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100:0.1 (1094.1) ÈûÂù Á¾±³ »ýȰÀÇ Ã¼ÇèÀº Æò¹üÇÑ °³ÀÎÀ» ÇϳªÀÇ ÀÌ»óÁÖÀÇÀÇ ÈûÀ» °¡Áø ÀΰÝÀÚ·Î
º¯È½ÃŲ´Ù. Á¾±³´Â °¢ »ç¶÷ÀÇ Áøº¸¸¦ ÃËÁøÇÔÀ¸·Î ¸ðµç »ç¶÷ÀÇ Áøº¸¸¦ µµ¿ì¸ç, ¸ðµç »ç¶÷ÀÇ ¼ºÃ븦 ÅëÇØ¼ °¢ÀÚ´Â
´õ¿í Áøº¸ÇÑ´Ù.
100:0.2 (1094.2) ´Ù¸¥ ½ÅÀÚµé°ú ¹ÐÁ¢ÇÑ °ü°è¸¦ °¡Áö´Â °ÍÀº ¼·ÎÀÇ ¿µÀû ¼ºÀåÀ» ÀÚ±ØÇÑ´Ù. »ç¶ûÀº
Á¾±³Àû ¼ºÀåÀÌ ÀϾ´Â Åä¾ç¡ªÁÖ°üÀû ¿å±¸ÀÇ ¸¸Á·ÀÌ ¾Æ´Ï¶ó °´°üÀû ¸Å·Â¡ªÀ» Á¦°øÇÏÁö¸¸, ±×·¡µµ »ç¶ûÀº ÃÖ°íÀÇ
ÁÖ°üÀû ¸¸Á·°¨À» ³º´Â´Ù. Á¾±³´Â ÀÏ»ó »ýȰÀÇ Æò¹üÇÑ °í¿ª(ÍÈæµ)À» ±ÍÁßÇÑ ÀÏ·Î ¸¸µç´Ù.
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Paper 100
Religion in Human Experience
100:0.1 The experience of dynamic religious living transforms
the mediocre individual into a personality of idealistic power.
Religion ministers to the progress of all through fostering
the progress of each individual, and the progress of each is
augmented through the achievement of all.
100:0.2 Spiritual growth is mutually stimulated by intimate
association with other religionists. Love supplies the soil
for religious growth¡ªan objective lure in the place of subjective
gratification¡ªyet it yields the supreme subjective satisfaction.
And religion ennobles the commonplace drudgery of daily living.
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1.
Á¾±³Àû ¼ºÀå
100:1.1 (1094.3) Á¾±³´Â ÀǹÌÀÇ
¼ºÀå°ú °¡Ä¡ ±âÁØÀÇ Çâ»óÀ» ³ºÁö¸¸, ¼øÀüÈ÷ °³ÀÎÀûÀÎ Æò°¡°¡ Àý´ëÀûÀÎ °ÍÀÇ ¼öÁØÀ¸·Î ³ô¾ÆÁú ¶§ ¹Ýµå½Ã ÇØ¾ÇÀÌ
»ý±ä´Ù. ¾î¸°¾ÆÀÌ´Â Äè¶ôÀÇ ³»¿ë¿¡ µû¶ó¼ üÇèÀ» Æò°¡ÇÑ´Ù. »ç¶÷ÀÇ ¼º¼÷µµ´Â °³ÀÎÀÇ Äè¶ô ´ë½Å¿¡ ´õ °í»óÇÑ Àǹ̸¦
ã´Â Á¤µµ, ¾Æ´Ï ´Ù¾çÇØÁø »ýȰ »óȲ°ú ¿ìÁÖ °ü°è¿¡¼ ÃÖ°íÀÇ °³³ä¿¡ Ãæ¼ºÇÏ´Â Á¤µµ¿¡ ºñ·ÊÇÏ¿© ³ô¾ÆÁø´Ù.
100:1.2 (1094.4) ¾î¶² »ç¶÷µéÀº ³Ê¹« ¹Ùºü¼ ¼ºÀåÇÒ ¼ö ¾ø°í, µû¶ó¼ ¿µÀûÀ¸·Î °íÁ¤µÇ´Â ½É°¢ÇÑ
À§Çè¿¡ ºüÁ® ÀÖ´Ù. ´Ù¸¥ ½Ã´ë¿¡, ¿¬¼ÓµÇ´Â ¹®È¿¡¼, ±×¸®°í Áøº¸ÇÏ´Â ¹®¸íÀÇ Áö³ª°¡´Â ´Ü°è¿¡¼, ÀǹÌÀÇ ¼ºÀåÀ»
À§ÇÏ¿© Áغñ°¡ ÀÖ¾î¾ß ÇÑ´Ù. ¼ºÀåÀ» ¾ïÁ¦ÇÏ´Â ÁÖ¿äÇÑ ¿ä¼Ò´Â Æí°ß°ú ¹«Áö(Ùíò±)ÀÌ´Ù.
100:1.3 (1094.5) ¸ðµç ¼ºÀåÇÏ´Â ¾î¸°¾ÆÀÌ¿¡°Ô ÀÚ½ÅÀÇ Á¾±³Àû üÇèÀÌ ÀÚ¶ö ±âȸ¸¦ ÁÖ¾î¶ó. ÀÌ¹Ì ¸¸µé¾îÁø
¾î¸¥ÀÇ Ã¼ÇèÀ» ¾ÆÀÌ¿¡°Ô ¶°¸Ã±âÁö ¸»¶ó. ±âÁ¸ ±³À° üÁ¦¸¦ ÅëÇØ¼ ÇØ°¡ °¥¼ö·Ï Á¶±Ý¾¿ Áøº¸ÇÏ´Â °ÍÀº, ¿µÀû ¼ºÀåÀºÄ¿³ç
¹Ýµå½Ã ÁöÀû Áøº¸¸¦ ¶æÇÏÁö ¾Ê´Â´Ù´Â °ÍÀ» ±â¾ïÇ϶ó. ¾îÈÖ°¡ ´Ã¾î³´Ù°í ÀÎǰÀÌ ¼ºÀåÇÑ °ÍÀ» ¶æÇÏÁö ¾Ê´Â´Ù. ´Ü¼øÈ÷
°á°ú°¡ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á Áøº¸°¡ ¼ºÀåÀ» ÂüµÇ°Ô °¡¸®Å²´Ù. ÀÌ»óÀ» ³ôÀÌ´Â °Í, °¡Ä¡ ±âÁØÀ» ´õ¿í ÀÌÇØÇÏ´Â °Í,
°¡Ä¡ ±âÁØÀÇ »õ·Î¿î ÀǹÌ, ±×¸®°í ÃÖ»óÀÇ °¡Ä¡ ±âÁØ¿¡ ´õ¿í Ãæ¼ºÇÏ´Â °ÍÀÌ ÁøÁ¤ÇÑ ±³À°ÀÇ ¼ºÀåÀ» °¡¸®Å²´Ù.
100:1.4 (1094.6) ¾ÆÀ̵éÀº ¿ÀÁ÷ ¾î¸¥ µ¿·áµéÀÌ Ãæ½ÇÇØ¾ß ¿µ±¸ÇÏ°Ô °¨¸íÀ» ¹Þ´Â´Ù. ±³ÈÆÀ̳ª º»º¸±âÁ¶Â÷
¿À·¡ ¿µÇâÀ» ¹ÌÄ¡Áö ¾Ê´Â´Ù. Ãæ½ÇÇÑ »ç¶÷Àº ¼ºÀåÇÏ´Â »ç¶÷ÀÌ¿ä, ¼ºÀåÀº °¨¸íÀ» ÁÖ°í ¿µ°¨À» ÀÏÀ¸Å°´Â Çö½ÇÀÌ´Ù.
¿À´ÃÀ» Ãæ¼º½º·´°Ô »ì¶ó¡ªÀÚ¶ó¶ó¡ª±×·¯¸é ³»ÀÏÀº ÀúÀý·Î ÇØ°áµÉ °ÍÀÌ´Ù. ¿ÃìÀ̰¡ °¡Àå »¡¸® °³±¸¸®°¡ µÇ´Â ±æÀº
¼ø°£¸¶´Ù ¿ÃìÀ̷μ Ãæ½ÇÇÏ°Ô »ç´Â °ÍÀÌ´Ù.
100:1.5 (1094.7) Á¾±³Àû ¼ºÀå¿¡ ÇʼöÀÎ Åä¾çÀÇ ÀüÁ¦ Á¶°ÇÀº ÀھƸ¦ ½ÇÇöÇÏ´Â ÁøÃëÀû »ýȰ, Ÿ°í³
¼ºÇâÀÇ Á¶Á¤, È£±â½ÉÀ» µû¸£°í Àû´çÇÑ ¸ðÇèÀ» Áñ±â´Â °Í, ¸¸Á·ÇÑ ´À³¦À» ¸Àº¸´Â °Í, Á¤½Å Â÷¸®°í ±ú¾î ÀÖµµ·Ï
ÀÚ±ØÇÏ´Â µÎ·Á¿òÀÇ ÀÛ¿ë, ³î¶ó¿òÀÇ ¸Å·Â, ±×¸®°í ÀÚ½ÅÀÌ º¸Àß°Í ¾øÀ½À» Á¤»óÀ¸·Î ÀǽÄÇÏ´Â °Í, Áï °â¼ÕÀÌ´Ù.
¼ºÀåÀº ¶ÇÇÑ ÀÚ¾ÆÀÇ ¹ß°ß°ú ±×¿¡ µû¸¥ Àڱ⠺ñÆò¡ª¾ç½É¡ª¿¡ ÀÇÁ¸Çϸç, ÀÌ´Â ¾ç½ÉÀÌ Âü¸»·Î »ç¶÷ÀÌ ÀÚ½ÅÀÇ °¡Ä¡
±âÁذú ½À°ü, °³ÀÎÀÇ ÀÌ»ó¿¡ µû¶ó¼ ½º½º·Î¸¦ ºñÆòÇÏ´Â °ÍÀ̱⠶§¹®ÀÌ´Ù.
100:1.6 (1095.1) Á¾±³Àû üÇèÀº ¸öÀÇ °Ç°, ¹°·Á¹ÞÀº ±âÁú, »çȸÀû ȯ°æ¿¡ µÎµå·¯Áö°Ô ¿µÇâÀ» ¹Þ´Â´Ù.
±×·¯³ª ÀÌ Çö¼¼ÀÇ Á¶°ÇµéÀº Çϴÿ¡ °è½Å ¾Æ¹öÁöÀÇ ¶æÀ» ÇàÇÏ´Â µ¥ Çå½ÅÇÏ´Â ³»¸éÀÇ ¿µÀû Áøº¸¸¦ ¸·Áö ¾Ê´Â´Ù.
¼ºÀåÇϰí ÀھƸ¦ ½ÇÇöÇÏ°í ½ÍÀº ¾î¶² Ÿ°í³ ¿å±¸°¡ ¸ðµç Á¤»ó ÇÊ»çÀÚ¿¡°Ô ÀÖÀ¸¸ç, À̰ÍÀº Ưº°È÷ ¾ïÁ¦µÇÁö ¾ÊÀ¸¸é
ÀÛ¿ëÇÑ´Ù. ¿µÀû ¼ºÀå ÀáÀ缺À» °¡Áø ±¸¼º ÀÚÁúÀ» ±â¸£´Â È®½ÇÇÑ ±â¹ýÀº ÃÖ»óÀÇ °¡Ä¡ ±âÁØ¿¡ ¸¶À½À» ´ÙÇÏ¿© Çå½ÅÀû
ŵµ¸¦ À¯ÁöÇÏ´Â °ÍÀÌ´Ù.
100:1.7 (1095.2) »ç¶÷Àº Á¾±³¸¦ Áְųª ¹Þ°Å³ª, ºô¸®°Å³ª ¹è¿ì°Å³ª ÀÒ¾î¹ö¸± ¼ö ¾ø´Ù. Á¾±³´Â ÃÖÁ¾ÀÇ
°¡Ä¡¸¦ ´õ¿í Ãß±¸ÇÏ´Â µ¥ ºñ·ÊÇÏ¿© ¼ºÀåÇÏ´Â °³ÀÎÀû üÇèÀÌ´Ù. µû¶ó¼ ¿ìÁÖÀû °ßÁö¿¡¼ ¼ºÀåÀº Àǹ̰¡ ½×ÀÌ°í °¡Ä¡
±âÁØÀÌ ´Ã ³ô¾ÆÁö´Â °ÍÀ» µ½´Â´Ù. ±×·¯³ª »ç¶÷ÀÇ °í±ÍÇÔ ±× ÀÚü´Â ¾ðÁ¦³ª ÀǽÄÇÏÁö ¾Ê°í ¼ºÀåÇÑ´Ù.
100:1.8 (1095.3) »ý°¢Çϰí ÇൿÇÏ´Â Á¾±³Àû ¹ö¸©Àº ¿µÀû ¼ºÀå üÁ¦¿¡ ±â¿©ÇÑ´Ù. »ç¶÷Àº ¿µÀû Àڱؿ¡
À¯¸®ÇÏ°Ô ¹ÝÀÀÇϵµ·Ï, ÀÏÁ¾ÀÇ ¿µÀû Á¶°Ç ¹Ý»ç(ÚãÞÒ)¸¦ ÀÏÀ¸Å°µµ·Ï, Á¾±³Àû ¼ºÇâÀ» °³¹ßÇÒ ¼ö ÀÖ´Ù. Á¾±³Àû ¼ºÀåÀ»
À¯¸®ÇÏ°Ô ¸¸µå´Â ¹ö¸©¿¡´Â ½Å¼ºÇÑ °¡Ä¡¿¡ ´ëÇÑ ¹ß´ÞµÈ °¨¼ö¼º, ³²ÀÇ Á¾±³ »ýȰÀÇ ÀνÄ, ¿ìÁÖÀû Àǹ̰¡ ÀÖ´Â °ÍÀ»
µ¹ÀÌÄѺ¸´Â ¸í»ó, °æ°ÇÇÑ ¸¶À½À¸·Î ¹®Á¦¸¦ Ǫ´Â °Í, ÀÚ±âÀÇ ¿µÀû »ýȰÀ» µ¿·áµé°ú ³ª´©±â, À̱â½ÉÀÇ È¸ÇÇ, ½ÅÀÇ
ÀÚºñ¸¦ ÁÖÁ¦³Ñ°Ô ¹Ù¶óÁö ¾Ê´Â °Í, Çϳª´Ô ¾Õ¿¡ ¼ ÀÖµí »ç´Â °ÍÀ» Æ÷ÇÔÇÑ´Ù. Á¾±³Àû ¼ºÀåÀÇ ¿©·¯ ¿äÀÎÀº ÀǵµÇÏ´Â
°ÍÀÏÁö ¸ð¸£Áö¸¸, ¼ºÀå ±× ÀÚü´Â ¾î±è¾øÀÌ ÀǽÄÇÏÁö ¾Ê°í ÀϾÙ.
100:1.9 (1095.4) ±×·¯³ª Á¾±³Àû ¼ºÀåÀÌ ÀǽÄÇÏÁö ¾Ê°í ÀϾ´Â ¼ºÁúÀº ±× ¼ºÀåÀÌ Àΰ£ Áö´ÉÀÇ ÇÏÀǽÄ(ù»ëòãÛ)À̶ó
»ý°¢µÇ´Â ¿µ¿ª¿¡¼ ÀϾ´Â Ȱµ¿ÀÓÀ» ¶æÇÏÁö ¾Ê´Â´Ù. ¿ÀÈ÷·Á ÇÊ»çÀÚ Áö¼ºÀÇ »óÀǽÄ(ß¾ëòãÛ) ¼öÁØ¿¡ Àִ âÁ¶Àû
Ȱµ¿ÀÓÀ» °¡¸®Å²´Ù. ÀǽÄÇÏÁö ¾Ê°í Á¾±³ÀûÀ¸·Î ¼ºÀåÇÏ´Â Çö½ÇÀ» ±ú´Ý´Â üÇèÀº »óÀÇ½Ä ±â´ÉÀÌ Á¸ÀçÇÔÀ» °¡¸®Å°´Â
ÇϳªÀÇ ºÐ¸íÇÑ Áõ¸íÀÌ´Ù.
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1. Religious
Growth
100:1.1 While religion produces growth
of meanings and enhancement of values, evil always results when
purely personal evaluations are elevated to the levels of absolutes.
A child evaluates experience in accordance with the content
of pleasure; maturity is proportional to the substitution of
higher meanings for personal pleasure, even loyalties to the
highest concepts of diversified life situations and cosmic relations.
100:1.2 Some persons are too busy to grow and are therefore
in grave danger of spiritual fixation. Provision must be made
for growth of meanings at differing ages, in successive cultures,
and in the passing stages of advancing civilization. The chief
inhibitors of growth are prejudice and ignorance.
