| ||||||||
|
Á¦ 160 Æí
| Paper
160 Rodan of Alexandria | |
160:0.1
9¿ù 18ÀÏ, ÀÏ¿äÀÏ ¾Æħ¿¡, ¾Èµå·¹´Â ´ÙÀ½ ÁÖ¿¡ ¾î¶² Àϵµ °èȹÇÏÁö ¾ÊÀ» °ÍÀ̶ó°í ¹ßÇ¥Çß´Ù. ³ª´Ù´Ï¿¤°ú Å丶½º¸¦
Á¦¿ÜÇÑ ¸ðµç »çµµ´Â Àڱ⠰¡Á·À» ¹æ¹®Çϰųª Ä£±¸µé°ú ÇÔ²² ¸Ó¹°±â À§ÇØ ÁýÀ¸·Î µ¹¾Æ°¬´Ù. ÀÌ ÁÖ¿¡ ¿¹¼ö´Â °ÅÀÇ ¿ÏÀüÇÑ
ÈÞ½Ä ±â°£À» Áñ°åÁö¸¸, ³ª´Ù´Ï¿¤°ú Å丶½º´Â ·Î´ÜÀ̶ó´Â ¾Ë·º»êµå¸®¾Æ Ãâ½ÅÀÇ ¾î¶² ±×¸®½º öÇÐÀÚ¿ÍÀÇ Åä·ÐÀ¸·Î ¸Å¿ì ¹Ù»¦´Ù.
ÀÌ ±×¸®½ºÀÎÀº ¾Ë·º»êµå¸®¾Æ¿¡¼ ÀÓ¹«¸¦ ¼öÇàÇß´ø ¾Æºê³ÊÀÇ µ¿·áÀÎ ÇÑ »ç¶÷ÀÇ °¡¸£Ä§À» ÅëÇؼ, ¿äÁò¿¡ ¿¹¼öÀÇ Á¦ÀÚ°¡ µÇ¾ú´Ù.
·Î´ÜÀº ÀÌÁ¦ ÀÚ±âÀÇ »ýÈ° öÇаú ¿¹¼öÀÇ »õ·Î¿î Á¾±³Àû °¡¸£Ä§À» Á¶È½ÃÅ°´Â ÀÏ¿¡ ÁøÁöÇÏ°Ô ¸ôµÎÇØ ÀÖ¾ú°í, ±×´Â ÁÖ(ñ«)°¡
±×¿Í ÇÔ²² ÀÌ ¹®Á¦µé¿¡ ´ëÇØ ÇÔ²² À̾߱âÇϱ⸦ ¹Ù¶ó¸ç ¸¶°¡´Ü¿¡¼ ¿Ô´Ù. ±×´Â ¶ÇÇÑ ¿¹¼ö³ª »çµµ ÁßÀÇ ÇÑ »ç¶÷À¸·ÎºÎÅÍ
Á÷Á¢µéÀº, º¹À½ÀÇ ±ÇÀ§ ÀÖ´Â Çؼ®À» È®º¸Çϱ⸦ ¹Ù·¨´Ù. ºñ·Ï ÁÖ(ñ«)´Â ·Î´Ü°ú ±×·± ´ëÈ¿¡ Âü¿©ÇÏ´Â °ÍÀ» °ÅÀýÇßÁö¸¸,
±×¸¦ Á¤ÁßÀÌ ¸Â¾ÆÁÖ¾ú°í, ¹Ù·Î ³ª´Ù´Ï¿¤°ú Å丶½º¿¡°Ô ±×°¡ ÇÏ°í ½Í¾îÇß´ø ¸»À» ¸ðµÎ µè°í ±× º¸´äÀ¸·Î º¹À½¿¡ °üÇÏ¿©
ÀÏ·¯ÁÖ¶ó°í Áö½ÃÇß´Ù.
| On Sunday morning,
September 18, Andrew announced that no work would be planned for
the coming week. All of the apostles, except Nathaniel and Thomas,
went home to visit their families or to sojourn with friends. This
week Jesus enjoyed a period of almost complete rest, but Nathaniel
and Thomas were very busy with their discussions with a certain
Greek philosopher from Alexandria named Rodan. This Greek had recently
become a disciple of Jesus through the teaching of one of Abner's
associates who had conducted a mission at Alexandria. Rodan was
now earnestly engaged in the task of harmonizing his philosophy
of life with Jesus' new religious teachings, and he had come to
Magadan hoping that the Master would talk these problems over with
him. He also desired to secure a firsthand and authoritative version
of the gospel from either Jesus or one of his apostles. Though the
Master declined to enter into such a conference with Rodan, he did
receive him graciously and immediately directed that Nathaniel and
Thomas should listen to all he had to say and tell him about the
gospel in return. |
1. Rodan¡¯s Greek Philosophy Early Monday morning, Rodan began a series of ten addresses to Nathaniel, Thomas, and a group of some two dozen believers who chanced to be at Magadan. These talks, condensed, combined, and restated in modern phraseology, present the following thoughts for consideration: | ||
160:1.2 Àΰ£ÀÇ
»îÀº ¼¼ °¡Áö Å« ÃßÁø·Â¡ªÃ浿, ¿å±¸, À¯È¤¡ªÀ¸·Î ÀÌ·ç¾îÁ® ÀÖ´Ù. °ÀÎÇÑ ¼º°Ý, À§¾ö ÀÖ´Â ¼º°ÝÀº ¿ÀÁ÷ »îÀÇ ÀÚ¿¬ÀûÀÎ
¿å±¸¸¦ »çȸÀû »îÀÇ ±â¼ú·Î ÀüȯÇÏ¿©, ÇöÀçÀÇ ¿å±¸¸¦ Áö¼ÓµÈ ¼ºÃë°¡ °¡´ÉÇÑ ´õ ³ôÀº ¿å±¸·Î º¯È½ÃÄÑ È¹µæÇÏ°í, ¹Ý¸é
¾ÆÁÖ Æò¹üÇÑ À¯È¤Àº ÀÚ½ÅÀÇ ½À°üÀûÀÌ°í È®¸³µÈ »ý°¢¿¡¼ ¾ÆÁ÷ Ž±¸µÇÁö ¾ÊÀº °³³äµé°ú ¹ß°ßµÇÁö ¾ÊÀº ÀÌ»óµéÀÇ ³ôÀº ºÐ¾ß·Î
º¯È½ÃÄÑ¾ß ÇÑ´Ù.
| Human life
consists in three great drives-urges, desires, and lures. Strong
character, commanding personality, is only acquired by converting
the natural urge of life into the social art of living, by transforming
present desires into those higher longings which are capable of
lasting attainment, while the commonplace lure of existence must
be transferred from one's conventional and established ideas to
the higher realms of unexplored ideas and undiscovered ideals. | |
160:1.3 ¹®¸íÀÌ
º¹ÀâÇÏ°Ô µÇ¸é µÉ¼ö·Ï, »ì¾Æ°¡´Â ±â¼úÀº ´õ¿í ¾î·Æ°Ô µÉ °ÍÀÌ´Ù. »çȸ dz½ÀÀÇ º¯È°¡ ºü¸¦¼ö·Ï, ¼ºÇ°À» °³¹ßÇÏ´Â °úÁ¦´Â
´õ¿í ±î´Ù·Î¿öÁú °ÍÀÌ´Ù. Áøº¸°¡ °è¼ÓµÇ·Á¸é, 10¼¼´ë¸¶´Ù Àηù´Â »ì¾Æ°¡´Â ±â¼úÀ» »õ·Î ¹è¿ö¾ß ÇÑ´Ù. »ç¶÷ÀÌ ¾ÆÁÖ ¿µ¸®Çؼ
´õ¿í »¡¸® »çȸ¸¦ º¹ÀâÇÏ°Ô ¸¸µç´Ù¸é, »ì¾Æ°¡´Â ±â¼úÀ» ´õ ªÀº ½Ã°£ ¾È¿¡, ¾Æ¸¶µµ ÇÑ ¼¼´ë¸¶´Ù, ´Ù½Ã Åë´ÞÇÒ ÇÊ¿ä°¡
ÀÖÀ» °ÍÀÌ´Ù. »ì¾Æ°¡´Â ±â¼úÀÇ ÁøÈ°¡ Á¸ÀçÇÏ´Â ±â¹ý°ú ¹ß°ÉÀ½À» ¸ÂÃßÁö ¸øÇϸé, Àηù´Â »ýÈ°ÀÇ ´Ü¼øÇÑ Ã浿¡ªÇöÀç ¿å±¸ÀÇ
¸¸Á·¡ªÀ¸·Î À绡¸® µ¹¾Æ°¥ °ÍÀÌ´Ù. µû¶ó¼ Àηù´Â ¹Ì¼÷ÇÑ Ã¤·Î ³²¾Æ ÀÖ°í, »çȸ´Â ¿ÏÀüÈ÷ ¼º¼÷Çϱâ±îÁö ¼ºÀåÇÏÁö ¸øÇÒ
°ÍÀÌ´Ù.
| The more complex
civilization becomes, the more difficult will become the art of
living. The more rapid the changes in social usage, the more complicated
will become the task of character development. Every ten generations
mankind must learn anew the art of living if progress is to continue.
And if man becomes so ingenious that he more rapidly adds to the
complexities of society, the art of living will need to be remastered
in less time, perhaps every single generation. If the evolution
of the art of living fails to keep pace with the technique of existence,
humanity will quickly revert to the simple urge of living-the attainment
of the satisfaction of present desires. Thus will humanity remain
immature; society will fail in growing up to full maturity | |
160:1.4 »çȸÀû
¼º¼÷Àº ¿µ±¸Àû ¸ñÇ¥¸¦ ÇâÇÑ ¼ºÃ븦 À§ÇØ Áøº¸ÀûÀÎ ¹ßÀüÀÇ ´õ ¸¹Àº ¸¸Á·À» Á¦°øÇÏ´Â ¿ì¿ùÇÑ ¿å±¸¸¦ ¸¸Á·½ÃÅ°±â À§ÇØ ÀϽÃÀûÀÌ°í
ÇöÀçÀÇ ¿å±¸¸¦ ±â²¨ÀÌ Æ÷±âÇÏ´Â Á¤µµ¿Í °°´Ù. ±×·¯³ª »çȸÀû ¼º¼÷ÀÇ ÁøÁ¤ÇÑ Ç¥½Ã´Â ¹ß°ßµÇÁö ¾ÊÀº ÀÌ»óÁÖÀÇÀûÀÎ ¿µÀû ½ÇüÀÇ
¹ÌÁöÀÇ ¸ñÇ¥ ´Þ¼ºÀ̶ó´Â ¹Ì°³Ã´ °¡´É¼ºÀ» Ãß±¸Çϱâ À§ÇØ, ºÒ¾ÈÇÏ°í ¿¡³ÊÁö¸¦ ¼Ò¸ðÇÏ´Â À¯È¤, ±âÁ¸ »ç»ó ¹× ÀüÅëÀû »ý°¢ÀÌ
°¡Áø À¯È¤ÀÇ ±âÁØ ÇÏ¿¡¼ ÆòÈ·Ó°í ¸¸Á·½º·´°Ô »ì ±Ç¸®¸¦ ±â²¨ÀÌ Æ÷±âÇÏ´Â »ç¶÷µéÀÇ ÀÇÁöÀÌ´Ù.
| Social maturity
is equivalent to the degree to which man is willing to surrender
the gratification of mere transient and present desires for the
entertainment of those superior longings the striving for whose
attainment affords the more abundant satisfactions of progressive
advancement toward permanent goals. But the true badge of social
maturity is the willingness of a people to surrender the right to
live peaceably and contentedly under the ease-promoting standards
of the lure of established beliefs and conventional ideas for the
disquieting and energy-requiring lure of the pursuit of the unexplored
possibilities of the attainment of undiscovered goals of idealistic
spiritual realities. | |
160:1.5 µ¿¹°µéÀº
»ý¸íÀÇ Ã浿¿¡ °í±ÍÇÏ°Ô ¹ÝÀÀÇÏ°í, ±×·¯³ª Àΰ£ ¸¸Àº »îÀÇ ±â¼úÀ» ¾òÀ» ¼ö ÀÖÁö¸¸, ÀηùÀÇ ´ë´Ù¼ö´Â »îÀ» À§ÇÑ µ¿¹°Àû
Ã浿À» üÇèÇÒ »ÓÀÌ´Ù. µ¿¹°µéÀº ¸Í¸ñÀûÀÌ°í º»´ÉÀûÀÎ Ã浿¸¸ ¾Ë°í ÀÖ´Ù; »ç¶÷Àº ÀÚ¿¬½º·´°Ô ÀÛ¿ëÇÏ´Â ÀÌ Ã浿À» ±Øº¹ÇÒ
´É·ÂÀÌ ÀÖ´Ù. »ç¶÷Àº ÁöÀû ¿¹¼úÀÇ ³ôÀº ¼öÁØ¿¡¼, ¾Æ´Ï ÇÏ´ÃÀÇ ±â»Ý°ú ¿µÀû ȯÈñ°¡ ÀÖ´Â ¼öÁØ¿¡¼, ¼±ÅÃÇÒ ¼ö ÀÖ´Ù.
µ¿¹°Àº »îÀÇ ¸ñÀûÀÌ ¹«¾ùÀÎÁö Áú¹®ÇÏÁö ¾Ê´Â´Ù; µû¶ó¼ °áÄÚ °ÆÁ¤ÀÌ ¾ø°í, ÀÚ»ìÇÏÁöµµ ¾Ê´Â´Ù. ÀÚ»ìÇÏ´Â »ç¶÷ÀÌ ÀÖ´Ù´Â
°ÍÀº ±×·¯ÇÑ »ç¶÷ÀÌ ¼øÀüÇÑ µ¿¹° ´Ü°èÀÇ Á¸Àç¿¡¼ ¼Ú¾Æ ³ª¿Ô°í, ´õ ³ª¾Æ°¡¼ ±×·¯ÇÑ Àΰ£ÀÇ Å½±¸ ³ë·ÂÀÌ ÇÊ»ç üÇèÀÇ
±â¼úÀû ¼öÁØ¿¡ À̸£Áö ¸øÇß´Ù´Â »ç½ÇÀ» Áõ¾ðÇÑ´Ù. µ¿¹°Àº »îÀÇ Àǹ̸¦ ¸ð¸¥´Ù; »ç¶÷Àº °¡Ä¡ ±âÁØÀ» ÀνÄÇÏ°í ÀÇ¹Ì ÀÖ´Â
°ÍÀ» ÀÌÇØÇÏ´Â ´É·ÂÀ» °¡Á³À» »Ó ¾Æ´Ï¶ó, ¶ÇÇÑ °¡Àå Áß¿äÇÑ Àǹ̸¦ ±ú´Ý´Â´Ù¡ªÅëÂû·ÂÀ» °¡Á³À½À» ½º½º·Î ÀǽÄÇÑ´Ù.
| Animals respond
nobly to the urge of life, but only man can attain the art of living,
albeit the majority of mankind only experience the animal urge to
live. Animals know only this blind and instinctive urge; man is
capable of transcending this urge to natural function. Man may elect
to live upon the high plane of intelligent art, even that of celestial
joy and spiritual ecstasy. Animals make no inquiry into the purposes
of life; therefore they never worry, neither do they commit suicide.
Suicide among men testifies that such beings have emerged from the
purely animal stage of existence, and to the further fact that the
exploratory efforts of such human beings have failed to attain the
artistic levels of mortal experience. Animals know not the meaning
of life; man not only possesses capacity for the recognition of
values and the comprehension of meanings, but he also is conscious
of the meaning of meanings-he is self-conscious of insight. | |
160:1.6 »ç¶÷µéÀÌ
ÀÚ¿¬½º·¯¿î ¿¸Á´ë·Î »ç´Â ÀλýÀ» °ú°¨È÷ ¹ö¸®°í, ¸ðÇèÇÏ´Â ±â¼ú°ú È®½ÇÄ¡ ¾ÊÀº ³í¸®·Î °¡µæÇÑ ÀλýÀ» »ì ¶§, Àû¾îµµ
¾î´À Á¤µµ ÁöÀû, °¨Á¤ÀûÀ¸·Î ¼º¼÷ÇÒ ¶§±îÁö, °¨Á¤ÀÇ ÇÇÇØ¡ª°¥µî, ºÒÇà, ºÒÈ®½Ç¡ªÀÇ °á°ú·Î »ý±â´Â À§Çè¿¡ ºÎµúÈú °ÍÀ»
¿¹»óÇØ¾ß ÇÑ´Ù. ³«½É, °ÆÁ¤, °ÔÀ¸¸§Àº »ç¶÷ÀÌ µµ´öÀûÀ¸·Î ¹Ì¼÷ÇÔÀ» °¡¸®Å°´Â ºÐ¸íÇÑ Áõ°ÅÀÌ´Ù. Àΰ£ »çȸ´Â µÎ °¡Áö
¹®Á¦, °ð °³ÀÎÀÇ ¼º¼÷°ú Á¾Á·ÀÇ ¼º¼÷¿¡ À̸£´Â ¹®Á¦¿¡ ºÎ´ÚÄ£´Ù. ¼º¼÷ÇÑ Àΰ£Àº À̳» ¸ðµç ´Ù¸¥ ÇÊ»çÀÚ¸¦ ºÎµå·¯¿î ´À³¦°ú
³Ê±×·¯¿î °¨Á¤À¸·Î ¹Ù¶óº¸±â ½ÃÀÛÇÑ´Ù. ¼º¼÷ÇÑ Àΰ£Àº ºÎ¸ð°¡ ÀڽĿ¡°Ô Ç°´Â °Í°ú °°Àº »ç¶û°ú ¹è·Á·Î ¹Ì¼÷ÇÑ »ç¶÷À» ¹Ù¶óº»´Ù.
