 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../빈녀의 노래 2|빈녀의 노래 2]] |다음= [[../빈녀의 노래 4|빈녀의 노래 4]] |설명= 貧女吟 3 }} ===貧女의 노래 (三)=== <poem> 가위로 사둑사둑 옷 말로라면 치운밤에 손끝이 호호 불니네. 싀집사리 길옷은 밤낮이건만 이내몸은 해마다 새우잠인가. ::手把金剪刀 夜寒十指直 수파금전도 야한십지직 ::爲人作嫁衣 年年還獨宿 위인작가의 년년환독숙 품파리 바느질로 지내는 이아가씨 밤낮을 싀집사리 남의옷 지으나마 해마다 그몸은 되려 새우잠만 자나니. </poem> 544061zsi897jobcleyncapik2gl1ta 0 102701 395038 2025-07-10T05:18:28Z ZornsLemon 15531 새 문서: {{머리말 |부제 = 빈녀(貧女)의 노래 4 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../빈녀의 노래 3|빈녀의 노래 3]] |다음= |설명= 貧女吟 1 }} ===貧女의 노래 (四)=== <poem> 人物랴 길삼이랴 좋은아가씨 가난이 원수고야 仲媒 안오네. ::::× × 누구보다 人物이 못한게 안요 바느질야 길삼에 솜씨 좋건만 오막사리 이가난 원수랄는가 仲媒넌석 그... 395038 wikitext text/x-wiki {{머리말 |부제 = 빈녀(貧女)의 노래 4 |저자= [[저자:허난설헌|허난설헌]] |역자= [[저자:김억|김억]] |이전= [[../빈녀의 노래 3|빈녀의 노래 3]] |다음= |설명= 貧女吟 1 }} ===貧女의 노래 (四)=== <poem> 人物랴 길삼이랴 좋은아가씨 가난이 원수고야 仲媒 안오네. ::::× × 누구보다 人物이 못한게 안요 바느질야 길삼에 솜씨 좋건만 오막사리 이가난 원수랄는가 仲媒넌석 그림자 얼는 안누나. ::豈是乏容色 工鍼復工織 개시핍용색 공침복공직 ::少小長寒門 良媒不相識 소소장한문 양매불상식 人物이 좋은데다 바느질 솜씨건만 가난이 원수랄가 파무처 사는身勢 仲媒야 이런事情을 어이알가 하노라. </poem> qya9azlq8v0fdonafgjrspav8rq6bfv 250 102702 395040 2025-07-10T05:38:46Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}놈들아엇지ᄒᆞᄌᆞ고이리ᄒᆞ는다三人삼인이갈오ᄃᆡ父親부친이緣故연고업시萬兩太守만냥ᄐᆡ슈를ᄇᆞ리고올나가려ᄒᆞ오니남이아라도셩치아닌ᄉᆞᄅᆞᆷ으로알거시오ᄯᅩ어ᄃᆡ殊常슈상ᄒᆞᆫ御使어ᄉᆡ가나려와으로고갓ᄉᆞᆸᄂᆞ잇가ᄃᆡ간소가잇ᄉᆞᆸᄂᆞ잇가그런말ᄉᆞᆷ은회弄롱의말ᄉᆞᆷ이라곳쳐마ᄅᆞ소셔尹公윤공왈발... 395040 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}놈들아엇지ᄒᆞᄌᆞ고이리ᄒᆞ는다三人삼인이갈오ᄃᆡ父親부친이緣故연고업시萬兩太守만냥ᄐᆡ슈를ᄇᆞ리고올나가려ᄒᆞ오니남이아라도셩치아닌ᄉᆞᄅᆞᆷ으로알거시오ᄯᅩ어ᄃᆡ殊常슈상ᄒᆞᆫ御使어ᄉᆡ가나려와으로고갓ᄉᆞᆸᄂᆞ잇가ᄃᆡ간소가잇ᄉᆞᆸᄂᆞ잇가그런말ᄉᆞᆷ은회弄롱의말ᄉᆞᆷ이라곳쳐마ᄅᆞ소셔尹公윤공왈발셔完定완졍ᄒᆞ여스니ᄒᆞᆯ일업다ᄒᆞ니져히들도ᄒᆞᆯ일업셔나오며왈擇日ᄐᆡᆨ일은어이ᄲᆞᆯ니ᄂᆡ엿는지소경놈의指視즈시오니잇가뉘가ᄒᆞ엿는고ᄒᆞ며無數무슈히즁어리거ᄂᆞᆯ尹公윤공왈아모일이라도斯速ᄉᆞ속ᄒᆞᆫ거시第一졔일이니擇日ᄐᆡᆨ일이야작히잘낫시라三人삼인이自歎ᄌᆞ탄ᄒᆞ며各々處所각〻쳐소로가셔妓生기ᄉᆡᆼ과作別작별ᄒᆞ려ᄒᆞ더라이ᄯᆡ尹公윤공이諸子졔자를ᄂᆡ여보ᄂᆡ고그前程氣像젼졍기ᄉᆡᆼ을보려ᄒᆞ고龍弼뇽필의房방의가셔여어보니그년이삼단갓튼머리를긔귀여압ᄒᆡ놋코纖々玉手셤〻옥슈를드러비단치마우흐로무릅흘탕〻치며우러왈書房任셔방님과날과前生此生전ᄉᆡᆼᄎᆞᄉᆡ우삼怨讎원슈로우리두리맛ᄂᆞ周年同處쥬년동쳐ᄒᆞ다가이졔離別니별를當당ᄒᆞ니天地開闢텬디개벽이되는지盜賊도젹이猖獗창졀ᄒᆞᄂᆞ니잇가書房任셔방님은냥반의마음으로나를바리고올ᄂᆞ가는길ᄒᆡ靑山쳥산은疊疊쳡〻ᄒᆞ고綠水녹슈는潺잔{{옛한글쪽 끝}}<noinclude><references/></noinclude> 4boctjjh9nz6o6jbd9gvbpsbb9ld4pr 0 102703 395042 2025-07-10T05:40:34Z ZornsLemon 15531 ZornsLemon님이 [[조선여류한시선집/가을밤]] 문서를 [[조선여류한시선집/가을밤 (계생)]] 문서로 이동했습니다 395042 wikitext text/x-wiki #넘겨주기 [[조선여류한시선집/가을밤 (계생)]] edsu2p147c8g1ytph6ydatxffyu1jkx 250 102704 395046 2025-07-10T05:51:02Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}孱〻ᄒᆞᆫᄃᆡ거리<br/>景慨絶勝경ᄀᆡ졀승ᄒᆞ고萬疊山谷만쳡산곡도라들졔萬花芳草만화방초는골〻이ᄌᆞ옥ᄒᆞ고온갓禽鳥금조는興흥을겨워우는소ᄅᆡ九十春光戱弄구십츈광희롱ᄒᆞᆯ졔書房任셔방님은위얏쳐셔울을ᄂᆞ가그리던벗들ᄎᆞᄌᆞ보고구경도다니며工夫공부의汨沒골물ᄒᆞ고科擧과거의奔走분쥬ᄒᆞ여그렁져렁이져ᄇᆞ리시... 