2026/06/10

Robert S. De Ropp: (1913–1987) English biochemist

Robert S. de Ropp

From Wikipedia, the free encyclopedia

Robert Sylvester de Ropp (1913–1987) was an English biochemist and a researcher and academic in that field. After retiring from biochemistry, he brought other long-time personal interests to the fore, becoming 

a writer in the fields of human potentials and the search for spiritual realisation.

Early life

de Ropp was born in Bath, England, on February 1, 1913, the son of William de Ropp (originally Wilhelm von der Ropp) by his marriage to Ruth Fisher. The Ropp family had been land-owning barons in Lithuania. William was of Teutonic and Cossack descent, being entitled to use the title “Baron”, and was perpetually in shaky financial circumstances. He had settled in England in 1910 and become naturalised in 1913. de Ropp's mother, Ruth, was a daughter of Albert Bulteel Fisher,[1] whose brother was the academic historian Herbert William Fisher.[2] Ruth de Ropp died in the 1918 flu pandemic.[3] Robert de Ropp had also contracted the flu during the pandemic, and by the time he fully recovered from its ravages he was seven years old.[2]

After de Ropp's recovery from the flu, his father sent him as a boarder to a preparatory school, and during the school holidays he lived with various relations on his mother's side, including an aunt in Leicestershire and a great aunt at Salisbury. This institution, Cheam School, offered the then-conventional curriculum of the Greek and Latin classics, English literature, and Muscular Christianity. Although subsequently questioning the premises of formal religion, de Ropp had his first spiritual experience during his confirmation.[2]

In 1925 de Ropp's father, being in financial difficulties, could not pay the school fees and took him out of the school. His father also remarried, and the family went to live on the old baronial estate in Lithuania. Shortly after relocating, de Ropp's father obtained work as an agent for an aircraft company in Berlin and, taking his wife there with him, abandoned Robert in the rambling ruin of the family home, where he lived with a family of Latvians attached to the old Ropp baronial estate. He lived a rustic existence in Lithuania, left to his own devices and picking up the ways of the peasants. Two years later, when he was fourteen, his father shipped him off to the semi-desert south-Australian outback to live with, and work for, a hardscrabble-farm family. Three years later, the farmer went bankrupt amid dust storms. The farming family had to leave the lad to his own devices, and the situation made him bitter and confused. Lonely and nearly penniless, hard-bitten Robert eventually made his way back to England.

At first, one of his maternal aunts took him in, then he moved to Dorking to live with one of his mother's cousins, Adeline, the first wife of composer Ralph Vaughan Williams. She figured quite importantly in his development.[2] The traumatized and embittered Robert de Ropp gained some perspective and matured during this period of support and advanced education. Like many intelligent, humane people of his time, de Ropp was appalled by the staggering destruction and carnage that had occurred during World War I. However, he was also dismayed by the spread of fascistic ideologies in Europe in the 1930s. Given his values and desire to commit himself to a positive effort, he allied with many other British intellectuals of similar inclination in Richard Sheppard’s Peace Pledge Union — only to find hopes for effective peaceful negotiation with the Nazis dashed when Germany invaded Poland and then France.[2]

Career as biochemist

The Vaughan Williamses had paid for Robert’s further education at the Royal College of Science in South Kensington, where he eventually specialized in biology. He earned a PhD degree in plant physiology at the Royal College. During this period, as well, he developed interests in politics, philosophy, and spirituality.[2]

In this earlier portion of his life, de Ropp was active in plant physiology and cancer research. In 1939 he was at the Research Institute of Plant Physiology at Imperial College of Science and Technology in London. In the first quarter of 1939, at Paddington, he married Eileen M. Trinder, with whom he had lived for a number of years.[2][4] He and Eileen had two children. During the Second World War, de Ropp worked as a bacteriologist and plant biologist. He met Kathleen Elizabeth (Betty) Knowlman during these years, when he was involved with research at Kew Gardens (England's botanical research and education institution), at which Betty worked as a gardener. Betty later joined him in the United States after he moved there, at which time they married.[2]

In the early 1940s, de Ropp wrote a number of research papers relating to plant physiology and tumours. By 1945 he was a Research Officer of the Agricultural Research Council at the Rothamsted Experimental Station.[5] After emigrating to the U.S., de Ropp's professional life included a stay at the Rockefeller Institute as a visiting investigator. At various times, his research was centered on cancer, mental illness, or drugs that affect behavior. During a ten-year period working for the Lederle Laboratories near Pearl River, New York, de Ropp wrote a book for the general reader in the field of psychoactive substances (many of which are plant-derived): Drugs and the Mind.[2]

