b160 (영한)

By encyclo3 June 8, 2025 제4부

P.1772 – §1 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.

named Rodan, 로단이라 이름하는

theologians from Alexandria

Clement, Origen,

Pantaenus was first president of Catechetical School of Alexandria. (작품은 남아 있지 않다)

Clement was a student of Pantaenus.

Apostolic Fathers, 신약 이후의 저술.
1. RODAN’S GREEK PHILOSOPHY – P.1772
P.1772 – §2 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:

 address, 강연, 연설
P.1772 – §3 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.

drive, 추진력, 원동력

lure, 유혹하는 물건

social art of living, 살아가는 기술

vita brevis, ars longa ≠예술은 짧다

present desires, 현재의 욕구를 참음으로 더 나은 미래를 추구 = 투자
P.1772 – §4 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.

살아가는 기술이 더 복잡해진다.

character development, 인품의 개발

P.1773 – §1 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.

disquiet, 불안하게 만들다.

미지의 현실은 사람을 불안하게 만든다
P.1773 – §2 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.
 ecstasy, 황홀경
P.1773 – §3 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–at 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.

hazards, 위험

성숙한 인간은 부모가 자식을 보듯 사람을 바라본다.
P.1773 – §4 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.
 prejudice < pre + judicare (judge), 편견
P.1773 – §5 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
P.1774 – §0 the pursuit of a goal which is beset with difficult material
problems and manifold intellectual hazards.

disinterested, 무관심한, 사심 없는

driving power, 추진력

border on (가까이 가다)

beset, 시달리다

 
P.1774 – §1 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.

large measure (상당량)

동료를 설득할 줄 알아야 큰 성공을 바랄 수 있다.

요령과 관용이 필요하다.
P.1774 – §2 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.
 strength, wisdom + energy.
P.1774 – §3 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–to breathe in sincerity your Master’s favorite
prayer, "Not my will, but yours, be done."
 contact with divinity (기도하는 과정)

P.1774 – §4 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.

 
P.1774 – §5 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–the
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.
 therefor (그 자리에)

P.1774 – §6 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
P.1775 – §0 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.

  

P.1775 – §1 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.

 misgiving, 불안, 의혹
2. THE ART OF LIVING – P.1775
P.1775 – §2 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.

art of living, 살아가는 기술, (순수한 의미의) 처세술

물질적(동물적) 방법

영적 (인간적) 방법

의미, 가치, 생각을 전하지 못한다.

P.1775 – §3 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.

P.1775 – §4 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.

인격의 필수 요소: 생각을 전달 (생각과 이상)

문명 건설에는 생각을 교통하는 능력이 필요

생각을 전달함으로, 예술, 과학, 종교, 철학이 생긴다.

 
P.1775 – §5 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.
 가족의 최소 사회 집단
P.1775 – §6 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:

 살아 가는 기술의 필수 요소

P.1775 – §7 1. 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
P.1776 – §0 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.

1. 서로 자아의 표현 (상담의 영)은 인품의 개발에 필수.

결혼한 남녀가 이루는 가정이 기본.

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.

튼튼한 인품의 개발에는 결혼이 최적이다.

부모와 자식 관계가 하늘나라 복음의 주춧돌이다.
P.1776 – §1 2. 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.

2. 혼들의 연합 (지혜의 동원): (일시적, 영원한 지식을 확대). 각자 가진 것을 공유하는 것 (교육)

둘씩 제자들을 보내는 이유.

모두가 지식을 공유함으로 이득을 본다

P.1776 – §2 3. 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.

 

살려는 열심

지쳤을 때, 친교는 열심을 불러 일으킨다.

삶의 고통을 가볍게 만든다.

친구가 있으면 선의 능력이 커진다.

공통된 목표, 신에게 충성하는 데서 영적 동력이 생겨난다.

 

P.1776 – §3 4. 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
P.1777 – §0 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.

악에 대한 방어

슬픔과 실망은 혼자 감당하기 힘들다

서로가 남을 보살핀다는 알면 고통이 줄어든다.

혼자 있는 사람은 시든다.

 

P.1777 – §1 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.

 fickle (변덕스러운), ~ness, 변덕

3. THE LURES OF MATURITY – P.1777


P.1777 – §2 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?

take for granted, 당연한 것으로 받아들이다.

call forth, 요구하다

let go, 방면하다, 풀어 놓다

latent, 잠자고 있는

dormant < dormire (sleep), 잠자는
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.

whence, 어디서부터

standpoint, 견지

 

P.1777 – §3 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.