395046 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}孱〻ᄒᆞᆫᄃᆡ거리<br/>景慨絶勝경ᄀᆡ졀승ᄒᆞ고萬疊山谷만쳡산곡도라들졔萬花芳草만화방초는골〻이ᄌᆞ옥ᄒᆞ고온갓禽鳥금조는興흥을겨워우는소ᄅᆡ九十春光戱弄구십츈광희롱ᄒᆞᆯ졔書房任셔방님은위얏쳐셔울을ᄂᆞ가그리던벗들ᄎᆞᄌᆞ보고구경도다니며工夫공부의汨沒골물ᄒᆞ고科擧과거의奔走분쥬ᄒᆞ여그렁져렁이져ᄇᆞ리시려니와나는書房任셔방님보ᄂᆡ고빈혀로목을질너죽으려ᄒᆞ니그런줄노알고가오ᄒᆞ며울기를마지아니ᄒᆞ거ᄂᆞᆯ그놈이눈을부릅ᄯᅳ고高聲〻셩왈이년밧비나려셔라ᄒᆞ고ᄭᅮ지져왈大抵ᄃᆡ져妓生기ᄉᆡᆼ이란거는送舊迎新송구영신이應當응당이라내나러와본즉네가엇던놈의계집으로셔苟且구ᄎᆞ히ᄉᆞ는거슬내계드러와셔上德샹덕인들작히만하스랴離別니별이畢竟필경이슬줄넨들모로며ᄂᆡᆫ들몰나스랴이졔를當당ᄒᆞ여네말이遠路원노의行次ᄒᆡᆼᄎᆞ나平安평안히ᄒᆞ시고이압人便인편의親筆牌旨친필ᄇᆡ지나ᄒᆞ시면반가히보ᄀᆡᆺ노라ᄒᆞ며下情하졍의셥셥ᄒᆞ온말ᄉᆞᆷ엇지다알외리잇가ᄒᆞᆯᄲᅮᆫ이라路柳노류墻花장화는人皆可折인ᄀᆡ가졀이라ᄒᆞ엿나니이妖惡요악ᄒᆞ고掛心쾌심ᄒᆞᆫ년무ᄉᆞᆷ말ᄒᆞ는다ᄒᆞ고奴子노ᄌᆞ를불너ᄭᅩᆨ뒤질너ᄂᆡ치라ᄒᆞ고등불물니라ᄒᆞ며니불를쓰고도라누어코고으는소ᄅᆡ우뢰갓ᄐᆞ{{옛한글쪽 끝}}<noinclude><references/></noinclude> hg2aeqc8xlkt81yeiu30bu7a0lrol8u 250 102705 395047 2025-07-10T06:01:57Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}여잠들거날尹公윤공이그形像형상을보고大驚ᄃᆡ경왈져놈이져ᄃᆡ도록ᄒᆞᆯ줄을어이알니오ᄒᆞ여그氣像긔상을짐작ᄒᆞ고ᄯᅩ鳳弼봉필의房방을가본즉그년이옷가슘을헷치고연젹갓튼쇠용통을드러ᄂᆡ고大緞ᄃᆡ단치마를버셔웃목十里십니만치더져두고纖纖玉手섬〻옥슈를드러각장〻판을두다리며허튼머리집어ᄭᅩᆺ고氣絶긔졀ᄒᆞ여울거... 395047 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}여잠들거날尹公윤공이그形像형상을보고大驚ᄃᆡ경왈져놈이져ᄃᆡ도록ᄒᆞᆯ줄을어이알니오ᄒᆞ여그氣像긔상을짐작ᄒᆞ고ᄯᅩ鳳弼봉필의房방을가본즉그년이옷가슘을헷치고연젹갓튼쇠용통을드러ᄂᆡ고大緞ᄃᆡ단치마를버셔웃목十里십니만치더져두고纖纖玉手섬〻옥슈를드러각장〻판을두다리며허튼머리집어ᄭᅩᆺ고氣絶긔졀ᄒᆞ여울거ᄂᆞᆯ그놈이마음을鎭定진졍치못ᄒᆞ여울ᄌᆞᄒᆞ니남붓그럽고고ᄀᆡ를슈기ᄌᆞᄒᆞ니다만눈물이라머리를독ᄉᆞᄃᆡ강이쳐름츄혀들고졔손등을ᄯᅳ드면셔아모리ᄒᆞᆯ줄모로거ᄂᆞᆯ그년이그놈의우름소ᄅᆡ를ᄂᆡ려ᄒᆞ여함농을업지르고그놈의道袍中赤莫도포즁치막동등거리公州綿紬공주면쥬잔누비긴옷시며보라綿紬면쥬ᄶᅩᆨ〻누비赤古里져고리와가는綿紬면쥬ᄇᆞ지며生綿紬汗衫ᄉᆡᆼ면쥬한삼이며通行纒통ᄒᆡᆼ젼과너ᄅᆞᆫ속것단속것회장赤古里져고리깁젹삼고장바지홋단치마를ᄂᆡ여놋코울며왈書房任셔방님ᄂᆡ말ᄉᆞᆷ드러보오셔울죵이짐을ᄃᆡ며書房任衣服셔방님의복을ᄂᆡ여달나ᄒᆞ니우리둘ᄒᆡ衣服의복을한그릇ᄉᆡ너헛다가이리난호일졔는두몸이ᄯᅩ난호인단말이오ᄒᆞ며哀憐ᄋᆡ연히우니이놈이此景ᄎᆞ경을보고ᄒᆞ는말이네속이내속이나五臟오장이{{옛한글쪽 끝}}<noinclude><references/></noinclude> mw52s33qrit0lhm5namraqzhfbfpscp 250 102706 395050 2025-07-10T06:35:06Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}ᄀᆞᆺ거ᄂᆞᆯ이옷슨어이가지고나를뵈는다例使妓生예ᄉᆞ기ᄉᆡᆼ계집離別니별ᄒᆞᆯ졔衣服의복을난호ᄆᆡ아모라도슬허ᄒᆞ나니라ᄒᆞ고참지못하여어우러져안고ᄃᆡ골〻〻구을면셔放聲大哭방셩ᄃᆡ곡하다가문득呵々大笑가〻ᄃᆡ쇼ᄒᆞ니그년이恠異고이녀겨問曰문왈書房任셔방님울ᄃᆞ가忽然홀연우으믄엇진일이오잇가그놈이正色曰... 395050 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}ᄀᆞᆺ거ᄂᆞᆯ이옷슨어이가지고나를뵈는다例使妓生예ᄉᆞ기ᄉᆡᆼ계집離別니별ᄒᆞᆯ졔衣服의복을난호ᄆᆡ아모라도슬허ᄒᆞ나니라ᄒᆞ고참지못하여어우러져안고ᄃᆡ골〻〻구을면셔放聲大哭방셩ᄃᆡ곡하다가문득呵々大笑가〻ᄃᆡ쇼ᄒᆞ니그년이恠異고이녀겨問曰문왈書房任셔방님울ᄃᆞ가忽然홀연우으믄엇진일이오잇가그놈이正色曰졍ᄉᆡᆨ왈이아니우으냐이별의우는거시남만우히고우리둘ᄒᆡ情地졍디의아모係關게관이업스니이무ᄉᆞᆷ形像형상이니내萬一만일너ᄅᆞᆯ이즈면네ᄋᆞ들이라셔올가셔글닑어科擧과거ᄒᆞ여登龍門등뇽문ᄒᆞᆫ後후이고을暗行御使自願암ᄒᆡᆼ어ᄉᆞᄌᆞ원ᄒᆞ여나려와셔너를殷懃은근히威儀위의ᄅᆞᆯᄀᆞᆺ초와다려갈거시니졔발덕분의節졀만직희여다고내집이根本代代富者근본ᄃᆡ〻부ᄌᆡ라네日用汁物일용즙물은외오셔도니워쥬마定州人便졍쥬인평이나別便별편을어더보ᄂᆡᆯ것불작시면온ᄀᆞᆺ汁物즙물노리ᄀᆡ며雲紋大緞二光緞운문ᄃᆡ단니광단과倭綴貢緞日光緞왜단공단일광단과月光緞相思緞毛綃緞월광단ᄉᆞ상단모초단이며朗綾낭능보라項羅항나퉁絹雙紋綃견쌍문초와빗조흔繡花紬슈화쥬며鎭安진안모시계츄리며ᄌᆞ지상직물면쥬며高陽고양ᄂᆡ이江津木강진목과뉵진ᄃᆡᄅᆡ압뒤빈혀眞珠投心石雄黃진쥬투심셕웅황과面鏡石鏡면경셕경이궁젼과密花粧刀밀화장도삼쳔쥬며臙脂粉연지분의ᄇᆞ늘골모色ᄉᆡᆨ{{옛한글쪽 끝}}<noinclude><references/></noinclude> a3i7vvz5pc8lrqqwtrht5lky2wsl32x 250 102707 395051 2025-07-10T06:44:21Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}실이며曆書筆墨色簡紙역셔필묵ᄉᆡᆨ간지며여러가지丸藥等物환약등물ᄅᆞᆯ다어더보ᄂᆡᆯ거시니날본다시보와쓰고親筆答狀친필답장부ᄃᆡᄒᆞ고조히〻〻잘닛거라너이줄네ᄋᆞ들업다그년이ᄒᆞ기ᄅᆞᆯ그갓치ᄒᆞ려ᄒᆞ시니別星行次巡域行次별셩ᄒᆡᆼᄎᆞ슌녁ᄒᆡᆼᄎᆞ의守廳슈쳥들나ᄒᆞ여식물노형문치면비록목숨을ᄭᅳᆫᄉᆞ와... 