Avocational interests

de Ropp's intense avocational interests, stemming largely from a spontaneous childhood spirituality, were nurtured by the influence of P. D. Ouspensky, whom he met in 1936. "The work" (as the Ouspensky disciplines were termed) was an approach to establishing an integrated human awareness at a higher level — considered to be a true inner freedom. de Ropp went regularly to Lyne Place for "work" weekends from 1936 to 1945 and was particularly attached to Madame Ouspensky as a deeply insightful guide, until 1940. In that year the Oupenskys emigrated from Britain to the United States; after living through war conditions in Britain, de Ropp joined the Ouspenskys there on a New Jersey farm in 1945, the European hostilities being past. However, de Ropp felt the Ouspenskys' milieu had by this point become stagnant and ineffective, and he became disillusioned about the work. "Ouspensky was no longer a teacher," de Ropp opined in his autobiography.[2]

After arriving in the U.S., Robert de Ropp, by his own efforts, built two houses, one in Connecticut, another in New York state; he and his second wife, Betty, lived in Rockland County, NY. de Ropp met G. I. Gurdjieff (the Ouspenskys' famous teacher) during Gurdjieff's final visit to New York, in 1948.[2]

Years in Sonoma County

After working for the Lederle Laboratories for 10 years, de Ropp's attachment to the northeast U.S. waned, and he felt a pull to the West Coast. In 1961 he purchased a small house on several acres, in Glen Ellen (slightly east of Santa Rosa, California), where the climate was mild and soil could be worked to high fertility.[2] In time he became an independent writer and teacher — much concerned about humanity's growing environmental and spiritual crises — and set up a learning community on his land around 1967 [6] The idea behind it was experiential learning at the levels of body, mind, and spirit.

de Ropp's family included the two children from his first marriage, and the children he had with his wife Betty.[7] To support his family and finance their transition into the direct economy of living from the land and ocean, de Ropp worked until 1973 as a research scientist at the University of San Francisco. The family put down roots in their rural Sonoma-County locale, working at living simply. They grew fruits, vines, vegetables and wheat, as well as many ornamental plants. de Ropp fished in the ocean and Betty raised chickens.[2] 

It was also during this time that de Ropp had an encounter with his neighbor, Hunter S. Thompson, that was immortalized in Fear and Loathing in Las Vegas. In the book, Thompson writes that the name of the "acid guru" was "redacted at insistence of [his] publisher's lawyer," but in the original Rolling Stone article both Robert S. de Ropp and his residence on Sonoma Mountain Road are unredacted.[8]

de Ropp wrote most of his books during his Sonoma County years. Among his most influential books (concerning spiritual development) are: The Master Game and Warrior's Way: The Challenging Life Games

The first of these stands as his report on what he had learned from his teachers and from the writings of similar figures, as well as more mainstream psychologists, psychiatrists, and researchers into fields such as religion and the spiritual life. 

The second is in part a sequential biography, and was written near the end of his life; a significant dimension of its content is his very personal evaluation of the characters and contributions of Gurdjieff, Ouspensky, Madame Ouspensky, John G. Bennett (another direct disciple of Gurdjieff), Gerald Heard, Aldous Huxley, Timothy Leary, Stephen Gaskin, Alan Watts, Carlos Castaneda, and other figures serving as teachers of those engaged in spiritual quests. 

He is critical of those he views as false gurus or merely pompous, and attempts a fair-handed assessment of those he deems verbose but limited, whilst yet expressing genuine gratitude for those whose efforts he believes have enriched human life.

de Ropp died in 1987, in his mid seventies, in an accident while ocean-kayaking.[9]

Publications

Sample list of academic papers

  • R. S. de Ropp, The Effect of Preliminary Soaking of the Grain on the Growth and Tropic Responses of the Excised Embryo of Winter Rye Studies in the Vernalisation of Cereals. Annals of Botany 3: 1939 243–252
  • R. S. de Ropp, Studies in the Physiology of Leaf Growth: III. The Influence of Roots on the Growth Annals of Botany 10: 1946 353–359
  • R. S. de Ropp, The Growth-Promoting Action of Bacteria-Free Crown-Gall Tumor Tissue Bulletin of the Torrey Botanical Club, Vol. 75, No. 1 (Jan. - Feb. 1948), pp. 45–50
  • R. S. de Ropp, The Interaction of Normal and Crown-Gall Tumor Tissue in in Vitro Grafts American Journal of Botany, Vol. 35, No. 7 (Jul., 1948), pp. 372–377
  • R. S. de Ropp, The Action of Some Chemical Growth Inhibitors on Healthy and Tumor Tissue of Plants Cancer Research 11, September 1, 1951 663–668,
  • R. S. de Ropp and Doris McKenzie, The Transplantation of Small Numbers of Tumor Cells Cancer Research 14, September 1, 1954, 588–590
  • R. S. de Ropp and Elizabeth Markley, The Correlation of Different Aspects of Auxin Action Plant Physiol. 30 (3): May 1955; 210–214.
  • E. Jack Davis & R. S. de Ropp, Metabolic Origin of Urinary Methylamine in the Rat Nature 190 (13 May 1961) 636–637

