알라딘: 개념-뿌리들 이정우

알라딘: 개념-뿌리들
개념-뿌리들  | 소운 이정우 저작집 5
이정우 (지은이)그린비2012-05-30초판출간 2004년



































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이 도서는 <개념-뿌리들 1>의 개정판입니다.
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이 도서는 <개념-뿌리들 2>의 개정판입니다.
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책소개
‘소운 이정우 저작집’의 5권. 2004년에 출간한 <개념-뿌리들> 1, 2권을 합본한 책이다. 철학을 공부하고자 하는 이들이 늘 부딪히는 문제를 요약하면 ‘개념’이라고 할 수 있다. 한 개념을 알기 위해 공부를 하다 보면 알지 못하는 다른 개념들 때문에 제풀에 지치기 마련이다. 그러나 이 중에는 이 책 저 책에 자주 등장하는 개념들이 있기 마련이다. 원인, 자연, 운명, 존재, 무한, 영혼, 선악, 정의 등이 대표적이다. 이 책은 철학 공부의 기초 체력을 기르기 위해 마련된 이런 개념들의 뿌리와 역사(개념사)를 15강에 걸쳐 다루고 있다.



목차


저작집에 부침
개정판 머리말_ 이미지와 개념
초판 머리말
서강_ 개념-뿌리란 무엇인가

제1부
1강_ 원리, 원인
2강_ 자연
3강_ 운명, 필연, 우연
4강_ 존재, 실재, 실체, 본질
5강_ 하나와 여럿
6강_ 무한과 유한
7강_ 범주
8강_ 인식, 진리

제2부
9강_ 영혼, 정신
10강_ 인성
11강_ 덕
12강_ 선, 악
13강_ 국가, 법
14강_ 정의
15강_ 기예, 창조

개념 찾아보기 | 인명 찾아보기

접기
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책속에서


“이 강의는 철학에 입문하려는 분들을 위해 기초 개념들을 검토해 보는 자리입니다. 말하자면 철학이라는 세계의 문을 여는 강의라고 할 수 있겠죠. 어떤 세계든 그 문을 열기 위해서 가장 기본적으로 알아야 할 것은 그 세계의 입구에 존재하는 기본적인 개념들입니다. …… 그 중에서도 수천 년의 역사에 걸쳐서 사라지지 않고 계속 재규정되... 더보기
P. 514한국에서는 진정한 의미에서의 개인주의가 성숙하지 않았습니다. 상업적-자본주의적 개인주의만이 있을 뿐이죠. 진정한 의미에서의 다중의 형성이 절실합니다. 개인주의는 사회주의-넓고 느슨한 의미-를 전제합니다. 왜냐하면 사회 정의를 비롯해 사회적인 차원이 건강해야 그 안에 개개인의 의미도 살아나기 때문이죠. 역으로 개인주의가 전제되지 않... 더보기 - Hubris
P. 12인간이라는 주체가 이 무수히 다양한 것들을 붙잡기 위해 사용하는 게 바로 *개념인 것이죠.

왜 붙잡아야 할까요?
아무리 경험을 많이 해도 개념을 가지고 그것들을 파악하지 못할 경우, 그 경험들은 어떤 인상이나 희미한 기억이나 순간적인 느낌 같은 것들로 지나가 버리기 때문이죠.

그렇게 그냥... 더보기 - Cinema Paradiso
P. 13보다 적극적인 맥락에서는, 단순히 경험 자체에만 머물기보다 그 *경험의 *의미를 *이해하기 위해서 반드시 *개념이 필요합니다.

개념을 서구어로 concept이라 하는데, 이때 ‘cept’라는말에는 ‘잡다’라는 뜻이 함축되어 있어요.

축구를 할 때 ‘inter-cept’라는말은 중간에 공을 잡아서... 더보기 - Cinema Paradiso
P. 13요컨대 *개념이 없다면 우리의 *경험은 흘러가는 *물처럼 그냥 다 지나가 버리거나, *설사 기억한다 해도 그 *의미를 이해할 수 없는 것으로 남습니다.

*개념이 *경험을 포착해 주고 또 *이해할 수 있는 것으로 만들어 주는 것이죠. - Cinema Paradiso
P. 13역으로 말해서 *개념에 *너무 익숙할 때, 모든 *직접적인 경험들을 *개념을 통해서만 *이해하려고 한다.

그럴 때 오히려 *개념이 *세계와의 *직접적인 만남을 *왜곡시킬 수도 있다.

때문에 개념을 통해서 경험이 포착되어야 하기도 하지만, 또한 역으로 경험을 통해서 개념이 풍부한 내용을 갖추어야 ... 더보기 - Cinema Paradiso
*개념이란 *인간으로 하여금 *그냥 사는 존재가 아니라 *자신의 삶을 *사유할 수 있는 *존재로 만들어 줍니다.

그래서 개념이란 우리에게 참으로 소중한 것이죠. - Cinema Paradiso
P. 14개념이라고 할 때, ‘槪’라는 단어는 평미리치는 것을 말합니다.

나무를 판판하게 고르는 것을 뜻하죠.
그래서 우리는 복잡한 경험들이 특정한 개념 z을 통해서 일반화되고 추상화되고 평균화된다고 할 수 있습니다. - Cinema Paradiso


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저자 및 역자소개
이정우 (지은이)