| When men dare
to forsake a life of natural craving for one of adventurous art
and uncertain logic, they must expect to suffer the consequent hazards
of emotional casualties-conflicts, unhappiness, and uncertainties¡ªat
least until the time of their attainment of some degree of intellectual
and emotional maturity. Discouragement, worry, and indolence are
positive evidence of moral immaturity. Human society is confronted
with two problems: attainment of the maturity of the individual
and attainment of the maturity of the race. The mature human being
soon begins to look upon all other mortals with feelings of tenderness
and with emotions of tolerance. Mature men view immature folks with
the love and consideration that parents bear their children. | |
160:1.7 Àλý¿¡
¼º°øÇÏ´Â °ÍÀº Æò¹üÇÑ ¹®Á¦¸¦ ÇØ°áÇÏ´Â ¹ÏÀ» ¸¸ÇÑ ±â¹ýÀ» Åë´ÞÇÏ´Â ±â¼ú¿¡ Áö³ªÁö ¾Ê´Â´Ù. ¾î¶² ¹®Á¦¶óµµ ±× ÇØ°áÀÇ Ã¹°ÉÀ½Àº
¾î·Á¿òÀ» ã¾Æ³»°í, ±× ¹®Á¦¸¦ ºÐ¸®ÇÏ°í, ¼ÖÁ÷ÇÏ°Ô ±× º»Áú°ú Áߴ뼺À» ÀνÄÇÏ´Â °ÍÀÌ´Ù. Å« À߸øÀº »ýÈ° ¹®Á¦°¡ ¿ì¸®ÀÇ
±íÀº µÎ·Á¿òÀ» ÀÏÀ¸Å³ ¶§, ¿ì¸®°¡ ±×·± ¹®Á¦¸¦ ÀÎÁ¤ÇÏ·Á ÇÏÁö ¾Ê´Â µ¥ ÀÖ´Ù. ¸¶Âù°¡Áö·Î, ¿ì¸®ÀÇ ¾î·Á¿òÀ» ÀÎÁ¤ÇÏ´Â
°ÍÀÌ ¿À·¡ °£Á÷ÇÑ ÀںνÉÀ» ±ð¾Æ³»¸®°Å³ª ÁúÅõ¸¦ ÀÎÁ¤Çϰųª »Ñ¸® ±íÀº Æí°ß ¹ö¸®±â¸¦ ¼ö¹ÝÇÒ ¶§, º¸Åë »ç¶÷Àº ¾ÈÀü¿¡
´ëÇÑ ³°Àº ȯ»ó°ú ¸¶À½¼Ó¿¡ °£Á÷Çß´ø È®½Å¿¡ ´ëÇÑ ¿À·¡µÈ À߸øµÈ °¨Á¤¿¡ ¸Å´Þ¸®´Â °ÍÀ» ¼±È£ÇÑ´Ù. ¿ÀÁ÷ ¿ë±â ÀÖ´Â »ç¶÷¸¸ÀÌ,
¼º½ÇÇÏ°í ³í¸®ÀûÀÎ Áö¼ºÀÌ ¹«¾ùÀ» ¹ß°ßÇÏ´ÂÁö ±â²¨ÀÌ ÀÎÁ¤Çϸç, µÎ·Á¿ò ¾øÀÌ ±×¿¡ ºÎ´ÚÄ£´Ù.
| Successful
living is nothing more or less than the art of the mastery of dependable
techniques for solving common problems. The first step in the solution
of any problem is to locate the difficulty, to isolate the problem,
and frankly to recognize its nature and gravity. The great mistake
is that, when life problems excite our profound fears, we refuse
to recognize them. Likewise, when the acknowledgment of our difficulties
entails the reduction of our long-cherished conceit, the admission
of envy, or the abandonment of deep-seated prejudices, the average
person prefers to cling to the old illusions of safety and to the
long-cherished false feelings of security. Only a brave person is
willing honestly to admit, and fearlessly to face, what a sincere
and logical mind discovers. | |
160:1.8 ¾î¶²
¹®Á¦¿¡ ´ëÇÑ Çö¸íÇÏ°í È¿°úÀûÀÎ ÇØ°áÃ¥Àº, ÇØ´äÀ» À§ÇØ ±× ÀÚü·Î ÆîÃÄÁ® ÀÖ´Â ¹®Á¦¸¦ ÇØ°áÇÒ ¼ö ÀÖ´Â ½ÇÁ¦ ¿äÀεéÀ»
°´°üÀûÀ¸·Î »ìÇǴµ¥ ¹æÇصǴ Æí°ß, ¿Á¤, ±×¸®°í ¸ðµç ´Ù¸¥ ´Ü¼øÇÑ °³ÀÎÀû Ä¡¿ìħ¿¡¼ Áö¼ºÀÌ ÀÚÀ¯·Î¿öÁö±â¸¦ ¿ä±¸ÇÑ´Ù.
Àλý¿¡¼ »ý±â´Â ¹®Á¦ÀÇ ÇØ°áÀº ¿ë±â¿Í ¼º½Ç¼ºÀ» ¿ä±¸ÇÑ´Ù. ¿ÀÁ÷ Á¤Á÷ÇÏ°í ¿ë°¨ÇÑ »ç¶÷µéÀÌ ¾îÁö·´°í È¥¶õ½º·¯¿î ÀλýÀÇ
¹Ì·Î¸¦ °ÅÃļ, µÎ·Á¿ò ¾ø´Â Áö¼ºÀÇ ³í¸®°¡ ¾îµð·Î À̲ø´õ¶óµµ ´ë´ãÇÏ°Ô µû¶ó°¥ ¼ö ÀÖ´Ù. ÀÌ·¯ÇÑ Áö¼º°ú È¥ÀÇ ÇعæÀº,
Á¾±³Àû ¿Á¤¿¡ °¡±îÀÌ °¡´Â, ÁöÀûÀÎ ¿½ÉÀÇ ÃßÁø·Â ¾øÀÌ´Â °áÄÚ ÀÌ·ç¾îÁú ¼ö ¾ø´Ù. ¾î·Á¿î ¹°ÁúÀû ¹®Á¦¿Í ´Ù¾çÇÑ ÁöÀû
À§ÇèÀÌ °¡µæÇÑ ¸ñÇ¥¸¦ Ãß±¸Çϵµ·Ï »ç¶÷À» ¿òÁ÷ÀÌ´Â µ¥´Â À§´ëÇÑ ÀÌ»óÀÌ ÁÖ´Â ÀÚ±ØÀÌ ÇÊ¿äÇÏ´Ù.
| The wise and
effective solution of any problem demands that the mind shall be
free from bias, passion, and all other purely personal prejudices
which might interfere with the disinterested survey of the actual
factors that go to make up the problem presenting itself for solution.
The solution of life problems requires courage and sincerity. Only
honest and brave individuals are able to follow valiantly through
the perplexing and confusing maze of living to where the logic of
a fearless mind may lead. And this emancipation of the mind and
soul can never be effected without the driving power of an intelligent
enthusiasm which borders on religious zeal. It requires the lure
of a great ideal to drive man on in the pursuit of a goal which
is beset with difficult material problems and manifold intellectual
hazards. | |
160:1.9 ´ç½ÅÀÌ
ÀλýÀÇ ¾î·Á¿î »óȲ¿¡ ´ëóÇÏ·Á°í À¯´ÉÇÏ°Ô ÁغñµÇ¾ú´Ù ÇÏ´õ¶óµµ, ´ç½Åµé·Î ÇÏ¿©±Ý µ¿·áµé·ÎºÎÅÍ Áø½ÉÀ¸·Î ÁöÁö¿Í Çùµ¿À»
¾ò°Ô ¸¸µé ¼ö ÀÖ´Â, Áö¼ºÀÇ ÁöÇý¿Í ¼º°ÝÀÇ ¸Å·ÂÀ» °®ÃßÁö ¾ÊÀ¸¸é, µµÀúÈ÷ ¼º°øÀ» ±â´ëÇÒ ¼ö ¾ø´Ù. ¾î¶»°Ô µ¿·áµéÀ»
¼³µæÇÏ´ÂÁö, »ç¶÷µéÀ» ¼³º¹ÇÏ´ÂÁö ¿©·¯ºÐÀÌ ¹è¿ï ¼ö ¾ø´Ù¸é, ¼¼¼ÓÀÇ ÀÏÀ̳ª Á¾±³Àû ÀÏ¿¡ ´ç½ÅÀº ´ë´ÜÈ÷ ¼º°øÇϱ⸦ ¹Ù¶ö
¼ö ¾ø´Ù. ´ç½ÅÀº ´Ù¸¸ ÀçÄ¡¿Í °ü¿ëÀ» °¡Á®¾ß ÇÑ´Ù.
| Even though
you are effectively armed to meet the difficult situations of life,
you can hardly expect success unless you are equipped with that
wisdom of mind and charm of personality which enable you to win
the hearty support and co-operation of your fellows. You cannot
hope for a large measure of success in either secular or religious
work unless you can learn how to persuade your fellows, to prevail
with men. You simply must have tact and tolerance. | |
160:1.10 ±×·¯³ª
¹®Á¦¸¦ ÇØ°áÇÏ´Â ¸ðµç ¹æ¹ý Áß¿¡¼ °¡Àå Áß´ëÇÑ °ÍÀ» ³ª´Â ´ç½ÅµéÀÇ ÁÖ, ¿¹¼ö·ÎºÎÅÍ ¹è¿ü´Ù. ±×°¡ ¾ÆÁÖ ÇÑ°á°°ÀÌ ½ÇõÇÏ´Â
°Í, ±×¸®°í ¾ÆÁÖ Ãæ½ÇÈ÷ ´ç½Åµé¿¡°Ô °¡¸£Ä£ °Í, °ð ¿¹¹èÇÏ´Â Áö¼ºÀ¸·Î µû·Î ¸í»ó¿¡ Àá°Ü ÀÖ´Â °Í¿¡ ÁÖ¸ñÇÑ´Ù. ¿¹¼ö°¡
Çϴÿ¡ °è½Å ¾Æ¹öÁö¿Í ±³ÅëÇÏ·Á°í ¾ÆÁÖ ºó¹øÈ÷ È¥ÀÚ Èǽ ¶°³ª°¡´Â ÀÌ ½À°ü¿¡¼, »ýÈ°ÀÇ º¸Åë °¥µîÀ» ´Ù·ê Èû°ú ÁöÇý¸¦
¸ðÀ» »Ó ¾Æ´Ï¶ó, ¶ÇÇÑ µµ´öÀû¤ý¿µÀû º»ÁúÀ» °¡Áø ³ôÀº ¹®Á¦ÀÇ ÇØ°áÀ» À§ÇÏ¿© ¿¡³ÊÁö¸¦ ÀÌ¿ëÇÏ´Â ±â¹ýÀÌ ¹ß°ßµÈ´Ù. ±×·¯³ª
¹®Á¦¸¦ ÇØ°áÇÏ´Â ¿Ã¹Ù¸¥ ¹æ¹ýÁ¶Â÷µµ ¼º°ÝÀÇ Å¸°í³ °áÇÔÀ» º¸»óÇϰųª, ÂüµÈ ÀǸ¦ °£ÀýÈ÷ ¹Ù¶ó°í ¸ñ¸¶¸£°Ô ã´Â ¿å±¸ÀÇ
ºÎÀ縦 ÇØ°áÇÏÁö ¸øÇÒ °ÍÀÌ´Ù.
| But the greatest
of all methods of problem solving I have learned from Jesus, your
Master. I refer to that which he so consistently practices, and
which he has so faithfully taught you, the isolation of worshipful
meditation. In this habit of Jesus' going off so frequently by himself
to commune with the Father in heaven is to be found the technique,
not only of gathering strength and wisdom for the ordinary conflicts
of living, but also of appropriating the energy for the solution
of the higher problems of a moral and spiritual nature. But even
correct methods of solving problems will not compensate for inherent
defects of personality or atone for the absence of the hunger and
thirst for true righteousness. | |
160:1.11 ¿¹¼ö°¡
È¥ÀÚ¼ µû·Î °¡´Â ½À°ü¿¡ ³ª´Â ±íÀÌ °¨¸íÀ» ¹Þ´Â´Ù. ÀÌ°ÍÀº »ç´Â ¹®Á¦¸¦ ÀÌ·¸°Ô Ȧ·Î »ìÆ캸´Â ½Ã°£¿¡ Àá°Ü ÀÖÀ¸·Á´Â
°ÍÀÌ¿ä, »çȸ¿¡ ºÀ»çÇÏ´Â ´Ùä·Î¿î ¿ä±¸¸¦ ÃæÁ·Çϱâ À§ÇÏ¿©, »õ·Î ÀúÀåµÈ ÁöÇý¿Í ¿¡³ÊÁö¸¦ ãÀ¸·Á´Â °ÍÀÌ´Ù. ½Å¼º¿¡ ´ê´Â
ÀǽĿ¡ ¼º°Ý(personality) ÀüºÎ¸¦ ½ÇÁ¦·Î ¸Ã±èÀ¸·Î Àλý ÃÖ°íÀÇ ¸ñÀûÀ» ÀÚ±ØÇÏ°í °ÈÇÏ·Á´Â °ÍÀÌ¿ä, »ì¾Æ ÀÖ´Â
Á¸Àç°¡ ¸¶ÁÖÄ¡´Â ´Ã º¯ÇÏ´Â »óȲ¿¡ ÀÚ½ÅÀ» ÀûÀÀÇÏ´Â »õ·Ó°í ´õ ÁÁÀº ¹æ¹ýÀ» °±¸ÇÏ·Á´Â °ÍÀÌ´Ù. »ç¶÷ÀÇ °³ÀÎÀû ŵµ¸¦
´Ù½Ã °®Ãß°í Á¶Á¤ÇÏ·Á´Â Áö±ØÈ÷ Áß´ëÇÑ ÀÏÀ» ¼ºÃëÇÏ´Â °ÍÀÌ¿ä, ±×·± ŵµ´Â °¡Ä¡ ÀÖ°í ½ÇÀçÇÏ´Â ¸¸¹°À» ²ç¶Õ¾î º¸´Â Çâ»óµÈ
ÅëÂû·ÂÀ» ¾ò´Â µ¥ ¾ÆÁÖ ÇʼöÀÌ´Ù. ´Ù¸¥ ¶æÀ» Ç°Áö ¾Ê°í Çϳª´ÔÀÇ ¿µ±¤À» À§ÇÏ¿© ÀÌ ¸ðµç °ÍÀ» ÇÏ·Á´Â °Í¡ª¡°³» ¶æÀÌ
¾Æ´Ï¶ó ¾Æ¹öÁöÀÇ ¶æÀÌ ÀÌ·ç¾îÁö¼Ò¼¡± ÇÏ°í ´ç½ÅµéÀÇ ¼±»ýÀÌ °¡Àå ÁÁ¾ÆÇÏ´Â ±âµµ¸¦ ÁøÁöÇÏ°Ô Á¶¿ëÈ÷ µå¸®±â À§ÇÑ °ÍÀÌ´Ù.
| I am deeply
impressed with the custom of Jesus in going apart by himself to
engage in these seasons of solitary survey of the problems of living;
to seek for new stores of wisdom and energy for meeting the manifold
demands of social service; to quicken and deepen the supreme purpose
of living by actually subjecting the total personality to the consciousness
of contacting with divinity; to grasp for possession of new and
better methods of adjusting oneself to the ever-changing situations
of living existence; to effect those vital reconstructions and readjustments
of one's personal attitudes which are so essential to enhanced insight
into everything worth while and real; and to do all of this with
an eye single to the glory of God¡ªto breathe in sincerity your Master's
favorite prayer, "Not my will, but yours, be done." | |
160:1.12 ´ç½ÅµéÀÇ
¼±»ýÀÌ ¿¹¹è¿¡ Àá±â´Â ÀÌ ½À°üÀº Áö¼ºÀ» »õ·Ó°Ô ÇÏ´Â ÈÞ½ÄÀ» °¡Á®¿Â´Ù; »ç¶÷¿¡°Ô ¿µ°¨À» ºÒ·¯ÀÏÀ¸Å°´Â ºû, ±×¸®°í »ç¶÷À¸·Î
ÇÏ¿©±Ý Àڱ⠹®Á¦¿¡ ¿ë°¨ÇÏ°Ô ºÎµúÄ¡°Ô ÇÏ´Â ¿ë±â, »ç¶÷À» ¹«·ÂÇÏ°Ô ¸¸µå´Â µÎ·Á¿òÀ» ¾ø¾Ö´Â ÀÚ¾Æ ÀÌÇØ, »ç¶÷À¸·Î ÇÏ¿©±Ý
°¨È÷ Çϳª´ÔÀ» ´à°Ô ¸¸µå´Â È®½ÅÀ» »ç¶÷¿¡°Ô ÁÖ´Â ½Å¼º°ú ¿¬ÇյǴ ±× ÀǽÄÀ» °¡Á®¿Â´Ù. ÁÖ°¡ ½ÇõÇÑ ¹Ù¿Í °°ÀÌ, ¿¹¹èÇÏ´Â
ÈÞ½Ä, °ð ¿µÀû ±³ÅëÀº ±äÀåÀ» ÇؼÒÇÏ°í, °¥µîÀ» ¾ø¾Ö¸ç, ¼º°ÝÀÇ ÃÑ Àç»êÀ» ÈûÂ÷°Ô Áõ´ë½ÃŲ´Ù. ÀÌ ¸ðµç öÇаú Çϴóª¶ó
º¹À½À» ´õÇϸé, ³»°¡ ÀÌÇØÇÑ ¹Ù¿Í °°ÀÌ »õ·Î¿î Á¾±³°¡ µÈ´Ù.
| This worshipful
practice of your Master brings that relaxation which renews the
mind; that illumination which inspires the soul; that courage which
enables one bravely to face one's problems; that self-understanding
which obliterates debilitating fear; and that consciousness of union
with divinity which equips man with the assurance that enables him
to dare to be Godlike. The relaxation of worship, or spiritual communion
as practiced by the Master, relieves tension, removes conflicts,
and mightily augments the total resources of the personality. And
all this philosophy, plus the gospel of the kingdom, constitutes
the new religion as I understand it. | |
160:1.13 Æí°ßÀº
È¥ÀÌ Áø¸®¸¦ ÀνÄÇϴµ¥ ´«ÀÌ ¸Ö°Ô Çϸç, ¿ÀÁ÷ µ¿·á Àΰ£À» ¸ðµÎ Æ÷¿ëÇÏ°í ¸ðµç Æ÷°ýÀûÀÎ ¿îµ¿À» Âù¹ÌÇÏ´Â µ¥ È¥À» ÁøÁöÇÏ°Ô
¹ÙħÀ¸·Î Æí°ßÀ» ¾ø¾Ù ¼ö ÀÖ´Ù. Æí°ßÀº À̱â½É°ú ¶¿ ¼ö ¾øÀÌ ¿¬°áµÇ¾î ÀÖ´Ù. ¿ÀÁ÷ ÀÚ¾ÆÀÇ Ãß±¸¸¦ ¹ö¸®°í, Àھƺ¸´Ù
´õ Ŭ »Ó ¾Æ´Ï¶ó ¸ðµç Àηùº¸´Ùµµ ÈξÀ ´õ Å« ¿îµ¿¿¡ ºÀ»çÇÏ´Â ¸¸Á·À» Ãß±¸ÇÔÀ¸·Î¡ªÇϳª´Ô ã±â, ½Å¼ºÀÇ ´Þ¼ºÀ¸·Î¡ª±×
ÀÚ¸®¸¦ ä¿ö¾ß Æí°ßÀ» ¾ø¾Ù ¼ö ÀÖ´Ù. ¼º°ÝÀÌ ¼º¼÷ÇÏ´Ù´Â Áõ°Å´Â, °¡Àå ³ô°í °¡Àå ½Å¼ºÇÏ°Ô ½ÇÀçÇÏ´Â °¡Ä¡ÀÇ ½ÇÇöÀ» Ç×»ó
Ãß±¸Çϵµ·Ï Àΰ£ÀÇ ¼Ò¸ÁÀ» º¯È½ÃÅ°´Â µ¥ ÀÖ´Ù.