Books

  • Drugs and the Mind (1957)
  • Man Against Aging (1960)
  • Science and Salvation (1962)
  • The Master Game: Beyond the Drug Experience (1968)
  • Sex Energy: The Sexual Force in Man and Animals (1969)
  • The New Prometheans (1972)
  • Church of the Earth: The Ecology of a Creative Community (1974)
  • Eco-Tech: The Whole-Earther's Guide to the Alternate Society (1975)
  • Warrior's Way: The Challenging Life Games (1979)
  • Self-Completion: Keys to the Meaningful Life (1988)
  • Warrior's Way: A Twentieth Century Odyssey (1995)

References

  1.  "Ruth Fisher". Community Trees. FamilySearch. 28 July 2009. Archived from the original on 1 August 2013. Retrieved 2012-05-31.
  2.  Ropp, Robert S. de, Warrior's Way: a Twentieth Century Odyssey (Nevada City, CA: Gateways, 1995 and 2002)
  3.  Office for National Statistics - Death Indices
  4.  Office for National Statistics - Marriage Indices
  5.  Oxford Journals - Robert de Ropp Studies in the Physiology of Leaf Growth Annals of Botany 1946
  6.  Sophia Wellbeloved, Gurdjieff: The Key Concepts (Routledge, 2003, ISBN 0-415-24898-1)
  7.  Obituary of Betty de Ropp from The Davis Enterprise Thursday, February 12, 2004, (Yolo County, California)
  8.  Thompson, Hunter S. (1971-11-11). "Fear and Loathing in Las Vegas". Rolling Stone. Retrieved 2020-08-15.
  9.  Get New Visions
==





Amazon.com.au: Robert S. De Ropp: books, biography, latest update

Robert S. De Ropp

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The Master Game: Pathways to Higher Consciousness (Consciousness Classics)
4.6 out of 5 stars1004.6 out of 5 stars. 100 customer reviews
Kindle Edition
$20.15
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Self-Completion: Keys to the Meaningful Life (Consciousness Classics)
4.7 out of 5 stars234.7 out of 5 stars. 23 customer reviews
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$16.91
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Warrior's Way: A 20th Century Odyssey (Consciousness Classics)
4.4 out of 5 stars164.4 out of 5 stars. 16 customer reviews
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$21.85
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Pathways to Higher Consciousness: The Master Game
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$53.88
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Drugs and the Mind
3.3 out of 5 stars53.3 out of 5 stars. 5 customer reviews
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$98.00
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Eco-tech: The whole-earther's guide to the alternate society
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Master Game
4.3 out of 5 stars134.3 out of 5 stars. 13 customer reviews
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$184.53
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New Prometheans
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Sex Energy: The Sexual Force in Man and Animals,  Robert S. De Ropp
4.0 out of 5 stars24.0 out of 5 stars. 2 customer reviews

MS
5 out of 5 stars

Enlightening look at sexuality. Must read for anyone that's ...
Reviewed in the United States on 10 July 2017

Enlightening look at sexuality. Must read for anyone that's life has been touched by shame and guilt. Such a blessing.

SEX ENERGY: The Sexual Force in Man and Animals
by Robert S. de Ropp ‧ RELEASE DATE: Aug. 29, 1969

In the first half of this book dealing with sex energy in nature, particularly micro-sex, biochemist de Ropp is nearer his home room than in some of the popularizations he earlier attempted. This part deals with cellular consummation in various forms of life and has quite fascinating findings from the lower orders (the female sea worm bites off and swallows the tale of the male while the female sea horse reverses her role). It also gives a good deal of clinical evidence about mammals (apparatus, orgasm, etc.) with considerable help from Masters and Johnson (although is the finding about the lethal acid content of the female interior their ""discovery""?) while later on Mr. de Ropp will depend a great deal on Gordon Rattray Taylor's Sex in History. 

In this second part concentrating on ""man's interference with his own sexual impulse"" he goes into phallus worship through the ages, its transmutations, the Guilt Cult of the Middle Ages and further anti-Eros reactions (guilt, impurity, etc.) down to the obscenity of our time. 
As for the future, with his plea for Sane Sex (and a smattering of Wilhelm Reich), he is much less convincing. For the most part, he has assembled a lot of eye-catching data and applied a little cultural mascara.