소운(逍雲) 이정우(李正雨)는 1959년 충청북도 영동에서 태어났고 서울에서 자랐다. 서울대학교에서 공학과 미학 그리고 철학을 공부했으며, 아리스토텔레스 연구로 석사학위를, 푸코 연구로 박사학위를 받았다. 1995~1998년 서강대학교 철학과 교수, 2000~2007년 철학아카데미 원장, 2009~2011년 어시스트윤리경영연구소 소장을 역임했으며, 현재 소운서원 원장(2008~ )과 경희사이버대학교 교수(2012~ )로 활동하고 있다. 소운의 사유는 ‘전통, 근대, 탈근대’를 화두로 한 보편적인 세계사의 서술, ‘시간, 사건, 생명’을 중심으로 하는 사건의 철학, 그리고 ‘진보의 새로운 조건들’을 탐색하는 실천철학의 세 갈래로 진행되어 왔다. 철학사적 저작으로는 『신족과 거인족의 투쟁』(그린비, 2022), 『세계철학사 1: 지중해세계의 철학』(길, 2011), 『세계철학사 2: 아시아세계의 철학』(길, 2018), 『세계철학사 3: 근대성의 카르토그라피』(길, 2021), 『소은 박홍규와 서구 존재론사』(길, 2016) 등이 있으며, 존재론적 저작으로는 『사건의 철학』(그린비, 2011), 『접힘과 펼쳐짐』(그린비, 2012), 『파라-독사의 사유』(그린비, 2021) 등이, 실천철학적 저작으로는 『천하나의 고원』(돌베개, 2008), 『전통, 근대, 탈근대』(그린비, 2011), 『진보의 새로운 조건들』(인간사랑, 2012) 등이 있다. 현재는 『세계철학사 4: 탈근대 사유의 갈래들』, 『무위인-되기: 세계, 주체, 윤리』를 집필하고 있다. 접기

최근작 : <신족과 거인족의 투쟁>,<세계철학사 3>,<파라-독사의 사유> … 총 83종 (모두보기)


출판사 소개

최근작 : <이인>,<러시아 문학, 니체를 읽다>,<가족과 국가는 공모한다>등 총 622종
대표분야 : 철학 일반 2위 (브랜드 지수 161,610점), 여성학/젠더 10위 (브랜드 지수 29,605점), 고전 22위 (브랜드 지수 148,880점)

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출판사 제공 책소개

철학 초심자를 위한 ‘개념사’ 강의!
―소운 이정우의 사유를 집대성한 저작집의 제5권

‘소운 이정우 저작집’의 5권 『개념-뿌리들』은 2004년에 출간한 『개념-뿌리들』 1, 2권을 합본한 책이다. 철학을 공부하고자 하는 이들이 늘 부딪히는 문제를 요약하면 ‘개념’이라고 할 수 있다. 한 개념을 알기 위해 공부를 하다 보면 알지 못하는 다른 개념들 때문에 제풀에 지치기 마련이다. 그러나 이 중에는 이 책 저 책에 자주 등장하는 개념들이 있기 마련이다. 원인, 자연, 운명, 존재, 무한, 영혼, 선악, 정의 등이 대표적이다. 이 책은 철학 공부의 기초 체력을 기르기 위해 마련된 이런 개념들의 뿌리와 역사(개념사)를 15강에 걸쳐 다루고 있다.

<개념-뿌리들의 중요성>
우리 삶에서 개념이 왜 중요한가? 만약 개념이 없다면 우리가 경험한 것들은 흘러가는 물처럼 지나가 버릴 것이기 때문이다. 설혹 그것을 기억한다 할지라도 그 의미를 이해할 수는 없을 것이다. 개념이 경험을 포착해 주고 그것을 이해할 수 있는 것으로 만들어 준다. 막연하고 모호했던 경험들이 개념을 통해서 정리가 되고 의미를 부여받게 되는 것이다. 개념은 인간으로 하여금 단순한 물리적 존재로서 살아가는 존재가 아니라 자신의 삶을 사유할 수 있는 문화적 존재로 만들어 준다.
특히, 이 책에서 문제 삼고 있는 개념들은 수천 년 역사에서 사라지지 않고 끊임없이 재규정되고 있는 개념들이다. 즉 일상어이기도 하고 철학 개념이기도 한 개념들인 것이다. 존재와 무, 우연, 가능, 필연, 하나와 여럿, 무한과 유한 등등의 개념들은 인류가 존재하는 한 지속될 개념들이다. 이렇게 일상적이기도 하고 철학적이기도 한 개념들은 개념들 중에서도 난해하고 복잡하다. 각 개념에 사유의 역사가 접혀 들어가 있기 때문이다.
이런 개념 속에 접혀 들어가 있는 사유의 역사, 즉 개념-뿌리들을 추적하는 것이 이 책의 목표이다. 그리고 개념-뿌리들의 역사를 검토하는 작업, 즉 ‘개념사’(槪念史)는 관심 분야에 상관없이 사유하는 사람이라면 마땅히 갖추어야 할 기초이다. 철학이 인간 활동의 기초라면, 그 철학의 기초는 개념-뿌리들을 이해하는 것이다. 기초가 되어 있지 않은 상태에서는 현대의 최신 철학을 접해 봐야 막연한 이해에 그칠 뿐이다.

<동서양을 가로지르는 사유>
개념들은 철학 개념, 경제학 개념, 생물학 개념 등등 분야별로 나누어 이야기할 수도 있고, 고대, 중세, 근대 등 시대별로 나누어 이야기할 수도 있다. 그리고 지역별로 나누어 이야기할 수도 있는데, 개념-뿌리들의 대다수는 그리스 문명, 인도 문명, 동북아 문명, 이 세 문명에서 나왔다고 할 수 있다. 특히, 오늘날까지 우리가 쓰고 있는 핵심적이고도 기본적인 개념-뿌리들은 대부분 그리스 문명에서 발아하였다. 오늘날의 철학 지형도를 놓고 볼 때 그리스 철학을 정확하게 알면 철학세계 절반을 아는 것과 마찬가지라고 할 정도이다. 이 책은 난해하기로 악명 높은 데리다나 들뢰즈 철학도 그리스 철학에 정통하면 접근하기 어렵지 않은 사유라고 주장한다. 왜냐하면 대부분의 서구 철학들이 그리스 철학을 변형시킨 것들이거나 극복하면서 나온 것들이기 때문이다.
그러나 동북아 철학 전통도 간과할 수 없는데, 그 이유는 첫째, 세계에서 유일하게 자체의 전통과 인도 전통, 서구 전통이라는 세계철학사의 3대 갈래를 모두 흡수한 전통이기 때문이고, 둘째 오늘날도 여전히 동북아 세계에, 즉 우리 세계에 영향을 미치고 있기 때문이며, 셋째 그렇기 때문에 이 철학 전통은 모든 개념-뿌리들이 혼효되어 있는, 개념들의 용광로 같은 곳이라고 할 수 있기 때문이다. 다만, 재료들이 널려 있을 뿐 융합되어 보편적인 것으로 생산되지 않기 때문에 정체된 상태로 남아 있는 듯 보인다.
이 책은 개념-뿌리들을 펼치는 과정에서 그리스 철학으로 먼저 향하지만, 동북아적 맥락을 놓치지 않고 함께 설명함으로써 종합 내지는 보편성을 지향하고 있다. 예컨대 ‘존재’를 설명할 때는 먼저 그리스로 가 파르메니데스, 플라톤의 이데아, 아리스토텔레스의 존재론을 말했다가, 동북아로 와 유(有), 무(無), 공(空), 태극(太極) 등의 개념을 말한 뒤, 마지막으로 현대 존재론을 정리해 주는 식이다. 즉, 개념-뿌리를 깊게 드리울 수 있도록 체계적인 강의를 하고 있는 것이다. 철학사나 현대 철학에 바로 뛰어들다 질식하기보다 이 책 『개념-뿌리들』을 통해 복잡하기 이를 데 없는 철학 개념들의 처음으로 돌아가 차분히 사유의 기초를 세워 볼 수 있을 것이다. 접기