| Prejudice blinds
the soul to the recognition of truth, and prejudice can be removed
only by the sincere devotion of the soul to the adoration of a cause
that is all-embracing and all-inclusive of one's fellow men. Prejudice
is inseparably linked to selfishness. Prejudice can be eliminated
only by the abandonment of self-seeking and by substituting therefor
the quest of the satisfaction of the service of a cause that is
not only greater than self, but one that is even greater than all
humanity¡ªthe search for God, the attainment of divinity. The evidence
of maturity of personality consists in the transformation of human
desire so that it constantly seeks for the realization of those
values which are highest and most divinely real. | |
160:1.14 °è¼Ó
º¯ÇÏ´Â ¼¼»ó¿¡¼, ÁøÈÇÏ´Â »çȸ üÁ¦ÀÇ ¿ÍÁß¿¡¼ ¾ÈÁ¤µÇ°í È®¸³µÈ, ¿î¸íÀÇ ¸ñÇ¥¸¦ À¯ÁöÇϱâ´Â ºÒ°¡´ÉÇÏ´Ù. ¹«ÇÑÈ÷ ´Þ¼ºÇÏ´Â
¿µ¿øÇÑ ¸ñÇ¥·Î¼, ¿ÀÁ÷ »ì¾Æ °è½Ã´Â Çϳª´ÔÀ» ¹ß°ßÇÏ°í ¹Þ¾ÆµéÀÎ ÀÚ°¡ ¾ÈÁ¤µÈ ¼º°ÝÀ» ¾òÀ» ¼ö ÀÖ´Ù. ÀÌó·³ »ç¶÷ÀÇ ¸ñÇ¥¸¦
½Ã°£¿¡¼ ¿µ¿øÀ¸·Î, ¶¥¿¡¼ ÆĶó´ÙÀ̽º·Î, Àΰ£´Ù¿î °ÍÀ¸·ÎºÎÅÍ ½ÅÀûÀÎ °ÍÀ¸·Î ¹Ù²Ù´Â °ÍÀº, »ç¶÷ÀÌ Àç»ýÇÏ°í º¯ÈµÇ°í
´Ù½Ã ž °Í, ½Å¼ºÇÑ ¿µÀÌ ´Ù½Ã ¸¸µç ¾ÆÀÌ°¡ µÉ °Í, »ç¶÷ÀÌ Çϴóª¶óÀÇ ÇüÁ¦ ´Üü¿¡ µé¾î°¥ °ÍÀ» ¿ä±¸ÇÑ´Ù. ÀÌ
ÀÌ»ó¿¡ ¹ÌÄ¡Áö ¸øÇÏ´Â ¾î¶² öÇаú Á¾±³µµ ¹Ì¼÷ÇÏ´Ù. ³»°¡ °¡¸£Ä¡´Â öÇÐÀº ´ç½ÅµéÀÌ ÀüÆÄÇÏ´Â º¹À½°ú ¿¬°áµÇ¾î ÀÖ°í ¼º¼÷ÇÑ
»õ Á¾±³, ¸ðµç ¹Ì·¡ ¼¼´ëÀÇ ÀÌ»óÀ» ´ëÇ¥ÇÑ´Ù. ¶Ç ÀÌ°ÍÀÌ Âü¸»ÀÌ´Ï, ¿ì¸®ÀÇ ÀÌ»óÀº ÃÖÁ¾ÀÌ¿ä, °áÄÚ Æ²¸± ¼ö ¾ø°í ¿µ¿øÇϸç,
º¸Æí¤ýÀý´ëÀûÀÌ°í ¹«ÇÑÇϱ⠶§¹®ÀÌ´Ù.
| In a continually
changing world, in the midst of an evolving social order, it is
impossible to maintain settled and established goals of destiny.
Stability of personality can be experienced only by those who have
discovered and embraced the living God as the eternal goal of infinite
attainment. And thus to transfer one's goal from time to eternity,
from earth to Paradise, from the human to the divine, requires that
man shall become regenerated, converted, be born again; that he
shall become the re-created child of the divine spirit; that he
shall gain entrance into the brotherhood of the kingdom of heaven.
All philosophies and religions which fall short of these ideals
are immature. The philosophy which I teach, linked with the gospel
which you preach, represents the new religion of maturity, the ideal
of all future generations. And this is true because our ideal is
final, infallible, eternal, universal, absolute, and infinite. | |
160:1.15 ³ªÀÇ
öÇÐÀº ³ª¿¡°Ô ÂüÀ¸·Î ´Þ¼ºÇÒ ½Çü, ¼º¼÷ÀÇ ¸ñÇ¥¸¦ Ãß±¸ÇÏ·Á´Â Ã浿À» ÁÖ¾ú´Ù. ±×·¯³ª ³ªÀÇ Ã浿Àº ¹«·ÂÇß°í ³ªÀÇ Å½±¸´Â
ÃßÁø·ÂÀÌ ¸ðÀÚ¶ú´Ù. ³ªÀÇ Ãß±¸´Â ÁöÇâÇÒ È®½ÅÀÌ ¾ø¾î Ÿ°ÝÀ» ¹Þ¾Ò´Ù. ¿¹¼öÀÇ ÀÌ »õ·Î¿î º¹À½ÀÌ, ÅëÂû·ÂÀ» Çâ»óÇÏ°í ÀÌ»óÀ»
³ôÀÌ°í ¸ñÇ¥¸¦ ¾ÈÁ¤½ÃÅ´°ú ÇÔ²², ÀÌ ºÎÁ·ÇÔÀ» dz¼ºÇÏ°Ô Ã¤¿öÁÖ¾ú´Ù. Àǽɰú ºÒ¾ÈÀÌ ¾øÀÌ, ³ª´Â ÀÌÁ¦ Áø½ÉÀ¸·Î ¿µ¿øÇÑ
¸ðÇè¿¡ µé¾î°¥ ¼ö ÀÖ´Ù.
| My philosophy
gave me the urge to search for the realities of true attainment,
the goal of maturity. But my urge was impotent; my search lacked
driving power; my quest suffered from the absence of certainty of
directionization. And these deficiencies have been abundantly supplied
by this new gospel of Jesus, with its enhancement of insights, elevation
of ideals, and settledness of goals. Without doubts and misgivings
I can now wholeheartedly enter upon the eternal venture. |
160:2.1 ÇÊ»çÀÚµéÀÌ ÇÔ²² »ì ¼ö ÀÖ´Â ¿ÀÁ÷ µÎ °³ÀÇ ±æÀÌ ÀÖ´Ù: ¹°Áú °ð µ¿¹°ÀÇ ±æ, ±×¸®°í ¿µÀûÀÎ ±æ °ð Àΰ£´Ù¿î ±æÀÌ´Ù. µ¿¹°µéÀº ½ÅÈ£¿Í ¼Ò¸®¸¦ »ç¿ëÇÔÀ¸·Î½á Á¦ÇÑµÈ ¹æ¹ýÀ¸·Î ¼·Î ÀÇ»ç¼ÒÅëÀ» ÇÒ ¼ö ÀÖ´Ù. ±×·¯³ª ±×·¯ÇÑ ÇüÅÂÀÇ ÀÇ»ç¼ÒÅëÀº ÀǹÌ, °¡Ä¡, »ý°¢À» ÀüÇÏÁö ¸øÇÑ´Ù. Àΰ£°ú µ¿¹°ÀÇ ÇÑ °¡Áö Â÷ÀÌÁ¡Àº Àΰ£Àº ÀǹÌ, °¡Ä¡, »ç»ó, ½ÉÁö¾î ÀÌ»óÀ» ºÐ¸íÈ÷ ¸í½ÃÇÏ°í È®ÀÎÇÏ´Â »ó¡À» ÅëÇØ µ¿·áµé°ú ÀÇ»ç¼ÒÅëÀ» ÇÒ ¼ö ÀÖ´Ù´Â °ÍÀÌ´Ù. | 2. The Art of Living 160:2.1 There are just two ways in which mortals may live together: the material or animal way and the spiritual or human way. By the use of signals and sounds animals are able to communicate with each other in a limited way. But such forms of communication do not convey meanings, values, or ideas. The one distinction between man and the animal is that man can communicate with his fellows by means of symbols which most certainly designate and identify meanings, values, ideas, and even ideals. | |
160:2.2 µ¿¹°µéÀº
¼·Î »ý°¢À» Àü´ÞÇÒ ¼ö ¾ø±â ¶§¹®¿¡, ±×µéÀº ¼º°ÝÀ» ¹ß´Þ½Ãų ¼ö ¾ø´Ù. Àΰ£Àº »ç»ó°ú ÀÌ»ó¿¡ °üÇØ µÑ ´Ù µ¿·áµé°ú
¼ÒÅëÇÒ ¼ö Àֱ⠶§¹®¿¡ ¼º°ÝÀ» °³¹ßÇÑ´Ù.
| Since animals
cannot communicate ideas to each other, they cannot develop personality.
Man develops personality because he can thus communicate with his
fellows concerning both ideas and ideals. | |
160:2.3 Àΰ£
¹®È¸¦ ±¸¼ºÇÏ°í »çȸÀû °ü°è¸¦ ÅëÇØ Àΰ£ÀÌ ¹®¸íÀ» °Ç¼³ÇÒ ¼ö ÀÖµµ·Ï ÇÏ´Â °ÍÀº ¹Ù·Î ÀÌ·¯ÇÑ ¼ÒÅë°ú ¶æÀ» °øÀ¯ÇÏ´Â ´É·ÂÀÌ´Ù.
Áö½Ä°ú ÁöÇý´Â ÀÌ·¯ÇÑ Àç»êµéÀ» ´ÙÀ½ ¼¼´ë¿¡°Ô Àü´ÞÇÏ´Â Àΰ£ÀÇ ´É·Â ¶§¹®¿¡ ½×ÀδÙ. ±×¸®°í ±× °á°ú ¿¹¼ú, °úÇÐ, Á¾±³,
±×¸®°í öÇаú °°Àº Á¾Á·ÀÇ ¹®È È°µ¿ÀÌ ÀϾÙ.
| It is this
ability to communicate and share meanings that constitutes human
culture and enables man, through social associations, to build civilizations.
Knowledge and wisdom become cumulative because of man's ability
to communicate these possessions to succeeding generations. And
thereby arise the cultural activities of the race: art, science,
religion, and philosophy. | |
160:2.4 Àΰ£
»çÀÌÀÇ »ó¡ÀûÀÎ ÀÇ»ç¼ÒÅëÀº »çȸ Áý´ÜÀÇ Á¸À縦 ¹Ì¸® °áÁ¤ÇÑ´Ù. ¸ðµç »çȸ Áý´Ü Áß¿¡¼ °¡Àå È¿°úÀûÀÎ °ÍÀº °¡Á·, ƯÈ÷
µÎ ºÎ¸ðÀÌ´Ù. °³ÀÎÀûÀÎ ¾ÖÁ¤Àº ÀÌ·¯ÇÑ ¹°ÁúÀûÀÎ °ü°è¸¦ ÇÔ²² ¹¾îÁÖ´Â ¿µÀûÀÎ À¯´ë°¨ÀÌ´Ù. ÀÌ¿Í °°Àº È¿°úÀûÀÎ °ü°è´Â
ÁøÁ¤ÇÑ ¿ìÁ¤ÀÇ Çå½Å ¼Ó¿¡¼ ±×·¸°Ô dz¼ºÈ÷ µå·¯³ªµíÀÌ µ¿¼ºÀÇ µÎ »ç¶÷ »çÀÌ¿¡µµ ¶ÇÇÑ °¡´ÉÇÏ´Ù.
| Symbolic communication
between human beings predetermines the bringing into existence of
social groups. The most effective of all social groups is the family,
more particularly the two parents. Personal affection is the spiritual
bond which holds together these material associations. Such an effective
relationship is also possible between two persons of the same sex,
as is so abundantly illustrated in the devotions of genuine friendships.
| |
160:2.5 ¿ìÁ¤°ú
»óÈ£ ¾ÖÁ¤ÀÇ ÀÌ·¯ÇÑ °ü·Ã¼ºÀº »çÈ¸ÈµÇ°í °í±ÍÇѵ¥, ±× ÀÌÀ¯´Â ±×°ÍµéÀÌ ´õ ³ôÀº ¼öÁØÀÇ »îÀÇ ±â¼ú¿¡¼ ´ÙÀ½ÀÇ ÇʼöÀûÀÎ
¿ä¼ÒµéÀ» Àå·ÁÇÏ°í ÃËÁøÇϱ⠶§¹®ÀÌ´Ù:
| These associations
of friendship and mutual affection are socializing and ennobling
because they encourage and facilitate the following essential factors
of the higher levels of the art of living: | |
1. ¼·ÎÀÇ ÀھƸ¦
Ç¥ÇöÇÏ°í ÀھƸ¦ ÀÌÇØÇÏ´Â °Í. Àΰ£ÀÇ ¸¹Àº °í±ÍÇÑ Ã浿Àº ±× Ç¥ÇöÀ» µé¾îÁÙ »ç¶÷ÀÌ Çϳªµµ ¾ø±â¶§¹®¿¡ »ç¶óÁ® ¹ö¸°´Ù.
ÂüÀ¸·Î, »ç¶÷ÀÌ È¥ÀÚ ÀÖ´Â °ÍÀº ÁÁÁö ¾Ê´Ù. ¾î´À Á¤µµ ÀÎÁ¤¹Þ°í ¾î´À Á¤µµ Æò°¡¸¦ ¹Þ´Â °ÍÀº »ç¶÷ÀÇ ¼ºÇ°ÀÌ ¼ºÀåÇÏ´Â
µ¥ ÇʼöÀÌ´Ù. °¡Á¤¿¡¼ ÁøÁ¤ÇÑ »ç¶ûÀÌ ¾øÀÌ, ¾î¶² ¾ÆÀ̵µ Á¤»óÀûÀÎ ÀÎÇ°À» Á¦´ë·Î ±â¸¦ ¼ö ¾ø´Ù. ¼ºÇ°Àº ´Ü¼øÇÑ ¸¶À½°ú
µµ´ö·üº¸´Ù ´õ Å« ¹«¾ùÀÌ´Ù. ¼ºÇ°À» ±æ·¯Áشٰí Æò°¡µÈ ¸ðµç »çȸ°ü°è °¡¿îµ¥ °¡Àå È¿À²ÀûÀÌ°í ÀÌ»óÀûÀÎ °ÍÀº ÃѸíÇÑ °áÈ¥
»ýÈ°¿¡¼ ¼·ÎÀÇ Ç°¼Ó¿¡¼ ³²³à°¡ »ç¶ûÇÏ°í ÀÌÇØÇÏ´Â ¿ìÁ¤ÀÌ´Ù. °áÈ¥Àº ±× ´Ù¾çÇÑ °ü°è¿Í ÇÔ²², Æ°Æ°ÇÑ ¼ºÇ°À» ±â¸£´Â
µ¥ ºÒ°¡°áÇÑ °ªÁø Ã浿°ú ³ôÀº µ¿±â¸¦ À̲ø¾î³»µµ·Ï ÃÖ¼±À¸·Î °í¾ÈµÇ¾î ÀÖ´Ù. ÀÌó·³ ³ª´Â ¼½¿Áö ¾Ê°í °¡Á·»ýÈ°À» Âù¹ÌÇϴµ¥,
¿©·¯ºÐÀÇ ¼±»ýÀÌ ¾Æ¹öÁö¿Í ¾ÆµéÀÇ °ü°è¸¦ ÀÌ »õ Çϴóª¶ó º¹À½ÀÇ ¹Ù·Î ±× ÁÖÃåµ¹·Î ÁöÇý·Ó°Ô °ñ¶ú±â ¶§¹®ÀÌ´Ù. ±×·¯ÇÑ
°ßÁÙ µ¥ ¾ø´Â °ü°èÀÇ °øµ¿Ã¼, ¼¼¿ùÀ» ÅëÇؼ °¡Àå ³ôÀº ÀÌ»ó, Áï ³²³à°¡ ´ÙÁ¤ÇÏ°Ô Æ÷¿ëÇÏ´Â °ÍÀº ¾ÆÁÖ °ªÁö°í Èå¹µÇÑ
üÇèÀ̹ǷÎ, À̸¦ ¾ò±â À§ÇØ ÇÊ¿äÇÑ ¾î¶² °ª, ¾î¶² Èñ»ýÀÌ¶óµµ Ä¡¸¦ °¡Ä¡°¡ ÀÖ´Ù.
| Mutual self-expression
and self-understanding. Many noble human impulses die because there
is no one to hear their expression. Truly, it is not good for man
to be alone. Some degree of recognition and a certain amount of
appreciation are essential to the development of human character.
Without the genuine love of a home, no child can achieve the full
development of normal character. Character is something more than
mere mind and morals. Of all social relations calculated to develop
character, the most effective and ideal is the affectionate and
understanding friendship of man and woman in the mutual embrace
of intelligent wedlock. Marriage, with its manifold relations, is
best designed to draw forth those precious impulses and those higher
motives which are indispensable to the development of a strong character.