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Warrior's Way: The Challenging Life Games
5.0 out of 5 stars35.0 out of 5 stars. 3 customer reviews
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$215.43
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Church of the Earth: The Ecology of a Creative Community
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Man Against Aging
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Robert S. De Ropp


==



==
https://archive.org/search?query=creator%3A%22De+Ropp%2C+Robert+S%22

16 Results

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Title
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==

==
16 Results

Sort by:




Title
Creator
Published
Type
All-time views

Church of the Earth: the ecology of a creative community
De Ropp, Robert S
1974
140

Drugs and the mind
De Ropp, Robert S
1957
522

The master game; pathways to higher consciousness beyond the drug experience
De Ropp, Robert S
1968
502

The new Prometheans; creative and destructive forces in modern science
De Ropp, Robert S
1972
178

Eco-tech : the whole-earther's guide to the alternate society
De Ropp, Robert S
1975
60

Drugs and The Mind
de Ropp, Robert S.
1960
38

Sex energy; the sexual force in man and animals
De Ropp, Robert S
1969
198

Man against aging
De Ropp, Robert S
1979
77

Man against aging
De Ropp, Robert S
1979
30

Drugs and the mind
De Ropp, Robert S
1976
74

Sex energy; the sexual force in man and animals
De Ropp, Robert S
1969
674

The master game : pathways to higher consciousness beyond the drug experience
De Ropp, Robert S
1968
398

Master Game: Pathways to Higher Consciousness Beyond the Drug Experience, The
De Ropp, Robert S.
1968
168

Drugs and the mind
De Ropp, Robert S
1957
56

Drugs and the mind
De Ropp, Robert S
1976
66

The master game : pathways to higher consciousness beyond the drug experience
De Ropp, Robert S. (Robert Sylvester), 1913-
1969
127
==

===

2026/06/07

“The Little Sister,” Reviewed: an Intellectual Yet Passionate Coming-Out Drama | The New Yorker

“The Little Sister,” Reviewed: an Intellectual Yet Passionate Coming-Out Drama | The New Yorker



“The Little Sister,” Reviewed: an Intellectual Yet Passionate Coming-Out Drama
Nadia Melliti, in her début role, offers a quietly spectacular performance as a French teen-ager who struggles with her forbidden attraction to women.
By June 5, 2026



Park Ji-min and Nadia Melliti, in “The Little Sister.”Courtesy Strand Releasing / Everett Collection


Modernity is infrastructure, and the writer and director Hafsia Herzi’s film “The Little Sister” is, in this regard, distinctly modern, even as its style and form follow a long-established tradition of humanist realism. 

Adapted from “The Last One,” a largely autobiographical novel by Fatima Daas, it’s centered on a high-school senior, also named Fatima Daas (played by Nadia Melliti, a first-time actor), who lives with her parents and her two older sisters in an apartment complex in an ethnically diverse suburb of Paris. Fatima is a good student and an enthusiastic, if solitary, athlete, a runner and a soccer enthusiast who kicks a ball around, all by herself, in the building’s front yard. Her fashion sense is athletic, too—track suit, no makeup, hair pulled back. She has a sort of platonic boyfriend (Ahmed Kheloufi), a serious young man who wants to marry her as soon as she graduates—even as he complains that she should dress “more feminine.” But Fatima is attracted to women, and, soon after he proposes, she acts on her attraction for the first time, by signing up for a lesbian dating app.

At school, Fatima passes through a veritable gantlet of sexualized discourse. Her best friends are boys, and, hanging out with them outside the building before the bell rings, she listens to their macho posturing about hookups and the homophobic banter that goes with it. In class, the teacher seeks a volunteer to give a presentation on Oscar Wilde and “The Portrait of Dorian Gray,” which gives rise to more anti-gay snark. Right after class, a boy calls Fatima a lesbian, and a fight results, prompting her to suffer an asthma attack.




The following scene, of Fatima visiting a pulmonologist, is, in a peculiar way, the highlight of the movie. Nothing dramatic takes place, but Herzi nonetheless invests the appointment with great emotional weight via the scene’s unusual length, elaborate dialogue, and spare but keen visual concentration. Watching the pulmonologist character, Dr. Prévost, I was sure that he was no actor but a real-life doctor speaking to the actress as he would to a patient. (I guessed correctly—he’s played by Pascal Chanez, a professor of pulmonology in Marseille.) Dr. Prévost opens with an ordinary but probing question: did anything stressful happen that may have caused the asthma attack? Fatima says no, even as her thoughts are obviously brought back to the fight and what caused it. While discussing lung inflammation and the importance of an inhaler (and administering a breathing test live onscreen), the doctor asks Fatima whether she smokes, and invites her to a session of so-called Asthma School, where, under his guidance, young patients can discuss the practicalities of living with the disease. 

What Herzi dramatizes is a vision of medical care as psychotherapy by proxy, inextricably intertwined with the most intimate details of a patient’s private life. This doesn’t necessarily mean that secrets are divulged in the examination room, but that the patient herself is brought to self-awareness. Soon after the doctor’s appointment, Fatima turns down the marriage proposal and goes on her first date with a woman.