평점 분포

9.7


철학을 공부하고자 한다면 꼭 한 번 읽어야 할 책. 그러나 짤라서 읽으면 흐름상 이해가 힘드니 읽기 시작했다면 개념하나(30페이지?)는 다 읽어야 다음날 읽은데를 또 복습하는 일을 예방
책을베고자는남자 2013-05-12 공감 (3) 댓글 (0)



1장을 넘기기 시작하면 한자와 그리스어가 출몰하기 시작합니다.
그렇기에 한자와 그리스어에 취약하신 분들은 1장 넘기기 전에 맨 뒷 페이지에 있는 ˝개념정리˝를 먼저 선 정독, 필기 후 그 다음 1장으로 넘어가시길 바랍니다. 이건 선택이 아니라 필수사항입니다.
alskrhf15 2019-04-15 공감 (3) 댓글 (0)



주변에 철학입문서를 추천할 때 꼭 포함하는 책입니다. 가벼운 입문서와 철학사 사이에 읽기를 추천합니다. 분량상 개념에 대한 설명이 부족하기 쉬운 철학사책을 읽는데 도움이 많이 됩니다. 요즘은 종이책보다 전자책을 주로 읽는데 전자책으로도 나와서 반갑습니다.
엘리아데 2017-07-17 공감 (1) 댓글 (0)


도전해볼만하다!
고잔여름 2015-02-01 공감 (0) 댓글 (0)




삽시다.
잉순이 2016-12-15 공감 (0) 댓글 (0)

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[마이리뷰] 개념-뿌리들

이 책은 서양철학을 중심으로, 중심이 되는 개념의 미묘한 차이를 설명해 주는 책이다.

이 책에서 다루는 주제는 원리/원인, 자연, 운명/필연/우연, 존재/실재/실체/본질, 하나와 여럿, 무한과 유한, 범주, 인식/진리, 영혼/정신, 인성, 덕, 선/악, 국가/법, 정의, 기예/창조이며, 이러한 주제에 대해 시간적, 공간적으로 분석을 하고 있다.
이 책의 구조는 마치, 베틀에서 날줄과 씨줄을 통해 베를 짜는 것처럼, 개념을 머리속에서 정리될 수 있도록 구성되어 있다.

시간적인 분석을 예를 들면, 파르메니데스의 ｀the one｀과 플라톤의 ｀Idea｀의 차이를 들 수 있다. 파르메니데스는 세계의 참된 모습을 ｀the one｀으로 설명하고 있다. 유일부동한 일자(一者)라는 의미인데, 파르메니데스는 존재만 인정하는 반면, ｀무｀는 인정하지 않고 있다는 것이다. (p176) 이에 반해, 플라톤은 이데아를 이야기하지만, 그 이데아가 하나의 존재로만 존재하는 것이 아니라는 다자성을 이야기하는 면에서 차이가 있다(p178) 는 내용으로 철학자들이 생각하는 ｀존재론｀의 차이를 밝혀주고 있다.
(파르메니데스와 플라톤이 거의 동시대여서, 시간적인 분석 차이라 하기에는 좀 무리한 점도 있는것 같다.)
이러한 방식으로 동일 주제에 대해 고대 탈레스, 아낙시만드로스로부터 시작해서, 비교적 현대철학에 속하는 미셸 푸코, 니체에 이르기까지 철학자들의 정의(定意)를 폭넓게 비교제시하여, 보다 구체적으로 그들의 주장을 생각해 볼 수 있게 한 점이 장점이다.

공간적인 분석은 서양 철학에서의 개념차이만 아니라, 여기에 동양철학을 비교제시 하는 방식을 통해 독자의 이해를 도와준다. 예를 들어, 이 책 2강 자연에서 ｀플라톤과 아리스토텔레스의 철학이 동북아의 리기(理氣) 이원론에 해당한다고 한다면, (理는 형상-form-에 해당하고, 氣는 질료-matter-에 해당한다(p101)｀는 설명을 통해 동/서양철학을 비교제시하고 있으며, 이를 통해 보다 쉽게 개념 접근이 가능하도록 도와 주고 있다.

전체적으로, 이러한 구조로 되어 있어 철학 입문자들의 입문서적으로 좋다는 생각이 든다. 철학사전을 보더라도, 이러한 주요 개념에 대해 설명이 자세히 되어 있는 경우는 드물기에, 큰 틀을 짜는 측면에서 유용한 책이다.
다만, 입문자를 대상으로 한 저작의 특성상 각 철학파들의 한계 및 비판점에 대한 논의가 상대적으로 약한 점을 감안하여, 이 책만 읽고서 여기에 나오는 내용이 철학자 및 철학학파의 모든 것이라 생각하는 판단 오류는 범하지 말아야 할 것이라 생각한다.
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겨울호랑이 2016-06-01 공감(41) 댓글(10)
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‘읽다 만 책, 마저 읽기’ 한가위 프로젝트 2



소운 이정우 선생의 역작!

가까이 두고 읽고 또 읽어 마땅한, 농밀한 교과서.

완전히 익혀 두고픈, 별점을 다는 것이 무의미한, 너무나 훌륭한 책이다.

개념을 탑재하고 싶으시다면 필독!