I do not hesitate thus to glorify family life, for your Master has
wisely chosen the father-child relationship as the very cornerstone
of this new gospel of the kingdom. And such a matchless community
of relationship, man and woman in the fond embrace of the highest
ideals of time, is so valuable and satisfying an experience that
it is worth any price, any sacrifice, requisite for its possession.
| |
2. »ç¶÷µéÀÇ ¿¬ÇÕ¡ªÁöÇýÀÇ
µ¿¿ø. ¸ðµç Àΰ£Àº ¾ó¸¶ ÀÖÀ¸¸é ÀÌ ¼¼»ó¿¡ ´ëÇÏ¿© ¾î¶² °³³äÀ» ¾ò°í ´ÙÀ½ ¼¼»ó¿¡ ´ëÇÏ¿© ¾î¶² ¼±°ßÀ» ¾ò´Â´Ù. ¼º°ÝÀÇ
±³Á¦¸¦ ÅëÇؼ, Çö¼¼ÀÇ Á¸Àç¿Í ¿µ¿øÇÑ Àü¸Á, ÀÌ µÎ °üÁ¡À» ÅëÀÏÇÏ´Â °ÍÀÌ ÀÌÁ¦ °¡´ÉÇÏ´Ù. ÀÌó·³ ÇÑ »ç¶÷ÀÇ Áö¼ºÀº
´Ù¸¥ »ç¶÷ÀÇ ÅëÂû·ÂÀ» ¸¹ÀÌ ¾òÀ½À¸·Î ÀÚüÀÇ ¿µÀû °¡Ä¡¸¦ Å©°Ô ¸¸µç´Ù. ÀÌ ¹æ¹ýÀ¸·Î »ç¶÷µéÀº °¢ÀÚÀÇ ¿µÀû Àç»êÀ» Çѵ¥
ÇÕħÀ¸·Î ±× È¥À» ºÎÀ¯ÇÏ°Ô ¸¸µç´Ù. ¸¶Âù°¡Áö·Î, ¹Ù·Î ÀÌ ¹æ¹ýÀ¸·Î »ç¶÷Àº ¿Ö°îµÈ ½Ã·Â, Ä¡¿ìÄ£ °üÁ¡, Á¼Àº ÆÇ´ÜÀÇ
ÇÇÇØÀÚ°¡ µÇ´Â, ¼·Î¿¡°Ô Á¸ÀçÇÏ´Â ±× ¼ºÇâÀ» ÇÇÇÒ ¼ö ÀÖ°Ô µÈ´Ù. µÎ·Á¿ò¤ýÁúÅõ¤ýÀÚ¸¸Àº ¿ÀÁ÷ ´Ù¸¥ Áö¼ºµé°ú °¡±îÀÌ Á¢ÃËÇؾß
¸·À» ¼ö ÀÖ´Ù. Çϴóª¶ó¸¦ È®ÀåÇϱâ À§ÇÏ¿© ¼ö°íÇ϶ó°í ÁÖ°¡ °áÄÚ ´ç½ÅÀ» È¥ÀÚ ³»º¸³»Áö ¾Ê´Â »ç½Ç¿¡¼ ´ç½ÅÀÌ ÁÖ¸ñÇϱ⸦
¹Ù¶õ´Ù. ±×´Â ¾ðÁ¦³ª ´ç½ÅµéÀ» µÑ¾¿ ³»º¸³½´Ù. ÁöÇý´Â ÃÊ¿ù Áö½ÄÀ̹ǷÎ, ÁöÇý¸¦ ÅëÇÕÇÒ ¶§, »çȸ Áý´ÜÀº ÀÛ°Ç Å©°Ç,
¼·Î ¸ðµç Áö½ÄÀ» ÇÔ²² °¡Áø´Ù.
| Union of souls-the
mobilization of wisdom. Every human being sooner or later acquires
a certain concept of this world and a certain vision of the next.
Now it is possible, through personality association, to unite these
views of temporal existence and eternal prospects. Thus does the
mind of one augment its spiritual values by gaining much of the
insight of the other. In this way men enrich the soul by pooling
their respective spiritual possessions. Likewise, in this same way,
man is enabled to avoid that ever-present tendency to fall victim
to distortion of vision, prejudice of viewpoint, and narrowness
of judgment. Fear, envy, and conceit can be prevented only by intimate
contact with other minds. I call your attention to the fact that
the Master never sends you out alone to labor for the extension
of the kingdom; he always sends you out two and two. And since wisdom
is superknowledge, it follows that, in the union of wisdom, the
social group, small or large, mutually shares all knowledge. | |
3. »î¿¡ ´ëÇÑ ¿Á¤.
°í¸³µÇ´Â °ÍÀº È¥ÀÇ ÃæÀüµÈ ¿¡³ÊÁö¸¦ ¼Ò¸ðÇÏ´Â °æÇâÀÌ ÀÖ´Ù. »ç¶÷ÀÌ Ä£±¸µé°ú °ü°è¸¦ °¡Áö´Â °ÍÀº »ì·Á´Â ¿½ÉÀ» »õ·Ó°Ô
ÇÏ´Â µ¥ ÇʼöÀ̸ç, ´õ ³ôÀº ¼öÁØÀÇ Àΰ£ »ýÈ°·Î ³ª¾Æ°¡´Â °úÁ¤¿¡¼ »ý°Ü³ ÅõÀï¿¡¼ ¸Â¼ ½Î¿ï ¿ë±â¸¦ À¯ÁöÇÏ´Â µ¥ ÇʼöÀÌ´Ù.
¿ìÁ¤Àº ±â»ÝÀ» ´õÇÏ°í ÀλýÀÇ ½Â¸®¸¦ ¿µÈ·Ó°Ô ÇÑ´Ù. ¼·Î »ç¶ûÇÏ´Â °¡±î¿î Àΰ£°ü°è´Â ÀλýÀÇ ½½ÇÄ°ú ¾î·Á¿òÀ» ¸Àº¼ ¶§
°íÅëÀÇ ¾´¸ÀÀ» ¸¹ÀÌ °¡½Ã°Ô ÇÑ´Ù. Ä£±¸°¡ °ç¿¡ ÀÖÀ¸¸é ¾î¶² ¾Æ¸§´Ù¿òµµ ¾î¶² ÁÁÀº Àϵµ µ¸º¸ÀδÙ. ÁöÀû´É·ÂÀÇ Ç¥½Ã·Î
»ç¶÷Àº Ä£±¸µéÀÇ ÀÌÇØÇÏ´Â ´É·ÂÀ» ÀÚ±ØÇÏ°í Å°¿öÁØ´Ù. Àΰ£ÀÇ ¿ìÁ¤¿¡¼ ´õÇÒ ³ªÀ§ ¾ø´Â ÇÑ °¡Áö ¿µ±¤Àº ÀÌ·¸°Ô ¼·Î »ó»ó·ÂÀ»
ÀÚ±ØÇÏ´Â Èû°ú °¡´É¼ºÀÌ´Ù. Å« ¿µÀû ÈûÀº °øÅëµÇ´Â ¸íºÐ¿¡ Áø½ÉÀ¸·Î Çå½ÅÇÏ´Â °Í, °ð ¿ìÁÖÀÇ ½Å¿¡°Ô °øµ¿À¸·Î Ã漺ÇÏ´Â
°ÍÀ» ÀǽÄÇÏ´Â µ¥ º»·¡ºÎÅÍ »ý±ä´Ù.
| The enthusiasm
for living. Isolation tends to exhaust the energy charge of the
soul. Association with one's fellows is essential to the renewal
of the zest for life and is indispensable to the maintenance of
the courage to fight those battles consequent upon the ascent to
the higher levels of human living. Friendship enhances the joys
and glorifies the triumphs of life. Loving and intimate human associations
tend to rob suffering of its sorrow and hardship of much of its
bitterness. The presence of a friend enhances all beauty and exalts
every goodness. By intelligent symbols man is able to quicken and
enlarge the appreciative capacities of his friends. One of the crowning
glories of human friendship is this power and possibility of the
mutual stimulation of the imagination. Great spiritual power is
inherent in the consciousness of wholehearted devotion to a common
cause, mutual loyalty to a cosmic Deity. | |
4. ¸ðµç ¾Ç¿¡ ´ëÇÏ¿©
°ÈµÈ ¹æ¾î. ¼º°ÝÀÇ ±³Á¦¸¦ °¡Áö°í ¼·Î »ç¶ûÇÏ´Â °ÍÀº ¾Ç¿¡ ÀúÇ×ÇÏ´Â È¿°úÀû º¸ÀåÀÌ´Ù. ¾î·Á¿ò¤ý½½ÇĤý½Ç¸Á¤ý½ÇÆд ȥÀÚ
°ÞÀ» ¶§ ´õ °íÅ뽺·´°í ¸¶À½ÀÌ ¾ÆÇÁ´Ù. »ç¶÷°ú »ç±Í´Â °ÍÀº À߸øÀ» ÀÇ·Î º¯È½ÃÅ°Áö ¾ÊÁö¸¸, ½î´Â µíÇÑ ¾ÆÇÄÀ» Å©°Ô
´ú¾î³»´Â µ¥ µµ¿òÀÌ µÈ´Ù. ´ç½ÅµéÀÇ ¼±»ýÀº ¸»Çß´Ù: ¡°½½ÆÛÇÏ´Â ÀÚ´Â ÇູÇÏ´Ù¡±¡ªÄ£±¸°¡ À§·ÎÇÏ·Á°í °¡±îÀÌ ÀÖÀ¸¸é ±×·¸´Ù.
´ç½ÅÀÌ ´Ù¸¥ »ç¶÷ÀÇ º¹Áö¸¦ À§ÇÏ¿© »ê´Ù´Â °Í, ±×¸®°í ÀÌ ´Ù¸¥ »ç¶÷µéÀÌ ¸¶Âù°¡Áö·Î ´ç½ÅÀÇ º¹Áö¿Í ¹ßÀüÀ» À§ÇÏ¿© »ê´Ù´Â
°ÍÀ» ¾Æ´Â µ¥´Â ±àÁ¤ÀûÀÎ ÈûÀÌ ÀÖ´Ù. »ç¶÷Àº °í¸³µÈ °¡¿îµ¥ ½Ãµç´Ù. »ç¶÷ÀÌ ½Ã°£ ¼Ó¿¡¼ ÀϾ´Â ÀϽÃÀû Àϸ¸À» ¹Ù¶óº¼
¶§, ±×µéÀº ¾î±è¾øÀÌ ÀÇ¿åÀ» ÀÒ°Ô µÈ´Ù. Áö³³¯°ú ¾Õ³¯·ÎºÎÅÍ ºÐ¸®µÈ ¿À´ÃÀº ¾îÀ̾øÀ» Á¤µµ·Î ÇÏÂú´Ù. ¿ÀÁ÷ ¿µ¿øÀÇ È¸·Î¸¦
Àá±ñ º¸´Â °ÍÀÌ »ç¶÷À¸·Î ÇÏ¿©±Ý ÃÖ¼±À» ´ÙÇϵµ·Ï ¿µ°¨À» ÁÖ¸ç, »ç¶÷ ¼Ó¿¡ ÀÖ´Â ÃÖ¼±ÀÇ ÀÚÁúÀÌ ÃÖ´ë·Î ÀÏÇϵµ·Ï µµÀüÇÒ
¼ö ÀÖ´Ù. ÀÌ·¸°Ô ÃÖ¼±À» ´ÙÇÒ ¶§, »ç¶÷Àº ´Ù¸¥ »ç¶÷µé, ½Ã°£°ú ¿µ¿ø ¼Ó¿¡¼ ÇÔ²² »ç´Â µ¿·áµéÀÇ ÀÌÀÍÀ» À§ÇÏ¿© °¡Àå
»ç½É ¾øÀÌ »ì¾Æ°£´Ù.
| The enhanced
defense against all evil. Personality association and mutual affection
is an efficient insurance against evil. Difficulties, sorrow, disappointment,
and defeat are more painful and disheartening when borne alone.
Association does not transmute evil into righteousness, but it does
aid in greatly lessening the sting. Said your Master, "Happy
are they who mourn"-if a friend is at hand to comfort. There
is positive strength in the knowledge that you live for the welfare
of others, and that these others likewise live for your welfare
and advancement. Man languishes in isolation. Human beings unfailingly
become discouraged when they view only the transitory transactions
of time. The present, when divorced from the past and the future,
becomes exasperatingly trivial. Only a glimpse of the circle of
eternity can inspire man to do his best and can challenge the best
in him to do its utmost. And when man is thus at his best, he lives
most unselfishly for the good of others, his fellow sojourners in
time and eternity. | |
160:2.10 °Åµì
¸»ÇÏÁö¸¸, ¿µ°¨À» ÁÖ°í »ç¶÷À» °í±ÍÇÏ°Ô ¸¸µå´Â ±×·¯ÇÑ ±³Á¦´Â Àΰ£ÀÇ °áÈ¥ °ü°è¿¡¼ ±× ÀÌ»óÀû °¡´É¼ºÀ» ¹ß°ßÇÑ´Ù. °áÈ¥À¸·Î
¸¹Àº °ÍµéÀ» ¾ò´Â °ÍÀÌ »ç½ÇÀÌÁö¸¸, Çã´ÙÇÑ °áÈ¥ÀÌ ¿ÏÀüÈ÷ ÀÌ·¯ÇÑ µµ´öÀû¤ý¿µÀû ¿¸Å¸¦ ¸ÎÁö ¸øÇÏ°í ÀÖ´Ù. ³Ê¹«³ª ÀÚÁÖ,
Àΰ£À» ¼º¼÷ÇÏ°Ô ¸¸µå´Â ÀÌ ¿ì¼öÇÑ µ¿¹ÝÀÚ °ü°èº¸´Ù ³·Àº ´Ù¸¥ °¡Ä¡¸¦ Ãß±¸ÇÏ´Â ÀÚµéÀÌ °áÈ¥¿¡ µé¾î°£´Ù. ÀÌ»óÀû °áÈ¥Àº
°¨Á¤ÀÇ º¯µ¿°ú ´Ü¼øÇÑ ¼ºÀû ¸Å·ÂÀÇ º¯´ö½º·¯¿òº¸´Ù ´õ ¾ÈÁ¤µÈ ¹«¾ù¿¡ ±âÃʸ¦ µÎ¾î¾ß ÇÑ´Ù. ±×·¯ÇÑ °áÈ¥Àº ÁøÁ¤ÇÏ°Ô ¼·Î
¸ö¼Ò Çå½ÅÇÏ´Â µ¥ ¹ÙÅÁÀ» µÎ¾î¾ß ÇÑ´Ù. ±×·¡¼ ±×·¸°Ô ¹ÏÀ» ¸¸ÇÏ°í È¿°úÀûÀÎ ´ÜÀ§, Àΰ£Àû ±³Á¦ÀÇ ÀÛÀº ´ÜÀ§µéÀ» ¿©·¯ºÐÀÌ
¼¼¿ï ¼ö ÀÖ´Ù¸é, ÀÌ ´ÜÀ§µéÀÌ ÃÑÇÕÀ¸·Î ¸ð¿´À» ¶§, ¼¼°è´Â Å©°í ¿µÈ·Ó°Ô µÈ »çȸ ±¸Á¶, µµ´öÀûÀ¸·Î ¼º¼÷ÇÑ ¹®¸íÀ»
¹Ù¶óº¼ °ÍÀÌ´Ù. ±×·¯ÇÑ Á¾Á·Àº ´ç½Åµé ¼±»ýÀÇ ÀÌ»ó(ideal)ÀÎ, ¡°¶¥¿¡´Â ÆòÈ, »ç¶÷µé »çÀÌ¿¡ ¼±ÀÇ¡±¿Í °°Àº ¹«¾ùÀ»
ºñ·Î¼Ò ½ÇÇöÇÒ ¼ö ÀÖ´Ù. ±×·¯ÇÑ »çȸ°¡ ¿ÏÀüÇϰųª ¾ÇÀÌ ÀüÇô ¾øÁö´Â ¾Ê°ÚÁö¸¸, Àû¾îµµ ¾ÈÁ¤µÈ ¼º¼÷¿¡ °¡±îÀÌ °¥ °ÍÀÌ´Ù.