The movie spans about a year, in the course of which Fatima passes her baccalaureate exam (with honors) and begins commuting to university in Paris. In a philosophy class, the professor offers a lecture on the concept of emancipation, as exemplified in the work of the sixteenth-century writer La Boétie. Fatima, who’s of Algerian descent, is a practicing Muslim; she’s seen praying several times throughout the film, and when her faith is shaken by romantic turmoil, she consults an imam. Both of these characters are played by real-life professionals, the professor Ahmet Insel and the imam Abdelali Mamoun; for that matter, Fatima’s high-school literature teacher, in whose class she read Wilde, is played by the real-life high-school teacher Julie Chaintron. In deploying these real-life counterparts to the movie’s fictional professionals, Herzi yields the screen to their experience, expertise, and character, offering not just persuasive dramatic depictions but a kind of intellectual realism—the mental infrastructure of everyday life.



There’s another realm of knowledge which quickly takes its place in the drama, too, this one involving Fatima’s first date, with an older woman named Ingrid (Sophie Garagnon). At Fatima’s request, they park at a remote location, which Ingrid at first takes as a prompt for a quick hookup. But it turns out that Fatima, who has connected with Ingrid under a pseudonym, wants somewhere they can talk. Fatima asks Ingrid about her own self-recognition as a lesbian, and then asks for detailed lessons—spoken, not performed—on lesbian sex. The date is a form of education; in a sense, Ingrid’s role is continuous with that of the other trusted authority figures through whom Fatima is informed and enlightened.

What emerges is a notion—perhaps more commonplace in the explicitly multicultural U.S. than in France—of homosexuality as not just a practice but a way of life, an identity, formed in part out of the social opposition that queer people still face by way of religion, family, and the weight of tradition. That sense of identity arises all the more clearly in scenes of Fatima’s encounters with other lesbians: in the shock of recognition that passes between her and a nurse (Park Ji-min) at Asthma School, or in a charged meeting with a classmate’s older cousin (Mouna Soualem), who is instantly certain that Fatima is gay and scoffs at her denials.

As a genre, “The Little Sister” is a psychological thriller, even a film noir: a tale of a double life, which Herzi constructs with a watchmaker’s precision and an analytical clarity that distinguishes Melliti’s starring performance all the more. There’s a world of warmth surrounding Fatima—a tight-knit but not smothering family, caring teachers, sincere friends. The imam and the doctor are wise and compassionate. But Fatima isn’t ready to submit herself to judgment or opposition; she’s startlingly two-faced, her life radically divided. At home, in the neighborhood, at school, and with classmates, she’s tautly guarded. In queer circles (bars, parties, a Pride march), she cuts loose in her body language and facial expressions, bursting out with something like joy.

Herzi presents Fatima’s experience in solid blocks of self-contained and emblematic scenes that, in a film of ideas, signify ideas—sometimes all too well, at risk of feeling generic, merely illustrative. But the core of the movie is Fatima’s presence in closeup shots, which find her nearly stony, hauntedly pensive, both deeply vulnerable and bearing a defensive mask of opacity. Her fine range of seemingly similar expressions is alive with a torrential variety of emotional currents that she both conceals and protects.

Melliti is utterly untrained as an actress. Like Fatima, she is of Algerian descent, grew up in an apartment complex in a suburb of Paris, and was a teen-age athlete, a soccer player. After high school, she entered university to become a physical-education teacher, and was far along in her studies when a casting director working with Herzi spotted her in Paris, spoke with her about the movie, and asked to take her picture. Herzi was instantly taken with the photo of Melliti and, after auditions, offered her the role. Remarkably, Melliti’s personality converged with the role in surprising ways. According to Le Monde, she said “nothing to anyone, neither to her mother, nor to her brothers and sisters, nor to her friends,” about being cast in the movie and acting in it, until the day she left for Cannes, for the film’s 2025 première. As Melliti explained, “That’s how I am in life: I don’t like revealing my processes.” In that sense, she was already embodying aspects of her character before the camera ever rolled. The result is a cinematic Möbius strip joining performance and reality, the expressivity of concealment and the essential inward unity behind a double life. Through Melliti’s performance and Herzi’s alertness to her personality, “Little Sister” fills the screen with the passionate physicality behind inner life. ♦



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Richard Brody, a film critic, began writing for The New Yorker in 1999. He is the author of “Everything Is Cinema: The Working Life of Jean-Luc Godard.”
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2026/06/06

오강남 종교란 무엇인가 요점과 평론

오강남 종교란 무엇인가 요점과 평론 

세진님, 요청하신 오강남 교수의 <종교란 무엇인가>에 대한 요점과 평론입니다. 나에게 향하지 않은 요약과 평론 본문은 요청하신 대로 <해라> 체를 사용하여 작성했습니다.

종교란 무엇인가 요점 및 평론

1. 요점: 표층 종교를 넘어 심층 종교로

이 책은 세계적인 비교종교학자 오강남 교수가 종교의 본질을 탐구하고, 현대 종교가 나아가야 할 올바른 방향을 제시한 종교 입문서이자 성찰록이다. 저자는 오늘날 종교가 사회적 갈등과 배타주의의 온상이 된 이유를 종교의 껍데기만 붙드는 <표층 종교(Surface Religion)>에 머물러 있기 때문이라고 진단한다. 그 대안으로 존재의 근원과 내면의 변화를 추구하는 <심층 종교(Deep Religion)>로의 전환을 촉구한다. 책의 핵심 내용은 크게 네 가지 축으로 요약된다.