당장 급박한 현안(?)이 없는, 오늘과 같이 '무슨 책을 읽을까'를 고민할 여유가 있는 날, 한 챕터씩 읽곤 하였는데, 그 추이가 자못 흥미롭다. 정리해놓고 보니 무슨 명절 이벤트처럼 읽은 것 같다. 여러 번 꼼꼼히 읽은 장들이 몇 개 있다.




2014. 8. 10. (일) 서강, 14강

2014. 8. 11. (월) 12강

2014. 10. 5. (일) 1강 (개천절부터 시작된 사흘째의 휴일)




2015. 1. 20. (화) 2강

2015. 2. 19. (목) 3강 (설날)

2015. 2. 21. (토) 4강 (수요일부터 시작된 5일간의 설 연휴 중 사흘째 날)

2015. 10. 4. (일) 5강 (개천절 다음날이기도 하다)




2016. 7. 2. (토) 8강

2016. 9. 27. (화) 13강

2016. 12. 25. (일) 6, 7강 (크리스마스)




2017. 10. 4. (수) 9, 10, 11, 15강 (추석. 부분 부분을 이전에 읽긴 하였는데, 이번에 한 호흡으로 마저 읽었다)




나 자신도 꾸역꾸역 완독하는데 위와 같이 3년에 가까운 세월이 걸려버렸지만(그만큼 소화할 내용의 밀도가 높기도 하다), 선물받은 책을 '읽을' 것으로 기대되는 벗들에게 '단 한 권'을 선물하고 싶을 때 집어 들곤 하였던 책이다(나도 역시 친구로부터 추천받아 샀다).




이참에 이정우 선생의 (단독)저서와 번역서들을 정리하여 본다. 올해는 아직 출간된 책이 없는 모양이다. 인생의 '지도리'에서 큰 '감응(affection)'을 주었던 책들이 많다. 상당수를 구판으로 읽었던 과거의(?) 대표작들은 '저작집' 시리즈로 다시 출간되었는데, 『담론의 공간』, 『가로지르기』가 시리즈 첫 권인 『객관적 선험철학 시론』으로 묶여 나왔다. 정리하면서 보니 몰랐던 책들이 있다. 공동저서까지 범위를 넓히면 목록이 훨씬 늘어난다. 참 꾸준하시다는 것을 새삼 느낀다.















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묵향 2017-10-04 공감(7) 댓글(1)
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Reflections on a Non-Theistic Spirituality Paul Chefurka

Reflections on a Non-Theistic Spirituality

Reflections on a Non-Theistic Spirituality

Paul Chefurka

http://www.paulchefurka.ca/

Throughout my life I’ve identified myself strongly as an atheist and until quite recently I’ve devoted very little time or energy to my inner life or thoughts of the sacred.

As I mature, however, I find I become less concerned about what the world thinks of me and more concerned with what I feel about the world. In the process I've realized something important: I harbor a very deep thirst for a direct experience of the sacred.

As I’ve explored various ways of slaking this thirst I’ve had to ask myself some fundamental questions. Among them are, 

• “What does it mean to be a non-theist on a spiritual path?”, 
• “How can a non-theist pursue spirituality?” and 
• “Why would they want to?”

The last question is the easiest to answer. The desire to pursue spiritual exploration is always deeply personal and arises ineluctably from within the seeker. For me it came as a feeling that some necessary expression of an essential, transcendent value was missing from my life and that I was incomplete, even suffering, without it. The ensuing search has been fueled by a deep desire to know the whole truth about myself and my relationship with the world in which I live.

The answers to the first two questions have been gradually revealed through the trial and error of my explorations. This article is an attempt to describe some of the answers I have found along the way.
AtheismAs I said above, I have identified myself in the past as an atheist. What does that mean and how does it leave any room for spirituality?

Anyone who has ever discussed religious topics on the internet knows what a slippery term “atheism” turns out to be. The definition seems to depend largely on who is using the word and who they’re talking about. The most inclusive definition of atheism is simply “the disbelief in deity”. That raises the follow-on questions of what is meant by belief and disbelief and what is meant by “deity”. This rabbit-hole contains enough fodder to keep people debating for centuries.

Since most of Europe and North America have a Judeo-Christian or Islamic religious history the basic definition of “atheist” that most of us are familiar with is a person who does not believe in the Abrahamic God of those religions. Atheists themselves subdivide that position into “weak” or “implicit” atheism (“I do not believe there is a God”) and “strong” or “explicit” atheism (“I believe there is no God”). It’s a subtle but significant distinction, at least to atheists.

But of course there are many other concepts of “God”, from the polytheistic Hindu pantheon of 330 million individuated gods to the abstract pantheist perception of god as “all-that-is” to the duotheistic beliefs of Wicca in which a Goddess and a God are equal facets of a greater pantheistic Godhead. To some who adhere strictly to an Abrahamic religious view all these traditions may be considered atheistic regardless of their worship of the divine. Interestingly, the reverse does not generally hold true: Hindus and Wiccans tend not to look on Christians or Muslims as atheistic.

I definitely do not believe in the “objective” existence of personified deities like the Abrahamic versions of God or the Hindu pantheon. However if you substitute the specific word “God” with the more general word “sacred” things become a little more nebulous.

I do have a very strong sense of the sacred and this has a pervasive influence on my intellectual, emotional and spiritual life. For example, my ecological awareness of the interdependence of all life imbues my feelings toward nature with a sense of the sacred. This extends out to an awareness of the interdependence of all things – a concept that the Vietnamese Buddhist teacher Thich Nhat Hanh calls “interbeing”.

My god-concept flows from this and as a result is fairly abstract. It has much in common with Taoism and some forms of Buddhism. The best way I can explain my personal god-idea is by the terms "all-that-is", "the ground of Being" or “the ocean of the Absolute from which all else arises”. It’s also a strongly pantheistic feeling – I feel the sacred in each thing as well as in the connections between them and the totality they are a part of.

One of my favourite quotes is, “A single connection is the quantum unit of the sacred.”
MysticismAs I've softened my learned resistance to spiritual ideas and explored various ways of expressing my sense of the sacred I've discovered a hidden well-spring in the mystical cores of many religions.