395051 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}실이며曆書筆墨色簡紙역셔필묵ᄉᆡᆨ간지며여러가지丸藥等物환약등물ᄅᆞᆯ다어더보ᄂᆡᆯ거시니날본다시보와쓰고親筆答狀친필답장부ᄃᆡᄒᆞ고조히〻〻잘닛거라너이줄네ᄋᆞ들업다그년이ᄒᆞ기ᄅᆞᆯ그갓치ᄒᆞ려ᄒᆞ시니別星行次巡域行次별셩ᄒᆡᆼᄎᆞ슌녁ᄒᆡᆼᄎᆞ의守廳슈쳥들나ᄒᆞ여식물노형문치면비록목숨을ᄭᅳᆫᄉᆞ와도節졀은毁회치아니ᄒᆞ리이다ᄒᆞ고纖々玉手섬〻옥슈로그놈의등을어로만져울며曰왈밤드러스니餞別젼별ᄎᆞ로단〻히품어ᄌᆞ옵시다ᄒᆞ고눈물무든ᄲᅡᆷ을셔로문지ᄅᆞ며行淫ᄒᆡᆼ음ᄒᆞ는節次無窮졀ᄎᆡ무궁ᄒᆞ거ᄂᆞᆯ尹公윤공이그形像형상을보고발측ᄒᆞ고駭恠ᄒᆡ괴ᄒᆞᆫ놈도잇도다ᄒᆞ고ᄯᅩ龜弼귀필의房방의가여어본즉이는더욱말ᄒᆞᆯ거시업는지라二間房이간방에셔놈년이벌거벗고머리ᄅᆞᆯ풀고어우러져부등키여안고ᄃᆡ골〻〻구을너서로辱욕ᄒᆞ는말이〻놈녜世上셰상의우에삼겨난다그놈이ᄯᅩᄒᆞ기ᄅᆞᆯ이년너는어이世上셰샹의삼겨난다네가내怨원ᄉᆔ라그년이ᄯᅩᄒᆞ기ᄅᆞᆯ네가ᄂᆡ원ᄉᆔ라우리두리셔로부듸이져流血유혈이狼藉낭ᄌᆞᄒᆞ여둘히다쥭으면木石肝膓목셕간장이라도可憐가련히녀겨한굴헝의무더줄거시니그리ᄒᆞᆯ밧긔ᄒᆞᆯ일업다ᄒᆞ며셔로탕〻부딋거ᄂᆞᆯ尹公윤공이이形像형상{{옛한글쪽 끝}}<noinclude><references/></noinclude> d8khn8un9x1qt2gd81bn21wd14bk1ez 250 102708 395052 2025-07-10T06:55:41Z Zymeu 18464 /* 교정 안 됨 */ 새 문서: 슌致티其기道도{{작게|ᄒᆞ야}}至지堅견氷빙也야{{작게|ᄒᆞᄂᆞ니라}}【本義】{{작게|作작初초六뉵履리霜상}} :象샹애ᄀᆞᆯ오ᄃᆡ履리霜상堅견氷빙은陰이비르소凝응홈이니그道도ᄅᆞᆯ馴슌ᄒᆞ야致티ᄒᆞ야堅견氷빙애至ᄒᆞᄂᆞ니라 六륙二이{{작게|ᄂᆞᆫ}}直딕方방大대{{작게|라}}不블習습{{작게|이라도}}无무不블利리{{작게|ᄒᆞ니라}} :六륙二이ᄂᆞᆫ直... 395052 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Zymeu" /></noinclude>슌致티其기道도{{작게|ᄒᆞ야}}至지堅견氷빙也야{{작게|ᄒᆞᄂᆞ니라}}【本義】{{작게|作작初초六뉵履리霜상}} :象샹애ᄀᆞᆯ오ᄃᆡ履리霜상堅견氷빙은陰이비르소凝응홈이니그道도ᄅᆞᆯ馴슌ᄒᆞ야致티ᄒᆞ야堅견氷빙애至ᄒᆞᄂᆞ니라 六륙二이{{작게|ᄂᆞᆫ}}直딕方방大대{{작게|라}}不블習습{{작게|이라도}}无무不블利리{{작게|ᄒᆞ니라}} :六륙二이ᄂᆞᆫ直딕ᄒᆞ고方방ᄒᆞ고大대혼디라習습디아니ᄒᆞ야도利리티아님이업스니라 象샹曰왈六륙二이之지動동{{작게|이}}直딕以이方방也야{{작게|ㅣ니}}不블習습无무不블利리{{작게|ᄂᆞᆫ}}地디道도{{작게|ㅣ}}光광也야{{작게|ㅣ라}} :象샹애ᄀᆞᆯ오ᄃᆡ六륙二이의動동홈이直딕ᄒᆞ고ᄡᅥ方방<noinclude><references/></noinclude> iwmnnq5oqlc7jy8sd4be2walcb63b51 250 102709 395053 2025-07-10T06:58:35Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}을보고져ᄒᆡ실졍으로ᄒᆞ믈젼졍을짐작ᄒᆞᄂᆞ目今所見목금소견의둘히죽을듯ᄒᆞ여헤아리되ᄉᆞ랑ᄒᆞ던막ᄂᆡ子息ᄌᆞ식이이곳의와속졀업시죽게되엿다ᄒᆞ며졍히悶罔민망ᄒᆞ여終末종말ᄅᆞᆯ보려ᄒᆞ더니ᄌᆞ즌ᄃᆞᆰ울ᄯᆡ밋쳐그년이벌덕니러ᄂᆞᄒᆞ는말이道令드령님의本心본심이어질믈알거니와아직目下목하의離別니별ᄅᆞᆯ... 395053 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}을보고져ᄒᆡ실졍으로ᄒᆞ믈젼졍을짐작ᄒᆞᄂᆞ目今所見목금소견의둘히죽을듯ᄒᆞ여헤아리되ᄉᆞ랑ᄒᆞ던막ᄂᆡ子息ᄌᆞ식이이곳의와속졀업시죽게되엿다ᄒᆞ며졍히悶罔민망ᄒᆞ여終末종말ᄅᆞᆯ보려ᄒᆞ더니ᄌᆞ즌ᄃᆞᆰ울ᄯᆡ밋쳐그년이벌덕니러ᄂᆞᄒᆞ는말이道令드령님의本心본심이어질믈알거니와아직目下목하의離別니별ᄅᆞᆯ缺然결연ᄒᆞ여니럿틋ᄒᆞ미ᄂᆞ道令도령님은년ᄒᆞ여조흔터이라셔울올ᄂᆞ가셔高門巨族고문거족의窈窕淑女요조슉녀로結婚결혼ᄒᆞ여問名納釆문명납ᄎᆡᄒᆞ온후道令도령님豪奢호ᄉᆞ보고春三月好時節츈삼월호시졀의絳紗袍강ᄉᆞ표의犀셔ᄯᅴ〻고金鞍白馬금안ᄇᆡᆨ마로鴈夫안부증시紅紗燈籠홍ᄉᆞ등농버러셔고長安大道上쟝안ᄃᆡ도샹으로헌거로히쟝가갈졔날갓튼년ᄭᅮᆷ의나ᄉᆡᆼ각ᄒᆞᆯ가新婦女君신부녀군마ᄌᆞ을제蓮峯년봉ᄭᅩᆨ지구슬덩의열두하님香ᄭᅩ지의香향을퓌고紅裙盛粧繡홍군셩장슈할옷ᄉᆡ二姓之合이셩지합ᄆᆡ즐젹의날갓튼년ᄉᆡᆼ각ᄒᆞᆯ가어두흔뷘방안ᄒᆡ게발무러더진다시長吁短歎장우단탄ᄒᆞ올졔鴈盡書難寄안진셔란긔오愁多夢不成슈다몽불셩이라弱水三千里약슈삼쳔리의靑鳥쳥조는지ᄂᆞ가고西窓셔창의ᄒᆡ드도록消息소식이頓絶돈졀ᄒᆞ니雄蜂雌蝶웅봉ᄌᆞ졉이各自逃生각ᄌᆞ도ᄉᆡᆼ이라似夢非夢間ᄉᆞ몽비몽간의道令도령님맛ᄂᆞ본들千愁万恨쳔슈만한다못ᄒᆞ여一場蝴蝶일장호졉흣터지니春風挑李츈풍도리{{옛한글쪽 