| I repeat, such inspiring and ennobling association finds its ideal possibilities in the human marriage relation. True, much is attained out of marriage, and many, many marriages utterly fail to produce these moral and spiritual fruits. Too many times marriage is entered by those who seek other values which are lower than these superior accompaniments of human maturity. Ideal marriage must be founded on something more stable than the fluctuations of sentiment and the fickleness of mere sex attraction; it must be based on genuine and mutual personal devotion. And thus, if you can build up such trustworthy and effective small units of human association, when these are assembled in the aggregate, the world will behold a great and glorified social structure, the civilization of mortal maturity. Such a race might begin to realize something of your Master's ideal of "peace on earth and good will among men." While such a society would not be perfect or entirely free from evil, it would at least approach the stabilization of maturity. |
160:3.1 ¼º¼÷À» ÇâÇÑ ³ë·ÂÀº ÀÏÀ» ÇÊ¿ä·Î Çϸç, ÀÏÀº ¿¡³ÊÁö¸¦ ¿ä±¸ÇÑ´Ù. ÀÌ ¸ðµç °ÍÀ» ¼ºÃëÇÒ ÈûÀº ¾îµð¿¡ Àִ°¡? À°Ã¼ÀûÀÎ °ÍÀ» ´ç¿¬ÇÏ°Ô ¿©±æ ¼ö ÀÖÁö¸¸, ÁÖ(ñ«)´Â ¡°»ç¶÷Àº »§À¸·Î¸¸ »ì ¼ö ¾ø´Ù.¡±°í Àß ¸»¾¸Çϼ̴Ù. Á¤»óÀÇ ¸ö°ú ½â ÁÁÀº °Ç°À» ¼ÒÀ¯Çß´Ù ÇÏ´õ¶óµµ, ´ÙÀ½¿¡ ¿ì¸®´Â Àΰ£ÀÇ ÀáÀÚ´Â ¿µÀû ÈûÀ» ºÒ·¯ÀÏÀ¸Å³ ÀÚ±ØÀ¸·Î¼ ÀÛ¿ëÇÏ´Â ÀڱصéÀ» ã¾Æ¾ß ÇÑ´Ù. Çϳª´ÔÀÌ »ç¶÷ ¾È¿¡ »ê´Ù°í ¿¹¼ö´Â ¿ì¸®¿¡°Ô °¡¸£ÃÆ´Ù. ±×·¯¸é È¥¿¡ ¹¿© ÀÖ´Â ÀÌ ½Å¼ºÇÑ ¹«ÇÑÇÑ ÈûÀ» ¹æÃâÇϱâ À§ÇÏ¿© »ç¶÷À» ¾î¶»°Ô À¯µµÇÒ ¼ö Àִ°¡? ¹Ù·Î ¿ì¸®ÀÇ È¥ÀÌ ¹Ù±ùÀ» ÇâÇÏ¿© À̵¿ÇÏ´Â µ¿¾È, ±× È¥À» »õ·Ó°Ô ÇÏ·Á°í Çϳª´ÔÀÌ ¼Ú¾Æ³ª¿À°í, ±×¸®°í ³ª¼ ¼¿ ¼ö ¾øÀÌ ¸¹Àº ´Ù¸¥ »ç¶÷À» ±ú¿ìÄ¡°í °Ý·ÁÇÏ°í º¹À» ÁÖ´Â ¸ñÀû¿¡ ¾²À̵µ·Ï ¾î¶»°Ô »ç¶÷µéÀÌ Çϳª´ÔÀ» ÇعæÇϵµ·Ï À¯ÀÎÇÒ °ÍÀΰ¡? ´ç½ÅÀÇ È¥ ¼Ó¿¡ ÀáÀÚ´Â, ¼±À» ÇàÇÏ´Â ÀÌ ÀáÀç ´É·ÂÀ» ³»°¡ ¾î¶»°Ô ÃÖ¼±À¸·Î Àϱú¿ï ¼ö Àִ°¡? ³»°¡ È®½ÅÇÏ´Â ÇÑ °¡Áö´Â ÀÌ°ÍÀÌ´Ù: °¨Á¤ÀÇ ÈïºÐÀº ÀÌ»óÀûÀÎ ¿µÀû ÀÚ±ØÀÌ ¾Æ´Ï´Ù. ÈïºÐÀº ¿¡³ÊÁö¸¦ Áõ°¡½ÃÅ°Áö ¾Ê´Â´Ù. ÈïºÐÀº ¿ÀÈ÷·Á Áö¼º°ú ¸ö, µÑ ´ÙÀÇ ÈûÀ» ½á¹ö¸°´Ù. ±×·¯¸é ¾îµð¼ ÀÌ Å« ÀÏÀ» ÇÒ ¿¡³ÊÁö°¡ ¿À´Â°¡? ´ç½ÅÀÇ ¼±»ý¿¡°Ô ´«À» µ¹·Á¶ó. ¿ì¸®°¡ ¿©±â¼ ¿¡³ÊÁö¸¦ ¾²°í ÀÖ´Â µ¿¾È¿¡, Áö±Ýµµ ±×´Â »ê¿¡¼ ÈûÀ» ¹Þ¾ÆµéÀÌ°í ÀÖ´Ù. ÀÌ ¸ðµç ¹®Á¦ÀÇ ½Åºñ´Â ¿µÀû ±³Åë¿¡, ¿¹¹è¿¡ °¨Ãß¾îÁ® ÀÖ´Ù. Àΰ£ÀÇ °üÁ¡¿¡¼ º¼ ¶§, ±×°ÍÀº ¸í»ó°ú ÈÞ½ÄÀ» ÇÕÄ£ ¹®Á¦ÀÌ´Ù. ¸í»óÀº ¸¶À½ÀÌ ¿µ°ú Á¢ÃËÇÏ°Ô ¸¸µç´Ù. ±äÀåÀÌ Ç®¸° Á¤µµ¿¡ µû¶ó ¿µÀûÀÎ °ÍÀ» ¹Þ¾ÆµéÀÌ´Â ´É·ÂÀÌ Á¿ìµÈ´Ù. ±×¸®°í Çã¾àÇÔÀ» ¹ö¸®°í ÈûÀ», µÎ·Á¿òÀ» ¹ö¸®°í ¿ë±â¸¦, ÀÚ½ÅÀÇ »ý°¢À» ¹ö¸®°í Çϳª´ÔÀÇ ¶æÀ» ÀÌ·¸°Ô °¡Áö´Â °ÍÀÌ, ¿¹¹èÀÇ º»ÁúÀ» ÀÌ·é´Ù. Àû¾îµµ ÀÌ°ÍÀÌ Ã¶ÇÐÀÚ°¡ º¸´Â ¹æ¹ýÀÌ´Ù. | 3. The Lures of Maturity The effort toward maturity necessitates work, and work requires energy. Whence the power to accomplish all this? The physical things can be taken for granted, but the Master has well said, "Man cannot live by bread alone." Granted the possession of a normal body and reasonably good health, we must next look for those lures which will act as a stimulus to call forth man's slumbering spiritual forces. Jesus has taught us that God lives in man; then how can we induce man to release these soul-bound powers of divinity and infinity? How shall we induce men to let go of God that he may spring forth to the refreshment of our own souls while in transit outward and then to serve the purpose of enlightening, uplifting, and blessing countless other souls? How best can I awaken these latent powers for good which lie dormant in your souls? One thing I am sure of: Emotional excitement is not the ideal spiritual stimulus. Excitement does not augment energy; it rather exhausts the powers of both mind and body. Whence then comes the energy to do these great things? Look to your Master. Even now he is out in the hills taking in power while we are here giving out energy. The secret of all this problem is wrapped up in spiritual communion, in worship. From the human standpoint it is a question of combined meditation and relaxation. Meditation makes the contact of mind with spirit; relaxation determines the capacity for spiritual receptivity. And this interchange of strength for weakness, courage for fear, the will of God for the mind of self, constitutes worship. At least, that is the way the philosopher views it. | |
160:3.2 ÀÌ ¿©·¯
üÇèÀÌ ÀÚÁÖ µÇÇ®ÀÌµÉ ¶§, üÇèÀº ½À°üÀ¸·Î, ÈûÀ» ÁÖ´Â °æ°ÇÇÑ ½À°üÀ¸·Î ±»¾îÁö¸ç, ±×·¯ÇÑ ½À°üÀº °á±¹¿¡ ÀÚü¸¦ ¿µÀû
¼ºÇ°À¸·Î Çü¼ºÇÏ°í ±×·¯ÇÑ ¼ºÇ°Àº ¸¶Ä§³» »ç¶÷ÀÇ µ¿·áµé¿¡°Ô ¼º¼÷ÇÑ ¼º°ÝÀ¸·Î ÀνĵȴÙ. ÀÌ ½À°üÀº óÀ½¿¡ ¾î·Æ°í ½Ã°£ÀÌ
°É¸®Áö¸¸, ½À°üÀÌ µÇ¸é Áï½Ã ÈÞ½ÄÀ» ÁÖ°í ½Ã°£À» Àý¾àÇÑ´Ù. »çȸ°¡ ´õ¿í º¹ÀâÇØÁö°í ¹®¸í¿¡¼ ÀÚ±ØÀÌ Áõ°¡ÇÒ¼ö·Ï, Çϳª´ÔÀ»
¾Æ´Â »ç¶÷µéÀÌ ÀÚ±âÀÇ ¿µÀû ¿¡³ÊÁö¸¦ º¸Á¸ÇÏ°í Áõ´ëÇϱâ À§ÇÏ¿© °í¾ÈµÈ °ü½À, ±×·¯ÇÑ º¸È£ÇÏ´Â ½À°üÀûÀÎ °üÇàÀ» ±â¸¦ Çʿ伺ÀÌ
´õ¿í ½Ã±ÞÇØÁø´Ù.
| When these
experiences are frequently repeated, they crystallize into habits,
strength-giving and worshipful habits, and such habits eventually
formulate themselves into a spiritual character, and such a character
is finally recognized by one's fellows as a mature personality.
These practices are difficult and time-consuming at first, but when
they become habitual, they are at once restful and time-saving.
The more complex society becomes, and the more the lures of civilization
multiply, the more urgent will become the necessity for God-knowing
individuals to form such protective habitual practices designed
to conserve and augment their spiritual energies. | |
160:3.3 ¼º¼÷¿¡
À̸£´Â µ¥ ¶Ç ´Ù¸¥ ¿ä°ÇÀº ´Ã º¯ÈÇϴ ȯ°æ¿¡ »çȸ Áý´ÜµéÀÌ Çù·ÂÀ¸·Î ÀûÀÀÇÏ´Â °ÍÀÌ´Ù. ¹Ì¼÷ÇÑ »ç¶÷Àº µ¿·áÀÇ ¹Ý°¨À»
ÀÏÀ¸Å²´Ù. ¼º¼÷ÇÑ »ç¶÷Àº µ¿·áÇÑÅ×¼ ¸¶À½¿¡¼ ¿ì·¯³ª¿À´Â Çù·ÂÀ» ¾òÀ¸¸ç, ±×·¸°Ô ÇÔÀ¸·Î ÀÏ»ýÀÇ ³ë·Â¿¡¼ ¾ò´Â °á½ÇÀ»
¿©·¯ ¹è·Î ´ÃÀδÙ.
| Another requirement
for the attainment of maturity is the co-operative adjustment of
social groups to an ever-changing environment. The immature individual
arouses the antagonisms of his fellows; the mature man wins the
hearty co-operation of his associates, thereby many times multiplying
the fruits of his life efforts. | |
160:3.4 ³ªÀÇ
öÇÐÀº ÇÊ¿äÇÏ´Ù¸é, ³»°¡ ¿Ç´Ù°í »ý°¢ÇÏ´Â °³³äÀ» ¹æ¾îÇϱâ À§ÇÏ¿© ½Î¿ö¾ß ÇÒ ¶§°¡ ÀÖ´Ù°í ³»°Ô ¸»ÇÑ´Ù. ±×·¯³ª ´õ ¼º¼÷ÇÑ
Á¾·ùÀÇ ¼º°ÝÀ» °¡Áø ÁÖ(ñ«)´Â, ¿ì¼öÇÏ°í ¸Å·Â ÀÖ´Â ±â¼ú, ¼ö¿Ï°ú °ü¿ëÀÇ ±â¼ú·Î, ¶È°°Àº ½Â¸®¸¦ ½±°íµµ Ç°À§ ÀÖ°Ô
¾òÀ» °ÍÀ» ³ª´Â ÀǽÉÇÏÁö ¾Ê´Â´Ù. ³Ê¹«³ª ÀÚÁÖ, ¿ì¸®°¡ ±Ç¸®¸¦ À§ÇÏ¿© ÅõÀïÇÒ ¶§, ½ÂÀÚ¿Í ÆÐÀÚ, ¸ðµÎ°¡ Áø °ÍÀÌ ÆǸíµÈ´Ù.
¡°Àá±ä ¹®À» ÅëÇؼ µé¾î°¡·Á°í ÇÒ ¶§, ÁöÇý·Î¿î »ç¶÷Àº ¹®À» ºÎ¼ö±âº¸´Ù ¿ÀÈ÷·Á ¹®À» ¿±â À§ÇÏ¿© ¿¼è¸¦ ãÀ¸·Á ÇÒ
°ÍÀÌ´Ù¡± ÇÏ´Â ÁÖÀÇ ¸»¾¸À» ¹Ù·Î ¾îÁ¦ µé¾ú´Ù. ¿ì¸®´Â ´ÜÁö µÎ·ÆÁö ¾Ê´Ù´Â °ÍÀ» È®½Å½ÃÅ°±â À§ÇØ ³Ê¹« ÀÚÁÖ ½Î¿ò¿¡ ÈÖ¸»¸°´Ù.
| My philosophy
tells me that there are times when I must fight, if need be, for
the defense of my concept of righteousness, but I doubt not that
the Master, with a more mature type of personality, would easily
and gracefully gain an equal victory by his superior and winsome
technique of tact and tolerance. All too often, when we battle for
the right, it turns out that both the victor and the vanquished
have sustained defeat. I heard the Master say only yesterday that
the "wise man, when seeking entrance through the locked door,
would not destroy the door but rather would seek for the key wherewith
to unlock it." Too often we engage in a fight merely to convince
ourselves that we are not afraid. | |
160:3.5 ÀÌ »õ·Î¿î
Çϴóª¶ó º¹À½Àº, ´õ Áú ³ôÀº »ýÈ°À» À§ÇÏ¿© »õ·Ó°í ´õ °ªÁø µ¿±â¸¦ ÁֹǷÎ, »ì¾Æ°¡´Â ±â¼ú¿¡ Å©°Ô À¯¿ëÇÏ´Ù. ±× º¹À½Àº
»õ·Ó°í ³ôÀº ¿î¸íÀÇ ¸ñÇ¥, ÃÖ»óÀÇ »ç´Â ¸ñÀûÀ» Á¦½ÃÇÑ´Ù. ÀÌ »õ·Î¿î °³³ä, Á¸ÀçÀÇ ¿µ¿øÇÏ°í ½Å¼ºÇÑ ¸ñÇ¥´Â ±× ÀÚü·Î
ÃÊ¿ù ÀÚ±ØÀÌ¿ä, »ç¶÷ÀÇ ³ôÀº ¼ºÇ°¿¡ °ÅÇÏ´Â ÃÖ¼±ÀÌ ¹ÝÀÀÇϱ⸦ ¿ä±¸ÇÑ´Ù. ÁöÀû »ý°¢ÀÌ »ê²À´ë±â¿¡ À̸¦ ¶§¸¶´Ù Áö¼º¿¡°Ô
ÈÞ½Ä, È¥¿¡°Ô Èû, ¿µÀ» À§ÇÑ ¼ÒÅëÀÌ ¹ß°ßµÉ °ÍÀÌ´Ù. ³ôÀº »ýÈ°ÀÇ ±×·¯ÇÑ À¯¸®ÇÑ ÁöÁ¡À¸·ÎºÎÅÍ, »ç¶÷Àº ´õ ³·Àº ¼öÁØÀÇ
»ý°¢¡ª°ÆÁ¤, ÁúÅõ, ½Ã»ù, ¾Ó°±À½, ±×¸®°í ¹Ì¼÷ÇÑ ¼º°ÝÀÇ ÀÚ¸¸½É¡ªÀÇ ¹°ÁúÀû ¿°ÁõÀ» ÃÊ¿ùÇÒ ¼ö ÀÖ´Ù. ³ôÀÌ ¿Ã¶ó°¡´Â
ÀÌ »ç¶÷µéÀº ÀλýÀÇ ÇÏÂúÀº °Í Áß¿¡ ¿ªÇàÇÏ´Â ¼ö¸¹Àº °¥µî¿¡¼ ÀÚ½ÅÀ» ±¸¿øÇÏ°í, ÀÌó·³ ¿µ °³³ä°ú ÇÏ´Ã ¼ÒÅëÀÌ ÀÖ´Â
³ôÀº È帧À» ÀǽÄÇϵµ·Ï ÀÚÀ¯·Ó°Ô µÈ´Ù. ±×·¯³ª ½¬¿î ÀϽÃÀû ´Þ¼ºÀ» Ãß±¸ÇÏ´Â À¯È¤¿¡ ºüÁöÁö ¾Êµµ·Ï ÀλýÀÇ ¸ñÀûÀ» ºÎÁö·±È÷
º¸È£ÇØ¾ß ÇÑ´Ù; ¸¶Âù°¡Áö·Î ±×°ÍÀº ±¤½ÅµµÀÇ Ã³ÂüÇÑ À§Çù¿¡ ¸é¿ªÀÌ µÉ ¼ö ÀÖµµ·Ï À°¼ºµÇ¾î¾ß ÇÑ´Ù.
| This new gospel
of the kingdom renders a great service to the art of living in that
it supplies a new and richer incentive for higher living. It presents
a new and exalted goal of destiny, a supreme life purpose. And these
new concepts of the eternal and divine goal of existence are in
themselves transcendent stimuli, calling forth the reaction of the
very best that is resident in man's higher nature. On every mountaintop
of intellectual thought are to be found relaxation for the mind,
strength for the soul, and communion for the spirit. From such vantage
points of high living, man is able to transcend the material irritations
of the lower levels of thinking¡ªworry, jealousy, envy, revenge,
and the pride of immature personality. These high-climbing souls
deliver themselves from a multitude of the crosscurrent conflicts
of the trifles of living, thus becoming free to attain consciousness
of the higher currents of spirit concept and celestial communication.
But the life purpose must be jealously guarded from the temptation
to seek for easy and transient attainment; likewise must it be so
fostered as to become immune to the disastrous threats of fanaticism. |
160:4.1 ¿µ¿øÇÑ ½ÇüµéÀ» ´Þ¼ºÇÏ´Â µ¥ ¸¶À½À» ´ÙÇϸé¼, ´ç½ÅµéÀº ¶ÇÇÑ ÀÌ ¼¼»óÀÇ »ýÈ°¿¡¼ ÇÊ¿äÇÑ °ÍµéÀ» ÁغñÇØ¾ß ÇÑ´Ù. ¿µÀº ¿ì¸®ÀÇ ¸ñÇ¥ÀÌÁö¸¸ À°Ã¼´Â »ç½ÇÀÌ´Ù. ¶§¶§·Î »ýÈ°¿¡ ÇÊ¿äÇÑ °ÍµéÀÌ ¿ì¿¬È÷ ¿ì¸® ¼Õ¿¡ ¶³¾îÁúÁö ¸ð¸£Áö¸¸, ¹«¸© ¿ì¸®´Â ÇÊ¿äÇÑ °ÍÀ» ¾òÀ¸·Á°í ÁöÇý·Ó°Ô ÀÏÇØ¾ß ÇÑ´Ù. ÀλýÀÇ µÎ °¡Áö ÁÖ¿äÇÑ ¹®Á¦°¡ ÀÖ´Ù: Çö¼¼ÀÇ »îÀ» ÇØ°áÇØ¾ß ÇÏ°í ¿µ¿øÇÑ »ýÁ¸À» ¼ºÃëÇÏ´Â °ÍÀÌ´Ù. ±×¸®°í »ý°è¸¦ ÀÕ´Â ¹®Á¦Á¶Â÷µµ ±× ÀÌ»óÀû ÇØ°á¿¡´Â Á¾±³°¡ ÇÊ¿äÇÏ´Ù. ÀÌ µÎ °¡Áö ´Ù »ó´çÈ÷ °³ÀÎÀûÀÎ ¹®Á¦ÀÌ´Ù. »ç½Ç, ÂüµÈ Á¾±³´Â °³Àΰú µû·Î ¶³¾îÁ®¼ ÀÛ¿ëÇÏÁö ¾Ê´Â´Ù. | 4. The Balance of Maturity While you have an eye single to the attainment of eternal realities, you must also make provision for the necessities of temporal living. While the spirit is our goal, the flesh is a fact. Occasionally the necessities of living may fall into our hands by accident, but in general, we must intelligently work for them. The two major problems of life are: making a temporal living and the achievement of eternal survival. And even the problem of making a living requires religion for its ideal solution. These are both highly personal problems. True religion, in fact, does not function apart from the individual | |
160:4.2 ³»°¡ º¸°Ç´ë, Çö¼¼Àû »ýÈ°¿¡ ÇʼöÀÎ °ÍµéÀº ´ÙÀ½°ú °°´Ù: 1. À°Ã¼ÀÇ °Ç°. 2. ¸¼°í ±ú²ýÇÑ »ý°¢. 3. ´É·Â°ú ±â¼ú. 4. ºÎÀ¯ÇÔ¡ª»îÀÇ ¹°Ç°µé. 5. ½ÇÆи¦ °ßµð´Â ´É·Â. 6. ¹®È¡ª±³À°°ú ÁöÇý. | The essentials of the temporal life, as I see them, are:
2. Clear and clean thinking. 3. Ability and skill. 4. Wealth-the goods of life. 5. Ability to withstand defeat. 6. Culture-education and wisdom. | |
160:4.9 ¸öÀÇ
°Ç°°ú ´É·ü¿¡ °ü°èµÇ´Â ½ÅüÀÇ ¹®Á¦Á¶Â÷µµ, À̸¦ ÁÖÀÇ °¡¸£Ä§ÀÌ Áö´Ñ Á¾±³Àû °üÁ¡¿¡¼ º¼ ¶§ °¡Àå Àß ÇØ°áµÈ´Ù: Àΰ£ÀÇ
¸ö°ú Áö¼ºÀº Çϳª´Ôµé(Gods)ÀÇ ¼±¹°ÀÌ °ÅÇÏ´Â Àå¼ÒÀ̸ç, Çϳª´ÔÀÇ ¿µÀÌ Àΰ£ÀÇ ¿µÀÌ µÇ´Â °ÍÀÌ´Ù. ÀÌó·³ Àΰ£ÀÇ
Áö¼ºÀº ¹°ÁúÀÎ °Í°ú ¿µÀû ½Çü »çÀÌ¿¡ ÁßÀçÀÚ°¡ µÈ´Ù.