진리와 허상

많은 이들이 종교적 교리나 문자를 절대적인 진리로 착각한다. 그러나 저자는 종교를 진리 그 자체가 아니라, 진리라는 달을 가리키는 <손가락> 혹은 강을 건너게 해주는 <뗏목>으로 보아야 한다고 말한다. 강을 건넜으면 뗏목을 버려야 하듯, 종교라는 수단에 얽매여 본질을 잃어버리는 <허상>에서 벗어나 절대적 실상을 바라볼 수 있는 열린 마음이 필요하다.

경전과 신관의 재정의

표층 종교는 경전의 문자를 기계적으로 절대화하는 문자주의에 빠지기 쉽다. 저자는 경전의 역사적 context(맥락)를 이해하고 그 너머의 영적 의미를 읽어내야 한다고 주장한다. 신관 역시 마찬가지다. 하늘 위에서 인간을 내려다보며 상벌을 내리는 백인 할아버지 모양의 신(유신론적 타자)을 극복해야 한다. 대신 우주 만물에 내재하며 동시에 만물을 초월하는 존재의 근원, 곧 내면의 신성을 발견하는 범재신론(Panentheism)적 시각을 제안한다.

참나(True Self)의 발견과 자아 해방

종교의 궁극적인 목적은 이기적인 욕망을 채우는 기복이 아니다. 오히려 표층적이고 이기적인 <나(ego)>를 죽이고, 우주적이고 근원적인 <참나(True Self)>를 깨닫는 과정이다. 불교의 깨달음과 기독교의 메타노이아(회개·마음의 돌이킴)는 결국 고착된 자아에서 해방되어 참된 자유를 얻는다는 점에서 본질적으로 궤를 같이한다.

종교 간의 대화와 이웃 종교 이해

이웃 종교를 무조건 배척하는 배타주의는 표층 종교의 전형적인 특징이다. 심층의 차원으로 내려가면 모든 종교는 인간 내면의 변화와 사랑이라는 하나의 본질에서 만난다. "이웃 종교를 모르면 자기 종교도 모른다"는 종교학자 맥스 뮐러의 말을 인용하며, 타 종교에 대한 열린 태도와 대화가 세계 평화와 종교적 성숙의 필수 조건임을 강조한다.

2. 평론: 닫힌 신앙의 벽을 허무는 거장의 망치

오강남의 <종교란 무엇인가>는 한국 사회의 고질적인 문제인 종교적 배타주의와 맹목적 기복신앙에 전하는 날카로운 지적 처방전이다. 이 책의 가장 큰 미덕은 비교종교학이라는 학문적 지평을 통해 기독교, 불교, 도교, 힌두교 등 다양한 전통의 핵심을 관통하며 종교의 보별적 가치를 명쾌하게 이끌어냈다는 점에 있다.

저자가 제시한 <표층과 심층>의 프레임워크는 종교를 바라보는 대중의 시각을 한 단계 끌어올리는 훌륭한 분석 도구다. 신을 자신의 이익을 위한 도구로 삼거나, 교리를 무기로 타인을 혐오하는 이들에게 그것은 종교의 본질이 아닌 유치한 껍데기일 뿐이라는 일침을 가한다. 특히 신관을 인격신에서 존재의 근원으로 확장하고, 경전 해석의 문자주의적 감옥을 부순 대목은 종교적 도그마에 답답함을 느끼던 현대인들에게 거대한 지적·영적 해방감을 선사한다. 서구 중심의 유신론적 종교관에 함몰되지 않고 동양의 사유(도교의 무위, 불교의 공과 무아)를 적극적으로 융합하여 서술한 점 역시 비교종교학 거장다운 면모를 보여준다.

그러나 다원주의적이고 심층적인 종교관이 지닌 현실적 한계도 존재한다. 저자가 강조하는 심층 종교의 세계는 고도의 사색과 자기 성찰을 요구하기에, 평범한 대중이 접근하기에는 다소 관념적이고 엘리트주의적으로 느껴질 여지가 있다. 역사적으로 종교가 대중에게 제공해 온 정서적 위안, 공동체적 연대감, 그리고 가시적인 의례의 필요성을 <표층>이라는 이름 하에 지나치게 미성숙한 것으로 치부해 버릴 위험이 있다. 표층적 의례와 상징이 지닌 긍정적 기능에 대한 보완적 서술이 부족하다는 점은 아쉬움으로 남는다.