끝}}<noinclude><references/></noinclude> n7k8ej0ukfu71p35yofi92kg07tw92x 250 102710 395054 2025-07-10T07:08:01Z Kwonmax23 15771 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}花開夜화개야와秋雨梧桐葉落時츄우오동엽낙시의이ᄋᆡ셜움그뉘알니그러니져러니날만죽이고올ᄂᆞ가오ᄒᆞ며哀怨ᄋᆡ원히울거ᄂᆞᆯ그놈의말이우지마라아조ᄉᆔ운일잇도다已往이왕판이그릇되여스ᄆᆡ너는장의가셔젼병강ᄉᆞ슐장ᄉᆞ나ᄒᆞ고나는질쳥의가셔아젼의書役셔역이ᄂᆞᄒᆞ여고지식ᄒᆞ게굴면두식구는족ᄒᆞᆯ지니ᄂᆡ올ᄂ... 395054 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Kwonmax23" /></noinclude>{{옛한글쪽 시작}}花開夜화개야와秋雨梧桐葉落時츄우오동엽낙시의이ᄋᆡ셜움그뉘알니그러니져러니날만죽이고올ᄂᆞ가오ᄒᆞ며哀怨ᄋᆡ원히울거ᄂᆞᆯ그놈의말이우지마라아조ᄉᆔ운일잇도다已往이왕판이그릇되여스ᄆᆡ너는장의가셔젼병강ᄉᆞ슐장ᄉᆞ나ᄒᆞ고나는질쳥의가셔아젼의書役셔역이ᄂᆞᄒᆞ여고지식ᄒᆞ게굴면두식구는족ᄒᆞᆯ지니ᄂᆡ올ᄂᆞ가다가逃亡도망ᄒᆞ여나러오리라ᄒᆞ며셔로잡고울거ᄂᆞᆯ尹公윤공이그形像형샹을보와前定젼졍을知幾지긔ᄒᆞ고內衙ᄂᆡ아의도러가夫人부인을對ᄃᆡᄒᆞ여曰왈知子지ᄌᆞ는莫如父막여뷔라ᄒᆞ나子息ᄌᆞ식들의것만아지엇지將來事쟝ᄂᆡᄉᆞ야알가보오마는오ᄂᆞᆯ〻이야비로소셰놈의前程젼졍을判斷판단ᄒᆞ고왓스니ᄌᆞ시드러보오百惡ᄇᆡᆨ악이俱備구비ᄒᆞ여졔몸의利니치못ᄒᆞ고남의게害ᄒᆡ롭고平生평ᄉᆡᆼ이平安평안치못ᄒᆞᆯ놈은맛놈이오아모례도ᄉᆞᄅᆞᆷ될길업고両班子患냥반ᄌᆞ식의氣像긔샹이한나토업고奸惡간악이特甚특심ᄒᆞ여남속이기ᄅᆞᆯ잘ᄒᆞ고졔계만利니케ᄒᆞᆯ놈은둘ᄌᆡ놈이오奇特긔특ᄒᆞᆯᄉᆞ貴귀히될놈은셋ᄌᆡ놈이라맛놈은억지로ᄒᆞ여도及第급뎨는어뎌ᄒᆞ여假注書初入仕가쥬셔초입ᄉᆞ의弘文博士實注書陞品홍문박ᄉᆞ실쥬셔승품ᄒᆞ여翰林學士卽出六한님학ᄉᆞ즉츌뉵ᄒᆞ고吏曹正郞兩司玉堂니조졍랑냥ᄉᆞ옥당은ᄒᆞ려니와性品셩폄이{{옛한글쪽 끝}}<noinclude><references/></noinclude> 2bncenljm408hk0sfaoseyggofsg9ik 250 102711 395055 2025-07-10T07:29:52Z Zymeu 18464 /* 교정 안 됨 */ 새 문서: :ᄒᆞ니不블習습无무不블利리ᄂᆞᆫ地디道도ㅣ光광홈이라 六륙三삼{{작게|은}}含함章쟝可가貞뎡{{작게|이니}}或혹從죵王왕事ᄉᆞ{{작게|ᄒᆞ야}}无무成셩有유終죵{{작게|이니라}}【本義】含함章쟝可가貞뎡{{작게|이나}}或혹從죵王왕事ᄉᆞ{{작게|ᄒᆞ면}}無무成셩有유終죵{{작게|ᄒᆞ리라}} :六륙三삼은章쟝을含함홈이可가히貞뎡홀디니或혹王왕事ᄉᆞᄅᆞᆯ從죵... 395055 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Zymeu" /></noinclude>:ᄒᆞ니不블習습无무不블利리ᄂᆞᆫ地디道도ㅣ光광홈이라 六륙三삼{{작게|은}}含함章쟝可가貞뎡{{작게|이니}}或혹從죵王왕事ᄉᆞ{{작게|ᄒᆞ야}}无무成셩有유終죵{{작게|이니라}}【本義】含함章쟝可가貞뎡{{작게|이나}}或혹從죵王왕事ᄉᆞ{{작게|ᄒᆞ면}}無무成셩有유終죵{{작게|ᄒᆞ리라}} :六륙三삼은章쟝을含함홈이可가히貞뎡홀디니或혹王왕事ᄉᆞᄅᆞᆯ從죵ᄒᆞ야成셩홈이업고終죵을둘디니라【本義】章쟝을含함홈이可가히貞뎡ᄒᆞ나或혹王왕事ᄉᆞᄅᆞᆯ從죵ᄒᆞ면成셩이업서도終죵이이시리라 象샹曰왈含함章쟝可가貞뎡{{작게|이나}}以이時시發발也야{{작게|ㅣ오}} :象샹애ᄀᆞᆯ오ᄃᆡ章쟝을含함홈이可가히貞뎡홀디나時시로ᄡᅥ發발ᄒᆞᆯ거시오<noinclude><references/></noinclude> ajpmd8xcs3ccrx2oweecpz0ycz1w9ls 250 102712 395056 2025-07-10T07:35:58Z 랄라79 18494 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}}경이시고부인엽시ᄂᆞᆫ곳엽통졔의ᄆᆡ시라우리노얘공ᄌᆞᄂᆞᆫ업고다만소져한나 ᄲᅮᆫ이니일홈은운아라오ᄂᆞᆯ이엽부인의ᄉᆡᆼ신인고로소졔나를명ᄒᆞ여물품을ᄉᆞ오라ᄒᆞ야상슈(上壽)ᄒᆞ려ᄒᆞ더니이곳을지나다가별안간에아해와부ᄃᆡ쳐병을파상ᄒᆞᄆᆡ돈이업기로셔로닷톰이러니도라가우리부인게말ᄉᆞᆷᄒᆞ야상공의조흔... 