| Even the physical
problems of bodily health and efficiency are best solved when they
are viewed from the religious standpoint of our Master's teaching:
That the body and mind of man are the dwelling place of the gift
of the Gods, the spirit of God becoming the spirit of man. The mind
of man thus becomes the mediator between material things and spiritual
realities. | |
160:4.10 Àλý¿¡¼
¹Ù¶÷Á÷ÇÑ Àϵ鿡 ´ëÇÑ ÀÚ½ÅÀÇ ¸òÀ» È®º¸Çϱâ À§Çؼ´Â ÁöÀû´É·ÂÀÌ ÇÊ¿äÇÏ´Ù. »ç¶÷ÀÌ ³¯¸¶´Ù ÇÏ´Â ÀÏ¿¡ Ãæ½ÇÇÏ¸é ²À Àç»êÀ¸·Î
º¸»óÀ» ¹ÞÀ» °ÍÀ̶ó´Â °ÍÀº ÀüÀûÀ¸·Î À߸øµÈ »ý°¢ÀÌ´Ù. ¶§¶§·Î ¾î¼´Ù°¡ »ý±â´Â Àç»êÀÌ ¾Æ´Ï¸é, Çö¼¼ÀÇ »ýÈ°¿¡¼ ¹°ÁúÀû
º¸»óÀº Àß Á¶Á÷µÈ ¾î¶² °æ·Î¿¡¼ È帣´Â °ÍÀÌ ¹ß°ßµÇ¸ç, ¿ÀÁ÷ ÀÌ °æ·Î¿¡ °¡±îÀÌ °¡´Â ÀÚ°¡ Çö¼¼¿¡ ±â¿ïÀÎ ³ë·Â¿¡ ´ëÇÏ¿©
ÃæºÐÈ÷ º¸»ó¹ÞÀ» °ÍÀ» ±â´ëÇÒ ¼ö ÀÖ´Ù. ºó°ïÀº °í¸³µÈ °³º°Àû °æ·Î·Î ºÎ¸¦ Ãß±¸ÇÏ´Â ¸ðµç »ç¶÷ÀÇ ¸òÀ̾î¾ß ÇÑ´Ù. ±×·¯¹Ç·Î
Çö¸íÇÑ °èȹÀº ¼¼¼ÓÀûÀÎ ¹ø¿µ¿¡ ÇʼöÀûÀÎ ÇÑ°¡Áö°¡ µÈ´Ù. ¼º°øÀº »ç¶÷ÀÌ ÀÏ¿¡ Çå½ÅÇÏ´Â °Í »Ó¸¸ ¾Æ´Ï¶ó »ç¶÷ÀÌ ¹°ÁúÀûÀÎ
ºÎÀÇ Åë·Î Áß ÀϺημ ±â´ÉÇØ¾ß ÇÑ´Ù. ÁöÇý·ÓÁö ¸øÇϸé, Àڱ⠼¼´ë¿¡ Çå½ÅÀûÀÎ »îÀ» ¹ÙÄ¡°íµµ ¹°ÁúÀûÀÎ º¸»óÀ» ¹ÞÁö
¸øÇÒ ¼ö ÀÖ°í, ºÎÀÇ È帧ÀÇ ¿ì¿¬ÇÑ ¼öÇýÀÚ¶ó¸é, µ¿·á Àΰ£µéÀ» À§ÇÏ¿© °¡Ä¡ ÀÖ´Â ÀÏÀ» ÀüÇô ÇÏÁö ¾Ê¾Ò´õ¶óµµ ȣȷӰÔ
»ì ¼ö ÀÖ´Ù.
| It requires
intelligence to secure one's share of the desirable things of life.
It is wholly erroneous to suppose that faithfulness in doing one's
daily work will insure the rewards of wealth. Barring the occasional
and accidental acquirement of wealth, the material rewards of the
temporal life are found to flow in certain well-organized channels,
and only those who have access to these channels may expect to be
well rewarded for their temporal efforts. Poverty must ever be the
lot of all men who seek for wealth in isolated and individual channels.
Wise planning, therefore, becomes the one thing essential to worldly
prosperity. Success requires not only devotion to one's work but
also that one should function as a part of some one of the channels
of material wealth. If you are unwise, you can bestow a devoted
life upon your generation without material reward; if you are an
accidental beneficiary of the flow of wealth, you may roll in luxury
even though you have done nothing worth while for your fellow men.
| |
160:4.11 ´É·ÂÀº
À¯ÀüµÇ´Â °ÍÀÌ°í, ±â¼úÀº ½ÀµæÇÏ´Â °ÍÀÌ´Ù. Àü¹®ÀûÀ¸·Î, ÇÑ °¡Áö ÀÏÀ» ÀßÇÏÁö ¸øÇÏ´Â »ç¶÷¿¡°Ô ÀλýÀº ÁøÂ¥°¡ ¾Æ´Ï´Ù.
±â¼úÀº »îÀÇ ¸¸Á·ÀÇ ½ÇÁ¦ ±Ù¿ø Áß ÇϳªÀÌ´Ù. ´É·ÂÀº ¼±°ßÁö¸í°ú ¸Ö¸® º¸´Â Àü¸ÁÀ» ³»Æ÷ÇÏ°í ÀÖ´Ù. ºÎÁ¤Á÷ÇÑ ¼ºÃë·Î ÀÎÇÑ
À¯È¤ÀûÀÎ º¸»ó¿¡ ¼ÓÁö ¸»¶ó. Á¤Á÷ÇÑ ³ë·Â¿¡ ³»ÀçµÈ ÈÄÀÏÀÇ ÀÌÀÍÀ» À§ÇØ ±â²¨ÀÌ ³ë·ÂÇ϶ó. Çö¸íÇÑ »ç¶÷Àº ¼ö´Ü°ú ¸ñÀûÀ»
±¸º°ÇÒ ¼ö ÀÖ´Ù. ±×·¸Áö ¾ÊÀ¸¸é ¶§¶§·Î ¹Ì·¡¸¦ À§ÇØ °úµµÇÏ°Ô °èȹÇÏ´Â °ÍÀº ±× ÀÚüÀÇ ³ôÀº ¸ñÀûÀ» ¸ÁÄ£´Ù. ±â»ÝÀ»
Ãß±¸ÇÏ´Â »ç¶÷À¸·Î¼ ´ç½ÅÀº Ç×»ó ¼ÒºñÀÚ»Ó¸¸ ¾Æ´Ï¶ó »ý»êÀÚ°¡ µÇ´Â °ÍÀ» ³ë·ÂÇØ¾ß ÇÑ´Ù.
| Ability is
that which you inherit, while skill is what you acquire. Life is
not real to one who cannot do some one thing well, expertly. Skill
is one of the real sources of the satisfaction of living. Ability
implies the gift of foresight, farseeing vision. Be not deceived
by the tempting rewards of dishonest achievement; be willing to
toil for the later returns inherent in honest endeavor. The wise
man is able to distinguish between means and ends; otherwise, sometimes
overplanning for the future defeats its own high purpose. As a pleasure
seeker you should aim always to be a producer as well as a consumer. | |
160:4.12 Àλý¿¡¼
ÈûÀ» ÁÖ´Â °¡Ä¡ ÀÖ´Â »ç°ÇµéÀ» ½Å¼ºÇÏ°Ô °£Á÷Çϵµ·Ï ¿©·¯ºÐÀÇ ±â¾ïÀ» ÈÆ·ÃÇ϶ó. ¿©·¯ºÐÀº ±×·± »ç°ÇµéÀ» ±â»Ý°ú ¼ö·ÃÀ»
À§ÇÏ¿© ¶æ´ë·Î ȸ»óÇÒ ¼ö ÀÖ´Ù. ÀÌó·³ ¾Æ¸§´ä°í ¼±ÇÏ°í ¿¹¼úÀûÀ¸·Î ¿õÀåÇÔÀ» °®Ãá ȶûµé(galleries)À» ÀÚ½ÅÀ»
À§ÇÏ¿© ´ç½ÅÀÇ ¸ö¼Ó¿¡ Áö¾î¶ó. ±×·¯³ª °¡Àå °í±ÍÇÑ ±â¾ïÀº ÃÖ°íÀÇ ¿ìÁ¤ÀÇ À§´ëÇÑ ¼ø°£µéÀÇ ¼ÒÁßÇÑ ±â¾ïµéÀÌ´Ù. ±×¸®°í
ÀÌ ¸ðµç ±â¾ïÀÇ º¸¹°µéÀº ¿µÀû ¿¹¹èÀÇ ¼Õ±æÀÌ ´êÀº »óÅ¿¡¼ ±×µéÀÇ °¡Àå ¼ÒÁßÇÏ°í ³ôÀº ¿µÇâ·ÂÀ» ¹ß»êÇÑ´Ù.
| Train your
memory to hold in sacred trust the strength-giving and worth-while
episodes of life, which you can recall at will for your pleasure
and edification. Thus build up for yourself and in yourself reserve
galleries of beauty, goodness, and artistic grandeur. But the noblest
of all memories are the treasured recollections of the great moments
of a superb friendship. And all of these memory treasures radiate
their most precious and exalting influences under the releasing
touch of spiritual worship. | |
160:4.13 ±×·¯³ª
»ç¶÷ÀÌ ½ÇÆи¦ Ç°À§ ÀÖ°Ô ¹Þ¾ÆµéÀ̱⸦ ¹è¿ìÁö ¾ÊÀ¸¸é, ¸ñ¼ûÀº ±× Á¸Àç¿¡¼ ÁüÀÌ µÉ °ÍÀÌ´Ù. ½ÇÆп¡´Â ÈǸ¢ÇÑ »ç¶÷µéÀÌ
¹Ýµå½Ã ¾ò´Â ÇÑ ¿¹¼úÀÌ ÀÖ´Ù. ´ç½ÅÀº ¾î¶»°Ô Áñ°Ì°Ô Áö´ÂÁö¸¦ ¾Ë¾Æ¾ß ÇÑ´Ù. ´ç½ÅÀº ½Ç¸ÁÀ» µÎ·Á¿öÇؼ´Â ¾È µÈ´Ù. ½ÇÆи¦
ÀÎÁ¤Çϱ⸦ °áÄÚ ¸Á¼³ÀÌÁö ¸»¶ó. ¼ÓÀÌ´Â ¿ôÀ½°ú Ȱ¦ ¿ô´Â ³«ÃµÁÖÀÇ ¹Ø¿¡ ½ÇÆи¦ °¨Ãß·Á ÇÏÁö ¸»¶ó. ¼º°øÇß´Ù°í ¿ì±â´Â
¸»Àº ¾ðÁ¦³ª µè±â ÁÁÁö¸¸, ¸¶Áö¸· °á°ú´Â ²ûÂïÇÏ´Ù. ±×·¯ÇÑ ¼ö¹ýÀº ºñ½Çü ¼¼°è¸¦ Áö¾î³»°í ±Ã±Ø¿¡´Â ¹Ì¸ù¿¡¼ ±ú¾î³ª´Â
ºÒ°¡ÇÇÇÑ Æĸê·Î ¹Ù·Î À̲ö´Ù.
| But life will
become a burden of existence unless you learn how to fail gracefully.
There is an art in defeat which noble souls always acquire; you
must know how to lose cheerfully; you must be fearless of disappointment.
Never hesitate to admit failure. Make no attempt to hide failure
under deceptive smiles and beaming optimism. It sounds well always
to claim success, but the end results are appalling. Such a technique
leads directly to the creation of a world of unreality and to the
inevitable crash of ultimate disillusionment. | |
160:4.14 ¼º°øÀº
¿ë±â¸¦ ³»°Ô ÇÏ°í ÀڽۨÀ» ÃËÁøÇÒÁö ¸ð¸£Áö¸¸, ÁöÇý´Â ¿ÀÁ÷ »ç¶÷ÀÌ ½ÇÆÐÇÑ °á°ú¿¡ ÀûÀÀÇϴ üÇè¿¡¼ »ý±ä´Ù. ³«°üÀû
¸Á»óÀ» Çö½Çº¸´Ù ´õ ÁÁ¾ÆÇÏ´Â »ç¶÷Àº °áÄÚ ÁöÇý·Ó°Ô µÉ ¼ö ¾ø´Ù. ¿ÀÁ÷ »ç½ÇÀ» Á÷¸éÇÏ°í »ç½ÇÀ» ÀÌ»ó¿¡ Á¶ÀýÇÏ´Â ÀÚ°¡
ÁöÇý¸¦ ¾òÀ» ¼ö ÀÖ´Ù. ÁöÇý´Â »ç½Ç°ú ÀÌ»ó, ÀÌ µÎ °¡Áö¸¦ Æ÷ÇÔÇϸç, µû¶ó¼ ÁöÇýÀÇ ½ÅºÀÀÚ°¡ öÇп¡¼ ¿¸Å ¾ø´Â µÎ
±Ø´ÜÀ» ¹þ¾î³ª°Ô ÇÑ´Ù¡ªÇϳª´Â »ç½ÇÀ» Á¦Ãijõ´Â ÀÌ»óÁÖÀǸ¦ °¡Áø »ç¶÷ÀÌ¿ä, ´Ù¸¥ Çϳª´Â ¿µÀû ¾È¸ñÀÌ °á¿©µÈ ¹°ÁúÁÖÀÇÀÚÀÌ´Ù.
¼º°øÇÑ´Ù´Â °è¼ÓµÈ °ÅÁþ ¸Á»óÀÇ µµ¿òÀ¸·Î ÀλýÀÇ ÅõÀïÀ» °Ü¿ì À¯ÁöÇÒ ¼ö ÀÖ´Â ºñ°ÌÇÑ »ç¶÷Àº, ±Ã±Ø¿¡ ÀÚ½ÅÀÌ »ó»óÇÏ´Â
²ÞÀÇ ¼¼°è¿¡¼ ±ú¾î³¯ ¶§, ½ÇÆи¦ °Þ°í Æй踦 ¸Àº¸µµ·Ï ¿î¸íÀÌ Á¤ÇØÁ® ÀÖ´Ù.
| Success may
generate courage and promote confidence, but wisdom comes only from
the experiences of adjustment to the results of one's failures.
Men who prefer optimistic illusions to reality can never become
wise. Only those who face facts and adjust them to ideals can achieve
wisdom. Wisdom embraces both the fact and the ideal and therefore
saves its devotees from both of those barren extremes of philosophy-the
man whose idealism excludes facts and the materialist who is devoid
of spiritual outlook. Those timid souls who can only keep up the
struggle of life by the aid of continuous false illusions of success
are doomed to suffer failure and experience defeat as they ultimately
awaken from the dream world of their own imaginations. | |
160:4.15 ÀÌ·¸°Ô
½ÇÆп¡ ºÎµúÄ¡°í Æй迡 ÀûÀÀÇÏ´Â µ¥´Â Á¾±³ÀÇ ¿ø´ëÇÑ È¯»óÀÌ ÃÖ°íÀÇ ¿µÇâÀ» ¹ÌÄ£´Ù. ¿ìÁÖ¸¦ ŽÇèÇÏ´Â ¿µ¿øÇÑ ¸ðÇèÀ» ½ÃÀÛÇÑ
»ç¶÷, Çϳª´ÔÀ» Ãß±¸ÇÏ´Â »ç¶÷ÀÇ Ã¼Çè¿¡¼, ½ÇÆд ´Ù¸¸ ±³À°ÀÌ µÇ´Â »ç°ÇÀÌ´Ù¡ªÁöÇý¸¦ ¾ò´Â µ¥ ±³¾çÀÌ µÇ´Â ½ÇÇèÀÌ´Ù.