100:1.3 Give every developing child a chance to grow his own
religious experience; do not force a ready-made adult experience
upon him. Remember, year-by-year progress through an established
educational regime does not necessarily mean intellectual progress,
much less spiritual growth. Enlargement of vocabulary does not
signify development of character. Growth is not truly indicated
by mere products but rather by progress. Real educational growth
is indicated by enhancement of ideals, increased appreciation
of values, new meanings of values, and augmented loyalty to
supreme values.
100:1.4 Children are permanently impressed only by the loyalties
of their adult associates; precept or even example is not lastingly
influential. Loyal persons are growing persons, and growth is
an impressive and inspiring reality. Live loyally today-grow-and
tomorrow will attend to itself. The quickest way for a tadpole
to become a frog is to live loyally each moment as a tadpole.
100:1.5 The soil essential for religious growth presupposes
a progressive life of self-realization, the co-ordination of
natural propensities, the exercise of curiosity and the enjoyment
of reasonable adventure, the experiencing of feelings of satisfaction,
the functioning of the fear stimulus of attention and awareness,
the wonder-lure, and a normal consciousness of smallness, humility.
Growth is also predicated on the discovery of selfhood accompanied
by self-criticism-conscience, for conscience is really the criticism
of oneself by one's own value-habits, personal ideals.
100:1.6 Religious experience is markedly influenced by physical
health, inherited temperament, and social environment. But these
temporal conditions do not inhibit inner spiritual progress
by a soul dedicated to the doing of the will of the Father in
heaven. There are present in all normal mortals certain innate
drives toward growth and self-realization which function if
they are not specifically inhibited. The certain technique of
fostering this constitutive endowment of the potential of spiritual
growth is to maintain an attitude of wholehearted devotion to
supreme values.
100:1.7 Religion cannot be bestowed, received, loaned, learned,
or lost. It is a personal experience which grows proportionally
to the growing quest for final values. Cosmic growth thus attends
on the accumulation of meanings and the ever-expanding elevation
of values. But nobility itself is always an unconscious growth.
100:1.8 Religious habits of thinking and acting are contributory
to the economy of spiritual growth. One can develop religious
predispositions toward favorable reaction to spiritual stimuli,
a sort of conditioned spiritual reflex. Habits which favor religious
growth embrace cultivated sensitivity to divine values, recognition
of religious living in others, reflective meditation on cosmic
meanings, worshipful problem solving, sharing one's spiritual
life with one's fellows, avoidance of selfishness, refusal to
presume on divine mercy, living as in the presence of God. The
factors of religious growth may be intentional, but the growth
itself is unvaryingly unconscious.
100:1.9 The unconscious nature of religious growth does not,
however, signify that it is an activity functioning in the supposed
subconscious realms of human intellect; rather does it signify
creative activities in the superconscious levels of mortal mind.
The experience of the realization of the reality of unconscious
religious growth is the one positive proof of the functional
existence of the superconsciousness.
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2.
¿µÀû ¼ºÀå
100:2.1 (1095.5) ¿µÀû ¹ßÀüÀº
ù°·Î, Âü ¿µÀû ¼¼·Â°ú »ý»ýÇÑ ¿µÀû ¿¬¶ôÀ» À¯ÁöÇϰí, µÑ°·Î ¿µÀû ¿¸Å¸¦ ÁÙ°ð ¸Î´Â °Í¿¡ ´Þ·Á ÀÖ´Ù. Áï
»ç¶÷ÀÌ ¿µÀû ÀºÀÎÀ¸·ÎºÎÅÍ ¹ÞÀº °ÍÀ» µ¿·áµé¿¡°Ô º£Çª´Â °ÍÀÌ´Ù. ¿µÀû Áøº¸´Â »ç¶÷ÀÌ ¿µÀûÀ¸·Î ºÎÁ·ÇÔÀ» ¸Ó¸®·Î
ÀνÄÇϰí, ¾Æ¿ï·¯ ¿ÏÀüÀ» ÇâÇÑ ¿å±¸, Çϳª´ÔÀ» ¾Ë°í ±×¿Í °°ÀÌ µÇ·Á´Â ¿å±¸, ¸¶À½À» ´ÙÇÏ¿© Çϴÿ¡ °è½Å ¾Æ¹öÁöÀÇ
¶æÀ» ÇàÇÏ·Á´Â ¸ñÀûÀ» ÀÚÀǽÄÇÏ´Â µ¥ ´Þ·Á ÀÖ´Ù.
100:2.2 (1095.6) ¿µÀû ¼ºÀåÀº óÀ½¿¡ Çʿ並 °¢¼ºÇϰí, ´ÙÀ½¿¡ ÀÇ¹Ì ÀÖ´Â °ÍÀ» Çì¾Æ¸®¸ç, ±×¸®°í
³ª¼ °¡Ä¡ ±âÁØÀ» ¹ß°ßÇÏ´Â °ÍÀÌ´Ù. ÂüµÈ ¿µÀû ¼ºÀåÀÌ ÀϾ´Â Áõ°Å´Â »ç¶ûÀ¸·Î µ¿±â¸¦ ¾ò°í, »ç½É ¾ø´Â ºÀ»ç·Î
ÀÎÇÏ¿© Àڱعްí, ½ÅÀÇ ¿ÏÀüÇÑ ÀÌ»óÀ» Áø½ÉÀ¸·Î °ø°æÇÏ´Â ¸¶À½¿¡ Áö¹èµÈ ÀΰÝÀ» Àü½ÃÇÏ´Â µ¥ ÀÖ´Ù. ÀÌ Ã¼Çè ÀüºÎ°¡
Á¾±³ÀÇ ½ÇüÀ̸ç, ´Ü¼øÇÑ ½ÅÇÐÀû °ü³ä°ú ´ëÁ¶°¡ µÈ´Ù.
100:2.3 (1095.7) Á¾±³´Â ¿ìÁÖ¿¡ ´ëÇÏ¿© ¿µÀûÀ¸·Î ¹ÝÀÀÇÏ´Â ±â¹ý, ±ú¿ìħÀ» ¹ÞÀº ÁöÇý·Î¿î ±â¹ýÀÌ
µÇ´Â üÇè ¼öÁرîÁö Áøº¸ÇÒ ¼ö ÀÖ´Ù. ±×·¸°Ô ¿µÈ·Î¿î Á¾±³´Â ÀΰÝÀÇ ¼¼ ¼öÁØ, Áö¼º¤ý»ó¹°Áú¤ý¿µ ¼öÁØ¿¡¼, Áï
Áö¼º¿¡ ´ëÇÏ¿©, ÁøÈÇϴ ȥ ¼Ó¿¡¼, ±êµå´Â ¿µ°ú ÇÔ²² Ȱµ¿ÇÒ ¼ö ÀÖ´Ù.
100:2.4 (1096.1) ¿µÀû ¼öÁØÀº »ç¶÷ÀÌ Çϳª´Ô°ú °¡±î¿òÀ» °¡¸®Å°´Â ÁöÇ¥ÀÌÀÚ »ç¶÷ÀÌ µ¿·á Á¸Àçµé¿¡°Ô
¾µ¸ð ÀÖÀ½À» Àç´Â ÀÚ°¡ µÈ´Ù. ¿µÀû ¼ºÇâÀº »ç¹°¿¡¼ ¾Æ¸§´Ù¿òÀ» ã¾Æ³»°í, ÀÇ¹Ì ÀÖ´Â °Í¿¡ ´ã±ä Áø¸®¸¦ Çì¾Æ¸®°í,
°¡Ä¡ ±âÁØ¿¡ ´ã±ä ¼±À» ¹ß°ßÇÏ´Â ´É·ÂÀ» ³ô¿© ÁØ´Ù. ¿µÀû ¹ßÀüÀº ¹ßÀüÇÏ´Â ´É·Â¿¡ µû¶ó °áÁ¤µÇ¸ç, »ç¶ûÀÇ À̱âÀû
¼ºÁúÀ» ¾ø¾Ö´Â µ¥ ºñ·ÊÇÏ¿© Ä¿Áø´Ù.
100:2.5 (1096.2) ½ÇÁ¦ÀÇ ¿µÀû »óÅ´ ½Å¿¡ µµ´ÞÇÑ Á¤µµ, Á¶ÀýÀÚ¿Í Á¶ÈµÈ Á¤µµ¸¦ ÃøÁ¤ÇÑ´Ù. ±Ã±ØÀÇ
¿µÀû ¼öÁØ¿¡ µµ´ÞÇÏ´Â °ÍÀº ÃÖ´ëÀÇ ½Çü¿¡ À̸£´Â °Í, Çϳª´Ô´Ù¿î ¸ð½ÀÀÇ ±Ø´ëÈ¿Í ´ëµîÇÏ´Ù. ¿µ»ýÀº ¹«ÇÑÇÑ °¡Ä¡
±âÁØÀ» ²÷ÀÓ¾øÀÌ Ãß±¸ÇÏ´Â °ÍÀÌ´Ù.
100:2.6 (1096.3) Àΰ£ÀÌ ÀھƸ¦ ½ÇÇöÇÏ´Â ¸ñÇ¥´Â ¹°ÁúÀÌ ¾Æ´Ï¶ó ¿µÀûÀÎ °ÍÀ̾î¾ß ÇÑ´Ù. À¯ÀÏÇϰÔ
¾òÀ¸·Á°í ¾Ö¾µ °¡Ä¡°¡ ÀÖ´Â °ÍÀº ½Å´ä°í, ¿µÀûÀ̰í, ¿µ¿øÇÏ´Ù. ÇÊ»ç Àΰ£Àº À°Ã¼ÀÇ ±â»ÝÀ» Áñ±â°í Àΰ£Àû »ç¶û¿¡¼
¾ò´Â ¸¸Á·°¨À» ´©¸± ÀÚ°ÝÀÌ ÀÖ´Ù. ±×´Â Àΰ£ °ü°è¿Í Çö¼¼ÀÇ Á¦µµ¿¡ Ãæ½ÇÇÔÀ¸·Î ÀÌÀÍÀ» ¾ò´Â´Ù. ±×·¯³ª À̰͵éÀº
°ø°£À» ¶Ù¾î³Ñ°í, ½Ã°£À» ±Øº¹Çϰí, ½Å´Ù¿î ¿ÏÀüÇÔÀ» ¾ò°í ÃÖÈÄÀÚ·Î ºÀ»çÇÏ´Â ¿µ¿øÇÑ ¿î¸íÀ» ¼ºÃëÇÒ ºÒ¸êÀÇ ÀΰÝÀ»
±â¸£±â À§ÇÑ ¿µ¿øÇÑ ±âÃʰ¡ ¾Æ´Ï´Ù.
100:2.7 (1096.4) ¡°Çϳª´ÔÀ» ¾Ë°í Çϴóª¶ó¸¦ ¹Ï´Â ÀÚ¿¡°Ô ¶¥¿¡ ÀÖ´Â ¸¸¹°ÀÌ ¹«³ÊÁø´Ù ÇØµµ ¹«½¼
»ó°üÀ̳Ä?¡±ÇÏ°í ¸»ÇßÀ» ¶§, ¿¹¼ö´Â Çϳª´ÔÀ» ¾Æ´Â ÇÊ»çÀÚÀÇ ±íÀº È®½ÅÀ» º¸¿©ÁÖ¾ú´Ù. Çö¼¼ÀÇ ¾ÈÀüÀº »ç¶óÁö±â
½±Áö¸¸, ¿µÀû º¸ÀåÀº ±ú¾îÁú ¼ö ¾ø´Ù. Àΰ£ÀÇ °ï°æ¤ýÀ̱â½É¤ýÀÜÀΤý¹Ì¿ò¤ý¾ÇÀǤýÁúÅõÀÇ Å« ¹°°áÀÌ ÇÊ»çÀÚÀÇ È¥À»
³»·ÁÄ¥ ¶§, ³ÊÈñ´Â ¸¶À½ ¼Ó¿¡ ÇÑ °ÅÁ¡, Àý´ë·Î ¹«³ÊÁöÁö ¾Ê´Â ¿µÀÇ ¿ä»õ°¡ ÀÖ´Ù´Â È®½ÅÀ» °¡Áö°í ¾È½ÉÇØµµ ÁÁ´Ù.
±êµå´Â ¿µ¿øÇÑ Çϳª´ÔÀÇ ¿µ¿¡°Ô ÀÚ±âÀÇ È¥À» ¸Ã±â·Á°í ¹ÙÄ£ ¸ðµç Àΰ£¿¡°Ô Àû¾îµµ À̰ÍÀÌ Âü¸»ÀÌ´Ù.
100:2.8 (1096.5) Â÷ÃûÂ÷Ãû ¼ºÀåÇϵçÁö ƯÁ¤ÇÑ À§±â·Î ÀÎÇÏ¿© µµ´ÞÇϵçÁö »ó°ü ¾øÀÌ, ±×·¯ÇÑ ¿µÀû
´Þ¼ºÀÌ ÀÖÀº µÚ¿¡, »õ °¡Ä¡ ±âÁØÀÌ »ý±æ »Ó ¾Æ´Ï¶ó ÀΰÝÀÇ »õ·Î¿î ÀûÀÀÀÌ ÀϾÙ. ¿µ¿¡°Ô¼ ÅÂ¾î³ ±×·¯ÇÑ
°³ÀεéÀº Àλý¿¡ ´Ù½Ã ÀڱعÞÀ¸¸ç, ±×·¡¼ °¡Àå ÁÁ¾ÆÇÏ´Â Æ÷ºÎ°¡ ¹°°ÅǰÀÌ µÇ°í ¾ÆÁÖ °£ÀýÇÑ ²ÞÀÌ ±ú¾îÁö´Â µ¿¾È¿¡
Â÷ºÐÈ÷ ±¸°æÇÒ ¼ö ÀÖ´Ù. ±×µéÀº ±×·¯ÇÑ Àç³ÀÌ ´ÜÁö, ¿ìÁÖ¿¡¼ »õ·Ó°í ´õ ¼þ°íÇÑ ¼ºÃë ¼öÁØ¿¡¼ ´õ °í±ÍÇϰí
¿À·¡ °¡´Â ½ÇüµéÀ» À°¼ºÇϱâ Àü¿¡, »ç¶÷ÀÌ Çö¼¼¿¡ âÁ¶ÇÑ °ÍÀ» ºÎ¼¶ß¸®´Â, ¹æÇâÀ» ¹Ù²Ù´Â °Ýº¯ÀÎ ÁÙ ºÐ¸íÈ÷
¾È´Ù.
¡ãTop
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2. Spiritual Growth
100:2.1 Spiritual development depends,
first, on the maintenance of a living spiritual connection with
true spiritual forces and, second, on the continuous bearing
of spiritual fruit: yielding the ministry to one's fellows of
that which has been received from one's spiritual benefactors.
Spiritual progress is predicated on intellectual recognition
of spiritual poverty coupled with the self-consciousness of
perfection-hunger, the desire to know God and be like him, the
wholehearted purpose to do the will of the Father in heaven.
100:2.2 Spiritual growth is first an awakening to needs, next
a discernment of meanings, and then a discovery of values. The
evidence of true spiritual development consists in the exhibition
of a human personality motivated by love, activated by unselfish
ministry, and dominated by the wholehearted worship of the perfection
ideals of divinity. And this entire experience constitutes the
reality of religion as contrasted with mere theological beliefs.
100:2.3 Religion can progress to that level of experience whereon
it becomes an enlightened and wise technique of spiritual reaction
to the universe. Such a glorified religion can function on three
levels of human personality: the intellectual, the morontial,
and the spiritual; upon the mind, in the evolving soul, and
with the indwelling spirit.
100:2.4 Spirituality becomes at once the indicator of one's
nearness to God and the measure of one's usefulness to fellow
beings. Spirituality enhances the ability to discover beauty
in things, recognize truth in meanings, and discover goodness
in values. Spiritual development is determined by capacity therefor
and is directly proportional to the elimination of the selfish
qualities of love.
100:2.5 Actual spiritual status is the measure of Deity attainment,
Adjuster attunement. The achievement of finality of spirituality
is equivalent to the attainment of the maximum of reality, the
maximum of Godlikeness. Eternal life is the endless quest for
infinite values.
100:2.6 The goal of human self-realization should be spiritual,
not material. The only realities worth striving for are divine,
spiritual, and eternal. Mortal man is entitled to the enjoyment
of physical pleasures and to the satisfaction of human affections;
he is benefited by loyalty to human associations and temporal
institutions; but these are not the eternal foundations upon
which to build the immortal personality which must transcend
space, vanquish time, and achieve the eternal destiny of divine
perfection and finaliter service.
100:2.7 Jesus portrayed the profound surety of the God-knowing
mortal when he said: "To a God-knowing kingdom believer,
what does it matter if all things earthly crash?" Temporal
securities are vulnerable, but spiritual sureties are impregnable.
When the flood tides of human adversity, selfishness, cruelty,
hate, malice, and jealousy beat about the mortal soul, you may
rest in the assurance that there is one inner bastion, the citadel
of the spirit, which is absolutely unassailable; at least this
is true of every human being who has dedicated the keeping of
his soul to the indwelling spirit of the eternal God.