  
P.1778 – §1 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.
 성숙한 인간은 동료들의 협조를 얻는다.
P.1778 – §2 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.

if need be, (if necessary) 필요하다면

winsome (attractive)

tact, 요령

P.1778 – §3 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–worry, 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.

render, 제공하다

in that, 이므로

crosscurrent, 역류 대립하는

jealously, 조심하여

4. THE BALANCE OF MATURITY – P.1778
P.1778 – §4 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.

균형된 성숙

eye single to, ~만 노리는

영원 뿐 아니라 현세의 필수품을 최대로 장만하기 위하여 지적 노력이 필요하다. 그 최대점은 또한 이를 성취하기 위하여 현세에 최소의 노력을 기울이는 점이다 (비용의 극소화, 성과의 극대화)

constrained maximization problem

L = f(x) + λg(x).

two surfaces are tangent to each other.

λ is called a Lagrange multiplier.

그림으로 보면 달걀 두 개가 서로 접촉하는 점에서 두 개의 곡면의 기울기가 같다.

Joseph-Louis Lagrange (1795) developed the method.

 

P.1778 – §5 The essentials of the temporal life,
as I see them, are:

P.1778 – §6 1. Good physical health.
P.1778 – §7 2. Clear and clean thinking.
P.1778 – §8 3. Ability and skill.
P.1778 – §9 4. Wealth–the goods of life.
P.1778 – §10 5. Ability to withstand defeat.
P.1778 – §11 6. Culture–education and wisdom.

 패배를 견디는 능력
P.1779 – §1 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.
 지성은 물질과 영적 실체의 중재자가 된다.

P.1779 – §2 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.

인생에서 바람직한 물건을 장만하는 데 지능이 필요.

충실히 일한다고 부유하게 되지 않는다.

현명한 계획이 번영에 필수.

운이 좋으면, 사치 속에 뒹굴 수도 있다.

P.1779 – §3 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.
 later returns, 자본이나 기술을 배우는 이유
P.1779 – §4 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.
 좋았던 때를 기억할 것 (요즘에는 photos, videos serve this purpose.)
P.1779 – §5 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.

fail gracefully, 실패할 때 품위를 지키다

lose cheerfully, 지면서 명랑할 것.

admit failure, 실패를 인정할 것.

P.1779 – §6 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
P.1780 – §0 are doomed to suffer failure and experience defeat as
they ultimately awaken from the dream world of their own imaginations.

 

실패로부터 지혜를

devotee, 신자

지혜는 두 극단을 피하게 한다.

 

P.1780 – §1 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.

exert influence, 영향을 미치다

episode = epi (in addition) + hodos (way)

삽화같은 작은 사건.

exodos = exit (out + way)

 

P.1780 – §2 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.

overwhelm, 압도하다

culture, 교양, 문화

 

5. THE RELIGION OF THE IDEAL – P.1780
P.1780 – §3 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.

이상적 종교

진정한 종교는 개인이 영적 실체를 체험하는 것.

이상적 실체에 헌신하는 것.
P.1780 – §4 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.

자기 집단에 속하지 않는 자를 인간으로 보지 않는다.

종교는 관념의 문제가 아니라 실생활에 반응하는 형식.

행위하는 종자이다.
P.1780 – §5 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.

인생을 체험하면서 무엇인가 종교가 되었다면, 너는 이미 그 전도사가 된 것이다.

지적인 종교 = 공포, 감정, 전통, 철학에 기초를 둔 종교

good or evil, 좋을 수도 나쁠 수도 있다.

P.1780 – §6 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
P.1781 – §0 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.

morals, 도덕률 및 체계

영 실체인 이 이상

P.1781 – §1 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.

consist in, ~에 있다

영원한 신이라는 이상이 없이

susceptible, 민감한, 영향을 받기 쉬운
P.1781 – §2 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.

idea of God, 신이라는 개념

ideal of God, 신이라는 이상

puerile, 철없는, 미숙한

 

P.1781 – §3 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.

idea of worship, 예배라는 개념

ideal of infinite reality, 무한한 실체라는 이상

thereby, 그리 함으로

submit, 제안하건대

idealism of the supreme, 최상이라는 이상
P.1781 – §4 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.

intrigue, 호기심을 가지다.

embark, 배를 탔다
P.1781 – §5 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
P.1782 – §0 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.

devotion, 헌신

figment of imagination, 상상의 산물, 허구, 꾸며낸 것
P.1782 – §1 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.

religion at its best, 최선에 도달한 종교

 
P.1782 – §2 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.

known order of existence, 알려진 계급의 존재

 
P.1782 – §3 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.
  

P.1782 – §4 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.

P.1782 – §5 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.

 dissertation, 장황한 연설, 논문