395056 proofread-page text/x-wiki <noinclude><pagequality level="1" user="랄라79" /></noinclude>{{옛한글쪽 시작}}경이시고부인엽시ᄂᆞᆫ곳엽통졔의ᄆᆡ시라우리노얘공ᄌᆞᄂᆞᆫ업고다만소져한나 ᄲᅮᆫ이니일홈은운아라오ᄂᆞᆯ이엽부인의ᄉᆡᆼ신인고로소졔나를명ᄒᆞ여물품을ᄉᆞ오라ᄒᆞ야상슈(上壽)ᄒᆞ려ᄒᆞ더니이곳을지나다가별안간에아해와부ᄃᆡ쳐병을파상ᄒᆞᄆᆡ돈이업기로셔로닷톰이러니도라가우리부인게말ᄉᆞᆷᄒᆞ야상공의조흔ᄯᅳᆺ을아시게ᄒᆞ려ᄒᆞᄂᆞ이다ᄒᆞ고하직고도라가ᄂᆡᄉᆡᆼ이스ᄉᆞ로깃버ᄒᆞ되 ᄯᅳᆺ밧계루상미인의소식을드럿ᄂᆞ니그소져가징우쳥의녀아요엽소주의ᄉᆡᆼ질녀가의심업도다졍을통코져ᄒᆞ되다시ᄂᆞᆫ아리ᄯᅡ온형용을보지못ᄒᆞᆯ지라구양ᄉᆡᆼ의도라올ᄯᆡ가되엿슴으로가셔보고져ᄒᆞ야묵노를명ᄒᆞ야주츈원을직히라ᄒᆞ고문을나가다가맛참ᄋᆡ월의물길나옴을보고루상에셧든ᄎᆞ환으로알ᄆᆡ셔로보고가니ᄋᆡ월이도라와소져를ᄃᆡᄒᆞ야이로ᄃᆡ오날져집소년이츌립을ᄒᆞ며ᄌᆞ셰보고가더이다소졔반향이나침음ᄒᆞ다가ᄋᆡ월을명ᄒᆞ야그집동산에가ᄭᅩᆺ츨잭그라왓다칭탁ᄒᆞ고그공ᄌᆞ가누군가알고오라ᄒᆞ니ᄋᆡ월이문득주츈원에이르러거짓묵동다러뭇되뎡자안에누가잇ᄂᆞᆫ요묵뇌ᄃᆡ답ᄒᆞ되우리공ᄌᆞᄂᆞᆫ나가시고ᄂᆡ홀노잇노라ᄋᆡ월이ᄯᅩ뭇되공ᄌᆞᄂᆞᆫ누구신요묵뇌이로ᄃᆡ우리ᄃᆡᆨ상셔노야의공ᄌᆞ노라ᄋᆡ월이이로ᄃᆡ년긔가을마나되시며일직혼취를ᄒᆞ셧ᄂᆞᆫ요묵뇌이로ᄃᆡ년긔ᄂᆞᆫ십륙이시니우리공ᄌᆞ번ᄅᆡ큰ᄯᅳᆺ이잇슴으로과거ᄒᆞ시기젼은취실치아니려ᄒᆞ시고노야와부인이일직이상ᄉᆞ나심으로지금것의흔ᄒᆞᆫ곳이업건이와너ᄂᆞᆫ엇지ᄒᆞ야오ᄂᆞᆯ여긔왓ᄂᆞᆫ요ᄋᆡ월이쇽여이로ᄃᆡ우리부인이어졔루에올나귀원에신이화가ᄂᆞᆫ만이핀것을보시고{{옛한글쪽 끝}}<noinclude><references/></noinclude> e459y8jw1xpe6jrgh57cas3w7t93wg8 250 102713 395058 2025-07-10T07:50:54Z 이지안 18513 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 과인이견마의질병이잇셔々군후의명을좃치지못ᄒᆞ엿ᄉᆞᆸ더니군후ㅣ대의로써ᄎᆡᆨᄒᆞ시 오니과인이죄를임의알엇ᄉᆞ오ᄂᆞ그러ᄒᆞ오나셩아ᄅᆡ에셔ᄆᆡᆼ셰ᄒᆞ옴은과인이실로붓그 리ᄂᆞᆫ지라만일군ᄉᆞ를잠간퇴진ᄒᆞ시오면감히옥ᄇᆡᆨ을밧드러좃치지아니ᄒᆞ리잇고ᄒᆞ엿 더라 환공이그글월을보고대희ᄒᆞ야즉시젼령ᄒᆞ... 395058 proofread-page text/x-wiki <noinclude><pagequality level="1" user="이지안" /></noinclude>{{옛한글쪽 시작}} 과인이견마의질병이잇셔々군후의명을좃치지못ᄒᆞ엿ᄉᆞᆸ더니군후ㅣ대의로써ᄎᆡᆨᄒᆞ시 오니과인이죄를임의알엇ᄉᆞ오ᄂᆞ그러ᄒᆞ오나셩아ᄅᆡ에셔ᄆᆡᆼ셰ᄒᆞ옴은과인이실로붓그 리ᄂᆞᆫ지라만일군ᄉᆞ를잠간퇴진ᄒᆞ시오면감히옥ᄇᆡᆨ을밧드러좃치지아니ᄒᆞ리잇고ᄒᆞ엿 더라 환공이그글월을보고대희ᄒᆞ야즉시젼령ᄒᆞ야가ᄯᅡ에퇴병ᄒᆞ니로쟝공이쟝ᄎᆞ가ᄯᅡ에가셔 환공으로더부러모딀ᄉᆡ여러신하의게뭇되뉘능히과인을좃쳐갈여ᄒᆞᄂᆞ뇨ᄒᆞᆫᄃᆡ쟝군조말 이가기를쳥ᄒᆞ거ᄂᆞᆯ쟝공왈네가졔국에셰번ᄑᆡᄒᆞ얏ᄂᆞ니붓그러움을ᄉᆡᆼ각ᄒᆞ지아니ᄒᆞᄂᆞ냐 조말왈오작셰번ᄑᆡᄒᆞᆷ을붓그리ᄋᆞᆸᄂᆞᆫ고로가려ᄒᆞᄋᆞᆸᄂᆞ니셰번붓그러움을일조에셜치ᄒᆞ려 ᄒᆞᄋᆞᆸᄂᆞ이다쟝공왈엇지셜치ᄒᆞ려ᄒᆞᄂᆞ뇨조말이ᄃᆡ왈쥬공은그나라의임군을ᄃᆡ뎍ᄒᆞ시고 신은그나라신하를ᄃᆡ뎍ᄒᆞ려ᄒᆞᄂᆞ이다쟝공왈과인이우리나라디경을지나가셔맹셰ᄒᆞᆷ을 구ᄒᆞ니이ᄂᆞᆫ두번ᄑᆡᄒᆞᆷ이라만일능히셜치ᄒᆞᆯ진ᄃᆡ과인이그ᄃᆡ의말ᄉᆞᆷ을좃치리라ᄒᆞ고인ᄒᆞ 야조말을다리고가ᄯᅡ에닐으니환공이미리단을뭇고로쟝공을기다리거ᄂᆞᆯ사ᄅᆞᆷ을보ᄂᆡ여 샤죄ᄒᆞ고맹셰를쳥ᄒᆞᆫᄃᆡ환공이ᄯᅩᄒᆞᆫ사ᄅᆞᆷ을부려긔한을졍ᄒᆞ야보ᄂᆡ더라그날을당ᄒᆞ야환 공이군병을단아ᄅᆡ에베풀고동셔남북ᄉᆞ방을응ᄒᆞ야쳥홍흑ᄇᆡᆨ긔를셰우니긔상이십분졍 졔ᄒᆞ더라환공이젼령ᄒᆞ되로군이홀로닐으럿스니다만인군한아신하한아만단에올으게 ᄒᆞ고그외사ᄅᆞᆷ은모다단하로물너가라ᄒᆞ니죠말이갑옷을굿게입고날ᄂᆡᆫ칼을잡아쟝공을 ᄯᅡ을단샹에올ᄂᆞ가셔두나라인군이셔로보고각기화친ᄒᆞᄂᆞᆫᄯᅳᆺ을베풀ᄉᆡ습븡이그릇에즘 {{옛한글쪽 끝}}<noinclude><references/></noinclude> 6m1yycc3c7ag2hdl9ij2eo0g7d65d9e 250 102714 395060 2025-07-10T08:07:57Z 이지안 18513 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ᄉᆡᆼ피를담아셔ᄭᅮ러안져맹셰ᄒᆞ기를쳥ᄒᆞ거ᄂᆞᆯ조말이우슈로칼을들고좌슈로환공의옷소 ᄆᆡ를당긔며노ᄒᆞᆫ긔ᄉᆡᆨ이츄샹갓흔지라관즁이급히몸으로환공을갈이우고문왈대부ᄂᆞᆫ누 구뇨조말왈로국이련ᄒᆞ야침로ᄒᆞᆷ을바드ᄆᆡ나라히쟝ᄎᆞ망ᄒᆞᆯ지라군후ㅣ약ᄒᆞ니를건늬고 업더지ᄂᆞᆫ이를붓잡으심으로못거지를ᄒ... 