100:2.8 After such spiritual attainment, whether secured by
gradual growth or specific crisis, there occurs a new orientation
of personality as well as the development of a new standard
of values. Such spirit-born individuals are so remotivated in
life that they can calmly stand by while their fondest ambitions
perish and their keenest hopes crash; they positively know that
such catastrophes are but the redirecting cataclysms which wreck
one's temporal creations preliminary to the rearing of the more
noble and enduring realities of a new and more sublime level
of universe attainment.
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3. ÃÖ»óÀÇ °¡Ä¡¿¡ °üÇÑ ¿©·¯ °³³ä
100:3.1 (1096.6) Á¾±³´Â Á¤Àû(ð¡îÜ)À̰í
Áö±ØÇÑ, Á¤½ÅÀÇ Æò¾ÈÀ» ¾ò´Â ±â¹ýÀÌ ¾Æ´Ï´Ù. Á¾±³´Â ÈûÂù ºÀ»ç¸¦ À§ÇÏ¿© È¥À» °¡¶ó¾ÉÈ÷´Â Ãæµ¿ÀÌ´Ù. Á¾±³´Â Çϳª´ÔÀ»
»ç¶ûÇÏ°í »ç¶÷¿¡°Ô ½ÃÁßµå´Â Ãæ½ÇÇÑ ºÀ»ç¿¡ ÀÚ¾Æ Àüü°¡ Áö¿øÇÏ´Â °ÍÀÌ´Ù. Á¾±³´Â ÃÖ°íÀÇ ¸ñÇ¥, ¿µ¿øÇÑ »óÀ» ¾ò´Â
µ¥ ÇʼöÀÎ ¾î¶² °ªÀÌ¶óµµ Ä¡¸¥´Ù. Á¾±³Àû Ãæ¼º¿¡´Â ¿Ïº®ÇÏ°Ô ¹ÙÄ¡´Â ¸¶À½ÀÌ ÀÖÀ¸¸ç, À̰ÍÀº ¶Ù¾î³ª°Ô ¼þ°íÇÏ´Ù.
ÀÌ Ãæ¼º½ÉÀº »çȸÀûÀ¸·Î È¿°ú ÀÖ°í ¿µÀû ÁøÃ뼺ÀÌ ÀÖ´Ù.
100:3.2 (1096.7) ½ÅÀÚ¿¡°Ô Çϳª´ÔÀ̶õ ³¹¸»Àº »ç¶÷ÀÌ ÃÖ°íÀÇ ½Çü¿¡ Á¢±ÙÇÏ°í ½Å¼ºÇÑ °¡Ä¡¸¦ ÀνÄÇÏ´Â
°ÍÀ» °¡¸®Å°´Â »ó¡ÀÌ´Ù. »ç¶÷ÀÌ ÁÁ¾ÆÇÏ°í ½È¾îÇÏ´Â °ÍÀÌ ¼±¾ÇÀ» Á¿ìÇÏÁö ¾Ê´Â´Ù. µµ´öÀû °¡Ä¡´Â ¼Ò¸ÁÀÇ ¼ºÃ볪
°¨Á¤ÀÇ ÁÂÀý¿¡¼ »ý°Ü³ªÁö ¾Ê´Â´Ù.
100:3.3 (1096.8) °¡Ä¡ ±âÁØÀ» ¼÷°íÇÒ ¶§, ³ÊÈñ´Â °¡Ä¡ ±× ÀÚü¿Í °¡Ä¡°¡ ÀÖ´Â °ÍÀ» ±¸º°ÇØ¾ß ÇÑ´Ù.
³ÊÈñ´Â Áñ°Å¿î Ȱµ¿, ±×¸®°í ´Ã Á¡ÁøÀûÀ¸·Î ´õ¿í ³ô¾ÆÁö´Â Àΰ£ üÇèÀÇ ¼öÁØ¿¡¼ Áñ°Å¿î Ȱµ¿À» ¶æ ÀÖ°Ô ÅëÇÕÇϰí
´õ ³´°Ô ÁøÇàÇÏ´Â °Í, ÀÌ µÑ »çÀÌÀÇ °ü°è¸¦ Çì¾Æ·Á¾ß ÇÑ´Ù.
100:3.4 (1097.1) Àǹ̴ üÇèÀÌ °¡Ä¡ ±âÁØ¿¡ ´õÇÏ´Â ¹«¾ùÀÌ´Ù. Àǹ̴ °¡Ä¡ ±âÁØÀ» ÀÌÇØÇÏ¿© ÀǽÄÇÏ´Â
°ÍÀÌ´Ù. È¥ÀÚ¼¸¸ ´©¸®´Â ¼øÀüÈ÷ À̱âÀû ±â»ÝÀº ½ÇÁúÀûÀ¸·Î ¸ñÀûÀÇ °¡Ä¡¸¦ ¶³¾î¶ß¸®°í, »ó´ëÀû ¾Ç¿¡ °¡±î¿öÁö´Â
ÀÇ¹Ì ¾ø´Â Äè¶ôÀ» ¾Ï½ÃÇÒÁö ¸ð¸¥´Ù. ½ÇüµéÀÌ Àǹ̰¡ ÀÖ°í Á¤½ÅÀûÀ¸·Î ¿¬°áµÉ ¶§, Áö¼ºÀÌ ±×·¯ÇÑ °ü°èµéÀ» ÀνÄÇϰí
ÀÌÇØÇÒ ¶§, °¡Ä¡´Â »ç¶÷ÀÌ Ã¼ÇèÇÏ´Â °ÍÀÌ´Ù.
100:3.5 (1097.2) °¡Ä¡ ±âÁØÀº °áÄÚ Á¤Áö(ð¡ò) »óÅ¿¡ ÀÖÀ» ¼ö ¾ø´Ù. ½Çü´Â º¯È, ¼ºÀåÀÌ ÀÖÀ½À»
°¡¸®Å²´Ù. ¼ºÀåÀÌ ¾øÀÌ, Àǹ̰¡ È®´ëµÇ°í °¡Ä¡°¡ ³ô¾ÆÁö´Â ÀÏÀÌ ¾øÀÌ, º¯È´Â °¡Ä¡°¡ ¾ø´Ù¡ª¾ÇÀÌ µÉ °¡´É¼ºÀÌ
ÀÖ´Ù. ¿ìÁÖ¿¡ ÀûÀÀÀÌ Àß µÇ¾î ÀÖÀ»¼ö·Ï, ¾î¶² üÇèÀÌ¶óµµ ´õ ¸¹Àº Á߿伺À» °¡Áø´Ù. °¡Ä¡´Â °³³äÀÇ Âø°¢ÀÌ ¾Æ´Ï´Ù.
°¡Ä¡ ±âÁØÀº ½ÇÀçÇÏÁö¸¸ ¹Ýµå½Ã °ü°è¶ó´Â »ç½Ç¿¡ ÀÇÁ¸ÇÑ´Ù. °¡Ä¡ ±âÁØÀº ¾ðÁ¦³ª ½ÇÀçÇϸ鼵µ ÀáÀçÇÑ´Ù¡ªÁö³³¯¿¡
¾î¶°Çß´ø °ÍÀÌ ¾Æ´Ï¶ó, ÇöÀç ÀÖ´Â °ÍÀÌ¿ä, ±×¸®°í ¾ÕÀ¸·Î ÀÖÀ» °ÍÀÌ´Ù.
100:3.6 (1097.3) ½ÇÀçÇÏ´Â °Í°ú ÀáÀçÇÏ´Â °ÍÀ» ¿¬°áÇÏ¸é ¼ºÀåÀÌ µÈ´Ù, °¡Ä¡°¡ üÇèÀ¸·Î ½ÇÇöµÇ´Â
°ÍÀÌ´Ù. ±×·¯³ª ¼ºÀåÀº ±×Àú ÀüÁøÇÏ´Â °ÍÀº ¾Æ´Ï´Ù. ÀüÁøÀº ¾ðÁ¦³ª Àǹ̰¡ ÀÖÁö¸¸, ¼ºÀåÀÌ ¾øÀ¸¸é ÀüÁøÀº ºñ±³Àû
°¡Ä¡°¡ ¾ø´Ù. Àλý¿¡¼ ÃÖ°í·Î °ªÁø °ÍÀº °¡Ä¡ ±âÁØÀÇ ¼ºÀå, ÀÇ¹Ì ÀÖ´Â °ÍµéÀÇ Áøº¸, ±×¸®°í ÀÌ µÎ üÇèÀÌ
¿ìÁÖ¿¡¼ ¼·Î °ü°èµÇ´Â °ÍÀ» ±ú´Ý´Â µ¥ ÀÖ´Ù. ±×·¯ÇÑ Ã¼ÇèÀº Çϳª´ÔÀ» ÀǽÄÇÔ°ú ¸¶Âù°¡ÁöÀÌ´Ù. ±×·¯ÇÑ ÇÊ»çÀÚ´Â
ÀÚ¿¬À» ÃÊ¿ùÇÏÁö´Â ¾Ê´õ¶óµµ, ÂüÀ¸·Î Àΰ£À» ÃÊ¿ùÇϰí ÀÖ´Ù. Á×Áö ¾Ê´Â È¥ÀÌ »ý¼ºµÇ°í ÀÖ´Ù.
100:3.7 (1097.4) »ç¶÷Àº ¼ºÀåÀ» ÀÏÀ¸Å³ ¼ö ¾ø¾îµµ À¯¸®ÇÑ Á¶°ÇÀ» ¸¶·ÃÇÒ ¼ö ÀÖ´Ù. À°Ã¼ÀÇ ¼ºÀåÀ̰ųª,
Áö´ÉÀÇ ¼ºÀåÀ̰ųª ¿µÀû ¼ºÀåÀ̰ųª »ó°ü ¾øÀÌ, ¼ºÀåÀº ¹Ýµå½Ã ÀǽÄÇÏÁö ¾Ê°í ÀϾÙ. µû¶ó¼ »ç¶ûÀº ÀÚ¶õ´Ù.
»ç¶ûÀ» âÁ¶Çϰųª, ¸¸µé¾î ³»°Å³ª, µ·À¸·Î »ì ¼ö ¾ø´Ù. »ç¶ûÀº ÀÚ¶ó¾ß ÇÑ´Ù. ÁøÈ´Â ¼ºÀåÀ» ÀÏÀ¸Å°´Â ¿ìÁÖ
±â¹ýÀÌ´Ù. »çȸÀÇ ¼ºÀåÀº ¹ýÀ» ¼¼¿î´Ù°í º¸ÀåÇÒ ¼ö ¾ø°í, ÇàÁ¤À» °³¼±ÇÑ´Ù°í µµ´öÀÇ ¼ºÀåÀÌ ÀÌ·ç¾îÁöÁö ¾Ê´Â´Ù.
»ç¶÷Àº ±â°è¸¦ ¸¸µé¾î³¾Áö ¸ð¸£Áö¸¸, ±â°èÀÇ ÁøÁ¤ÇÑ °¡Ä¡´Â Àΰ£ÀÇ ¹®È¿Í °³ÀÎÀÇ Æò°¡·ÎºÎÅÍ ¾ò¾î¾ß ÇÑ´Ù. »ç¶÷ÀÌ
¼ºÀå¿¡ À¯ÀÏÇÏ°Ô ±â¿©ÇÏ´Â °ÍÀº ÀΰÝÀÇ ¿Â ÈûÀ»¡ª»ì¾Æ ÀÖ´Â ¹ÏÀ½À»¡ªµ¿¿øÇÏ´Â °ÍÀÌ´Ù.
¡ãTop
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3. Concepts
of Supreme Value
100:3.1 Religion is not a technique for
attaining a static and blissful peace of mind; it is an impulse
for organizing the soul for dynamic service. It is the enlistment
of the totality of selfhood in the loyal service of loving God
and serving man. Religion pays any price essential to the attainment
of the supreme goal, the eternal prize. There is a consecrated
completeness in religious loyalty which is superbly sublime.
And these loyalties are socially effective and spiritually progressive.
100:3.2 To the religionist the word God becomes a symbol signifying
the approach to supreme reality and the recognition of divine
value. Human likes and dislikes do not determine good and evil;
moral values do not grow out of wish fulfillment or emotional
frustration.
100:3.3 In the contemplation of values you must distinguish
between that which is value and that which has value. You must
recognize the relation between pleasurable activities and their
meaningful integration and enhanced realization on ever progressively
higher and higher levels of human experience.
100:3.4 Meaning is something which experience adds to value;
it is the appreciative consciousness of values. An isolated
and purely selfish pleasure may connote a virtual devaluation
of meanings, a meaningless enjoyment bordering on relative evil.
Values are experiential when realities are meaningful and mentally
associated, when such relationships are recognized and appreciated
by mind.
100:3.5 Values can never be static; reality signifies change,
growth. Change without growth, expansion of meaning and exaltation
of value, is valueless-is potential evil. The greater the quality
of cosmic adaptation, the more of meaning any experience possesses.
Values are not conceptual illusions; they are real, but always
they depend on the fact of relationships. Values are always
both actual and potential-not what was, but what is and is to
be.
100:3.6 The association of actuals and potentials equals growth,
the experiential realization of values. But growth is not mere
progress. Progress is always meaningful, but it is relatively
valueless without growth. The supreme value of human life consists
in growth of values, progress in meanings, and realization of
the cosmic interrelatedness of both of these experiences. And
such an experience is the equivalent of God-consciousness. Such
a mortal, while not supernatural, is truly becoming superhuman;
an immortal soul is evolving.
100:3.7 Man cannot cause growth, but he can supply favorable
conditions. Growth is always unconscious, be it physical, intellectual,
or spiritual. Love thus grows; it cannot be created, manufactured,
or purchased; it must grow. Evolution is a cosmic technique
of growth. Social growth cannot be secured by legislation, and
moral growth is not had by improved administration. Man may
manufacture a machine, but its real value must be derived from
human culture and personal appreciation. Man's sole contribution
to growth is the mobilization of the total powers of his personality-living
faith.
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4.
¼ºÀåÀÇ ¹®Á¦
100:4.1 (1097.5) Á¾±³ »ýȰÀº
Çå½ÅÇÏ´Â ÀλýÀ̰í, Çå½ÅÇÏ´Â ÀλýÀº âÁ¶ÇÏ´Â ÀλýÀÌ¿ä, µ¶Ã¢ÀûÀ̰í ÀÚ¿¬½º·¯¿î ÀλýÀÌ´Ù. »õ·Î¿î Á¾±³Àû ÅëÂû·ÂÀº
°¥µî¿¡¼ »ý°Ü³ª¸ç, °¥µîÀº ¿¹Àü¿¡ ¿µîÇÏ°Ô ¹ÝÀÀÇÏ´Â Çü½Ä ´ë½Å¿¡, »õ·Ó°í ´õ ³´°Ô ¹ÝÀÀÇÏ´Â ¹ö¸©ÀÇ ¼±ÅÃÀ» °³½ÃÇÑ´Ù.
»õ Àǹ̰¡ ÀÖ´Â °ÍµéÀº ¿À·ÎÁö °¥µî ¼Ó¿¡¼ ¼Ú¾Æ³´Ù. ¿ÀÁ÷ ¿ì¼öÇÑ Àǹ̰¡ ÀÖ´Â °Íµé¿¡ ´ã±ä »ó±Þ °¡Ä¡¸¦ ÁöÁöÇÏÁö
¾ÊÀ» ¶§¿¡¾ß °¥µîÀÌ Áö¼ÓµÈ´Ù.
100:4.2 (1097.6) Á¾±³Àû È¥¶õÀº ÇÇÇÒ ¼ö ¾ø´Ù. Á¤½ÅÀû °¥µî°ú ¿µÀû µ¿¿ä°¡ ¾øÀÌ ¾Æ¹«·± ¼ºÀåÀÌ
ÀÖÀ» ¼ö ¾ø´Ù. öÇÐÀû »ýȰ ±âÁØÀ» ¼¼¿ì´Â °ÍÀº Áö¼ºÀÇ Ã¶ÇÐ ¿µ¿ª¿¡¼ ¾îÁö°£ÇÑ ¼Òµ¿À» ÀÏÀ¸Å²´Ù. ÅõÀïÀÌ ¾øÀÌ´Â
À§´ëÇÏ°í ¼±Çϰí ÂüµÇ°í °í±ÍÇÑ °ÍµéÀ» À§ÇÑ Ãæ¼º½ÉÀÌ ¿ì·¯³ªÁö ¾Ê´Â´Ù. ¿µÀû ½Ã·ÂÀÌ ¸¼¾ÆÁö°í ¿ìÁÖ ÅëÂû·ÂÀÌ Çâ»óµÉ
¶§ ³ë·ÂÀÌ µû¸¥´Ù. Àΰ£ÀÇ Áö´ÉÀº ÀÌ ¼¼»ó¿¡ Á¸ÀçÇÏ´Â ºñ¿µ(ÞªçÏ) ¿¡³ÊÁö¸¦ ¸Ô°í »ì´Ù°¡ Á¥¶¼µí ¶³¾îÁ® ³ª°¡´Â
°Í¿¡ ÀúÇ×ÇÑ´Ù. °ÔÀ¸¸¥ Áü½Â °°Àº Áö¼ºÀº ¿ìÁÖÀÇ ¹®Á¦¸¦ ÇØ°áÇÏ·Á°í ¾¾¸§ÇÏ´Â µ¥ ÇÊ¿äÇÑ ³ë·ÂÀ» ±â¿ïÀÌÁö ¾ÊÀ¸·Á°í
ÀúÇ×ÇÑ´Ù.