±×·¯ÇÑ »ç¶÷¿¡°Ô ½ÇÆд ´Ù¸¸ ´õ ³ôÀº ¼öÁØÀÇ ¿ìÁÖ ½Çü¸¦ ¼ºÃëÇÏ´Â µ¥ ¾²ÀÌ´Â »õ ¿¬ÀåÀÏ »ÓÀÌ´Ù.
| And it is in
this business of facing failure and adjusting to defeat that the
far-reaching vision of religion exerts its supreme influence. Failure
is simply an educational episode-a cultural experiment in the acquirement
of wisdom-in the experience of the God-seeking man who has embarked
on the eternal adventure of the exploration of a universe. To such
men defeat is but a new tool for the achievement of higher levels
of universe reality. | |
160:4.16 ºñ·Ï
Çö¼¼ÀÇ Àλý »ç¾÷ Àüü°¡ »ç¶÷À» ¾ÐµµÇÏ´Â ½ÇÆзΠº¸Àδ٠ÇÏ´õ¶óµµ, ÀλýÀÇ ½ÇÆÐ ÇϳªÇϳª°¡ ÁöÇý·Î¿î ±³¾ç°ú ¿µÀû ¼ºÃ븦
³º´Â´Ù¸é, Çϳª´ÔÀ» Ãß±¸ÇÏ´Â »ç¶÷ÀÇ »ý¾Ö´Â ¿µ¿øÀÇ ºûÀ¸·Î ºñÃß¾î º¼ ¶§ Å« ¼º°øÀÓÀÌ µå·¯³¯Áö ¸ð¸¥´Ù. Áö½Ä°ú ¹®È¿Í
ÁöÇý¸¦ È¥µ¿ÇÏ´Â À߸øÀ» ÀúÁö¸£Áö ¸»¶ó. À̰͵éÀº Àλý¿¡¼ °ü°èµÇÁö¸¸, ´ë´ÜÈ÷ ´Ù¸¥ ¿µÀû °¡Ä¡¸¦ ³ªÅ¸³½´Ù; ÁöÇý´Â Áö½ÄÀ»
´Ã Áö¹èÇÏ°í, ¹®È¸¦ Ç×»ó ¾Æ¸§´ä°Ô ÇÑ´Ù.
| The career
of a God-seeking man may prove to be a great success in the light
of eternity, even though the whole temporal-life enterprise may
appear as an overwhelming failure, provided each life failure yielded
the culture of wisdom and spirit achievement. Do not make the mistake
of confusing knowledge, culture, and wisdom. They are related in
life, but they represent vastly differing spirit values; wisdom
ever dominates knowledge and always glorifies culture. |
160:5.1 ´ç½ÅÀÇ ÁÖ(Master)´Â ÁøÁ¤ÇÑ Àΰ£ÀÇ Á¾±³°¡ °³ÀÎÀÌ ¿µÀû ½Çü¸¦ üÇèÇÏ´Â °ÍÀ¸·Î ¿©±ä´Ù°í ÇϽŠ°ÍÀ» ´ç½ÅÀÌ ³ª¿¡°Ô ¸»Çß´Ù. ³ª´Â Á¾±³°¡ ¿Â ÀηùÀÇ Á¸°æ°ú Çå½ÅÀ» ¹Þ±â¿¡ °¡Ä¡ ÀÖ´Â ¾î¶² °Í¿¡ ¹ÝÀÀÇÏ´Â Àΰ£ÀÇ Ã¼ÇèÀ¸·Î¼ ¿©°Ü ¿Ô´Ù. ÀÌ·¯ÇÑ Àǹ̷Î, ¿ì¸®°¡ ÃÖ»óÀ¸·Î Çå½ÅÇÏ´Â Á¾±³ÀÇ »ó¡¼ºµéÀº ½ÇüÀÇ ÀÌ»ó¿¡ ´ëÇÑ ¿ì¸®ÀÇ °¡Àå ³ôÀº °³³ä°ú ¿µ¿øÇÑ ¿µÀû ¼ºÃë °¡´É¼ºÀ» ÇâÇÏ¿© ¿ì¸®ÀÇ Áö¼ºÀÌ ¹ÌÄ¡´Â °¡Àå ¸Õ ÇÑ°è, ÀÌ µÎ °¡Áö¸¦ ³ªÅ¸³ª´Â °Í¿¡ ÀÖ´Ù°í º»´Ù. | 5. The Religion of the Ideal You have told me that your Master regards genuine human religion as the individual's experience with spiritual realities. I have regarded religion as man's experience of reacting to something which he regards as being worthy of the homage and devotion of all mankind. In this sense, religion symbolizes our supreme devotion to that which represents our highest concept of the ideals of reality and the farthest reach of our minds toward eternal possibilities of spiritual attainment. | |
160:5.2 »ç¶÷µéÀÌ
Á¾±³¿¡ °üÇÏ¿© ºÎÁ·¤ý¹ÎÁ·, ¶Ç´Â Á¾Á·ÀÇ Àǹ̿¡¼ ¹ÝÀÀÇÏ´Â °ÍÀº ±×µéÀÌ ÀÚ±â Áý´Ü ¹Ù±ù¿¡ ÀÖ´Â ÀÚ¸¦ ÂüÀ¸·Î Àΰ£ Á¸Àç°¡
¾Æ´Ñ °ÍÀ¸·Î ¹Ù¶óº¸±â ¶§¹®ÀÌ´Ù. ¿ì¸®´Â ¾ðÁ¦³ª ¿ì¸®ÀÇ Á¾±³Àû Ã漺À» ¹Þ´Â ´ë»óÀÌ ¸ðµç »ç¶÷ÀÇ Á¸°æÀ» ¹Þ¾Æ ¸¶¶¥ÇÏ´Ù°í
º»´Ù. Á¾±³´Â °áÄÚ ´Ü¼øÇÑ ÁöÀû °ü³äÀ̳ª öÇÐÀû ³í¸®ÀÇ ¹®Á¦ÀÏ ¼ö ¾ø´Ù. Á¾±³´Â ¾ðÁ¦³ª, ¾ðÁ¦±îÁö³ª »ýÈ°ÀÇ »óȲ¿¡
¹ÝÀÀÇÏ´Â ¹æ½ÄÀÌ¿ä, Á¾±³´Â ÀÏÁ¾ÀÇ ÇàÀ§ÀÌ´Ù. Á¾±³´Â ¿ì¸®°¡ º¸ÆíÀûÀ¸·Î Âù¹Ì¸¦ ¹Þ¾Æ ¸¶¶¥ÇÏ´Ù°í ÆÇ´ÜÇÏ´Â ¾î¶² ½Çü¸¦
ÇâÇÏ¿© °æ°ÇÇÏ°Ô »ý°¢ÇÏ°í ´À³¢°í ÇൿÇÏ´Â °ÍÀ» Æ÷ÇÔÇÑ´Ù.
| When men react
to religion in the tribal, national, or racial sense, it is because
they look upon those without their group as not being truly human.
We always look upon the object of our religious loyalty as being
worthy of the reverence of all men. Religion can never be a matter
of mere intellectual belief or philosophic reasoning; religion is
always and forever a mode of reacting to the situations of life;
it is a species of conduct. Religion embraces thinking, feeling,
and acting reverently toward some reality which we deem worthy of
universal adoration. | |
160:5.3 ´ç½ÅÀÇ
üÇè¿¡¼ ¹«¾ùÀÌ Á¾±³°¡ µÇ¾úÀ¸¸é, ´ç½ÅÀº ÀÌ¹Ì ±× Á¾±³ÀÇ È°¹ßÇÑ Àüµµ»ç°¡ µÈ °ÍÀÌ ÀÚ¸íÇÏ´Ï, ÀÌ´Â ´ç½ÅÀÇ Á¾±³¿¡¼
ÃÖ°íÀÇ °³³äÀÌ ¿Â Àηù, ¸ðµç ¿ìÁÖÀÇ Áö¼º Á¸ÀçµéÀÇ ¼þ¹è¸¦ ¹Þ¾Æ ¸¶¶¥ÇÏ´Ù°í ´ç½ÅÀÌ ÆÇ´ÜÇϱ⠶§¹®ÀÌ´Ù. ´ç½ÅÀÌ ´ç½ÅÀÇ
Á¾±³¸¦ Àû±ØÀûÀ¸·Î Æ۶߸®°í ¼±±³ÇÏ´Â Àüµµ»ç°¡ ¾Æ´Ï¶ó¸é, ´ç½ÅÀÌ Á¾±³¶ó ºÎ¸£´Â °ÍÀº °Ü¿ì ÀüÅëÀû °ü³äÀ̳ª ´Ü¼øÈ÷ ÁöÀû
öÇРü°èÀÏ »ÓÀ̹ǷÎ, ´ç½ÅÀº ½º½º·Î Âø°¢¿¡ ºüÁø °ÍÀÌ´Ù. ´ç½ÅÀÇ Á¾±³°¡ ¿µÀû üÇèÀ̶ó¸é, ´ç½ÅÀÇ ¿¹¹è ´ë»óÀº ¿ìÁÖÀÇ
¿µ ½ÇüÀ̸ç, ¿µÀûÀ¸·Î º¯ÈµÈ ´ç½ÅÀÇ ¸ðµç °³³äÀÇ ÀÌ»óÀ̾î¾ß ÇÑ´Ù. µÎ·Á¿ò¤ý°¨Á¤¤ýÀüÅë¤ýöÇп¡ ±Ù°Å¸¦ µÐ ¸ðµç Á¾±³¸¦
³ª´Â ÁöÀû Á¾±³¶ó ºÎ¸£°í, ÇÑÆí ÂüµÈ ¿µ üÇè¿¡ ±âÃʸ¦ µÐ °ÍÀ» ÂüµÈ Á¾±³¶ó ºÎ¸£°Ú´Ù. Á¾±³Àû Çå½ÅÀÇ ´ë»óÀº ¹°ÁúÀ̰ųª
¿µÀûÀ̰ųª, °ÅÁþµÇ°Å³ª ÂüµÇ°Å³ª, Çö½ÇÀ̰ųª ºñÇö½ÇÀ̰ųª, Àΰ£´ä°Å³ª ½Å¼ºÇÒÁö ¸ð¸¥´Ù. µû¶ó¼ Á¾±³´Â ¼±Çϰųª ¾ÇÇÒ
¼ö ÀÖ´Ù.
| If something
has become a religion in your experience, it is self-evident that
you already have become an active evangel of that religion since
you deem the supreme concept of your religion as being worthy of
the worship of all mankind, all universe intelligences. If you are
not a positive and missionary evangel of your religion, you are
self-deceived in that what you call a religion is only a traditional
belief or a mere system of intellectual philosophy. If your religion
is a spiritual experience, your object of worship must be the universal
spirit reality and ideal of all your spiritualized concepts. All
religions based on fear, emotion, tradition, and philosophy I term
the intellectual religions, while those based on true spirit experience
I would term the true religions. The object of religious devotion
may be material or spiritual, true or false, real or unreal, human
or divine. Religions can therefore be either good or evil. | |
160:5.4 µµ´ö°ú
Á¾±³´Â ¹Ýµå½Ã °°Áö´Â ¾Ê´Ù. ÇÑ Ã¼°èÀÇ µµ´ö·üÀº ¿¹¹èÀÇ ´ë»óÀ» ºÙÀâ¾Æ¼ Á¾±³°¡ µÉ ¼ö ÀÖ´Ù. ÇÑ Á¾±³´Â Ã漺°ú ÃÖ°íÀÇ
Çå½ÅÀ» ¿ä±¸ÇÏ´Â º¸ÆíÀû È£¼Ò·ÂÀ» ÀÒ¾î¹ö¸²À¸·Î, öÇРü°è³ª µµ´ö·üÀÇ ¹ýÀüÀ¸·Î ¹ßÀüÇÒ ¼öµµ ÀÖ´Ù. Á¾±³Àû Ã漺À» ¹ÞÀ»
ÃÖ°íÀÇ ÀÌ»óÀ» ±¸¼ºÇÏ°í, ¼¶±â´Â ÀÚÀÇ Á¾±³Àû Çå½ÅÀ» ¹Þ´Â ÀÌ°Í, ÀÌ Á¸Àç, ÀÌ »óÅ ¶Ç´Â ¼¿ÀÇ Á¸Àç, ¶Ç´Â ´Þ¼º
°¡´É¼ºÀº Çϳª´Ô(God)ÀÌ´Ù. ¿µ ½ÇüÀÇ ÀÌ ÀÌ»ó¿¡ ¹«½¼ À̸§ÀÌ Àû¿ëµÇµçÁö »ó°ü¾øÀÌ, ±×°ÍÀº Çϳª´ÔÀÌ´Ù.
| Morality and
religion are not necessarily the same. A system of morals, by grasping
an object of worship, may become a religion. A religion, by losing
its universal appeal to loyalty and supreme devotion, may evolve
into a system of philosophy or a code of morals. This thing, being,
state, or order of existence, or possibility of attainment which
constitutes the supreme ideal of religious loyalty, and which is
the recipient of the religious devotion of those who worship, is
God. Regardless of the name applied to this ideal of spirit reality,
it is God. | |
160:5.5 ÂüµÈ
Á¾±³ÀÇ »çȸÀû Ư¡Àº ±×°ÍÀÌ º¯ÇÔ¾øÀÌ °³ÀÎÀÇ »ý°¢À» ¹Ù²Ù°í ¼¼°è¸¦ º¯È½ÃÅ°±â¸¦ Ãß±¸ÇÑ´Ù´Â »ç½Ç¿¡ ÀÖ´Ù. Á¾±³´Â ¾ÆÁ÷
¹ß°ßµÇÁö ¾ÊÀº ÀÌ»ó, Áï ¹®¸í¿¡¼ °¡Àå ¼º¼÷ÇÑ Á¦µµÀÇ °¡Àå ³ôÀº »çȸ °ü½À¿¡µµ ´ã°Ü ÀÖ´Â, ±×·± À±¸® ¹× µµ´öÀÇ ¾Ë·ÁÁø
Ç¥ÁØÀ» ÈξÀ ¶Ù¾î³Ñ´Â ¹ß°ßµÇÁö ¾ÊÀº ÀÌ»óÀÌ Á¸ÀçÇÔÀ» ¾Ï½ÃÇÑ´Ù. Á¾±³´Â ¹ß°ßµÇÁö ¾ÊÀº ÀÌ»ó, Ž±¸µÇÁö ¾ÊÀº ½Çü, ÃÊÀΰ£Àû
°¡Ä¡, ½Å´Ù¿î ÁöÇý, ÂüµÈ ¿µÀû ´Þ¼ºÀ» ÇâÇÏ¿© ¼ÕÀ» »¸´Â´Ù. ÂüµÈ Á¾±³´Â ÀÌ ¸ðµç °ÍÀ» ½ÇÇàÇϸç, ¸ðµç ´Ù¸¥ ½Å¾ÓÀº
±× À̸§À¸·Î ºÎ¸¦ °¡Ä¡°¡ ¾ø´Ù. ¿µ¿øÇÑ Çϳª´ÔÀ̶ó´Â °¡Àå ³ô°í ÇÏ´Ã °°Àº ÀÌ»óÀÌ ¾øÀÌ, Àΰ£Àº ÁøÁ¤ÇÑ ¿µÀû Á¾±³¸¦
°¡Áú ¼ö ¾ø´Ù. Çϳª´Ô ¾ø´Â ÀÌ·¯ÇÑ Á¾±³´Â »ç¶÷ÀÌ ¹ß¸íÇÑ °ÍÀÌ¿ä, »ý¸í ¾ø´Â ÁöÀû °ü³ä°ú ÀÇ¹Ì ¾ø´Â °¨Á¤Àû ¿¹½ÄÀ¸·Î
ÀÌ·ç¾îÁø, Àΰ£ÀÇ Á¦µµÀÌ´Ù. Á¾±³´Â ÇϳªÀÇ Å« ÀÌ»óÀÌ ¼þ¹è¹ÞÀ» ´ë»óÀ̶ó°í ÁÖÀåÇÒÁö ¸ð¸¥´Ù. ±×·¯³ª ±×·¯ÇÑ ºñ½ÇüÀÇ
ÀÌ»óµéÀº ÀÌ·ç¾îÁú ¼ö ¾ø´Ù. ±×·¯ÇÑ °³³äÀº Âø°¢ÀÌ´Ù. Àΰ£ÀÇ ´Þ¼ºÀ» Çã¿ëÇÏ´Â À¯ÀÏÇÑ ÀÌ»óÀº ¿µ¿øÇÑ Çϳª´ÔÀÌ °è½Å ¿µÀû
»ç½Ç¿¡ °ÅÇÏ´Â, ¹«ÇÑÈ÷ °¡Ä¡ ÀÖ´Â ½Å¼ºÇÑ ½ÇüÀÌ´Ù.
| The social
characteristics of a true religion consist in the fact that it invariably
seeks to convert the individual and to transform the world. Religion
implies the existence of undiscovered ideals which far transcend
the known standards of ethics and morality embodied in even the
highest social usages of the most mature institutions of civilization.
Religion reaches out for undiscovered ideals, unexplored realities,
superhuman values, divine wisdom, and true spirit attainment. True
religion does all of this; all other beliefs are not worthy of the
name. You cannot have a genuine spiritual religion without the supreme
and supernal ideal of an eternal God. A religion without this God
is an invention of man, a human institution of lifeless intellectual
beliefs and meaningless emotional ceremonies. A religion might claim
as the object of its devotion a great ideal. But such ideals of
unreality are not attainable; such a concept is illusionary. The
only ideals susceptible of human attainment are the divine realities
of the infinite values resident in the spiritual fact of the eternal
God. | |
160:5.6 Çϳª´ÔÀ̶ó´Â
³¹¸», Çϳª´ÔÀ̶ó´Â ÀÌ»ó°ú ´ëÁ¶ÇÏ¿© Çϳª´Ô »ç»óÀº ¾î¼´Ù°¡ ¾Æ¹«¸® À¯Ä¡ÇÏ°í °ÅÁþµÈ Á¾±³¶ó ÇÏ´õ¶óµµ, ±×°Í¿¡ »ó°ü¾øÀÌ
¾î¶² Á¾±³ÀÇ ÀϺΰ¡ µÉ ¼ö ÀÖ´Ù. ÀÌ Çϳª´Ô °³³äÀº ½ÅºÀÀÚµéÀÌ ±×°ÍÀ» ¸¸µé±â À§ÇØ ¼±ÅÃÇÒ ¼ö ÀÖ´Â ¹«¾ùÀ̵çÁö µÉ ¼ö
ÀÖ´Ù. Çϵî Á¾±³´Â Àΰ£ ¸¶À½ÀÇ ÀÚ¿¬½º·¯¿î »óÅÂ¿Í ´ë¸éÇϱâ À§ÇØ ÀÚ±âµéÀÇ Çϳª´Ô °³³äÀ» ¸¸µç´Ù; ³ôÀº Á¾±³´Â ÂüµÈ
Á¾±³ÀÇ ÀÌ»óÀÌ ¿ä±¸ÇÏ´Â °Í°ú ´ë¸éÇϱâ À§ÇØ Àΰ£ÀÇ ¸¶À½ÀÌ º¯ÈµÉ °ÍÀ» ¿ä±¸ÇÑ´Ù.
| The word God,
the idea of God as contrasted with the ideal of God, can become
a part of any religion, no matter how puerile or false that religion
may chance to be. And this idea of God can become anything which
those who entertain it may choose to make it. The lower religions
shape their ideas of God to meet the natural state of the human
heart; the higher religions demand that the human heart shall be
changed to meet the demands of the ideals of true religion. | |
160:5.7 ¿¹¼öÀÇ
Á¾±³´Â ¿ì¸®°¡ ¿¹¹è¶ó´Â »ý°¢¿¡ ´ëÇÏ¿© ¿¹Àü¿¡ °¡Á³´ø ¸ðµç °³³äÀ» ÃÊ¿ùÇÑ´Ù. ÀÌ´Â ¿¹¼ö°¡ ±×ÀÇ ¾Æ¹öÁö¸¦ ¹«ÇÑÇÑ ½ÇüÀÇ
ÀÌ»óÀ¸·Î ¹¦»çÇÒ »Ó ¾Æ´Ï¶ó, ¶¥¿¡¼ Çϴóª¶ó¿¡ µé¾î°¡±â¸¦ ¼±ÅÃÇÏ°í ±×·¸°Ô ÇÔÀ¸·Î Çϳª´ÔÀÇ ¾ÆµéÀÌ¿ä, »ç¶÷°ú ÇüÁ¦ÀÓÀ»
¹Þ¾ÆµéÀÌ´Â °ÍÀ» ÀÎÁ¤ÇÏ´Â ¸ðµç ÇÊ»ç Àΰ£ÀÌ, °¡Ä¡ÀÇ ÀÌ ½Å´Ù¿î ±Ù¿ø°ú ¿ìÁÖÀÇ ¿µ¿øÇÑ Á߽ɿ¡ ÂüÀ¸·Î ¸ö¼Ò µµ´ÞÇÒ ¼ö
ÀÖ´Ù°í È®½ÇÈ÷ ¼±¾ðÇϱ⠶§¹®ÀÌ´Ù. ³»°¡ ¸»ÇÏ°Ç´ë, ÀÌ°ÍÀº ¼¼»óÀÌ ÀÏÂïÀÌ º» °¡¿îµ¥ °¡Àå ³ôÀº Á¾±³ °³³äÀÌ´Ù. ³»°¡
¼±¾ðÇÏ°Ç´ë, ÀÌ º¹À½ÀÌ ¹«ÇÑÇÑ Çö½Ç, ½Å¼ºÇÑ °¡Ä¡, ¿µ¿øÇÑ º¸ÆíÀû ´Þ¼ºÀ» Æ÷ÇÔÇϹǷÎ, À̺¸´Ù ´õ ³ôÀº °³³äÀÌ °áÄÚ
ÀÖÀ» ¼ö ¾ø´Ù. ±×·¯ÇÑ °³³äÀº ÃÖ»óÀÌ°í ±Ã±ØÀÎ °ÍÀÇ ÀÌ»óÀû ¸ð½ÀÀ» üÇèÇÏ´Â °ÍÀÌ´Ù.