395060 proofread-page text/x-wiki <noinclude><pagequality level="1" user="이지안" /></noinclude>{{옛한글쪽 시작}} ᄉᆡᆼ피를담아셔ᄭᅮ러안져맹셰ᄒᆞ기를쳥ᄒᆞ거ᄂᆞᆯ조말이우슈로칼을들고좌슈로환공의옷소 ᄆᆡ를당긔며노ᄒᆞᆫ긔ᄉᆡᆨ이츄샹갓흔지라관즁이급히몸으로환공을갈이우고문왈대부ᄂᆞᆫ누 구뇨조말왈로국이련ᄒᆞ야침로ᄒᆞᆷ을바드ᄆᆡ나라히쟝ᄎᆞ망ᄒᆞᆯ지라군후ㅣ약ᄒᆞ니를건늬고 업더지ᄂᆞᆫ이를붓잡으심으로못거지를ᄒᆞ시고홀로폐국은ᄉᆡᆼ각지아니ᄒᆞ시ᄂᆞ닛가관즁왈 그러ᄒᆞ면대부ㅣ무엇을구ᄒᆞᄂᆞ뇨조말왈졔국이강셩ᄒᆞᆷ을밋고약ᄒᆞᆫ나라를업슈하역여셔 우리문양의밧흘ᄲᆡ아셧스니금일에돌녀보ᄂᆡ면우리인군이맹셰ᄒᆞ리이다ᄒᆞ거ᄂᆞᆯ관즁이 환공ᄭᅴ고왈쥬공은허락ᄒᆞ소셔환공왈대부ᄂᆞᆫ참을지어다과인이그ᄃᆡ의소쳥을허락ᄒᆞ리 라ᄒᆞᆫᄃᆡ조말이칼을놋코습븡을ᄃᆡ신ᄒᆞ야피그릇을밧드러듸려셔두나라인군이맹셰ᄒᆞᆷ을 맛츄ᄆᆡ조말왈관즁이졔국졍ᄌᆞ를쥬쟝ᄒᆞ니신은원컨ᄃᆡ관즁으로더부러ᄆᆡᆼ셰ᄒᆞ고져ᄒᆞᄂᆞ 이다ᄒᆞ거ᄂᆞᆯ환공왈엇지반ᄃᆞ시즁보로더부러ᄆᆡᆼ셰ᄒᆞ리오과인이친히그ᄃᆡ로더부러ᄆᆡᆼ셰 ᄒᆞ리다ᄒᆞ고하ᄂᆞᆯ을향ᄒᆞ야날을가라치며ᄀᆞᆯ오ᄃᆡ과인이문양의ᄯᅡ을로국에돌녀보ᄂᆡ지아 니ᄒᆞ면져날과갓흐리라ᄒᆞ니조말이ᄌᆡᄇᆡᄒᆞ고칭샤ᄒᆞ더라헌슈ᄒᆞ기를맛츄ᄆᆡ왕ᄌᆞ셩보와 여러사ᄅᆞᆷ이모다분히역여환공ᄭᅴ쳥ᄒᆞ야로후를겁박ᄒᆞ야조말의욕을갑흐려ᄒᆞ거늘환공 왈과인이임의조말의게허락ᄒᆞ얏ᄂᆞᆫ지라필부도실신치아니ᄒᆞ려든하믈며나라의인군이 리오ᄒᆞᆫᄃᆡ여러사ᄅᆞᆷ이그졔야긋치더라명일에환공이다시잔ᄎᆡ를ᄇᆡ셜ᄒᆞ고쟝공으로더부 러슐을마셔질기다가날이져물ᄆᆡ셔로헛터져도라올ᄉᆡ젼일의침노ᄒᆞ야ᄲᆡ슨문양ᄯᅡ을로 국으로돌녀보ᄂᆡ니각국졔후가그소문을듯고모다환공의신의를ᄒᆞᆼ복ᄒᆞ야위국과조국도 {{옛한글쪽 끝}}<noinclude><references/></noinclude> tkuek0jtyfhsdbndcyowp4e1p8vpn9q 250 102715 395061 2025-07-10T08:16:27Z Zymeu 18464 /* 교정 안 됨 */ 새 문서: 或혹從죵王왕事사{{작게|ᄂᆞᆫ}}知디光광大대也야{{작게|ㅣ라}} :或혹從죵王왕事사ᄂᆞᆫ知디ㅣ光광大대홈이라 六륙四ᄉᆞ{{작게|ᄂᆞᆫ}}括괄囊랑{{작게|이면}}无무咎구{{작게|ㅣ며}}无무譽여{{작게|ㅣ리라}}【本義】括괄囊랑{{작게|이니}} :六륙四ᄉᆞᄂᆞᆫ囊랑을括괄ᄐᆞᆺᄒᆞ면咎구도업스며譽여도업스리라【本義】囊랑을括괄홈이니 象샹曰왈括괄囊랑无무... 395061 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Zymeu" /></noinclude>或혹從죵王왕事사{{작게|ᄂᆞᆫ}}知디光광大대也야{{작게|ㅣ라}} :或혹從죵王왕事사ᄂᆞᆫ知디ㅣ光광大대홈이라 六륙四ᄉᆞ{{작게|ᄂᆞᆫ}}括괄囊랑{{작게|이면}}无무咎구{{작게|ㅣ며}}无무譽여{{작게|ㅣ리라}}【本義】括괄囊랑{{작게|이니}} :六륙四ᄉᆞᄂᆞᆫ囊랑을括괄ᄐᆞᆺᄒᆞ면咎구도업스며譽여도업스리라【本義】囊랑을括괄홈이니 象샹曰왈括괄囊랑无무咎구{{작게|ᄂᆞᆫ}}愼신不블害해也야{{작게|ㅣ라}} :象샹애ᄀᆞᆯ오ᄃᆡ括괄囊랑无무咎구ᄂᆞᆫ愼신ᄒᆞ면害해티아니홈이라 六륙五오{{작게|ᄂᆞᆫ}}黃황裳샹{{작게|이면}}元원吉길{{작게|이리라}}【本義】黃황裳샹{{작게|이니}}元원吉길{{작게|ᄒᆞ니라}} :六륙五오ᄂᆞᆫ黃황裳샹이면크게吉길ᄒᆞ리라【本義】黃<noinclude><references/></noinclude> sg7gf9988diq6cpbsuxz1p7aso8adqr 250 102716 395062 2025-07-10T08:39:10Z 이지안 18513 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ᄯᅩ한ᄉᆞ신을보ᄂᆡ여샤죄ᄒᆞ고ᄆᆡᆼ셰ᄒᆞᆷ을쳥ᄒᆞ더라환공이다시쥬ㅅ나라에보ᄂᆡ여셔숑공의 왕명을좃치지아님을고ᄒᆞ고텬ᄌᆞ의군ᄉᆞ를쳥ᄒᆞ야갓치숑국을치려ᄒᆞ니쥬리왕이대부단 멸로ᄒᆞ야곰근ᄉᆞ를거ᄂᆞ려졔국과합력ᄒᆞ야숑국을치라ᄒᆞ더라ᄎᆞ셜관중이남문밧그로군 ᄉᆞ를ᄂᆡ여삼십여리를ᄒᆡᆼ진ᄒᆞ야노산... 395062 proofread-page text/x-wiki <noinclude><pagequality level="1" user="이지안" /></noinclude>{{옛한글쪽 시작}} ᄯᅩ한ᄉᆞ신을보ᄂᆡ여샤죄ᄒᆞ고ᄆᆡᆼ셰ᄒᆞᆷ을쳥ᄒᆞ더라환공이다시쥬ㅅ나라에보ᄂᆡ여셔숑공의 왕명을좃치지아님을고ᄒᆞ고텬ᄌᆞ의군ᄉᆞ를쳥ᄒᆞ야갓치숑국을치려ᄒᆞ니쥬리왕이대부단 멸로ᄒᆞ야곰근ᄉᆞ를거ᄂᆞ려졔국과합력ᄒᆞ야숑국을치라ᄒᆞ더라ᄎᆞ셜관중이남문밧그로군 ᄉᆞ를ᄂᆡ여삼십여리를ᄒᆡᆼ진ᄒᆞ야노산에이르니한농부ㅣ져른베옷을입고파립을머리에쓰 고소ㅣ를산아ᄅᆡ에먹일ᄉᆡ소ㅣ의ᄲᅮᆯ을두다리며노ᄅᆡᄒᆞ거늘관즁이사ᄅᆞᆷ을보ᄂᆡ여슐과밥 을주니농부ㅣ밥먹기를맛친후에샹국보기를쳥ᄒᆞ거늘ᄉᆞ쟈ㅣ왈샹국의슈ᄅᆡ임의지나갓 ᄂᆞ니라ᄒᆞᆫᄃᆡ농부ᄀᆞᆯ오ᄃᆡᄂᆡ가한마듸말ᄉᆞᆷ이잇ᄂᆞ니다ᄒᆡᆼ히샹국의게젼ᄒᆞ라ᄒᆞ고입으로외 우되넓고넓다흰물이여ᄒᆞ거늘ᄉᆞ쟈ㅣ관즁의슈ᄅᆡ를ᄯᅡ라와셔그말로써고ᄒᆞᆫᄃᆡ관즁이ᄀᆞᆯ 오ᄃᆡ녯젹에ᄇᆡᆨ슈시라ᄒᆞᄂᆞᆫ글이잇ᄂᆞ니그글에닐넛스되넓고넓다흰물이여、슉々ᄒᆞᆫ그고 기로다、인군이ᄉᆞ신을보ᄂᆡ샤나를불으시면、ᄂᆡ쟝ᄎᆞ어ᄃᆡ거ᄒᆞᆯ고、하얏ᄂᆞ니이사ᄅᆞᆷ이 벼ᄉᆞᆯᄒᆞ고져ᄒᆞᆷ이로다ᄒᆞ고슈ᄅᆡ를멈츄고사ᄅᆞᆷ을보ᄂᆡ여불은ᄃᆡ농부ㅣ먹이든소를촌가에 부탁ᄒᆞ고ᄉᆞ신을ᄯᅡ라와관즁을볼ᄉᆡ길이읍ᄒᆞ고졀ᄒᆞ지아니ᄒᆞ거ᄂᆞᆯ관즁이그사ᄅᆞᆷ의셩명 을무른ᄃᆡ답왈나ᄂᆞᆫ위국사ᄅᆞᆷ이라셩은녕이오일홈은쳑이니샤국이어지니를됴아ᄒᆞ며션 ᄇᆡᄃᆡ졉ᄒᆞ심이극히융셩ᄒᆞᆷ을듯고발셥ᄒᆞᄂᆞᆫ슈고로옴을피ᄒᆞ지아니ᄒᆞ고이에이르럿ᄂᆞ이 다ᄒᆞ거ᄂᆞᆯ관즁이그학문을시험ᄒᆞ니ᄃᆡ답이물흐름갓거ᄂᆞᆯ탄왈호걸의션ᄇᆡ가ᄯᆡ를맛ᄂᆞ지 