100:4.3 (1097.7) ±×·¯³ª Á¾±³ »ýȰ¿¡¼ Å« ¹®Á¦´Â »ç¶ûÀÌ Áö¹èÇÔÀ¸·Î ÀΰÝÀÚÀÇ È¥ÀÇ ´É·ÂÀ» ÅëÀÏÇÏ´Â
°úÁ¦¿¡ ÀÖ´Ù. °Ç°, Á¤½ÅÀÇ È¿À²¼º, ÇູÀº À°Ã¼ ü°è, Áö¼º ü°è, ¿µ ü°è°¡ ÅëÀϵǾúÀ» ¶§ »ý°Ü³´Ù. »ç¶÷Àº
°Ç°°ú À§»ý¿¡ °üÇÏ¿© ÀÌÇØÇÏ´Â °ÍÀÌ ¸¹Áö¸¸, Çູ¿¡ °üÇØ¼ ÂüÀ¸·Î °ÅÀÇ ±ú¿ìÄ£ °ÍÀÌ ¾ø´Ù. °¡Àå ³ôÀº ÇູÀº
¿µÀû Áøº¸¿Í ¶¼¾î³¾ ¼ö ¾øÀÌ ¿¬°áµÇ¾î ÀÖ´Ù. ¿µÀû ¼ºÀåÀº ¿À·¡ °¡´Â ±â»Ý, ³ÊÈñ°¡ ÀüÇô ÀÌÇØÇÒ ¼ö ¾ø´Â Æòȸ¦
³º´Â´Ù.
100:4.4 (1098.1) À°Ã¼¸¦ ÀÔ°í »ç´Â µ¿¾È, °¨°¢Àº »ç¹°ÀÇ Á¸Àç¿¡ ´ëÇÏ¿© ÀÏ·¯ÁØ´Ù. Áö¼ºÀº ÀǹÌ
ÀÖ´Â °ÍµéÀÇ Çö½Ç¼ºÀ» ¹ß°ßÇÏÁö¸¸, ¿µÀû üÇèÀº °³Àο¡°Ô Àλý¿¡¼ ÂüµÈ °¡Ä¡°¡ ÀÖ´Â °ÍµéÀ» µå·¯³½´Ù. Çϳª´ÔÀ»
ÃÖ°í·Î »ç¶ûÇÔÀ¸·Î, »ç½É ¾øÀÌ »ç¶÷À» »ç¶ûÇÔÀ¸·Î, Àΰ£ »ýȰÀÇ ÀÌ ³ôÀº ¼öÁØ¿¡ À̸¥´Ù. ³×°¡ µ¿·á Àΰ£À» »ç¶ûÇϸé,
³Ê´Â ±×µéÀÇ °¡Ä¡¸¦ ¹ß°ßÇßÀ½ÀÌ Æ²¸²¾ø´Ù. ¿¹¼ö°¡ »ç¶÷À» ±×Åä·Ï »ç¶ûÇÑ °ÍÀº »ç¶÷À» ¹«Ã´ ±ÍÁßÇÏ°Ô ¿©°å±â ¶§¹®ÀÌ´Ù.
³Ê´Â µ¿·áµéÀÇ µ¿±â¸¦ ¹ß°ßÇÔÀ¸·Î ±×µéÀÇ °¡Ä¡¸¦ °¡Àå ½±°Ô ¹ß°ßÇÑ´Ù. ´©°¡ ³Ê¸¦ Â¥Áõ³ª°Ô ÇÏ°í ºÐ°³ÇÏ´Â ´À³¦ÀÌ
ÀÏ°Ô Çϸé, ³Ê´Â µ¿Á¤½ÉÀ» °¡Áö°í ±×·¸°Ô ºÒÄèÇÑ ÇàÀ§¸¦ ÇÏ´Â ±×ÀÇ °üÁ¡, ÀÌÀ¯¸¦ Çì¾Æ¸®·Á°í ¾Ö½á¾ß ÇÑ´Ù. ÀÏ´Ü
ÀÌ¿ôÀ» ÀÌÇØÇϸé, ³Ê´Â ³Ê±×·¯¿öÁú ÅÍÀ̰í, ÀÌ·¯ÇÑ ³Ê±×·¯¿òÀº ÀÚ¶ó¼ ¿ìÁ¤ÀÌ µÇ°í ¹«¸£ÀÍÀ¸¸é »ç¶ûÀÌ µÉ °ÍÀÌ´Ù.
100:4.5 (1098.2) Á¤½ÅÀÇ ´«À» ¶ß°í¼, »ç¶÷ÀÌ µ¿±¼¿¡¼ »ì´ø ½ÃÀý¿¡ ³× ¿ø½Ã Á¶»ó Áß¿¡ ÇÑ »ç¶÷ÀÇ
±×¸²À» »ó»óÇØ º¸¾Æ¶ó¡ªÅ°°¡ ÀÛ°í, º¸±â ÈäÇϰí, ´õ·´°í, À¸¸£··°Å¸®´Â ¶×¶×ÀÌÀ̸ç, ¹Ù·Î ¾ÕÀ» ¹«¼·°Ô ½î¾Æº¸¸é¼,
´Ù¸®¸¦ ¹ú¸®°í ¼¼, °ïºÀÀ» Ä¡Äѿø®°í, ¹Ì¿ò°ú Àû°³½ÉÀ¸·Î ¾¿¾¿°Å¸°´Ù. ±×·¯ÇÑ ±×¸²Àº µµÀúÈ÷ »ç¶÷ÀÇ ½Å´Ù¿î
À§¾öÀ» Ç¥ÇöÇÏÁö ¾Ê´Â´Ù. ±×·¯³ª ±× ±×¸²À» È®´ëÇØ º¸ÀÚ. Ȱ±â°¡ »ý±ä ÀÌ Àΰ£ ¾Õ¿¡ Ä®À̸¦ °¡Áø È£¶ûÀ̰¡ ¿õÅ©¸®°í
ÀÖ°í, ±× »ç¶÷ µÚ¿¡´Â ÇÑ ¿©ÀÚ¿Í µÎ ¾ÆÀ̰¡ ÀÖ´Ù. ±×·¯ÇÑ ±×¸²ÀÌ Àηù Áß¿¡¼ ÈǸ¢ÇÏ°í °í±ÍÇÑ ¸¹Àº °ÍÀÇ ½ÃÀÛÀ»
³ªÅ¸³½´Ù´Â °ÍÀ» ³×°¡ Áï½Ã ±ú´ÝÁö¸¸, ±× »ç¶÷Àº ÀÌ µÎ ±×¸²¿¡¼ ¶È°°´Ù. ¿ÀÁ÷ ÀÌ µÑ° ½ºÄÉÄ¡¿¡¼ ³Ê´Â ³Ð¾îÁø
½Ã¾ßÀÇ ´öÀ» º¸°í ÀÖ´Ù. °Å±â¼ ³ÊÈñ´Â ÀÌ ÁøÈÇÏ´Â ÇÊ»çÀÚÀÇ µ¿±â¸¦ Çì¾Æ¸°´Ù. ³ÊÈñ°¡ ±×¸¦ ÀÌÇØÇϱ⠶§¹®¿¡,
±×ÀÇ Åµµ´Â ĪÂùÇÒ °¡Ä¡°¡ ÀÖ°Ô µÈ´Ù. ¿ÀÁ÷ µ¿·áµéÀÇ µ¿±â¸¦ Çì¾Æ¸± ¼ö¸¸ ÀÖ´Ù¸é, ³ÊÈñ°¡ ±×µéÀ» ÀÌÇØÇÏ´Â °ÍÀÌ
¾ó¸¶³ª ´õ ½¬¿öÁú±î. µ¿·á¸¦ ÀÌÇØÇÒ ¼ö¸¸ ÀÖ´Ù¸é, ³ÊÈñ´Â °á±¹ ±×µéÀ» »ç¶ûÇÏ°Ô µÉ °ÍÀÌ´Ù.
100:4.6 (1098.3) ³Ê´Â ´Ü¼øÈ÷ ÀÇÁö(ëòò¤)ÇÏ´Â ÇàÀ§·Î ÂüÀ¸·Î µ¿·á¸¦ »ç¶ûÇÒ ¼ö´Â ¾ø´Ù. ¿ÀÁ÷ ÀÌ¿ôÀÇ
µ¿±â¿Í °¨Á¤À» ¼Ó¼ÓµéÀÌ ÀÌÇØÇÏ´Â µ¥¼ »ç¶ûÀÌ Å¾Ù. ¿À´Ã ¸ðµç »ç¶÷À» »ç¶ûÇÏ´Â °Íº¸´Ù ÇÏ·çÇÏ·ç ³×°¡ ÇÑ
»ç¶÷ ´õ »ç¶ûÇϱ⸦ ¹è¿ì´Â °ÍÀÌ Áß¿äÇÏ´Ù. ÇÏ·çÇÏ·ç ¶Ç´Â ÇÑ ÁÖ ÇÑ ÁÖ, µ¿·á Áß¿¡ ¶Ç ÇÑ »ç¶÷À» ÀÌÇØÇÏ´Â
ÀÏÀ» ÇØ³½´Ù¸é, ±×¸®°í À̰ÍÀÌ ³× ´É·ÂÀÇ ÇѰè¶ó¸é, ³Ê´Â ºÐ¸íÈ÷ Ä£±³Çϰí ÀÖ°í ³× ÀΰÝÀ» ÂüÀ¸·Î ¿µÀûÀ¸·Î º¯È½ÃŲ´Ù.
»ç¶ûÀº Àü¿°µÇ¸ç, »ç¶÷ÀÌ ÃѸíÇϰí ÁöÇý·Ó°Ô Çå½ÅÇÒ ¶§, »ç¶ûÀº ¹Ì¿òº¸´Ù ´õ Àß ¹øÁø´Ù. ±×·¯³ª ¿ÀÁ÷ ÁøÁ¤Çϰí
»ç½É ¾ø´Â »ç¶ûÀ̶ó¾ß ÂüÀ¸·Î Àü¿°µÈ´Ù. °¢ ÇÊ»çÀÚ°¡ ¿ÀÁ÷ ÈûÂù ¾ÖÁ¤À» ÆÛº×´Â ÃÊÁ¡ÀÌ µÉ ¼ö¸¸ ÀÖ´Ù¸é, »ç¶ûÀ»
¿Å±â´Â ÀÌ À¯ÀÍÇÑ ¹ÙÀÌ·¯½º´Â °ð ÀηùÀÇ °¨Á¤ È帧¿¡ Å©°Ô ħÅõÇØ¼, ¸ðµç ¹®¸íÀÌ »ç¶ûÀ¸·Î ÈÛ½ÎÀÏ ÅÍÀ̰í, ±×°ÍÀÌ
»ç¶÷ÀÇ ÇüÁ¦ Á¤½ÅÀÇ ½ÇÇöÀÏ °ÍÀÌ´Ù.
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4. Problems
of Growth
100:4.1 Religious living is devoted living,
and devoted living is creative living, original and spontaneous.
New religious insights arise out of conflicts which initiate
the choosing of new and better reaction habits in the place
of older and inferior reaction patterns. New meanings only emerge
amid conflict; and conflict persists only in the face of refusal
to espouse the higher values connoted in superior meanings.
100:4.2 Religious perplexities are inevitable; there can be
no growth without psychic conflict and spiritual agitation.
The organization of a philosophic standard of living entails
considerable commotion in the philosophic realms of the mind.
Loyalties are not exercised in behalf of the great, the good,
the true, and the noble without a struggle. Effort is attendant
upon clarification of spiritual vision and enhancement of cosmic
insight. And the human intellect protests against being weaned
from subsisting upon the nonspiritual energies of temporal existence.
The slothful animal mind rebels at the effort required to wrestle
with cosmic problem solving.
100:4.3 But the great problem of religious living consists in
the task of unifying the soul powers of the personality by the
dominance of LOVE. Health, mental efficiency, and happiness
arise from the unification of physical systems, mind systems,
and spirit systems. Of health and sanity man understands much,
but of happiness he has truly realized very little. The highest
happiness is indissolubly linked with spiritual progress. Spiritual
growth yields lasting joy, peace which passes all understanding.
100:4.4 In physical life the senses tell of the existence of
things; mind discovers the reality of meanings; but the spiritual
experience reveals to the individual the true values of life.
These high levels of human living are attained in the supreme
love of God and in the unselfish love of man. If you love your
fellow men, you must have discovered their values. Jesus loved
men so much because he placed such a high value upon them. You
can best discover values in your associates by discovering their
motivation. If some one irritates you, causes feelings of resentment,
you should sympathetically seek to discern his viewpoint, his
reasons for such objectionable conduct. If once you understand
your neighbor, you will become tolerant, and this tolerance
will grow into friendship and ripen into love.
100:4.5 In the mind's eye conjure up a picture of one of your
primitive ancestors of cave-dwelling times¡ªa short, misshapen,
filthy, snarling hulk of a man standing, legs spread, club upraised,
breathing hate and animosity as he looks fiercely just ahead.
Such a picture hardly depicts the divine dignity of man. But
allow us to enlarge the picture. In front of this animated human
crouches a saber-toothed tiger. Behind him, a woman and two
children. Immediately you recognize that such a picture stands
for the beginnings of much that is fine and noble in the human
race, but the man is the same in both pictures. Only in the
second sketch you are favored with a widened horizon. You therein
discern the motivation of this evolving mortal. His attitude
becomes praiseworthy because you understand him. If you could
only fathom the motives of your associates, how much better
you would understand them. If you could only know your fellows,
you would eventually fall in love with them.
100:4.6 You cannot truly love your fellows by a mere act of
the will. Love is only born of thoroughgoing understanding of
your neighbor's motives and sentiments. It is not so important
to love all men today as it is that each day you learn to love
one more human being. If each day or each week you achieve an
understanding of one more of your fellows, and if this is the
limit of your ability, then you are certainly socializing and
truly spiritualizing your personality. Love is infectious, and
when human devotion is intelligent and wise, love is more catching
than hate. But only genuine and unselfish love is truly contagious.
If each mortal could only become a focus of dynamic affection,
this benign virus of love would soon pervade the sentimental
emotion-stream of humanity to such an extent that all civilization
would be encompassed by love, and that would be the realization
of the brotherhood of man.
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5. °¨È¿Í
½ÅºñÁÖÀÇ
100:5.1 (1098.4) ¼¼»ó¿¡´Â ±æ
ÀÒÀº È¥ÀÌ °¡µæÇÏ´Ù. ½ÅÇÐÀû Àǹ̿¡¼ ±æÀ» ÀÒ¾ú´Ù´Â °ÍÀÌ ¾Æ´Ï¶ó, ¹æÇ⠸鿡¼ ±æÀ» ÀÒ¾ú°í, ÁÂÀýµÈ öÇÐ ½Ã´ëÀÇ
¿©·¯ ÁÖÀÇ¿Í Á¾ÆÄ »çÀÌ¿¡¼ °¥ÇǸ¦ ÀâÁö ¸øÇϰí Çì¸Å°í ÀÖ´Ù. Á¾±³Àû ±ÇÇÑ¿¡ º¹Á¾ÇÏ´Â ´ë½Å¿¡ ¾î¶»°Ô »ýȰ öÇÐÀ»
¼¼¿ì´Â°¡¸¦ ¹è¿î »ç¶÷µéÀÇ ¼ö°¡ ³Ê¹« Àû´Ù. (°ÀÇ ¹Ù´ÚÀÌ °Àº ¾Æ´ÏÁö¸¸, ¼ºÀåÀÇ °æ·ÎÀÎ »çÈ¸ÈµÈ Á¾±³ÀÇ »ó¡À»
°¡ºÀÌ ¿©°Ü¼´Â ¾È µÈ´Ù.)
100:5.2 (1098.5) Á¾±³Àû ¼ºÀåÀÇ ¹ß°ÉÀ½Àº ħü·ÎºÎÅÍ °¥µîÀ» °ÅÃļ Á¶Á¤µÈ ±æ·Î, ºÒ¾ÈÇÑ »óÅ·κÎÅÍ
ÀǽÉÇÏÁö ¾Ê´Â ¹ÏÀ½À¸·Î, È¥¶õ½º·¯¿î ¿ìÁÖ ÀǽÄÀ¸·ÎºÎÅÍ ÅëÀÏµÈ ÀΰÝÀ¸·Î, Çö¼¼ÀÇ ¸ñÇ¥·ÎºÎÅÍ ¿µ¿øÇÑ ¸ñÇ¥·Î, µÎ·Á¿ò¿¡
»ç·ÎÀâÈù óÁö·ÎºÎÅÍ ½ÅÀÇ ¾ÆµéÀÌ µÇ´Â ÀÚÀ¯·Î À̲ö´Ù.