결론적으로 이 책은 신앙을 가졌으나 맹신에 회의를 느끼는 이들, 혹은 종교의 독선에 실망해 종교를 멀리하던 이들 모두에게 '종교의 진짜 쓸모'를 알려주는 명저다. 제도와 교리라는 감옥을 넘어 인간 내면의 무한한 자유와 평화를 향해 나아가도록 이끄는 나침반과도 같은 책이다.

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오강남의 종교 이해를 중심으로, 단순 요약이 아니라 세진님이 자주 요청하신 <요점+평론> 형식으로 정리하겠습니다. 책의 기본 정보와 목차 성격을 확인한 뒤, 한국어 독자를 전제로 평가까지 붙이겠습니다.

<종교란 무엇인가: 종교를 바라보는 또 다른 눈>
오강남 지음 — 1,000단어 요점+평론

오강남의 <종교란 무엇인가>는 종교를 “믿을 것인가 말 것인가”의 문제로만 다루지 않는다. 이 책의 핵심은 종교를 인간이 세계와 자기 자신, 궁극적 실재를 이해하려는 깊은 탐구로 보아야 한다는 데 있다. 저자는 비교종교학자의 입장에서 기독교, 불교, 힌두교, 이슬람, 도교, 유교, 신비주의 전통 등을 넓게 바라보며, 종교의 본질을 특정 교리나 제도보다 인간 내면의 변화, 깨달음, 사랑, 자유, 해방의 차원에서 찾는다. 2012년에 출간된 책은 2026년에 14년 만의 개정판으로 다시 나왔으며, 출판 소개에서도 “갈등과 배타의 벽을 넘어 열린 종교의 길”을 제시한 책으로 설명된다.

이 책의 첫째 요점은 종교를 문자주의와 동일시해서는 안 된다는 것이다. 많은 사람은 종교를 경전의 문자적 진술, 교회의 교리, 절의 의례, 사제나 목사의 권위와 동일시한다. 그러나 오강남에게 이런 것은 종교의 껍질일 수는 있어도 본질은 아니다. 그는 경전이 하늘에서 떨어진 완성품이 아니라 역사적, 문화적, 상징적 언어로 구성된 인간의 종교적 증언이라고 본다. 따라서 성경이든 불경이든 꾸란이든 도덕경이든, 그것을 문자 그대로 붙잡는 태도는 종교를 살리는 것이 아니라 오히려 죽일 수 있다. 종교의 언어는 시와 상징, 비유와 신화의 언어이다. 그러므로 종교를 제대로 이해하려면 “무엇이라고 쓰여 있는가”보다 “그 말이 인간의 깊은 삶에서 무엇을 깨우려 하는가”를 물어야 한다.

둘째 요점은 신 이해의 전환이다. 오강남은 신을 하늘 위 어딘가에서 인간의 행위를 감시하고 상벌을 내리는 초월적 군주처럼 이해하는 관념을 비판한다. 이런 신관은 유치한 신관이며, 종교적 성숙을 방해할 수 있다. 그는 신을 존재자 중 하나로 보지 않고, 존재의 근원, 궁극적 실재, 삶의 깊이, 인간을 자기중심성에서 벗어나게 하는 초월적 차원으로 이해하려 한다. 이런 관점은 전통적 유신론을 완전히 부정하는 무신론이라기보다, 신을 인격적 우상으로 축소하지 않으려는 성숙한 신 이해에 가깝다. 이 지점에서 오강남의 종교관은 폴 틸리히, 토머스 머튼, 동양의 신비주의, 불교의 공 사상과도 통한다.

셋째 요점은 모든 종교에는 표층과 심층이 있다는 주장이다. 표층 종교는 교리, 의례, 조직, 권위, 소속감, 집단 정체성에 머문다. 여기서는 “우리 종교만 옳다”, “우리 경전만 진리다”, “우리 교단 밖에는 구원이 없다”는 배타성이 쉽게 생긴다. 반면 심층 종교는 자아의 변화, 욕망의 비움, 사랑의 실천, 자기초월, 궁극적 진리에 대한 겸손을 중시한다. 표층에서 종교들은 서로 다르지만, 심층에서는 서로 만날 수 있다. 오강남의 유명한 입장은 바로 이 “심층 종교”의 관점이다. 그는 비교종교학을 통해 각 종교의 차이를 없애려 하지 않는다. 오히려 차이를 인정하면서도 그 차이 너머에 있는 인간 영성의 공통된 깊이를 보려고 한다.

넷째 요점은 종교 간 대화의 필요성이다. 오강남은 종교가 갈등과 전쟁의 원인이 되는 현실을 통렬하게 비판한다. 종교가 사랑, 자비, 평화, 구원을 말하면서도 실제로는 배타성, 혐오, 폭력, 권력욕을 낳는다면 그것은 종교의 실패이다. 저자는 참된 종교인이란 자기 종교에 갇힌 사람이 아니라, 자기 전통을 깊이 이해하면서도 다른 전통의 진리 가능성에 열려 있는 사람이라고 본다. 이러한 태도는 단순한 상대주의가 아니다. 아무 것이나 다 옳다는 말도 아니다. 오히려 자기 종교를 더 깊이 이해할수록, 다른 종교 안에서도 인간을 깨우는 빛을 발견할 수 있다는 말이다.