못ᄒᆞ야초토에뭇침을쳔거ᄒᆞᄂᆞ니가업스면엇지스ᄉᆞ로일홈을빗ᄂᆡ리오우리주공의대ᄌᆞ 이뒤에잇ᄂᆞᆫ지라멧날아니되여이곳으로지ᄂᆡ실지니ᄂᆡ글월을만드러그ᄃᆡ를주리니그ᄃᆡ {{옛한글쪽 끝}}<noinclude><references/></noinclude> ds3xjyk3qha5o9kr3aibibvv8kdp2ow 250 102717 395063 2025-07-10T08:54:19Z Zymeu 18464 /* 교정 안 됨 */ 새 문서: :황ᄒᆞᆫ裳샹이니크게吉길ᄒᆞ니라 象샹曰왈黃황裳샹元원吉길{{작게|은}}文문재在ᄌᆡ中듕也야{{작게|ㅣ라}} :象샹애ᄀᆞᆯ오ᄃᆡ黃황裳샹元원吉길은文문이中듕애在ᄌᆡ홈이라 上샹六륙은龍룡戰젼于우野야{{작게|ᄒᆞ니}}其기血혈{{작게|이}}玄현黃황{{작게|이로다}} :上샹六륙은龍룡이野야애戰젼ᄒᆞ니그血혈이玄현ᄒᆞ고黃황ᄒᆞ두다 象샹曰왈龍룡戰젼于우... 395063 proofread-page text/x-wiki <noinclude><pagequality level="1" user="Zymeu" /></noinclude>:황ᄒᆞᆫ裳샹이니크게吉길ᄒᆞ니라 象샹曰왈黃황裳샹元원吉길{{작게|은}}文문재在ᄌᆡ中듕也야{{작게|ㅣ라}} :象샹애ᄀᆞᆯ오ᄃᆡ黃황裳샹元원吉길은文문이中듕애在ᄌᆡ홈이라 上샹六륙은龍룡戰젼于우野야{{작게|ᄒᆞ니}}其기血혈{{작게|이}}玄현黃황{{작게|이로다}} :上샹六륙은龍룡이野야애戰젼ᄒᆞ니그血혈이玄현ᄒᆞ고黃황ᄒᆞ두다 象샹曰왈龍룡戰젼于우野야{{작게|ᄂᆞᆫ}}其기道도{{작게|ㅣ}}窮궁也야{{작게|ㅣ라}} :象샹애ᄀᆞᆯ오ᄃᆡ龍룡戰젼于우野야ᄂᆞᆫ그道도ㅣ窮궁홈이라 用용六륙{{작게|은}}利리永영貞뎡{{작게|ᄒᆞ니라}}<noinclude><references/></noinclude> 09ajpt83u3h1vz2waahcn5l4988g4x2 250 102718 395065 2025-07-10T08:58:51Z 곽승훈 18480 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 불셜텬디팔양신쥬경언ᄒᆡ일권<br/> <br/>삼쟝법ᄉᆞ의졍은죠셔ᄅᆞᆯ밧드러번역ᄒᆞ다<br/> 이로ᄉᆞ오믈듯ᄉᆞ오니ᄒᆞᆫᄯᅢ예부쳬비야달마셩료확ᄐᆡᆨ즁의겨시샤십방이서로ᄧᅩ고ᄉᆞ즁이위요ᄒᆞ야겨시더니이ᄯᅢ예무애보살이대즁즁의잇다가즉시안자던ᄃᆡ로브터니러나샤합쟝하고부쳬를향ᄒᆞ야쳬긔고ᄒᆞ샤ᄃᆡ셰존하... 395065 proofread-page text/x-wiki <noinclude><pagequality level="1" user="곽승훈" /></noinclude>{{옛한글쪽 시작}} 불셜텬디팔양신쥬경언ᄒᆡ일권<br/> <br/>삼쟝법ᄉᆞ의졍은죠셔ᄅᆞᆯ밧드러번역ᄒᆞ다<br/> 이로ᄉᆞ오믈듯ᄉᆞ오니ᄒᆞᆫᄯᅢ예부쳬비야달마셩료확ᄐᆡᆨ즁의겨시샤십방이서로ᄧᅩ고ᄉᆞ즁이위요ᄒᆞ야겨시더니이ᄯᅢ예무애보살이대즁즁의잇다가즉시안자던ᄃᆡ로브터니러나샤합쟝하고부쳬를향ᄒᆞ야쳬긔고ᄒᆞ샤ᄃᆡ셰존하이염부뎨즁ᄉᆡᆼ이서로ᄃᆡᄒᆞ야서로나비로슴업시므로와서로디어ᄭᅳᆫ치아니하ᄃᆡ<br/> {{옛한글쪽 끝}}<noinclude><references/></noinclude> 3gddvtzrwpt98w9vpym653zrc1w3zge 250 102719 395067 2025-07-10T09:23:02Z 곽승훈 18480 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 아ᄅᆞᆷ잇ᄂᆞᆫ쟤적고 디혜업ᄂᆞᆫ재만흐며<br/> 부쳬념ᄒᆞᄂᆞᆫ쟤적고 귀신구ᄒᆞᄂᆞᆫ쟤만흐며 <br/> 지계지니ᄂᆞᆫ쟤적고 계파ᄒᆞᄂᆞᆫ쟤만흐며 <br/> 졍진ᄒᆞᄂᆞᆫ쟤적고 계어ᄅᆞᆫ쟤만흐며 <br/> 디혜로온쟤적고 우티로온쟤만흐며 <br/> 쟝슈ᄒᆞᆫ쟤적고 단명ᄒᆞᆫ쟤만흐며 <br/> 션졍ᄒᆞᆫ쟤적고 산난ᄒᆞᆫ쟤만흐며 <br/> 부... 395067 proofread-page text/x-wiki <noinclude><pagequality level="1" user="곽승훈" /></noinclude>{{옛한글쪽 시작}} 아ᄅᆞᆷ잇ᄂᆞᆫ쟤적고 디혜업ᄂᆞᆫ재만흐며<br/> 부쳬념ᄒᆞᄂᆞᆫ쟤적고 귀신구ᄒᆞᄂᆞᆫ쟤만흐며 <br/> 지계지니ᄂᆞᆫ쟤적고 계파ᄒᆞᄂᆞᆫ쟤만흐며 <br/> 졍진ᄒᆞᄂᆞᆫ쟤적고 계어ᄅᆞᆫ쟤만흐며 <br/> 디혜로온쟤적고 우티로온쟤만흐며 <br/> 쟝슈ᄒᆞᆫ쟤적고 단명ᄒᆞᆫ쟤만흐며 <br/> 션졍ᄒᆞᆫ쟤적고 산난ᄒᆞᆫ쟤만흐며 <br/> 부귀ᄒᆞᆫ쟤적고 빈텬ᄒᆞᆫ쟤만흐며 <br/> 부드러온쟤적고 굿셴쟤만흐며 <br/> 흥셩ᄒᆞᆫ쟤적고 고독ᄒᆞᆫ쟤만흐며 <br/> {{옛한글쪽 끝}}<noinclude><references/></noinclude> 1bctl4dvsz4y7obeo4u8dbx2hg4beu0 250 102720 395068 2025-07-10T09:44:36Z 곽승훈 18480 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 졍직ᄒᆞᆫ쟤적고 고분쟤만흐며 <br/> ᄆᆞᆰ고신실ᄒᆞᆫ쟤적고 탐ᄒᆞᆫᄒᆞᆫ쟤만흐며 <br/> 보시ᄒᆞᄂᆞᆫ쟤적고 앗기ᄂᆞᆫ쟤만흐며 <br/> 신실ᄒᆞᆫ쟤적고 허망ᄒᆞᆫ쟤만흔디라<br/> 셰쇽으로ᄒᆞ야금쳔하고열버관법이다독ᄒᆞ고부역이번즁ᄒᆞ야ᄇᆡᆨ셩이궁고ᄒᆞ야구ᄒᆞᄂᆞᆫ바ᄅᆞᆯ엇기어렵기의니ᄅᆞ기ᄂᆞᆫ진실노샤도견... 