100:5.3 (1099.1) ÃÖ°íÀÇ ÀÌ»ó¿¡ Ãæ¼ºÇÔÀ» °í¹éÇÏ´Â °Í¡ªÇϳª´ÔÀ» ÀǽÄÇÔÀ» Á¤½ÅÀ¸·Î, °¨Á¤À¸·Î, ¿µÀûÀ¸·Î
±ú´Ý´Â °Í¡ªÀº ÀÚ¿¬½º·¯¿î Á¡ÁøÀû ¼ºÀåÀÏ ¼öµµ ÀÖ°í, ¾Æ´Ï¸é À§±âÀÇ °æ¿ìó·³, ¶§¶§·Î ¾î¶² ±æ¸ñ¿¡¼ °ÞÀ» ¼öµµ
ÀÖ´Ù´Â °ÍÀ» ºÐ¸íÈ÷ ÇØµÎ¾î¾ß ÇÑ´Ù. »çµµ ¹Ù¿ïÀº ±× Áß´ëÇÑ ³¯¿¡ ´Ù¸¶½ºÄ¿½º ±æ¿¡¼ ¹Ù·Î ±×·¯ÇÑ, °©ÀÛ½º·´°í
´ë´ÜÇÑ °¨È¸¦ ¹Þ¾Ò´Ù. °íŸ¸¶ ½Ë´ÞŸ´Â È¥ÀÚ ¾É¾Æ¼ ±Ã±ØÀÇ Áø¸®ÀÇ ½Åºñ¸¦ ÆÄ°íµé·Á°í ¾Ö¾´ ±×³¯ ¹ã¿¡ ºñ½ÁÇÑ
üÇèÀ» Çß´Ù. ¸¹Àº ´Ù¸¥ »ç¶÷µµ ºñ½ÁÇÑ °æÇèÀ» Çß°í, ¸¹Àº Âü ½ÅÀÚ°¡ °©ÀÛ½º·¯¿î °¨È ¾øÀÌ ¿µÀû Áøº¸¸¦ ÀÌ·ç¾ú´Ù.
100:5.4 (1099.2) À̸¥¹Ù Á¾±³Àû °¨È¿Í ¿¬°áµÈ ´ë´ÜÇÑ Çö»óÀÇ ´ëºÎºÐÀº ÀüÀûÀ¸·Î ½É¸®Àû ¼ºÁúÀ» °¡Á³Áö¸¸,
¿µÀû ±â¿øÀ» °¡Áø üÇèÀÌ À̵û±Ý ÀϾÙ. ¿µÀû ´Þ¼ºÀ» ÇâÇÏ¿© Á¤½ÅÀûÀ¸·Î ¹ßµ¸¿òÇÏ´Â ¾î¶² ¼öÁØ¿¡¼µµ Àý´ë·Î
¿ÂÀüÈ÷ Á¤½ÅÀ» ±â¿ïÀÏ ¶§, ½Å´Ù¿î °³³ä¿¡ Àΰ£ÀÌ Ãæ¼ºÇÏ´Â µ¿±â°¡ ¿Ïº®ÇÒ ¶§, ¹Ï´Â ÇÊ»çÀÚÀÇ »óÀǽÄ(ß¾ëòãÛ)
Áö¼ºÀÇ ¸ñÀû, ÁýÁßµÇ°í °Å·èÇÏ°Ô µÈ ¸ñÀû°ú ½Ã°£À» ¸ÂÃß·Á°í ±× ±êµå´Â ¿µÀÌ °©Àڱ⠳»·Á¿Í¼ Àâ¾ÆÃ¤´Â ÀÏÀÌ ¹«Ã´
ÀÚÁÖ »ý±ä´Ù. ÅëÀÏµÈ ÁöÀû¤ý¿µÀû Çö»óÀ» ±×·¸°Ô üÇèÇÏ´Â °ÍÀÌ ¼øÀüÇÑ ½É¸®Àû °ü°è¸¦ ÃÊ¿ùÇÏ´Â ¿äÀο¡¼ »ý±â´Â
°¨È¸¦ ±¸¼ºÇÑ´Ù.
100:5.5 (1099.3) ±×·¯³ª °¨Á¤¸¸À¸·Î´Â °ÅÁþµÈ °¨ÈÀÌ´Ù. »ç¶÷Àº ´À³¦»Ó ¾Æ´Ï¶ó ¹ÏÀ½µµ °¡Á®¾ß ÇÑ´Ù.
±×·¯ÇÑ Á¤½ÅÀ» ÀϺΠ±â¿ïÀÌ´Â ±× Çѵµ±îÁö, ±×·¯ÇÑ Àΰ£ÀÇ Ãæ¼º½ÉÀ» ºÒ¿ÏÀüÇÏ°Ô ±â¿ïÀÌ´Â ±× Çѵµ±îÁö, °¨È ¹Þ´Â
üÇèÀº ÁöÀû ½Çü, °¨Á¤Àû ½Çü, ¿µÀû ½ÇüÀÇ È¥ÇÕÀÌ µÉ °ÍÀÌ´Ù.
100:5.6 (1099.4) ´Ù¸¥ ¸é¿¡¼´Â ÅëÀÏµÈ ÁöÀû »ýȰ¿¡ ½Ç¿ëÀûÀ¸·Î ¼Ò¿ëµÇ´Â °¡Á¤(Ê£ïÒ)À¸·Î¼, »ç¶÷ÀÌ
ÀÌ·ÐÀû ÇÏÀÇ½Ä Áö¼ºÀ» ÀÎÁ¤ÇÏ°í ½Í´Ù¸é, ´ÙÀ½¿¡ Àϰü¼ºÀ» Áö۱â À§ÇÏ¿©, »ç¶÷Àº ±×¿¡ »ó´çÇÏ´Â ºñ½ÁÇÑ ¿µ¿ª,
´õ ³ôÀº ÁöÀû Ȱµ¿ÀÌ ÀÖ´Â »óÀÇ½Ä ¼öÁØÀ» °¡Á¤ÇØ¾ß ÇÑ´Ù. ÀÌ »óÀÇ½Ä ¼öÁØÀº ±êµå´Â ¿µ °³Ã¼, »ý°¢ Á¶ÀýÀÚ¿Í
¹Ù·Î Á¢ÃËÇÏ´Â Áö´ëÀÌ´Ù. ÀÌ ¸ðµç Á¤½ÅÀû ÃßÃø¿¡ ´ã±ä Å« À§ÇèÀº ³î¶ó¿î ²Þ°ú ÇÔ²², ȯ»ó°ú ±âŸ À̸¥¹Ù ½Åºñ½º·¯¿î
üÇèÀ» ½ÅÀÌ Àΰ£ Áö¼º¿¡°Ô ÀüÇÏ´Â °ÍÀÌ¶ó ¿©±æÁö ¸ð¸¥´Ù´Â °ÍÀÌ´Ù. Áö³ ½ÃÀý¿¡, ½Å¼ºÇÑ Á¸ÀçµéÀº Çϳª´ÔÀ» ¾Æ´Â
¾î¶² »ç¶÷µé¿¡°Ô ÀÚ½ÅÀ» µå·¯³Â°í, ±×µéÀÌ ½Åºñ½º·¯¿î ȲȦ°æÀ̳ª º´Àû ȯ»ó¿¡ ºüÁ³±â ¶§¹®ÀÌ ¾Æ´Ï¶ó, ÀÌ ¸ðµç
Çö»óÀÌ ÀÖ¾ú´Âµ¥µµ ±×·¸°Ô ÇÏ¿´´Ù.
100:5.7 (1099.5) °¨È¸¦ Ãß±¸ÇÏ´Â °ÍÀÌ ¾Æ´Ï¶ó, »ý°¢ Á¶ÀýÀÚ¿Í Á¢ÃËÀÌ °¡´ÉÇÑ »ó¹°Áú Áö´ë¿¡ Á¢±ÙÇÏ´Â
´õ ÁÁÀº ¹æ¹ýÀº, »ý»ýÇÑ ¹ÏÀ½°ú ÁøÁ¤ÇÑ ¿¹¹è, ¸¶À½À» ´ÙÇÏ´Â »ç½É ¾ø´Â ±âµµ¸¦ ÅëÇÏ´Â °ÍÀ̸®¶ó. Àΰ£ÀÇ Áö¼ºÀÌ
ÀǽÄÇÏÁö ¸øÇÏ´Â ¼öÁØ¿¡¼ ¿ë¼ÚÀ½ÃÄ ¿À¸£´Â ±â¾ï Áß¿¡ Çã´ÙÇÑ °ÍÀÌ ½ÅÀÇ °è½Ã(ÌöãÆ)¿ä, ¿µÀÇ Àεµ¶ó°í À߸ø »ý°¢µÇ¾î
¿Ô´Ù.
100:5.8 (1099.6) ¹ö¸©Ã³·³ Á¾±³Àû ¹éÀϸù¿¡ Àá±â´Â ½À°ü°ú °ü·ÃÇÏ¿© Å« À§ÇèÀÌ µµ»ç¸®°í ÀÖ´Ù. ½ÅºñÁÖÀÇ´Â
¶§¶§·Î ÁøÁ¤ÇÑ ¿µÀû ±³Åë ¼ö´ÜÀ̾úÁö¸¸, Çö½ÇÀ» µµÇÇÇÏ´Â ¹æ¹ýÀÌ µÉ ¼öµµ ÀÖ´Ù. ÀλýÀÇ ¹Ù»Û Àå¸éÀ¸·ÎºÎÅÍ Àá½Ã
¹°·¯³ª´Â °ÍÀº ½É°¢ÇÑ À§ÇèÀÌ ¾Æ´ÒÁö ¸ð¸£Áö¸¸, ÀΰÝÀÌ ¿À·§µ¿¾È °í¸³µÇ´Â °ÍÀº ¾ÆÁÖ ¹Ù¶÷Á÷ÇÏÁö ¸øÇÏ´Ù. ¾î¶²
°æ¿ì¶óµµ ȯ»óÀ» ÀǽÄÇϴ ȲȦ°æ °°Àº »óŸ¦ Á¾±³Àû üÇèÀ¸·Î ±æ·¯¼´Â ¾È µÈ´Ù.
100:5.9 (1099.7) ½Åºñ½º·¯¿î »óÅÂÀÇ Æ¯Â¡Àº ºñ±³Àû ¼öµ¿ÀûÀÎ Áö´É¿¡ ÀÛ¿ëÇÏ¸é¼ ÁÖÀÇ(ñ¼ëò)°¡ ÁýÁߵǴÂ
¼±¸íÇÑ Á¡µé°ú ÇÔ²² ÀǽÄÀÌ »ê¸¸ÇØÁö´Â °ÍÀÌ´Ù. ÀÌ ¸ðµç °ÍÀº »óÀǽÄÀÎ ¿µÀû Á¢ÃË Áö´ë¸¦ ÇâÇÏ´Â °ÍÀÌ ¾Æ´Ï¶ó,
ÇÏÀǽÄÀ» ÇâÇÏ¿© ÀǽÄÀ» ²ø¾î´ç±ä´Ù. ¸¹Àº ½ÅºñÁÖÀÇÀÚ°¡ Á¤½ÅÀû ºÐ¸®¸¦ Á¤½ÅÀÌ ºñÁ¤»óÀ¸·Î Ç¥ÇöµÇ´Â ¼öÁرîÁö ¹Ð°í
°¬´Ù.
100:5.10 (1100.1) ¿µÀû ¸í»ó¿¡ Àá±â´Â ´õ¿í °ÇÀüÇÑ Åµµ´Â, µ¹ÀÌÄÑ ½ÅÀ» ¿¹¹èÇÔÀ¸·Î, ±×¸®°í °¨»çµå¸®´Â
±âµµ¿¡¼ ã¾Æ¾ß ÇÑ´Ù. À°Ã¼¸¦ ÀÔÀº ¿¹¼öÀÇ ÀÏ»ý ÈĹݿ¡¼ ÀϾ´ø °Íó·³, »ç¶÷ÀÌ »ý°¢ Á¶ÀýÀÚ¿Í Á÷Á¢ ±³ÅëÇÏ´Â
°ÍÀ» À̸¥¹Ù ÀÌ ½ÅºñÀÇ Ã¼Çè°ú È¥µ¿Çؼ´Â ¾È µÈ´Ù. ½Åºñ½º·¯¿î ±³ÅëÀÇ ½ÃÀÛ¿¡ ±â¿©ÇÏ´Â ¿ä¼ÒµéÀº ±×·¯ÇÑ Á¤½Å
»óŰ¡ À§ÇèÇÑ °ÍÀ» °¡¸®Å²´Ù. À°Ã¼ÀÇ ÇÇ·Î, ±Ý½Ä, Á¤½ÅÀÇ ºÐ¸®, ±íÀº ¾Æ¸§´Ù¿òÀ» ÀǽÄÇϴ üÇè, ¼±¸íÇÑ ¼º¿å
Ãæµ¿, µÎ·Á¿ò¤ý°ÆÁ¤¤ýºÐ³ë, ±×¸®°í ¾ß´Ü½º·¯¿î Ãã°ú °°Àº °ÍµéÀÌ ½Åºñ½º·¯¿î »óŸ¦ ÃËÁøÇÑ´Ù. ±×·¯ÇÑ ±âÃÊÀû ÁغñÀÇ
°á°ú·Î¼ »ý°Ü³ª´Â ¸¹Àº °ÍµéÀº ÇÏÀÇ½Ä Áö¼º¿¡¼ ±â¿øÀ» °¡Áø´Ù.
100:5.11 (1100.2) ½Åºñ Çö»óÀÌ ÀϾ Á¶°ÇÀÌ ¾ó¸¶³ª À¯¸®ÇßµçÁö »ó°ü ¾øÀÌ, ³ª»ç·¿ ¿¹¼ö´Â ÆÄ¶ó´ÙÀ̽º
¾Æ¹öÁö¿Í ±³ÅëÇϱâ À§ÇÏ¿© °áÄÚ ±×·± ¹æ¹ýÀ» ¾´ ÀûÀÌ ¾ø´Ù´Â °ÍÀ» ¶È¶ÈÈ÷ ¾Ë¾Æ¾ß ÇÑ´Ù. ¿¹¼ö´Â ¾Æ¹«·± ÇÏÀǽÄÀÇ
¸Á»óÀ̳ª »óÀǽÄÀÇ Âø°¢À» °ÞÁö ¾Ê¾Ò´Ù.
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5. Conversion and Mysticism
100:5.1 The world is filled with lost souls,
not lost in the theologic sense but lost in the directional
meaning, wandering about in confusion among the isms and cults
of a frustrated philosophic era. Too few have learned how to
install a philosophy of living in the place of religious authority.
(The symbols of socialized religion are not to be despised as
channels of growth, albeit the river bed is not the river.)
100:5.2 The progression of religious growth leads from stagnation
through conflict to co-ordination, from insecurity to undoubting
faith, from confusion of cosmic consciousness to unification
of personality, from the temporal objective to the eternal,
from the bondage of fear to the liberty of divine sonship.
100:5.3 It should be made clear that professions of loyalty
to the supreme ideals-the psychic, emotional, and spiritual
awareness of God-consciousness-may be a natural and gradual
growth or may sometimes be experienced at certain junctures,
as in a crisis. The Apostle Paul experienced just such a sudden
and spectacular conversion that eventful day on the Damascus
road. Gautama Siddhartha had a similar experience the night
he sat alone and sought to penetrate the mystery of final truth.
Many others have had like experiences, and many true believers
have progressed in the spirit without sudden conversion.
100:5.4 Most of the spectacular phenomena associated with so-called
religious conversions are entirely psychologic in nature, but
now and then there do occur experiences which are also spiritual
in origin. When the mental mobilization is absolutely total
on any level of the psychic upreach toward spirit attainment,
when there exists perfection of the human motivation of loyalties
to the divine idea, then there very often occurs a sudden down-grasp
of the indwelling spirit to synchronize with the concentrated
and consecrated purpose of the superconscious mind of the believing
mortal. And it is such experiences of unified intellectual and
spiritual phenomena that constitute the conversion which consists
in factors over and above purely psychologic involvement.
100:5.5 But emotion alone is a false conversion; one must have
faith as well as feeling. To the extent that such psychic mobilization
is partial, and in so far as such human-loyalty motivation is
incomplete, to that extent will the experience of conversion
be a blended intellectual, emotional, and spiritual reality.
100:5.6 If one is disposed to recognize a theoretical subconscious
mind as a practical working hypothesis in the otherwise unified
intellectual life, then, to be consistent, one should postulate
a similar and corresponding realm of ascending intellectual
activity as the superconscious level, the zone of immediate
contact with the indwelling spirit entity, the Thought Adjuster.
The great danger in all these psychic speculations is that visions
and other so-called mystic experiences, along with extraordinary
dreams, may be regarded as divine communications to the human
mind. In times past, divine beings have revealed themselves
to certain God-knowing persons, not because of their mystic
trances or morbid visions, but in spite of all these phenomena.