| The religion
of Jesus transcends all our former concepts of the idea of worship
in that he not only portrays his Father as the ideal of infinite
reality but positively declares that this divine source of values
and the eternal center of the universe is truly and personally attainable
by every mortal creature who chooses to enter the kingdom of heaven
on earth, thereby acknowledging the acceptance of sonship with God
and brotherhood with man. That, I submit, is the highest concept
of religion the world has ever known, and I pronounce that there
can never be a higher since this gospel embraces the infinity of
realities, the divinity of values, and the eternity of universal
attainments. Such a concept constitutes the achievement of the experience
of the idealism of the supreme and the ultimate. | |
160:5.8 ³ª´Â
´ç½ÅµéÀÇ ÁÖ(Master)°¡ °¡Áø ÀÌ Á¾±³ÀÇ ´õÇÒ ³ªÀ§ ¾ø´Â ÀÌ»ó¿¡ Èï¹Ì°¡ ´ç±æ »Ó ¾Æ´Ï¶ó ¶ÇÇÑ ¿µÀû ½ÇüµéÀÇ ÀÌ
ÀÌ»óÀ» Àΰ£ÀÌ ´Þ¼ºÇÒ ¼ö ÀÖ´Ù´Â ±×ÀÇ ¼±¾ðÀ» ¹Ï´Â´Ù, ÆĶó´ÙÀ̽ºÀÇ ÀÔ±¸¿¡ ¿ì¸®°¡ ±Ã±Ø¿¡ È®½ÇÈ÷ µµ´ÞÇÑ´Ù´Â ±×ÀÇ º¸ÀåÀ»
¹Þ¾ÆµéÀÌ°í ´ç½Åµé°ú ³»°¡ ±æ°í ¿µ¿øÇÑ ÀÌ ¸ðÇè¿¡ µé¾î°¥ ¼ö ÀÖ´Ù, ÀÌ·¸°Ô °í¹éÇϵµ·Ï ³ª´Â ÈûÂ÷°Ô ¸¶À½ÀÌ ¿òÁ÷ÀδÙ.
ÇüÁ¦µéÀÌ¿©, ³ª´Â ¹Ï´Â »ç¶÷ÀÌ¿ä, ¹è¸¦ Ÿ ¹ö·È´Ù. ´ç½Åµé°ú ÇÔ²² ÀÌ ¿µ¿øÇÑ ¸ðÇèÀ¸·Î °¡´Â ±æÀÌ´Ù. ÁÖ´Â ±×°¡ ¾Æ¹öÁö·ÎºÎÅÍ
¿Ô°í, ±×°¡ ¿ì¸®¿¡°Ô ±æÀ» º¸ÀÏ °ÍÀ̶ó ÇϽŴÙ. ±×°¡ Áø½ÇÀ» ¸»ÇÑ´Ù°í ³ª´Â ÃæºÐÈ÷ È®½ÅÇÑ´Ù. ¿µ¿øÇÑ ¿ìÁÖÀÇ ¾Æ¹öÁö¿Í
µ¿¶³¾îÁ®¼, ´Þ¼ºÇÒ ¼ö ÀÖ´Â ½ÇüÀÇ ÀÌ»óÀ̳ª ¿ÏÀüÇÑ °¡Ä¡°¡ Çϳªµµ ¾ø´Ù°í ³ª´Â ¸¶Ä§³» È®½ÅÇÑ´Ù.
| I am not only
intrigued by the consummate ideals of this religion of your Master,
but I am mightily moved to profess my belief in his announcement
that these ideals of spirit realities are attainable; that you and
I can enter upon this long and eternal adventure with his assurance
of the certainty of our ultimate arrival at the portals of Paradise.
My brethren, I am a believer, I have embarked; I am on my way with
you in this eternal venture. The Master says he came from the Father,
and that he will show us the way. I am fully persuaded he speaks
the truth. I am finally convinced that there are no attainable ideals
of reality or values of perfection apart from the eternal and Universal
Father. | |
160:5.9 ³ª´Â
´ÜÁö Á¸ÀçÇÏ´Â Çϳª´Ô¸¸ÀÌ ¾Æ´Ï¶ó, ¹Ì·¡¿¡ Á¸Àç°¡ °¡´ÉÇÑ ¸ðµç °ÍÀÇ Çϳª´ÔÀ» ¿¹¹èÇϱâ À§ÇØ ¿Ô´Ù. ±×·¯¹Ç·Î ÃÖ°íÀÇ ÀÌ»óÀÌ
½ÇÀçÇÑ´Ù¸é, ±× ÀÌ»ó¿¡ ¹ÙÄ¡´Â ¿©·¯ºÐÀÇ Çå½ÅÀº ÀÌ Çϳª´Ô²², »ç¹°°ú Á¸ÀçµéÀÌ °ÅÇÏ´Â °ú°Å¿Í ÇöÀç¿Í ¹Ì·¡ ¿ìÁÖÀÇ Çϳª´Ô²²
¹ÙÄ¡´Â Çå½ÅÀÓÀÌ Æ²¸²¾ø´Ù. ±×¸®°í ´Ù¸¥ Çϳª´Ô(God)Àº ¾ø´Ù. °¡´ÉÇÑ ¾î¶² ´Ù¸¥ Çϳª´Ôµµ ÀÖÀ» ¼ö ¾ø´Ù. ´Ù¸¥ ¸ðµç
½Åµé(gods)Àº »ó»ó·ÂÀÇ »ê¹°, ÇÊ»ç Áö¼ºÀÇ È¯»ó, À߸øµÈ ³í¸®ÀÇ ¿Ö°î, ±×¸®°í ±×°ÍÀ» âÁ¶ÇÏ´Â »ç¶÷µéÀÇ Àڱ⠱⸸ÀûÀÎ
¿ì»óÀÌ´Ù. ±×·¸´Ù, ¿©·¯ºÐÀº ÀÌ Çϳª´Ô ¾øÀÌ Á¾±³¸¦ °¡Áú ¼ö ÀÖÁö¸¸, ±×°ÍÀº ¾Æ¹« Àǹ̰¡ ¾ø´Ù. »ì¾Æ °è½Å Çϳª´ÔÀ̶ó´Â
ÀÌ ÀÌ»óÀÇ ½Çü ´ë½Å¿¡ Çϳª´ÔÀ̶ó´Â ³¹¸»À» °¥¾ÆÄ¡¿ì°íÀÚ Çϸé, ´ç½ÅÀº ÇÑ ÀÌ»ó, ½Å¼ºÇÑ ½Çü°¡ ÀÖ´Â ÀÚ¸®¿¡ ÇÑ °³³äÀ»
Áý¾î ³ÖÀ½À¸·Î ¿ÀÁ÷ ÀÚ½ÅÀ» ¼Ó¿´À» »ÓÀÌ´Ù. ±×·± ½Å³äÀº ¸÷½Ã ¹Ù¶ó´Â °ø»óÀÇ Á¾±³¿¡ Áö³ªÁö ¾Ê´Â´Ù.
| I come, then,
to worship, not merely the God of existences, but the God of the
possibility of all future existences. Therefore must your devotion
to a supreme ideal, if that ideal is real, be devotion to this God
of past, present, and future universes of things and beings. And
there is no other God, for there cannot possibly be any other God.
All other gods are figments of the imagination, illusions of mortal
mind, distortions of false logic, and the self-deceptive idols of
those who create them. Yes, you can have a religion without this
God, but it does not mean anything. And if you seek to substitute
the word God for the reality of this ideal of the living God, you
have only deluded yourself by putting an idea in the place of an
ideal, a divine reality. Such beliefs are merely religions of wishful
fancy. | |
160:5.10 ¿¹¼öÀÇ
°¡¸£Ä§¿¡¼ ³ª´Â ÃÖ¼±¿¡ À̸¥ Á¾±³¸¦ º»´Ù. ÀÌ º¹À½Àº ¿ì¸®·Î ÇÏ¿©±Ý ÂüµÈ Çϳª´ÔÀ» ã°í Çϳª´ÔÀ» ã¾Æ³¾ ¼ö ÀÖ°Ô ¸¸µç´Ù.
±×·¯³ª Çϴóª¶ó·Î ÀÌ·¸°Ô µé¾î°¡´Â °ªÀ» ¿ì¸®°¡ ±â²¨ÀÌ Ä¡¸£°í Àִ°¡? ¿ì¸®´Â ±â²¨ÀÌ ´Ù½Ã ¸¸µé¾îÁö±â À§ÇØ, ´Ù½Ã ž
°ÍÀΰ¡? ÀھƸ¦ Á×ÀÌ°í È¥À» ´Ù½Ã ¸¸µå´Â ¾öû³ª°í ¹÷Âù ÀÌ °úÁ¤À» ¿ì¸®°¡ ±â²¨ÀÌ µû¸£°Ú´Â°¡? ÁÖ°¡ ¸»¾¸ÇÏÁö ¾Ê¾Ò´Â°¡?:
¡°Àڱ⠸ñ¼ûÀ» ±¸ÇÏ°íÀÚ ÇÏ´Â ÀÚ´Â ´©±¸³ª ¹Ýµå½Ã ±×°ÍÀ» ÀÒÀ» °ÍÀÌ´Ù. ³»°¡ Æòȸ¦ °¡Á®¿À·Á°í ¿Ô´Ù°í »ý°¢Áö ¸»¶ó,
¿ÀÈ÷·Á È¥ÀÇ ÅõÀïÀ» ÁÖ·Á°í ¿Ô´Ù.¡± ¾Æ¹öÁöÀÇ ¶æ¿¡ Çå½ÅÇÏ´Â °ªÀ» Ä¡¸¥ µÚ¿¡, °Å·èÈ÷ Çå½ÅÇÏ¿© »ç´Â ÀÌ ¿µÀû ±æÀ» ÁÙ°ð
°È´Â´Ù¸é, ¿ì¸®°¡ Å« Æòȸ¦ ¸Àº»´Ù´Â °ÍÀÌ Âü¸»ÀÌ´Ù.
| I see in the
teachings of Jesus, religion at its best. This gospel enables us
to seek for the true God and to find him. But are we willing to
pay the price of this entrance into the kingdom of heaven? Are we
willing to be born again? to be remade? Are we willing to be subject
to this terrible and testing process of self-destruction and soul
reconstruction? Has not the Master said: " Whoso would save
his life must lose it. Think not that I have come to bring peace
but rather a soul struggle "? True, after we pay the price
of dedication to the Father's will, we do experience great peace
provided we continue to walk in these spiritual paths of consecrated
living. | |
160:5.11 ¿ì¸®´Â
½Å¼ºÇÑ ½ÇüÀÇ ³ôÀº ÀÌ»óÁÖÀÇ ¿µÀû ¼¼°è¿¡¼ ŽÇèÇÏÁö ¾ÊÀº ¹Ì·¡ »îÀÇ Á¸ÀçÀÇ ¸ðÇè°ú ¾ËÁö ¸øÇÏ´Â ÀڱصéÀÌ ÁÖ´Â °ÍÀ»
ÇâÇØ ¿ì¸®°¡ Á¶±Ýµµ °Å¸®³¦ ¾øÀÌ Çå½ÅÇÏ´Â ¹Ý¸é, ÀÌÁ¦ ¿ì¸®°¡ È®½ÅÇÏ´Â ¼¿ Á¸Àç°¡ ÁÖ´Â ÀÚ±ØÀ» ÂüÀ¸·Î Àú¹ö¸± °ÍÀΰ¡?
¿ì¸®´Â ¿¹¼öÀÇ Á¾±³¿¡ ´ã±ä ÀÌ·¯ÇÑ ÀÌ»óÁÖÀÇÀû ½ÇüÀÇ °³³äµéÀ» µ¿·á Àΰ£¿¡°Ô ÀüÇÏ´Â µ¥ »ç¿ëÇÒ ÀÇ¹Ì ÀÖ´Â »ó¡À» ã°í
ÀÖ´Ù. ¿Â Àηù°¡ ÀÌ ÃÖ°íÀÇ Áø¸®¸¦ ´ãÀº °øµ¿Ã¼ÀÇ È¯»óÀ¸·Î ÀÎÇÏ¿© ±â»Ý¿¡ ¶³ ±×³¯ÀÌ ¿À±â±îÁö ¿ì¸®´Â ±×Ä¡Áö ¾Ê°í ±âµµÇÒ
°ÍÀÌ´Ù. ¹Ù·Î ÀÌÁ¦, ¿ì¸®ÀÇ ÃÊÁ¡ÈµÈ ¾Æ¹öÁö °³³ä¿¡¼, ¿ì¸® ¸¶À½ ¼Ó¿¡ °£Á÷µÈ ¹Ù¿Í °°ÀÌ, Çϳª´ÔÀº ¿µÀÌ´Ù; ¿ì¸®ÀÇ
µ¿·á¿¡°Ô ÀüÇÑ ¹Ù¿Í °°ÀÌ, Çϳª´ÔÀº »ç¶ûÀÌ´Ù.
| Now are we
truly forsaking the lures of the known order of existence while
we unreservedly dedicate our quest to the lures of the unknown and
unexplored order of the existence of a future life of adventure
in the spirit worlds of the higher idealism of divine reality. And
we seek for those symbols of meaning wherewith to convey to our
fellow men these concepts of the reality of the idealism of the
religion of Jesus, and we will not cease to pray for that day when
all mankind shall be thrilled by the communal vision of this supreme
truth. Just now, our focalized concept of the Father, as held in
our hearts, is that God is spirit; as conveyed to our fellows, that
God is love. | |
160:5.12 ¿¹¼öÀÇ
Á¾±³´Â »ý»ýÇÑ ¿µÀû üÇèÀ» ¿ä±¸ÇÑ´Ù. ´Ù¸¥ Á¾±³µéÀº ÀüÅëÀû ½Å³äµé, °¨Á¤Àû ´À³¦, öÇÐÀû ÀǽĿ¡ ÀÖ°í, ¶Ç ÀÌ ¸ðµç
°Í¿¡ ÀÖÀ»Áö ¸ð¸£Áö¸¸, ÁÖ(Master)ÀÇ °¡¸£Ä§Àº ÁøÁ¤ÇÏ°Ô ¿µÀÌ Áøº¸ÇÏ´Â ½ÇÁ¦ ¼öÁØ¿¡ À̸£±â¸¦ ¿ä±¸ÇÑ´Ù.
| The religion
of Jesus demands living and spiritual experience. Other religions
may consist in traditional beliefs, emotional feelings, philosophic
consciousness, and all of that, but the teaching of the Master requires
the attainment of actual levels of real spirit progression. | |
160:5.13 Çϳª´Ôó·³
µÇ·Á´Â Ã浿Àû ÀǽÄÀº ÁøÁ¤ÇÑ Á¾±³°¡ ¾Æ´Ï´Ù. Çϳª´ÔÀ» ¿¹¹èÇÏ·Á´Â °¨Á¤À» ´À³¢´Â °ÍÀº ÁøÁ¤ÇÑ Á¾±³°¡ ¾Æ´Ï´Ù. ÀھƸ¦
¹ö¸®°í Çϳª´ÔÀ» ¼¶±â¶ó´Â È®½Å¿¡ ´ëÇÑ Áö½ÄÀº ÁøÁ¤ÇÑ Á¾±³°¡ ¾Æ´Ï´Ù. ÀÌ Á¾±³°¡ ¸ðµç °Í °¡¿îµ¥ ÃÖ°í¶ó°í Ãß·ÐÇÏ´Â ÁöÇý´Â
°³ÀÎÀûÀÌ°í ¿µÀûÀΠüÇèÀ¸·Î¼ÀÇ Á¾±³°¡ ¾Æ´Ï´Ù. ÁøÁ¤ÇÑ Á¾±³´Â Áø½ÉÀ¸·Î ¹ÏÀ½À¸·Î ¹Þ¾ÆµéÀÎ °ÍÀÇ ½Çü¿Í ÀÌ»óÁÖÀÇ »Ó ¾Æ´Ï¶ó,
´Þ¼ºÇÒ ¿î¸í°ú ±× ½Çü¿Íµµ °ü·ÃÀÌ ÀÖ´Ù. ±×¸®°í ÀÌ ¸ðµç °ÍÀº Áø¸®ÀÇ ¿µÀÇ °è½Ã·Î¼, ¿ì¸®¿¡°Ô °³ÀÎÀûÀ¸·Î üÇèÇÏ´Â
°ÍÀÌ µÇ¾î¾ß ÇÑ´Ù.
| The consciousness
of the impulse to be like God is not true religion. The feelings
of the emotion to worship God are not true religion. The knowledge
of the conviction to forsake self and serve God is not true religion.
The wisdom of the reasoning that this religion is the best of all
is not religion as a personal and spiritual experience. True religion
has reference to destiny and reality of attainment as well as to
the reality and idealism of that which is wholeheartedly faith-accepted.
And all of this must be made personal to us by the revelation of
the Spirit of Truth. | |
160:5.14 ÀÌó·³
¿¹¼öÀÇ º¹À½À» ¹Ï´Â »ç¶÷ÀÌ µÈ, ±×ÀÇ Á¾Á·¿¡¼ °¡Àå À§´ëÇÑ ÀÚ Áß ÇÑ »ç¶÷ÀÎ ±×¸®½ºÀΠöÇÐÀÚÀÇ ³í¼³ÀÌ ³¡³µ´Ù.
| And thus ended
the dissertations of the Greek philosopher, one of the greatest
of his race, who had become a believer in the gospel of Jesus. |