Mystical experiences involve a direct personal experience of the sacred rather than an indirect doctrinal experience mediated by a priest or shaman. The experience is usually couched in whatever inner language the mystic has at the time. In the case of Christian or Sufi mystics their inner language includes the concepts of God they learned in their religious training, so their experiences are expressed in that language. For Buddhists, Taoists or other non-theistic practitioners their mystical experiences are less likely to include God-imagery and are more likely to be expressed in terms of the Absolute, the ground of Being, all-that-is, etc.

I was brought up in a rationalist, scientific, materialist, atheist household, and my atheism has always involved the disbelief in the objective existence of deities. Because of that it’s not too surprising that my mystical experiences don’t include any classical god imagery. Instead they tend to be flavoured by quantum physics, depth psychology and Jungian archetypes. They also feature a strong sense of connecting with my True Self which I experience as a substantial Essence out of which my personality has developed. This sense of Essence leads me to a position that is quite Taoist – I feel that all expressions of Essence arise from the same ground of Being.

In some situations I may still call myself an atheist because in the way that most people understand the term (i.e. someone lacking belief in a deity) that's what I am. However to those who equate my sense of Essence with "God" I’m not an atheist at all. Since I fall more into the latter camp these days I tend not to use the term "atheist" unless I’m speaking specifically about objectified deities.

I consider myself a mystic.
The Experience of EssenceThe experience of Essence is at the heart of my spirituality.

Although it’s not material in any sense, Essence feels quite substantial whenever I contact it directly. However, it doesn’t usually manifest as an unchanging, all-inclusive substance. Instead, Essence seems to have various aspects, each expressing a different essential quality, which I usually experience independently. For example, I often experience the Essential aspect of Love. My feeling that Essence is sacred helps me understand the true meaning of the shopworn phrase “God is Love". On the other hand, my Essence consists of many more aspects than just Love. There are also Essential aspects of Strength, Will, Compassion, and Joy, for example. I could equally understand someone saying that "God is" each of these.

Essence takes on different forms, textures and colours depending on the particular aspect that is visible. Sometimes it feels like a river of mercury, sometimes like a flood of molten gold, sometimes like a still deep black lake, sometimes like a ball of lead or iron, sometimes like a glowing emerald radiance, and sometimes like a pure, clear diamond rotating slowly within the infinite luminous dark space of my heart.

Each time I experience an aspect of Essence I feel a bedrock certainty about what it is and what it represents. I feel the connection it holds between my individual being and the Absolute because it is itself an expression of the Absolute. More than anything, I feel a sense of the sacred expressed in the particular quality of the Essence itself: Love, Joy, Strength, Will, Compassion, Peace, Value, Merging Unity – the sense of sacredness flows with all of them.

I see my True Self as a diamond composed of all of these Essential qualities, with each of the aspects a facet through which I view my reality at any moment. I consider this Essential "diamond" to be my soul. Is it eternal as souls are said to be? I strongly suspect that linear time is an illusion so the use of the word eternal in this context seems inaccurate. To me the diamond feels Absolute, so I guess that's close.
The Nature of RealityI was recently asked, “What do atheists think about the concept of an afterlife? Are the two compatible in any way?”

Although their descriptions vary all over the map virtually every religion has a concept of an afterlife in which some aspect of the personal continues to exist after the death of the body. Even some schools of Buddhism, which is generally considered an atheistic philosophy, believe in reincarnation.

When it comes to an afterlife I'm definitely agnostic in the epistemological sense. I think it's impossible for us to acquire objective knowledge of an afterlife in this reality.

However, it is possible that this reality contains unperceivable dimensions, and if other dimensions exist (whatever that means) then it’s likewise possible that some aspect of me exists in them too. Going further, nothing precludes the possibility that elements of me that are expressed in those other dimensions are outside of the effects of linear time as we experience it. So I think it's at least possible that some facets of me could exist outside of time and could therefore be understood as living "before" or "after" my physical existence here.

This perhaps needs a bit of explanation. My acceptance of these possibilities is founded on the scientific speculations of string theory and the musings of a literary character called Seth.

According to current string theory the universe may consist of as many as 11 dimensions. Since we can perceive only four dimensions there are potentially seven others we can't enter or even describe. However, the implication is obvious. If most of the dimensions that I exist in are inaccessible anything at all might be going on with me in those dimensions. This opens the door for a whole lot of speculation, both scientific and philosophical. I let the theoretical physicists and cosmologists worry about the first, but I happily avail myself of the latter.

Then there's Seth. In the early 1970s I was introduced to the series of books by Jane Roberts in which she channeled the thoughts of an entity named Seth. "Seth" described a structure of reality that really resonated for me. Here's a quote:


"The self that you know is but one fragment of your entire identity. These fragment selves are not strung together, however, like beads on a string. They are more like the various skins of an onion, or segments of an orange, all connected through one vitality and growing out into various realities while springing from the same source."

Seth’s basic idea is similar to aspects of string theory: the reality in which we operate is just a small fragment of a much larger, more complex and deeply interconnected reality. Likewise, the self that we take ourselves to be, our individual personalities, are simply small fragments of much larger, more complex personalities. Here’s where Seth’s ideas depart from string theory and explore less substantial realms: his explanation is that we choose to enter and co-create this reality for the express purpose of having experiences that are absorbed by our larger personalities. I’ll talk more about that idea in a minute.

These ideas also have something in common with quantum physicist David Bohm’s concepts of implicate and explicate order:


“In the enfolded [or implicate] order, space and time are no longer the dominant factors determining the relationships of dependence or independence of different elements. Rather, an entirely different sort of basic connection of elements is possible, from which our ordinary notions of space and time, along with those of separately existent material particles, are abstracted as forms derived from the deeper order. These ordinary notions in fact appear in what is called the "explicate" or "unfolded" order, which is a special and distinguished form contained within the general totality of all the implicate orders”.

So that's a somewhat cool “New Age” mashup, which to a materialist of course doesn't amount to anything but a steaming heap of woo. What does it have to do with the price of tea in China? Why would these possibilities matter in any way to my life in this four-dimensional universe?

Well, I've discovered that I'm a meaning-seeking creature. My life is richer if I believe there is a purpose to my experiences. The purpose can be in the here and now but it can also be abstract enough to encompass almost anything I can imagine about myself or the universe.