395068 proofread-page text/x-wiki <noinclude><pagequality level="1" user="곽승훈" /></noinclude>{{옛한글쪽 시작}} 졍직ᄒᆞᆫ쟤적고 고분쟤만흐며 <br/> ᄆᆞᆰ고신실ᄒᆞᆫ쟤적고 탐ᄒᆞᆫᄒᆞᆫ쟤만흐며 <br/> 보시ᄒᆞᄂᆞᆫ쟤적고 앗기ᄂᆞᆫ쟤만흐며 <br/> 신실ᄒᆞᆫ쟤적고 허망ᄒᆞᆫ쟤만흔디라<br/> 셰쇽으로ᄒᆞ야금쳔하고열버관법이다독ᄒᆞ고부역이번즁ᄒᆞ야ᄇᆡᆨ셩이궁고ᄒᆞ야구ᄒᆞᄂᆞᆫ바ᄅᆞᆯ엇기어렵기의니ᄅᆞ기ᄂᆞᆫ진실노샤도견을신ᄒᆞ믈말ᄆᆡ아마이로ᄐᆞᆫ고ᄅᆞᆯ엇ᄂᆞ니오딕원ᄒᆞ옵ᄂᆞ니셰존하여러샤견즁ᄉᆡᆼ을위ᄒᆞ야그졍견의법을니ᄅᆞ샤ᄒᆞ야금아ᄅᆞᆷ을어더즁고를면케 {{옛한글쪽 끝}}<noinclude><references/></noinclude> czt1bpqfbsjbicycgerxmq9osa0k7gb 250 102721 395069 2025-07-10T10:49:22Z 곽승훈 18480 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} ᄒᆞ쇼셔부쳬니ᄅᆞ샤ᄃᆡ얼질고어진디라무애보살아네대ᄌᆞ비로여러샤견즁ᄉᆡᆼ을위ᄒᆞ야여ᄅᆡ의졍견의법을무르니가히샤의치못ᄒᆞ리로다너ᄒᆡ등이ᄌᆞ셔히듯고잘ᄉᆡᆼ각ᄒᆞ라내맛당히너를위ᄒᆞ야분별ᄒᆞ야텬디팔양경을니ᄅᆞ리라이경은과거졔불이이믜니ᄅᆞ시며미ᄅᆡ졔불이맛당히니ᄅᆞ시며현ᄌᆡ졔불이이졔니ᄅᆞ시니... 395069 proofread-page text/x-wiki <noinclude><pagequality level="1" user="곽승훈" /></noinclude>{{옛한글쪽 시작}} ᄒᆞ쇼셔부쳬니ᄅᆞ샤ᄃᆡ얼질고어진디라무애보살아네대ᄌᆞ비로여러샤견즁ᄉᆡᆼ을위ᄒᆞ야여ᄅᆡ의졍견의법을무르니가히샤의치못ᄒᆞ리로다너ᄒᆡ등이ᄌᆞ셔히듯고잘ᄉᆡᆼ각ᄒᆞ라내맛당히너를위ᄒᆞ야분별ᄒᆞ야텬디팔양경을니ᄅᆞ리라이경은과거졔불이이믜니ᄅᆞ시며미ᄅᆡ졔불이맛당히니ᄅᆞ시며현ᄌᆡ졔불이이졔니ᄅᆞ시니그텬디ᄉᆞ이의사ᄅᆞᆷ되오미ᄀᆞ장승ᄒᆞ며ᄀᆞ장놉고일쳬만물에귀ᄒᆞ니사ᄅᆞᆷ이졍ᄒᆞ며진ᄒᆞᆫ지라ᄆᆞᄋᆞᆷ에허망이업서몸의 {{옛한글쪽 끝}}<noinclude><references/></noinclude> ofwwr3v3fad8agkd00lqihce4pwzatb 250 102722 395070 2025-07-10T11:10:12Z 곽승훈 18480 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 졍과진을ᄒᆡᆼᄒᆞ미니좌ᄂᆞᆫ졍이되고우ᄂᆞᆫ진이되미니샹녜졍진을ᄒᆡᆼᄒᆞᄂᆞᆫ거슬일홈을사ᄅᆞᆷ이라ᄒᆞ미니이ᄂᆞᆫ사ᄅᆞᆷ이능히도를널펴되몸의부러도를의지ᄒᆞ며사ᄅᆞᆷ을의지ᄒᆞ야다셩도를일울줄을알지니라<br/> ᄯᅩ무애보살아일쳬즁ᄉᆡᆼ이임의인신을어더능히복을닥디아니ᄒᆞ야진을ᄇᆡ반ᄒᆞ고거즛거ᄉᆞᆯ... 395070 proofread-page text/x-wiki <noinclude><pagequality level="1" user="곽승훈" /></noinclude>{{옛한글쪽 시작}} 졍과진을ᄒᆡᆼᄒᆞ미니좌ᄂᆞᆫ졍이되고우ᄂᆞᆫ진이되미니샹녜졍진을ᄒᆡᆼᄒᆞᄂᆞᆫ거슬일홈을사ᄅᆞᆷ이라ᄒᆞ미니이ᄂᆞᆫ사ᄅᆞᆷ이능히도를널펴되몸의부러도를의지ᄒᆞ며사ᄅᆞᆷ을의지ᄒᆞ야다셩도를일울줄을알지니라<br/> ᄯᅩ무애보살아일쳬즁ᄉᆡᆼ이임의인신을어더능히복을닥디아니ᄒᆞ야진을ᄇᆡ반ᄒᆞ고거즛거ᄉᆞᆯ향ᄒᆞ야가지가지악업을짓고명이죵ᄒᆞ야고ᄒᆡ예ᄲᅡ져죵죵ᄒᆞᆫ죄를슈ᄒᆞ다가만일이경을듯고신심 {{옛한글쪽 끝}}<noinclude><references/></noinclude> 9yv1n8mfumnihfocianwcmzf9ob3w8a 250 102723 395071 2025-07-10T11:41:42Z 곽승훈 18480 /* 교정 안 됨 */ 새 문서: {{옛한글쪽 시작}} 이거스지아니ᄒᆞ면즉시여러죄어려온거슬버스물엇고고ᄒᆡ예ꥢᅥ나라ᄂᆞᆫ어진귀신이더욱위호ᄒᆞ야여러쟝애업고목숨을더욱니어즈레죽으미업시리니신심을ᄡᅳᄂᆞᆫ고로이ᄀᆞᄐᆞᆫ복을엇고ᄯᅩᄂᆞᆫ엇지ᄒᆞ물며호유ᄉᆞᄅᆞᆷ이라능히ᄡᅥ서슈지ᄒᆞ야외오ᄃᆡ법다히낙가ᄒᆡᆼᄒᆞ면그공덕을가히일ᄏᆞᆺ디못ᄒᆞ며가히혜아... 395071 proofread-page text/x-wiki <noinclude><pagequality level="1" user="곽승훈" /></noinclude>{{옛한글쪽 시작}} 이거스지아니ᄒᆞ면즉시여러죄어려온거슬버스물엇고고ᄒᆡ예ꥢᅥ나라ᄂᆞᆫ어진귀신이더욱위호ᄒᆞ야여러쟝애업고목숨을더욱니어즈레죽으미업시리니신심을ᄡᅳᄂᆞᆫ고로이ᄀᆞᄐᆞᆫ복을엇고ᄯᅩᄂᆞᆫ엇지ᄒᆞ물며호유ᄉᆞᄅᆞᆷ이라능히ᄡᅥ서슈지ᄒᆞ야외오ᄃᆡ법다히낙가ᄒᆡᆼᄒᆞ면그공덕을가히일ᄏᆞᆺ디못ᄒᆞ며가히혜아리지못ᄒᆞ며ᄀᆞ이업서명이죵ᄒᆞᆫ후에나부쳬되리라<br/> 부쳬무애보살마하살긔고ᄒᆞ샤ᄃᆡ만일혹유즁ᄉᆡᆼ이샤도견을신ᄒᆞ면즉시샤마외도 {{옛한글쪽 끝}}<noinclude><references/></noinclude> 0ccli4j8ei6omtogahkmyc6sxdrkdbq