100:5.7 In contrast with conversion-seeking, the better approach
to the morontia zones of possible contact with the Thought Adjuster
would be through living faith and sincere worship, wholehearted
and unselfish prayer. Altogether too much of the uprush of the
memories of the unconscious levels of the human mind has been
mistaken for divine revelations and spirit leadings.
100:5.8 There is great danger associated with the habitual practice
of religious daydreaming; mysticism may become a technique of
reality avoidance, albeit it has sometimes been a means of genuine
spiritual communion. Short seasons of retreat from the busy
scenes of life may not be seriously dangerous, but prolonged
isolation of personality is most undesirable. Under no circumstances
should the trancelike state of visionary consciousness be cultivated
as a religious experience.
100:5.9 The characteristics of the mystical state are diffusion
of consciousness with vivid islands of focal attention operating
on a comparatively passive intellect. All of this gravitates
consciousness toward the subconscious rather than in the direction
of the zone of spiritual contact, the superconscious. Many mystics
have carried their mental dissociation to the level of abnormal
mental manifestations.
100:5.10 The more healthful attitude of spiritual meditation
is to be found in reflective worship and in the prayer of thanksgiving.
The direct communion with one's Thought Adjuster, such as occurred
in the later years of Jesus' life in the flesh, should not be
confused with these so-called mystical experiences. The factors
which contribute to the initiation of mystic communion are indicative
of the danger of such psychic states. The mystic status is favored
by such things as: physical fatigue, fasting, psychic dissociation,
profound aesthetic experiences, vivid sex impulses, fear, anxiety,
rage, and wild dancing. Much of the material arising as a result
of such preliminary preparation has its origin in the subconscious
mind.
100:5.11 However favorable may have been the conditions for
mystic phenomena, it should be clearly understood that Jesus
of Nazareth never resorted to such methods for communion with
the Paradise Father. Jesus had no subconscious delusions or
superconscious illusions.
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6.
Á¾±³Àû »ýȰÀÇ Ç¥½Ã
100:6.1 (1100.3) ÁøÈµÈ Á¾±³¿Í
°è½ÃµÈ Á¾±³´Â ¹æ¹ýÀÌ ¶Ñ·ÇÀÌ ´Ù¸¦Áö ¸ð¸£Áö¸¸, µ¿±â´Â ´ë´ÜÈ÷ ºñ½ÁÇÏ´Ù. Á¾±³´Â »ý¸íÀÇ Æ¯Á¤ÇÑ ±â´ÉÀÌ ¾Æ´Ï¶ó,
¿ÀÈ÷·Á »ýȰ ¹æ½ÄÀÌ´Ù. ÂüµÈ Á¾±³´Â ½ÅÀÚ°¡ Àڽſ¡°Ô, ±×¸®°í ¿Â Àηù¿¡°Ô, ÃÖ°íÀÇ °¡Ä¡¸¦ °¡Á³´Ù°í ÆÇ´ÜÇÏ´Â
¾î¶² ½Çü¿¡ ¸¶À½À» ´ÙÇÏ¿© Çå½ÅÇÏ´Â °ÍÀÌ´Ù. ¸ðµç Á¾±³ÀÇ ¶Ù¾î³ Ư¡Àº ÃÖ°íÀÇ °¡Ä¡ ±âÁØ¿¡ ÀÇ½É ¾øÀÌ Ãæ¼ºÇϰí
¸¶À½À» ´ÙÇÏ¿© Çå½ÅÇÏ´Â °ÍÀÌ´Ù. ÃÖ»óÀÇ °¡Ä¡ ±âÁØ¿¡ ¹ÙÄ¡´Â ÀÌ Á¾±³Àû Çå½ÅÀº Á¾±³½ÉÀÌ ¾ø´Ù°í »ý°¢µÇ´Â ¾î¸Ó´Ï¿Í
¾ÆÀÌÀÇ °ü°è¿¡¼, ±×¸®°í Á¾±³°¡ ¾ø´Â ÀÚµéÀÌ ÁöÁöÇÏ´Â ¿îµ¿¿¡ ¿½ÉÈ÷ Ãæ¼ºÀ» ¹ÙÄ¡´Â µ¥¼ ³ªÅ¸³´Ù.
100:6.2 (1100.4) ½ÅÀÚ°¡ ÀÎÁ¤ÇÏ´Â ÃÖ°íÀÇ °¡Ä¡´Â Àú¼ÓÇϰųª °ÅÁþÀÏ ¼öµµ ÀÖÁö¸¸, ±×·±µ¥µµ Á¾±³¼ºÀÌ
ÀÖ´Ù. ÃÖ°í·Î ¿©±â´Â °¡Ä¡°¡ ÂüÀ¸·Î, ÁøÁ¤ÇÑ ¿µÀû °¡Ä¡¸¦ °¡Áø ¿ìÁÖ ½ÇüÀÎ ±× Çѵµ±îÁö, Á¾±³´Â ÁøÁ¤ÇÏ´Ù.
100:6.3 (1100.5) Àΰ£ÀÌ Á¾±³Àû Ãæµ¿¿¡ ¹ÝÀÀÇϴ ǥ½Ã´Â °í±ÍÇϰí À§´ëÇÑ ¼ºÁúÀ» ¶í´Ù. ¼º½ÇÇÑ ½ÅÀÚ´Â
¿ìÁÖ ½Ã¹ÎÀÓÀ» ÀǽÄÇϰí, ÃÊÀΰ£ ´É·ÂÀÇ ±Ù¿ø°ú Á¢ÃËÇÔÀ» ÀǽÄÇÑ´Ù. ±×´Â Çϳª´ÔÀÇ ¾ÆµéµéÀÇ ¿ì¼öÇÏ°í °í°áÇÑ ´Üü¿¡
¼ÓÇÑ´Ù´Â È®½ÅÀ» °¡Áö°í ±â»Ý¿¡ ¶³°í Ȱ·ÂÀ» ¾ò´Â´Ù. °¡Àå ³ôÀº ¿ìÁÖ ¸ñÇ¥¡ªÃÖ»óÀÇ ¸ñÇ¥¡ª¸¦ Ãß±¸ÇÏ´Â ÀÚ±ØÀ¸·Î
ÀÎÇÏ¿© ÀÚ¾ÆÀÇ °¡Ä¡¸¦ ´õ¿í ÀǽÄÇÏ°Ô µÈ´Ù.
100:6.4 (1100.6) Àھƴ ¸ðµç °ÍÀ» Æ÷ÇÔÇÏ´Â µ¿±âÀÇ Ãæµ¿, Èï¹Ì¸¦ ÀھƳ»´Â Ãæµ¿¿¡ ¹«¸À» ²Ý¾úÀ¸¸ç,
±× µ¿±â´Â ´õ¿í ³ôÀº ÀÚÁ¦¸¦ ºÎ°úÇÏ°í °¨Á¤ÀÇ °¥µîÀ» ÁÙÀ̰í ÇÊ»çÀÚÀÇ ÀλýÀ» ÂüÀ¸·Î »ì °¡Ä¡°¡ ÀÖ°Ô ¸¸µç´Ù.
Àΰ£ÀÇ ÇѰèÀÇ º´Àû ÀνÄÀº, °¡Àå ³ôÀº ¿ìÁÖ ¹× ÃÊ¿ìÁÖ ¸ñÇ¥¿¡ ¹ÌÄ¡·Á´Â µµ´öÀû °¢¿À, ¿µÀû Æ÷ºÎ¿Í °ü·ÃÇÏ¿©
ÇÊ»çÀÚÀÇ °áÁ¡À» ÀÚ¿¬È÷ ÀǽÄÇÏ´Â °ÍÀ¸·Î ¹Ù²ï´Ù. ±×¸®°í Àΰ£À» ÃÊ¿ùÇÏ´Â ÀÌ»óÀ» ´Þ¼ºÇÏ·Á´Â ÀÌ ¶ß°Å¿î ³ë·ÂÀÇ
Ư¡Àº ¹Ýµå½Ã ÂüÀ»¼º¤ýÀγ»½É¤ýºÒ±¼¤ý°ü´ëÇÔÀÌ ´Ã¾î³ª´Â °ÍÀÌ´Ù.
100:6.5 (1100.7) ±×·¯³ª ÂüµÈ Á¾±³´Â ½ÇõÇÏ´Â »ç¶ûÀÌ¿ä, ºÀ»çÇÏ´Â ÀλýÀÌ´Ù. ½ÅÀÚ°¡ ¼øÀüÈ÷ Çö¼¼ÀûÀ̰í
ÇÏÂúÀº ¸¹Àº °Í¿¡ ÃÊ¿¬ÇÏ´Â °ÍÀº °áÄÚ »çȸÀû °í¸³À¸·Î À̲øÁö ¾ÊÀ¸¸ç, ÃÊ¿¬ÇÏ¸é¼ À¯¸Ó °¨°¢À» ÀҾ ¾È µÈ´Ù.
ÁøÁ¤ÇÑ Á¾±³´Â Àΰ£ Á¸Àç·ÎºÎÅÍ ¾Æ¹«°Íµµ »©¾ÑÁö ¾ÊÁö¸¸, ÀλýÀÇ ¸ðµç °Í¿¡ »õ·Î¿î Àǹ̸¦ ´õÇØÁØ´Ù. ±×·± Á¾±³´Â
»õ Á¾·ùÀÇ ¿½É¤ý¿ÀǤý¿ë±â¸¦ ºÒ·¯ÀÏÀ¸Å²´Ù. ½ÊÀÚ±º Á¤½Å±îÁöµµ ºÒ·¯ÀÏÀ¸Å³Áö ¸ð¸£¸ç, À̰ÍÀº ¿µÀû ÅëÂû·ÂÀ¸·Î,
±×¸®°í Àΰ£ÀÌ Ãæ¼ºÇÏ´Â Æò¹üÇÑ »çȸÀû Àǹ«¿¡ Ãæ½ÇÈ÷ Çå½ÅÇÔÀ¸·Î, °í»ß¸¦ ÁãÁö ¾ÊÀ¸¸é ±Øµµ·Î À§ÇèÇÏ´Ù.
100:6.6 (1101.1) Á¾±³ »ýȰÀÇ °¡Àå ³î¶ó¿î Ç¥½Ã Áß¿¡ Çϳª´Â ÈûÂ÷°í ¼þ°íÇÑ Æò¾ÈÀÌ´Ï, À̰ÍÀº ¾î¶²
Àΰ£µµ ÀÌÇØÇϱâ Èûµç Æò¾ÈÀÌ¿ä, ¸ðµç Àǽɰú ¼Òµ¿ÀÌ ¾øÀ½À» °¡¸®Å°´Â, ¿ìÁÖ¿¡ ´ëÇÑ ÀÚ¼¼ÀÌ´Ù. ±×·¯ÇÑ ¼öÁØÀÇ
¿µÀû ¾ÈÁ¤Àº ½Ç¸Á¿¡ ¸é¿ªÀÌ µÇ¾î ÀÖ´Ù. ±×·¯ÇÑ ½ÅÀÚµéÀº ÀÌ·¸°Ô ¸»ÇÑ »çµµ ¹Ù¿ï°ú °°´Ù: ¡°Á×À½À̳ª »îÀ̳ª,
õ»ç³ª ±ºÁÖ³ª ±Ç·ÂÀ̳ª, ÇöÀç ÀÏÀ̳ª ¾ÕÀ¸·Î ´Ù°¡¿Ã ÀÏÀ̳ª, ³ôÀ̳ª ±íÀ̳ª, ±× ¹ÛÀÇ ´Ù¸¥ ¾î¶² °Íµµ ¿ì¸®¸¦
Çϳª´ÔÀÇ »ç¶ûÀ¸·ÎºÎÅÍ ¶¼¾î³»Áö ¸øÇÒ °ÍÀ» ³»°¡ È®½ÅÇϳë¶ó.¡±
100:6.7 (1101.2) ½Â¸®ÇÏ´Â ¿µ±¤À» ±ú´Ý´Â °Í°ú °ü·ÃÇÏ¿© º¸Àå¹Þ´Â ´À³¦ÀÌ ÀÖÀ¸´Ï, ÀÌ ´À³¦Àº ÃÖ»óÀ§ÀÇ
½Çü¸¦ ±ú´ÞÀº ½ÅÀÚ, ±Ã±ØÀ§¿¡ À̸£´Â ¸ñÇ¥¸¦ Ãß±¸ÇÏ´Â ½ÅÀÚÀÇ ÀÇ½Ä ¼Ó¿¡ °ÅÇÑ´Ù.
100:6.8 (1101.3) ÁøÈµÈ Á¾±³°¡ ÁøÁ¤ÇÑ Ã¼ÇèÀ̱⠶§¹®¿¡, ÁøÈµÈ Á¾±³Á¶Â÷ Ãæ¼º½É°ú À§¾ö ¸é¿¡¼
ÀÌ ¸ðµç °ÍÀÌ ÇØ´çµÈ´Ù. ±×·¯³ª °è½Ã Á¾±³´Â ÁøÁ¤ÇÒ »Ó ¾Æ´Ï¶ó ¿ì¼öÇÏ´Ù. ¿µÀû ½Ã·ÂÀÌ È®´ëµÊÀ¸·Î »ý±â´Â »õ·Î¿î
Ãæ¼ºÀº »õ ¼öÁØÀÇ »ç¶û°ú Çå½Å, ºÀ»ç¿Í Ä£±³¸¦ âÁ¶ÇÑ´Ù. ±×¸®°í Çâ»óµÈ ÀÌ ¸ðµç »çȸÀû Àü¸ÁÀº Çϳª´ÔÀÌ ¾Æ¹öÁöÀ̰í
»ç¶÷ÀÌ ÇüÁ¦ÀÎ °ÍÀ» ´õ¿í Å©°Ô ÀǽÄÇÏ°Ô ÇÑ´Ù.
100:6.9 (1101.4) ÁøÈµÈ Á¾±³¿Í °è½ÃµÈ Á¾±³ÀÇ Æ¯º°ÇÑ Â÷ÀÌÁ¡Àº »õ ǰÁúÀÇ ½Å´Ù¿î ÁöÇýÀÌ´Ï, ÀÌ
ÁöÇý°¡ ¼øÀüÈ÷ üÇèÀ¸·Î ¾òÀº Àΰ£ÀÇ ÁöÇý¿¡ ´õÇØÁø´Ù. ±×·¯³ª Àΰ£ÀÇ Á¾±³ ¾È¿¡¼, ±×¸®°í ±× Á¾±³¿Í ´õºÒ¾î
¾ò´Â üÇèÀº ´õ¿í ³»·ÁÁÖ´Â ½Å´Ù¿î ÁöÇý¿Í ¿ìÁÖ ÅëÂû·ÂÀ» ³ªÁß¿¡ ¹ÞÀ» ´É·ÂÀ» °³¹ß½ÃŲ´Ù.
¡ãTop
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6. Marks of Religious
Living
100:6.1 Evolutionary religions and revelatory
religions may differ markedly in method, but in motive there
is great similarity. Religion is not a specific function of
life; rather is it a mode of living. True religion is a wholehearted
devotion to some reality which the religionist deems to be of
supreme value to himself and for all mankind. And the outstanding
characteristics of all religions are: unquestioning loyalty
and wholehearted devotion to supreme values. This religious
devotion to supreme values is shown in the relation of the supposedly
irreligious mother to her child and in the fervent loyalty of
nonreligionists to an espoused cause.
100:6.2 The accepted supreme value of the religionist may be
base or even false, but it is nevertheless religious. A religion
is genuine to just the extent that the value which is held to
be supreme is truly a cosmic reality of genuine spiritual worth.
100:6.3 The marks of human response to the religious impulse
embrace the qualities of nobility and grandeur. The sincere
religionist is conscious of universe citizenship and is aware
of making contact with sources of superhuman power. He is thrilled
and energized with the assurance of belonging to a superior
and ennobled fellowship of the sons of God. The consciousness
of self-worth has become augmented by the stimulus of the quest
for the highest universe objectives-supreme goals.
100:6.4 The self has surrendered to the intriguing drive of
an all-encompassing motivation which imposes heightened self-discipline,
lessens emotional conflict, and makes mortal life truly worth
living. The morbid recognition of human limitations is changed
to the natural consciousness of mortal shortcomings, associated
with moral determination and spiritual aspiration to attain
the highest universe and superuniverse goals. And this intense
striving for the attainment of supermortal ideals is always
characterized by increasing patience, forbearance, fortitude,
and tolerance.
100:6.5 But true religion is a living love, a life of service.
The religionist's detachment from much that is purely temporal
and trivial never leads to social isolation, and it should not
destroy the sense of humor. Genuine religion takes nothing away
from human existence, but it does add new meanings to all of
life; it generates new types of enthusiasm, zeal, and courage.
It may even engender the spirit of the crusader, which is more
than dangerous if not controlled by spiritual insight and loyal
devotion to the commonplace social obligations of human loyalties.