One belief that makes a big difference to the way I live is that my experiences in this life constitute a kind of "Earth School" (an idea I first heard about in the Seth writings). According to this perspective my purpose here is to experience, to learn and to grow as a person, with the goal that all these experiences and learning will contribute to the growth of something larger than the "me" that sits typing these words. That could be humanity as a whole, the noosphere, some ineffable, multidimensional self that “I” am a part of, or the Essential core of my own true self.

The nice thing is that it makes no difference if such larger expressions of "me" objectively exist or not because conscious learning and personal growth have enormous intrinsic rewards in this life too. I use the possibility that I may be a part of something larger than myself as one additional motivation to help me persevere when the work of continuing growth gets difficult. If I’m doing this work on behalf of something larger than myself and since I know my time here is limited, I'd better make the most of my opportunities.

I find that this idea drives my behaviour in some very interesting ways. It supports my learning and personal growth, helps me open up to new experiences, promotes compassion, forgiveness and altruism, makes me eager to explore ideas and situations below their superficial appearances and makes me very interested in learning how to live without reactivity.

Not bad for a steaming heap of woo.
ReactivityOne phrase in that previous paragraph may be unfamiliar to you: “to live without reactivity”. What is that all about and why is it important? I’m glad you asked, because that is one of the keys to the new kingdom I’m exploring these days.

I find that when people do or say particular things to me I often react with an unexpected anger, fear or shame that is out of proportion to what they actually did or said. Being reactive like this is also called being triggered – another person says or does something and I experience a spontaneous, uncontrollable emotional reaction that colours and distorts my perception of what’s happening as well as my subsequent behaviour. This usually happens when the action or words in question touch one of my primal wounds (a residual hurt from an incident in early childhood) or activates my superego that then judges me harshly.

For example, I might do a household chore improperly, causing my partner to say, "How many times do I have to tell you how to do something so simple?" If I'm reactive I may be flooded with feelings of shame and incompetence, and my inner critic (the superego) might start to beat me up mercilessly. The pain of my reaction might also cause me to defend against the criticism by attacking her and thereby escalate the situation.

Lessening my reactivity involves finding ways to bring my own emotional state back into balance. It starts with learning to recognize when other peoples' words or actions, even if they involve me, are their stuff and not mine. Not everything others say or do is actually about me. If I can truly see that, then I don't have such strong emotional reactions to those things.
Lessening reactivity has another component, though, that is about me. It involves finding out what aspect or quirk or disturbance in my personality is causing me to react so strongly. That aspect is where the trigger lies. If I can discover what that neurotic disturbance is and where it comes from there is a chance I won’t pull the trigger so reflexively, blowing my own head off in the process.

The technique I use is called inquiry and has a long tradition in various schools of inner work. Whenever I feel a strong emotion, instead of trying to block it or defend against it I accept it and inquire about it: where it came from, why it's so strong, what other times in my life I've had this same feeling. By doing this I might uncover a memory of a painful childhood incident that left me feeling incompetent; one that left me with a residual feeling of shame or guilt and helped to create the inner voice that now judges me so harshly. I can then recognize that incidents that are similar to that primal one will cause similar reactions in me. By exploring that earlier situation and bringing it fully into my consciousness I can integrate the event into my awareness, heal the wound and drain the emotional charge that's connected with it.

If I have done all that, then when my partner says, "How many times do I have to tell you how to do something so simple?" I can recognize that she has touched my wound, be aware that there's nothing intrinsically shameful about doing a household task improperly, and not get all bent out of shape by the criticism. I won't worry about defending myself or attacking back because my self-image is no longer threatened by the criticism.

At the same time I can recognize that my action (the badly done chore) may have triggered a childhood wound of her own that she wasn't conscious of, causing her over-reaction. That awareness helps defuse my own reactivity and also develops my sense of compassion because it's yet another affirmation that we are all human. And it will of course prompt me to do the chore properly the next time and avoid all the sturm und drang from the outset.
Psychological Work as Spiritual WorkThat raises the question of why this work is important for spiritual development. It’s obviously a useful tool for becoming a better person but how does this fit in with spirituality?

The answer to that question eluded me during the first couple of years of my work. I had to be satisfied that my trusted teacher said the two approaches of depth psychology and spirituality were inseparably linked. The psychological work did seem to make me more feel open and less resistant, and seemed to contribute to my ability to have mystical experiences and enter ecstatic states. That was all well and good but I really hate loose ends like that unanswered question – especially when they’re about me.

I finally discovered the answer when I began to read the books written by a Kuwaiti teacher named Hameed Ali (written under his pen name A. H. Almaas) in which he describes what he calls The Diamond Approach. This approach is the underpinning of my own teacher’s work. I had been experiencing the fruits of it under his guidance for the previous two years.

Reading Almaas caused a door to open in my mind (I’m a somewhat intellect-centered mystic…) I finally understood that the sense of the sacred I feel so strongly, the seat of my own divinity, is in that “diamond” of Essence that forms my core and embeds me within this reality.

The Diamond Approach is based on the understanding that Essence is a tangible presence within us that is the ground of our Being. The approach draws on object relations theory and ego psychology to describe how our view of Essence is lost as our personality forms early in life, how we can regain contact with it, and what that reconnection means to our development as fully realized human beings. Almaas’ writings finally gave me an intellectual framework to help me organize and understand the experiences I’d been having for the previous two years.

As the intellectual picture clarified, however, something far more profound began to happen. I went looking within myself for the Essence I was reading about. Suddenly it was there, appearing in my field of inner awareness as solid as rock. I realized I’d perceived it all along but because I didn’t have the necessary language I couldn’t recognize it for what it was.

As I taste the presence of Essence in my daily life I notice that some things obscure it just as clouds obscure an ever-present sun. Strong feelings and reactions can easily distort my perception of what is going on around and inside me. When this happens storm clouds of reactivity close off my view of Essence. I notice that this happens instantly when I am triggered – when defensive parts of my personality rise up to do battle with the paper tigers of fear and shame left over from my early childhood. Not only does my superego keep me from feeling good about myself, it even blocks my awareness of my own divinity.

By learning to live without reactivity I can keep the clouds from rolling in as often. This lets me live with my Essence in full view more of the time. I can spend more time connected to my Source, in the presence of the Absolute. This is the thing I yearn for most deeply.