다섯째 요점은 종교와 윤리의 관계이다. 오강남에게 참된 믿음은 특정 교리를 고백하는 데 있지 않고, 삶의 변화로 드러난다. 믿는다고 말하면서 타인을 혐오하고, 약자를 억압하고, 권력과 돈을 숭배한다면 그것은 종교적 믿음이 아니라 종교적 자기기만이다. 그는 사랑을 율법보다 높은 원리로 본다. 교리와 규범은 사랑을 위해 존재해야지, 사랑을 억압하는 도구가 되어서는 안 된다. 이 점에서 책은 한국 종교, 특히 보수적 기독교 문화에 대한 비판으로도 읽힌다. 예스24의 책 소개도 이 책이 배타적 종교 태도, 맹목적 경전 추종, 종교 간 대화 문제를 다룬다고 설명한다.

이 책의 장점은 무엇보다 쉽고 명료하다는 데 있다. 오강남은 어려운 종교학 이론을 한국 독자가 이해할 수 있는 언어로 풀어낸다. 종교학 입문서이면서도 단순한 지식 전달서가 아니다. 독자에게 “나는 왜 믿는가?”, “내 믿음은 나를 자유롭게 하는가?”, “내 종교는 타인을 더 사랑하게 하는가, 아니면 더 배타적으로 만드는가?”라는 질문을 던지게 한다. 특히 한국처럼 종교가 가족, 정치, 이념, 교육, 지역사회와 복잡하게 얽혀 있는 사회에서 이 책은 종교를 다시 생각하게 하는 좋은 안내서이다.

그러나 비판할 점도 있다. 첫째, 오강남의 “심층 종교”론은 매우 매력적이지만, 현실 종교의 제도적 폭력성과 사회적 권력 문제를 다소 부드럽게 처리할 위험이 있다. 종교가 단지 오해되었기 때문에 폭력적이 되는 것이 아니라, 실제로 조직, 재산, 성직 권위, 국가 권력과 결합하면서 구조적으로 폭력적이 되기도 한다. 그러므로 종교의 심층적 가능성만 강조하면, 제도 종교가 만들어내는 현실적 피해를 충분히 분석하지 못할 수 있다.

둘째, 모든 종교의 심층이 결국 비슷한 깨달음으로 수렴한다는 관점은 종교 간 대화에는 유익하지만, 각 종교의 고유한 차이를 약화시킬 수 있다. 예를 들어 기독교의 인격적 신, 불교의 무아와 공, 유교의 관계 윤리, 이슬람의 절대적 유일신 신앙은 단순히 같은 산을 오르는 여러 길이라고만 말하기 어렵다. 그 차이 자체가 각 종교의 생명이다. 비교종교학은 공통성을 찾는 작업인 동시에 차이를 정직하게 보존하는 작업이어야 한다.

셋째, 이 책은 종교를 주로 개인의 내면 변화와 깨달음의 문제로 설명하는 경향이 있다. 물론 그것은 매우 중요하다. 그러나 종교는 동시에 공동체, 역사, 계급, 젠더, 식민주의, 민족주의, 전쟁과 깊이 연결되어 있다. 종교가 개인을 치유하는 힘이 될 수 있는 동시에, 사회적 지배를 정당화하는 언어가 될 수도 있다. 따라서 오강남의 열린 종교론은 사회학적 종교 분석과 결합될 때 더 강해진다.

전체적으로 <종교란 무엇인가>는 한국어권 독자에게 매우 중요한 종교 입문서이다. 이 책은 종교를 버리라고 말하지도 않고, 무조건 믿으라고 말하지도 않는다. 오히려 종교를 더 깊이, 더 자유롭게, 더 성숙하게 이해하라고 권한다. 오강남에게 좋은 종교란 사람을 더 좁게 만드는 것이 아니라 더 넓게 만드는 길이다. 두려움과 배타성을 키우는 종교가 아니라, 자아의 집착을 낮추고 타자를 향한 사랑을 넓히는 종교가 참된 종교이다.

결론적으로 이 책의 가장 큰 공헌은 “종교는 믿음의 감옥이 아니라 깨달음의 길이어야 한다”는 점을 한국 독자에게 설득력 있게 보여준 데 있다. 종교가 인간을 해방하지 못하고 오히려 묶는다면, 그 종교는 자기 본질을 잃은 것이다. 이 책은 바로 그 지점을 조용하지만 단호하게 묻는다. “당신의 종교는 당신을 더 자유롭게 하는가, 더 사랑하게 하는가, 더 겸손하게 하는가?” 이 질문만으로도 이 책은 여전히 읽을 가치가 있다.

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