100:6.6 One of the most amazing earmarks of religious living
is that dynamic and sublime peace, that peace which passes all
human understanding, that cosmic poise which betokens the absence
of all doubt and turmoil. Such levels of spiritual stability
are immune to disappointment. Such religionists are like the
Apostle Paul, who said: "I am persuaded that neither death,
nor life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor depth, nor anything
else shall be able to separate us from the love of God."
100:6.7 There is a sense of security, associated with the realization
of triumphing glory, resident in the consciousness of the religionist
who has grasped the reality of the Supreme, and who pursues
the goal of the Ultimate.
100:6.8 Even evolutionary religion is all of this in loyalty
and grandeur because it is a genuine experience. But revelatory
religion is excellent as well as genuine. The new loyalties
of enlarged spiritual vision create new levels of love and devotion,
of service and fellowship; and all this enhanced social outlook
produces an enlarged consciousness of the Fatherhood of God
and the brotherhood of man.
100:6.9 The characteristic difference between evolved and revealed
religion is a new quality of divine wisdom which is added to
purely experiential human wisdom. But it is experience in and
with the human religions that develops the capacity for subsequent
reception of increased bestowals of divine wisdom and cosmic
insight.
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7.
ÃÖ°íÀÇ Á¾±³ »ýȰ
100:7.1 (1101.5) À¯¶õ½Ã¾ÆÀÇ º¸Åë
ÇÊ»çÀÚ´Â ºñ·Ï ³ª»ç·¿ ¿¹¼ö°¡ À°Ã¼¸¦ ÀÔ°í ¸Ó¹«¸£´ø µ¿¾È¿¡ ¾òÀº ±× ¿Ïº®ÇÑ ÀÎǰÀÇ ³ôÀ̱îÁö À̸£±â¸¦ ¹Ù¶ö ¼ö ¾ø¾îµµ,
ÇÊ»ç ½ÅÀÚ´Â ´©±¸³ª ¿¹¼öÀÇ ÀΰÝÀÌ ¿ÏÀüÇØÁø ±æÀ» µû¶ó¼, ưưÇϰí ÅëÀÏµÈ ÀΰÝÀ» °³¹ßÇÏ´Â °ÍÀÌ ¾ÆÁÖ °¡´ÉÇÏ´Ù.
ÁÖÀÇ ÀΰÝÀÇ µ¶Æ¯ÇÑ ¸ð½ÀÀº ±×ÀÇ ÀΰÝÀÌ ¿ÏÀüÇϱ⺸´Ù ±ÕÇüµÈ °Í, ÀΰÝÀÌ ¾Æ¸§´ä°Ô, Ä¡¿ìÄ¡Áö ¾Ê°Ô ÅëÀÏµÈ °ÍÀÌ´Ù.
¿¹¼ö¸¦ °¡Àå È¿°ú ÀÖ°Ô º¸¿©ÁÖ´Â °ÍÀº ´ÙÀ½ÀÇ ¾î¶² »ç¶÷ÀÇ ¿¹ÀÌ´Ï, ¿¹¼ö¸¦ °í¹ßÇÏ´Â ÀÚµé ¾Õ¿¡ ¼ ÀÖ´Â ÁÖ¸¦ ÇâÇÏ¿©
¼ÕÁþÇÏ¸é¼ ±×´Â ÀÌ·¸°Ô ¸»Çß´Ù: ¡°ÀÌ »ç¶÷À» º¸¶ó!¡±
100:7.2 (1101.6) ¿¹¼öÀÇ ¾î±è¾ø´Â Ä£ÀýÀº »ç¶÷µéÀÇ ¸¶À½À» °¨µ¿½ÃÄ×Áö¸¸, ±×ÀÇ °°ÇÇÑ ÀÎǰÀº µû¸£´Â
»ç¶÷µéÀ» ³î¶ó°Ô Çß´Ù. ±×´Â ÂüÀ¸·Î ¼º½ÇÇß´Ù. ±×¿¡°Ô ¾Æ¹«·± À§¼±ÀÌ ¾ø¾ú´Ù. ÀüÇô ²Ù¹ÒÀÌ ¾ø¾ú°í, ¾ðÁ¦³ª ±×´Â
¹«Ã´ ½Å¼±ÇÏ°Ô Áø½ÉÀ̾ú´Ù. °ÑÄ¡·¹¿¡ ¸öÀ» ±ÁÈ÷Áö ¾Ê¾Ò°í, ¹«¾ùÀΠüÇÑ ÀûÀÌ ¾ø¾ú´Ù. Áø¸®¸¦ °¡¸£Ä£ ±×´ë·Î ±×´Â
Áø¸®¸¦ ½ÇõÇÏ¿´´Ù. ±×´Â ¹Ù·Î ±× Áø¸®¿´´Ù. ±×ÀÇ ¼¼´ë¿¡°Ô ±¸¿øÀÇ Áø¸®¸¦ ¼º½ÇÇÏ°Ô ¼±Æ÷ÇÏ´Â °ÍÀÌ ¶§¶§·Î °íÅëÀ»
°¡Á®¿ÔÁö¸¸, ±×´Â ±×·± Áø¸®¸¦ ¼±Æ÷ÇÒ ¼ö¹Û¿¡ ¾ø¾ú´Ù. ±×´Â ÀǽÉÇÏÁö ¾Ê°í ¸ðµç Áø¸®¿¡ Ãæ¼ºÇß´Ù.
100:7.3 (1101.7) ±×·¯³ª ÁÖ´Â ¹«Ã´ ºÐº°ÀÌ ÀÖ¾ú°í, »ç¶÷ÀÌ °¡±îÀÌÇÒ ¼ö ÀÖ´Â ºÐÀ̾ú´Ù. ±×°¡ º£Ç¬
¸ðµç ºÀ»ç´Â ´ë´ÜÈ÷ ½Ç¿ëÀûÀ̾ú°í, ÇÑÆí ±×ÀÇ ¸ðµç °èȹÀº ±×·¯ÇÑ Àΰ¡µÈ »ó½Ä¿¡ ¹þ¾î³ªÁö ¾Ê´Â Ư¡À» °¡Á³´Ù. ±âÇü(Ðôû¡)À̰í
À¯º°³ª°í ÀÌ»óÇÑ ¼ºÇâÀÌ ÀüÇô ±×¿¡°Ô ¾ø¾ú´Ù. ±×´Â ½±°Ô º¯Çϰųª, º¯´öÀ» ºÎ¸®°Å³ª È÷½ºÅ׸®¸¦ º¸ÀÎ ÀûÀÌ ¾ø¾ú´Ù.
¾î¶² °¡¸£Ä§¿¡µµ, ¹«½¼ ÀÏÀ» ÇàÇØµµ, Ưº°ÇÑ ¿¹ÀÇ ¹Ù¸¥ °¨°¢°ú ¾Æ¿ï·¯ ¾ðÁ¦³ª Áö±ØÇÑ ºÐº°ÀÌ ÀÖ¾ú´Ù.
100:7.4 (1102.1) »ç¶÷ÀÇ ¾ÆµéÀº ¾ðÁ¦³ª ¸Å¿ì Ä§ÂøÇÑ Àι°À̾ú´Ù. ÀûµéÁ¶Â÷ ±×¿¡°Ô ÁøÁöÇÑ Á¸°æ½ÉÀ» º¸¿´´Ù.
±×µéÀº ±×°¡ ¾Õ¿¡ ÀÖ´Â °ÍÀ» µÎ·Á¿öÇϱ⵵ Çß´Ù. ¿¹¼ö´Â µÎ·Á¿òÀÌ ¾ø¾ú´Ù. ½Å´Ù¿î ¿½ÉÀÌ °¡µæÇßÁö¸¸, °áÄÚ ±¤½ÅÀ»
º¸ÀÌÁö ¾Ê¾Ò´Ù. °¨Á¤ÀÌ »ì¾Æ À־ °áÄÚ °¡º±Áö ¾Ê¾Ò´Ù. »ó»ó·ÂÀÌ ÀÖ¾úÀ¸³ª ¾ðÁ¦³ª ½Ç¿ëÀûÀ̾ú´Ù. ±×´Â ¼ÖÁ÷ÇϰÔ
ÀλýÀÇ Çö½Ç¿¡ ºÎµúÃÆÀ¸³ª °áÄÚ ¹«µð°Å³ª ´ÜÁ¶·ÓÁö ¾Ê¾Ò´Ù. ¿ë±â°¡ À־ °áÄÚ ¹«¸ðÇÏÁö ¾Ê¾Ò°í, ½ÅÁßÇßÀ¸³ª °áÄÚ
ºñ°ÌÇÏÁö ¾Ê¾Ò´Ù. µ¿Á¤½ÉÀÌ À־ °¨»ó¿¡ ºüÁöÁö ¾Ê¾Ò°í, µ¶Æ¯Çصµ ÀÌ»óÇÏÁö ¾Ê¾Ò´Ù. °æ°ÇÇØµµ °Å·èÇÑ Ã¼ÇÏÁö ¾Ê¾Ò´Ù.
±×¸®°í ¾ðÁ¦³ª ¸Å¿ì Ä§ÂøÇßÀ¸´Ï, ÀÎǰÀÌ ¾ÆÁÖ ¿ÏÀüÈ÷ ÅëÀϵǾú±â ¶§¹®ÀÌ´Ù.
100:7.5 (1102.2) ¿¹¼öÀÇ µ¶Ã¢¼ºÀº ¾ï´¸®Áö ¾Ê¾Ò´Ù. ±×´Â ÀüÅë¿¡ ¹À̰ųª Á¼Àº °ü½À¿¡ Á¾Ã³·³ ¼øÁ¾ÇÔÀ¸·Î
ÁöÀåÀ» ¹ÞÁö ¾Ê¾Ò´Ù. ÀÇ½É ¾ø´Â È®½ÅÀ» °¡Áö°í ¸»Çß°í, Àý´ë ±ÇÇÑÀ» °¡Áö°í °¡¸£ÃÆ´Ù. ±×·¯³ª ÈǸ¢ÇÑ µ¶Ã¢¼ºÀÌ ÀÖ¾ú¾îµµ
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½ÅÀ» µÎ·Á¿öÇϰí Èñ»ý¹°À» ¹ÙÄ¡´Â °ü½À ´ë½Å¿¡ »ç¶û°ú ÀÚºñ¸¦ °Á¶ÇÑ °ÍÀ̾ú´Ù.
100:7.6 (1102.3) ¿¹¼ö´Â ´ë´ÜÈ÷ ³ÐÀº °ßÁö¿¡¼ ¼¼»óÀ» º¸¾Ò´Ù. ±×´Â ¸ðµç ¹ÎÁ·¿¡°Ô º¹À½À» ÀüµµÇ϶ó°í
ÃßÁ¾Àڵ鿡°Ô ŸÀÏ·¶´Ù. ±×´Â ÀüÇô ¸¶À½ÀÌ Á¼Áö ¾Ê¾Ò´Ù. »ç¶÷À» ºÒ½ÖÈ÷ ¿©±â´Â ¸¶À½Àº ¿Â Àηù, ¾Æ´Ï ÇÑ ¿ìÁÖÁ¶Â÷µµ
´ã¾Ò´Ù. ¾ðÁ¦³ª ±×´Â ÀÌ·¸°Ô ÃÊûÇÏ¿´´Ù, ¡°´©±¸µçÁö ¿øÇÏ´Â ÀÚ´Â ¿ÃÁö¾î´Ù.¡±
100:7.7 (1102.4) ¿¹¼ö¿¡ °üÇÏ¿© ¡°±×´Â Çϳª´ÔÀ» ÀÇÁöÇÏ¿´´õ¶ó¡±ÇÏ°í »ç¶÷µéÀÌ ÂüµÇ°Ô ¸»Çß´Ù. »ç¶÷µé
»çÀÌ¿¡ ÇÑ »ç¶÷À¸·Î¼ ±×´Â Çϴÿ¡ °è½Å Çϳª´ÔÀ» ¾ÆÁÖ ¼þ°íÇÏ°Ô ÀÇÁöÇß´Ù. ¾î¸°¾ÆÀ̰¡ ¶¥¿¡¼ ºÎ¸ð¸¦ ÀÇÁöÇÏ´Â °Íó·³
¾Æ¹öÁö¸¦ ÀÇÁöÇß´Ù. ±×ÀÇ ¹ÏÀ½Àº ¿ÏÀüÇ߾ °áÄÚ ÁÖÁ¦³ÑÁö ¾Ê¾Ò´Ù. ÀÚ¿¬ÀÌ ¾Æ¹«¸® ¸ðÁú°Ô º¸¿©µµ, ¶¥¿¡ ÀÖ´Â »ç¶÷ÀÇ
º¹Áö¿¡ ¾Æ¹«¸® °³ÀÇÄ¡ ¾Ê´Â µí º¸¿©µµ, ¿¹¼ö´Â °áÄÚ ¹ÏÀ½ÀÌ Èçµé¸®Áö ¾Ê¾Ò´Ù. ½Ç¸Á¿¡ ¸é¿ª(Øóæ¹)ÀÌ µÇ¾ú°í, ¹ÚÇØ¿¡
¿µÇâÀ» ¹ÞÁö ¾Ê¾Ò´Ù. ±×´Â ½ÇÆÐ·Î º¸ÀÌ´Â °Í¿¡ ¸¶À½ÀÌ Èçµé¸®Áö ¾Ê¾Ò´Ù.
100:7.8 (1102.5) ±×´Â »ç¶÷µéÀ» ÇüÁ¦Ã³·³ »ç¶ûÇß°í, µ¿½Ã¿¡ »ç¶÷µéÀÇ Å¸°í³ ÀÚÁú°ú ¾òÀº ¼ºÁúÀÌ ¾î¶»°Ô
´Ù¸¥°¡ Çì¾Æ·È´Ù. ¡°±×´Â µÎ·ç ´Ù´Ï¸ç ÁÁÀº ÀÏÀ» ÇÏ¿´´õ¶ó.¡±
100:7.9 (1102.6) ¿¹¼ö´Â µå¹°°Ô ¸í¶ûÇÑ »ç¶÷À̾úÁö¸¸, ´«ÀÌ ¸Õ ºÐº° ¾ø´Â ³«°üÁÖÀÇÀÚ°¡ ¾Æ´Ï¾ú´Ù. ´Ã
ÀÌ·¸°Ô ÈÆ°èÀÇ ¸»¾¸À» ÁÖ¾ú´Ù, ¡°±â¿îÀ» ³»¶ó.¡± È®°íÈ÷ Çϳª´ÔÀ» ¹Ï°í Èçµé¸®Áö ¾Ê°í »ç¶÷À» ½Å·ÚÇ߱⠶§¹®¿¡ ±×´Â
ÀÌ·¯ÇÑ ÀڽŠÀִ ŵµ¸¦ Áöų ¼ö ÀÖ¾ú´Ù. ¸ðµç »ç¶÷À» »ç¶ûÇÏ°í ¹Ï¾ú±â ¶§¹®¿¡, ¾ðÁ¦³ª °¨µ¿À» ÁÖµµ·Ï »ç¶÷µé¿¡°Ô
¸¶À½À» ½è´Ù. ±×·¡µµ ¾ðÁ¦³ª ±×ÀÇ ½Å³ä¿¡ Ãæ½ÇÇß°í, ¾Æ¹öÁöÀÇ ¶æÀ» ÇàÇÏ´Â ÀÏ¿¡ Çå½ÅÇÏ·Á°í ÈǸ¢ÇÏ°Ô °¢¿À°¡ ±»¾ú´Ù.
100:7.10 (1102.7) ÁÖ´Â ¾ðÁ¦³ª ³Ê±×·¯¿ü´Ù. ±×´Â ÁöÄ¡Áö ¾Ê°í ¸»Çß´Ù, ¡°¹Þ´Â °Íº¸´Ù ÁÖ´Â °ÍÀÌ ´õ
º¹ÀÌ ÀÖµµ´Ù.¡± ±×´Â ¸»Çß´Ù, ¡°³ÊÈñ°¡ °ÅÀú ¹Þ¾ÒÀ¸´Ï, °ÅÀú ÁÖ¾î¶ó.¡± ÇѾøÀÌ ³Ê±×·¯¿ü´Âµ¥µµ, ±×·¡µµ ±×´Â °áÄÚ
³¶ºñÇϰųª »çÄ¡½º·´Áö ¾Ê¾Ò´Ù. ±¸¿øÀ» ¹ÞÀ¸·Á¸é ³ÊÈñ°¡ ¹Ï¾î¾ß ÇÑ´Ù°í °¡¸£ÃÆ´Ù. ¡°±¸ÇÏ´Â ÀÚ´Â ´©±¸µçÁö ¾òÀ»Áö´Ï¶ó.¡±
100:7.11 (1102.8) ±×´Â ¼ÖÁ÷ÇßÀ¸³ª ¾ðÁ¦³ª Ä£ÀýÇß´Ù. ±×´Â ÀÌ·¸°Ô ¸»Çß´Ù, ¡°±×·¸Áö ¾Ê´Ù¸é, ³»°¡
³ÊÈñ¿¡°Ô ÀÏ·¶À¸¸®¶ó.¡± ÁËÀÎÀ» »ç¶ûÇϰí Á˸¦ ¹Ì¿öÇÑ´Ù°í °Åħ¾øÀÌ ÀǰßÀ» ¸»Çß´Ù. ±×·¯³ª ÀÌ·¸°Ô ³î¶ø°Ô ¼ÖÁ÷Çϸé¼
³»³» ±×´Â ¾î±è¾øÀÌ °øÁ¤Çß´Ù.