At the same time the spiritual role of the deep inquiry that is a main tool of The Diamond Approach is suddenly clear to me. If I can recognize those paper tigers and observe my superego at work I have a chance. The chance is to find and explore the “holes” in my Self that were created by those wounding events early in my life that were then covered over by elements of my newly developing ego-personality.

These pieces of personality mimic in a distorted way the quality of Essence that was obscured as the hole was formed. If I take the chance, recognize the signs and observe the piece of my personality at work I may be able to enter the hole that it is filling. At the bottom of that hole, guarded by nothing but ferocious-looking paper tigers, is my lost Essence. Each time I regain contact with another aspect of my Essence I reclaim a little more of my own divinity.

As I continue my work I find that the freedom and clarity it gives me allows me to come into more and more intimate contact with that sense of the sacred. As Essence becomes more real to me and my awareness of my own natural rightness becomes stronger, the Essential truth of my place in the universe connects me to all that is.

And that is the most spiritual work I can imagine.

Bodhisantra
January 1, 2010

A Gathering of Spirits: The Friends General Conferences 1896-1950 : Gwyn, Douglas: Amazon.com.au: Books

A Gathering of Spirits: The Friends General Conferences 1896-1950 : Gwyn, Douglas: Amazon.com.au: Books



A Gathering of Spirits: The Friends General Conferences 1896-1950 Paperback – 29 May 2018
by Douglas Gwyn (Author)

formats and editions

Paperback
$43.17

This sweeping book tells about the development of Friends General Conference up to 1950, primarily through the lens of the Conferences.

One central motif is that these biennial gatherings renewed the courage and resolve of Friends to face the daunting disappointments of the first half of the 20th century. Modernity promised great advances in human society and no group was more confident of progress than FGC Friends at the end of the 19th and beginning of the 20th centuries.

Through the conferences, the melancholy of two world wars, the capitalist debacle of the Great Depression, and the stubborn blights of American racism were turned into the spleen of renewed hope and activism, as Friends gathered together to learn, network, and find new reasons for hope.

Gwyn characterizes the first fifty years of the conferences as FGC's "heroic era."

A Gathering of Spirits will help FGC Friends discover the deeper roots of a tradition they continue to this day and to will draw renewed courage
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Print length

316 pages
Language

English
Publisher

Quakerpress of Fgc
Publication date

29 May 2018


Product description

Review


Friends General Conference is more than 135 years old. It has helped liberal American Friends get through peace and wars, booms and
busts, theological twists and turns, and not a few shocks of recognition. It has been the home and showcase for many important Quakers, most of whose stories and achievements have been sorely neglected. That's because FGC's "progressive" ethos has been resolutely anti-historical. Only now, Doug Gwyn has begun to open the door to seeing and learning from the journeys of FGC Friends. His story goes from its insurgent beginnings in the 1870s to a certified, if characteristically "peculiar" niche in the 1950s Protestant Mainstream. Doug's narrative is gentle but searching, and he deftly puts FGC into a wider historical and religious context. Those who want to understand this major stream of Quakerism, the better to ponder and shape its future, can do no better than to start here. -- Chuck Fager, author of Remaking Friends: How Progressive
Friends Changed Quakerism & Helped Save America

Doug Gwyn, a master of deep research and weaving multiple ideas and themes into a coherent whole, sharpens his focus to examine how today's "liberal" Friends evolved. From nineteenth century Hicksites, through the lens of biennial Friends General Conferences, to mid-twentieth century, we see FGC Friends and how they got here. By the beginning of the twentieth century Hicksite Friends mirrored the larger white middle class Protestant culture's focus on "practical Christianity" and "evolutionary progress," including "purity." The biennial Conferences that provide the lens for examining a half century of change, adopted the Chautauqua model of family vacations with uplifting lectures. Friends embraced the AFSC as the embodiment of moral activism. Two world wars and a Depression shook these complacent ethnocentric assumptions, as did the tireless work of individuals including Anna Jackson and Bayard Rustin enlarging Friends' understanding of racial issues, Rufus Jones and Clarence Pickett in emphasizing the importance of God, and a large cohort of Young Friends challenging lengthy vocal ministry, academic lectures, and the old divisions among Friends. Doug Gwyn weaves a variety of strands, inviting productive pondering of where we are and how we got here. -- Martha Paxon Grundy, author of Tall Poppies: Supporting Gifts of Ministry and Eldering in the Monthly Meeting


Doug Gwyn is probably contemporary Quakerism's most prolific and wide-ranging author, equally at home in the seventeenth and twenty-first centuries. A Gathering of Spirits is an important contribution to understanding recent Quaker history, with implications and insights for historians, not only of Quakerism, but pacifism, social activism, and liberal religion generally. -- Thomas Hamm, Professor of History and Director of Special Collections, Earlham College and author of The Quakers in America

About the Author
Douglas Gwyn has served among Friends variously as a peace educator for the American Friends Service Committee, as a Friends pastoral minister, as a teacher at the Pendle Hill and Woodbrooke Quaker study centers, and as a writer. A student of Quaker history and thought for over forty years, he is drawn to the various streams of Friends and has sought to exercise a ministry of reconciliation among them.

The Fellowship of the Transfigured Face (Holy Obedience) - Soul Shepherding

The Fellowship of the Transfigured Face (Holy Obedience) - Soul Shepherding

The Fellowship of the Transfigured Face (Holy Obedience)

By Bill Gaultiere


I love to re-read Thomas Kelly’s words in his classic, A Testament of Devotion. He inspires me to seek Christ with all my heart.

In Thomas Kelly’s chapter on “Holy Obedience” he offers uncommon and refreshing wisdom on what it means to obey the Lord. 

• Most people focus on behavior which evokes pressure and guilt, 
• but the renowned Quaker teacher focuses us first on opening our heart to the Hound of Heaven who pursues us in love. 
• He urges us to pray to the Lord in secret continually and adoringly, submitting to and seeking His will in all things.