100:7.12 (1102.9) ¶§¶§·Î Àΰ£Àû ½½ÇÄÀÇ ÀÜÀ» ±í¼÷ÀÌ µéÀÌÄ״µ¥µµ, ¿¹¼ö´Â º¯Ä¡ ¾Ê°í ¸í¶ûÇß´Ù. µÎ·Á¿ò
¾øÀÌ ±×´Â Á¸ÀçÀÇ Çö½Ç¿¡ ºÎµúÃÆ°í, ±×·¡µµ Çϴóª¶ó º¹À½À» À§ÇÑ ¿½ÉÀ¸·Î °¡µæ Â÷ ÀÖ¾ú´Ù. ±×·¯³ª ¿½ÉÀ» ÀÚÁ¦Çß°í,
°áÄÚ ¿½ÉÀÌ ±×¸¦ Áö¹èÇÏÁö ¾Ê¾Ò´Ù. ±×´Â ¡°¾Æ¹öÁöÀÇ ÀÏ¡±¿¡ ¾Æ³¦¾øÀÌ Çå½ÅÇß´Ù. ÀÌ ½Å´Ù¿î ¿½ÉÀº ¿µÀû »ý°¢ÀÌ ¾ø´Â
ÇüÁ¦µé·Î ÇÏ¿©±Ý ±×°¡ ¹ÌÃÆ´Ù°í »ý°¢ÇÏ°Ô ¸¸µé¾úÁö¸¸, ±¸°æÇÏ´Â ¿ìÁÖ´Â ±×°¡ Á¦ Á¤½ÅÀ» °¡Áø »ç¶÷ÀÇ ¸ðÇüÀ̶ó°í, ³ôÀº
¼öÁØÀÇ ¿µÀû »ýȰ¿¡ ÇÊ»çÀÚ°¡ ÃÖ°í·Î Çå½ÅÇÏ´Â º»º¸±â¶ó°í ±×¸¦ Æò°¡Çß´Ù. ±×¸®°í ÀÚÁ¦µÈ ±×ÀÇ ¿½ÉÀº ½±°Ô ¹øÁ³´Ù.
µ¿·áµéÀº ±×¿Í ÇÔ²² ½Å´ä°Ô ³«°üÇÒ ¼ö¹Û¿¡ ¾ø¾ú´Ù.
100:7.13 (1103.1) ÀÌ °¥¸±¸® »ç¶÷Àº ½½ÆÛÇÏ´Â »ç¶÷ÀÌ ¾Æ´Ï¾ú´Ù. Áñ°Å¿î »ç¶÷À̾ú´Ù. ¡°±â»µÇϰí Áö±ØÈ÷
Áñ°Å¿öÇ϶ó¡±ÇÏ°í ´Ã ¸»Çß´Ù. ±×·¯³ª Àǹ«°¡ ¿ä±¸ÇÒ ¶§, ¡°±×´ÃÁø Á×À½ÀÇ °ñÂ¥±â¡±¸¦ ±â²¨ÀÌ ¿ë°¨È÷ °É¾ú´Ù. Áñ°Å¿öÇßÁö¸¸
µ¿½Ã¿¡ °â¼ÕÇß´Ù.
100:7.14 (1103.2) ±×ÀÇ ¿ë±â´Â ±×ÀÇ ÂüÀ»¼º¿¡ ¸øÁö ¾Ê¾Ò´Ù. ¶§À̸£°Ô ÇൿÇϵµ·Ï ¾Ð·ÂÀ» ¹Þ¾ÒÀ» ¶§,
±×´Â ¿ÀÁ÷ ¡°³» ¶§°¡ ¾ÆÁ÷ ´Ù°¡¿ÀÁö ¾Ê¾Ò´À´Ï¶ó¡± ´ë´äÇϰï Çß´Ù. ±×´Â °áÄÚ ¼µÎ¸£Áö ¾Ê¾Ò´Ù. ±×ÀÇ Â÷ºÐÇÑ ÀÚ¼¼´Â
Ź¿ùÇÏ¿´´Ù. ±×·¯³ª ¾ÇÀ» º¸°í¼ ÀÚÁÖ ºÐ°³ÇÏ¿´°í, Á˸¦ ÂüÁö ¸øÇß´Ù. À̵û±Ý ¶¥¿¡ ÀÖ´Â ÀÚ³àµéÀÇ º¹Áö¿¡ ÇØ·Î¿î
°Í¿¡ ÀúÇ×Çϵµ·Ï ÈûÂ÷°Ô ¸¶À½ÀÌ ¿òÁ÷¿´´Ù. ±×·¯³ª Á˸¦ ºÐ°³Çϴ ŵµ´Â °áÄÚ ÁËÀο¡ ´ëÇÑ ºÐ³ë·Î À̾îÁöÁö ¾Ê¾Ò´Ù.
100:7.15 (1103.3) ±×ÀÇ ¿ë±â´Â ´ë´ÜÇßÁö¸¸ ±×´Â °áÄÚ ¾î¸®¼®Áö ¾Ê¾Ò´Ù. ±×ÀÇ Ç¥¾î´Â ¡°µÎ·Á¿ö ¸»¶ó¡±´Â
°ÍÀ̾ú´Ù. ±×´Â ´ë´ÜÈ÷ ¿ë±â°¡ ÀÖ¾ú°í, ¶§¶§·Î ¿µ¿õ´ä°Ô ¿ë°¨Çß´Ù. ±×·¯³ª ±×ÀÇ ¿ë±â¿¡ ½ÅÁßÇÔÀÌ ÀÖ¾ú°í À̼º(ìµàõ)À¸·Î
ÀÚÁ¦µÇ¾ú´Ù. ±× ¿ë±â´Â ¹ÏÀ½¿¡¼ »ý°Ü³ ¿ë±â¿ä, ÇԺηΠ¸Í¸ñÀ¸·Î ÁÖÁ¦³Ñ°Ô °¡Á¤ÇÏ´Â °ÍÀÌ ¾Æ´Ï¾ú´Ù. ±×´Â ÂüÀ¸·Î
¿ë°¨ÇßÁö¸¸ °áÄÚ ¸¸¿ëÀ» ºÎ¸®Áö ¾Ê¾Ò´Ù.
100:7.16 (1103.4) ÁÖ´Â Á¸°æ½ÉÀÇ º»º¸±â¿´´Ù. ÀþÀ» ¶§¿¡µµ ±×ÀÇ ±âµµ´Â ÀÌ·¸°Ô ½ÃÀÛÇß´Ù, ¡°Çϴÿ¡
°è½Å ¿ì¸® ¾Æ¹öÁö¿©, ±× À̸§ÀÌ °Å·èÇϿɼҼ.¡± ±×´Â µ¿·áµéÀÌ ±×¸©µÇ°Ô ¼þ¹èÇÏ´Â °ÍÁ¶Â÷ Á¸ÁßÇÏ¿´´Ù. ±×·¯³ª À̰ÍÀº
±×·Î ÇÏ¿©±Ý Á¾±³Àû ÀüÅëÀ» °ø°ÝÇϰųª »ç¶÷ÀÇ À߸øµÈ °ü³äÀ» °ø°ÝÇÏ´Â °ÍÀ» ¸·Áö´Â ¾Ê¾Ò´Ù. ±×´Â ÂüµÈ °Å·èÇÔÀ» Á¸ÁßÇß°í,
±×·¡µµ ¡°³ÊÈñ °¡¿îµ¥ ´©°¡ ³ª¸¦ ÁË ÀÖ´Ù°í ¼±¾ðÇÏ´À³Ä?¡±ÇÏ°í ¸»ÇÏ¸é¼ µ¿·áµé¿¡°Ô ¿Â´çÇÏ°Ô È£¼ÒÇÒ ¼ö ÀÖ¾ú´Ù.
100:7.17 (1103.5) ¿¹¼ö°¡ À§´ëÇÑ °ÍÀº ¼±Ç߱⠶§¹®À̾ú´Ù. ±×·¡µµ ±×´Â ¾î¸°¾ÆÀ̵é°ú »ç±Í¾ú´Ù. ºÎµå·¯¿ü¾îµµ
»ç»ýȰ¿¡¼ Àß³ üÇÏÁö ¾Ê¾Ò°í, ±×·¡µµ ¿ìÁÖ¿¡¼ ¿ÏÀüÇØÁø »ç¶÷À̾ú´Ù. µ¿·áµéÀº ´©°¡ ½ÃŰÁö ¾Ê¾Æµµ ±×¸¦ ÁÖ¶ó°í
ºÒ·¶´Ù.
100:7.18 (1103.6) ¿¹¼ö´Â ¿ÏÀüÇÏ°Ô ÅëÀÏµÈ ÀΰÝÀÚ¿´´Ù. ±×¸®°í ¿À´Ã³¯, °¥¸±¸®¿¡¼ ÇÑ °Íó·³, ±×´Â
°è¼Ó ÇÊ»çÀÚÀÇ Ã¼ÇèÀ» ÅëÀÏÇϰí Àΰ£ÀÇ ¼ö°í¸¦ Á¶Á¤ÇÑ´Ù. ±×´Â »ý¸íÀ» Çϳª°¡ µÇ°Ô, ÀÎǰÀ» °í±ÍÇϰÔ, üÇèÀ» ´Ü¼øÇϰÔ
¸¸µç´Ù. ±×´Â Àΰ£ÀÇ Áö¼º ¼Ó¿¡ µé¾î°¡¼ ±× Áö¼ºÀ» ³ôÀÌ°í º¯È½ÃŰ°í ±× ¸ð½ÀÀ» ¹Ù²Û´Ù. ÀÌ ¸»¾¸Àº ±ÛÀÚ ±×´ë·Î
Âü¸»ÀÌ´Ù, ¡°´©±¸µçÁö ±×¸®½ºµµ ¿¹¼ö¸¦ ¸¶À½ ¼Ó¿¡ °¡Á³À¸¸é »õ »ç¶÷À̶ó. ¿À·¡µÈ °ÍÀÌ Áö³ª°¡°í ÀÖÀ¸´Ï, º¸¶ó, ¸ðµç
°ÍÀÌ »õ·Ó°Ô µÇ°í ÀÖµµ´Ù.¡±
100:7.19 (1103.7) [³×¹Ùµ·ÀÇ ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥ÇÏ¿´´Ù.]
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7. The Acme of Religious
Living
100:7.1 Although the average mortal of
Urantia cannot hope to attain the high perfection of character
which Jesus of Nazareth acquired while sojourning in the flesh,
it is altogether possible for every mortal believer to develop
a strong and unified personality along the perfected lines of
the Jesus personality. The unique feature of the Master's personality
was not so much its perfection as its symmetry, its exquisite
and balanced unification. The most effective presentation of
Jesus consists in following the example of the one who said,
as he gestured toward the Master standing before his accusers,
"Behold the man!"
100:7.2 The unfailing kindness of Jesus touched the hearts of
men, but his stalwart strength of character amazed his followers.
He was truly sincere; there was nothing of the hypocrite in
him. He was free from affectation; he was always so refreshingly
genuine. He never stooped to pretense, and he never resorted
to shamming. He lived the truth, even as he taught it. He was
the truth. He was constrained to proclaim saving truth to his
generation, even though such sincerity sometimes caused pain.
He was unquestioningly loyal to all truth.
100:7.3 But the Master was so reasonable, so approachable. He
was so practical in all his ministry, while all his plans were
characterized by such sanctified common sense. He was so free
from all freakish, erratic, and eccentric tendencies. He was
never capricious, whimsical, or hysterical. In all his teaching
and in everything he did there was always an exquisite discrimination
associated with an extraordinary sense of propriety.
100:7.4 The Son of Man was always a well-poised personality.
Even his enemies maintained a wholesome respect for him; they
even feared his presence. Jesus was unafraid. He was surcharged
with divine enthusiasm, but he never became fanatical. He was
emotionally active but never flighty. He was imaginative but
always practical. He frankly faced the realities of life, but
he was never dull or prosaic. He was courageous but never reckless;
prudent but never cowardly. He was sympathetic but not sentimental;
unique but not eccentric. He was pious but not sanctimonious.
And he was so well-poised because he was so perfectly unified.
100:7.5 Jesus' originality was unstifled. He was not bound by
tradition or handicapped by enslavement to narrow conventionality.
He spoke with undoubted confidence and taught with absolute
authority. But his superb originality did not cause him to overlook
the gems of truth in the teachings of his predecessors and contemporaries.
And the most original of his teachings was the emphasis of love
and mercy in the place of fear and sacrifice.
100:7.6 Jesus was very broad in his outlook. He exhorted his
followers to preach the gospel to all peoples. He was free from
all narrow-mindedness. His sympathetic heart embraced all mankind,
even a universe. Always his invitation was, "Whosoever
will, let him come."
100:7.7 Of Jesus it was truly said, "He trusted God."
As a man among men he most sublimely trusted the Father in heaven.
He trusted his Father as a little child trusts his earthly parent.
His faith was perfect but never presumptuous. No matter how
cruel nature might appear to be or how indifferent to man's
welfare on earth, Jesus never faltered in his faith. He was
immune to disappointment and impervious to persecution. He was
untouched by apparent failure.
100:7.8 He loved men as brothers, at the same time recognizing
how they differed in innate endowments and acquired qualities.
"He went about doing good."
100:7.9 Jesus was an unusually cheerful person, but he was not
a blind and unreasoning optimist. His constant word of exhortation
was, "Be of good cheer." He could maintain this confident
attitude because of his unswerving trust in God and his unshakable
confidence in man. He was always touchingly considerate of all
men because he loved them and believed in them. Still he was
always true to his convictions and magnificently firm in his
devotion to the doing of his Father's will.
100:7.10 The Master was always generous. He never grew weary
of saying, "It is more blessed to give than to receive."
Said he, "Freely you have received, freely give."
And yet, with all of his unbounded generosity, he was never
wasteful or extravagant. He taught that you must believe to
receive salvation. "For every one who seeks shall receive."
100:7.11 He was candid, but always kind. Said he, "If it
were not so, I would have told you." He was frank, but
always friendly. He was outspoken in his love for the sinner
and in his hatred for sin. But throughout all this amazing frankness
he was unerringly fair.
100:7.12 Jesus was consistently cheerful, notwithstanding he
sometimes drank deeply of the cup of human sorrow. He fearlessly
faced the realities of existence, yet was he filled with enthusiasm
for the gospel of the kingdom. But he controlled his enthusiasm;
it never controlled him. He was unreservedly dedicated to "the
Father's business." This divine enthusiasm led his unspiritual
brethren to think he was beside himself, but the onlooking universe
appraised him as the model of sanity and the pattern of supreme
mortal devotion to the high standards of spiritual living. And
his controlled enthusiasm was contagious; his associates were
constrained to share his divine optimism.
100:7.13 This man of Galilee was not a man of sorrows; he was
a soul of gladness. Always was he saying, "Rejoice and
be exceedingly glad." But when duty required, he was willing
to walk courageously through the "valley of the shadow
of death." He was gladsome but at the same time humble.
100:7.14 His courage was equaled only by his patience. When
pressed to act prematurely, he would only reply, "My hour
has not yet come." He was never in a hurry; his composure
was sublime. But he was often indignant at evil, intolerant
of sin. He was often mightily moved to resist that which was
inimical to the welfare of his children on earth. But his indignation
against sin never led to anger at the sinner.
100:7.15 His courage was magnificent, but he was never foolhardy.
His watchword was, "Fear not." His bravery was lofty
and his courage often heroic. But his courage was linked with
discretion and controlled by reason. It was courage born of
faith, not the recklessness of blind presumption. He was truly
brave but never audacious.
100:7.16 The Master was a pattern of reverence. The prayer of
even his youth began, "Our Father who is in heaven, hallowed
be your name." He was even respectful of the faulty worship
of his fellows. But this did not deter him from making attacks
on religious traditions or assaulting errors of human belief.
He was reverential of true holiness, and yet he could justly
appeal to his fellows, saying, "Who among you convicts
me of sin?"
100:7.17 Jesus was great because he was good, and yet he fraternized
with the little children. He was gentle and unassuming in his
personal life, and yet he was the perfected man of a universe.
His associates called him Master unbidden.
100:7.18 Jesus was the perfectly unified human personality.
And today, as in Galilee, he continues to unify mortal experience
and to co-ordinate human endeavors. He unifies life, ennobles
character, and simplifies experience. He enters the human mind
to elevate, transform, and transfigure it. It is literally true:
"If any man has Christ Jesus within him, he is a new creature;
old things are passing away; behold, all things are becoming
new."
100:7.19 [Presented by a Melchizedek of Nebadon. ]
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