Holy Obedience to Christ is a God-intoxicated life! It’s a sweet fellowship of the Transfigured Face! We’re not aloof from the needs and hurts of people around us — we offer them practical love. We don’t avoid difficulty — we simplify our lives by “centering down” into the silence of our soul in Christ even as we’re experiencing stress. Kelly is teaching us to wed a life of prayer and mission, engaging our world in contemplative action.

I pray that these words of Thomas Kelly will inspire you and I to follow Jesus wholly:

Holy Obedience (Excerpt of Thomas Kelly’s A Testament of Devotion)

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Wholly Obedient to the Hound of Heaven

Within the silences of the souls of people an eternal drama is ever being enacted… It is the drama of the Hound of Heaven baying relentlessly upon the track of human beings. It is the drama of the lost sheep wandering in the wilderness, restless and lonely, feebly searching, while over the hills comes the wiser Shepherd [eager to] hold His sheep in His arms. It is the drama of the Eternal Father drawing the prodigal home unto Himself…

It is to one strand in this inner drama, one scene, where the Shepherd has found His sheep, that I would direct you. It is the life of absolute and complete and holy obedience to the voice of the Shepherd…

Religion as a dull habit is not that for which Christ lived and died.

There is a degree of holy and complete obedience and of joyful self-renunciation and of sensitive listening that is breathtaking… Jesus put this pointedly when He said, “Very truly I tell you, no one can see the kingdom of God unless they are born again” (John 3:3), and Paul knew it, “If anyone is in Christ, he or she is a new creation” (2 Cor. 5:17)…

The life that intends to be wholly-obedient, wholly submissive, wholly listening, is astonishing in its completeness. Its joys are ravishing, its peace profound, its humility the deepest, its power world-shaking, its love enveloping, it’s simplicity that of a trusting child…

It is the life and power of Jesus of Nazareth… It is the life and power of the apostle Paul, who resolved not to know anything among people save Jesus Christ and Him crucified… It is the life an power of Saint Francis, that little poor man of God who came nearer to re-living the life of Jesus than has any other person on earth… It is the life and power of myriads of unknown saints through the ages. It is the life and power of some people now in this room who smile knowingly as I speak…
Obey Now and Find Yourself in a God-Intoxicated Life

Do not mistake me. Our interest just now is in the life of complete obedience to God, not in amazing revelations of His glory graciously granted only to some… States of consciousness are fluctuating. The vision fades. But holy and listening and alert obedience remains, as the core and kernel of a God-intoxicated life, as the abiding pattern of sober, workaday living…

God alone seems to be the actor and we seem to be wholly acted upon. And our wills our melted and dissolved and made pliant, being firmly fixed in Him, and He wills in us…

The Houd of Heaven is on our track, the God of Love is wooing us to His Holy Life.

Once having the vision… Begin where you are. Obey now. Use what little obedience you are capable of, even if it be like a grain of mustard seed. Begin where you are. Live this present moment… in utter submission and openness to Him. Listen outwardly to these words, but within, behind the scenes, as in the deeper level of your lives where you are all alone with God the Loving Eternal One, keep up a silent prayer, “Lord, open my life. Guide my thoughts… They will be done.”

Walk on the street and chat with your friends. But every moment behind the scenes in prayer, offering yourselves in continuous obedience. I find this continuous prayer life absolutely essential…

Use a single sentence, repeated over and over and over again, such as this: “Lord, be my will. Lord, be my will,” or “I open all before you, my God. I open all before you,” or “See earth through heaven. See earth through heaven.”…

Don’t grit your teeth and clench your fists and say, “I will! I will!” Relax. Take your hands off. Submit yourself to God. Learn to live in the passive voice — a hard saying for Americans — and let life be willed through you. For “I will” spells not obedience…
Holy Obedience is Lovingkindness and Compassion for Neighbors

God inflames the soul with a burning craving for absolute purity… Absolute honesty, absolute gentleness, absolute self-control, unwearied patience and thoughtfulness in the midst of the raveling friction of home and office and school and shop…

For the life of obedience is a holy life… cut off from worldly compromises… heaven-dedicated in the midst of people, stainless as the snows upon the mountain tops.

Those who walk in obedience, following God the second mile, living the life of inner prayer of submission and exultation, on them God’s holiness takes hold as a mastering passion of life… For humility and holiness are twins… God draws unworthy us, in loving tenderness, up into fellowship with His glorious self…

And holy obedience must walk in this world, not aloof and preoccupied, but stained with sorrow’s travail…
A Simplified Life

The last fruit of holy obedience is the simplicity of the trusting child… the simplicity which lies beyond complexity… It is the beginning of spiritual maturity, which comes after the awkward age of religious busyness for the Kingdom of God — yet how many are caught, and arrested in development, within this adolescent development of the soul’s growth!

The mark of the simplified life is radiant joy. It lives in the Fellowship of the Transfigured Face. Knowing sorrow to the depths it does not agonize and fret and strain but in serene, unhurried calm it walks in time with the joy and assurance of Eternity. Knowing fully the complexity of people’s problems it cuts through to the Love of God and ever cleaves to Him… But it binds all obedient souls together in the fellowship of humility and simple adoration of Him who is all in all.

I have in mind something deeper than the simplification of our external programs, our absurdly crowded calendars of appointments through which so many pantingly and frantically gasp. These do become simplified in holy obedience, and the poise and peace we have been missing can really be found. But there is a deeper, an internal simplification of the whole of one’s personality, stilled, tranquil, in childlike trust listening ever to Eternity’s whisper, walking with a smile into the dark.
The Fellowship of the Transfigured Face

This amazing simplification comes when we “center down,” when life is lived with singleness of eye, from a holy Center where the breath and stillness of Eternity are heavy upon us and we are wholly yielded to Him.

Some of you know this holy, recreating Center of eternal peace and joy and live in it day and night. Some of you may see it over the margin and wistfully long to slip into that amazing Center where soul is at home with God. Be very faithful to that wistful longing. It is the Eternal Goodness calling you to return Home, to feed upon green pastures and walk beside still waters and live in the peace of the Shepherd’s presence.

It is the life beyond fevered strain.

We are called beyond strain, to peace and power and joy and love and thorough abandonment of self. We are called to put our hands trustingly in His hand and walk the holy way, in no anxiety assuredly resting in Him…

As a simplified person love God with all your heart and mind and soul and strength and abide trustingly in that love. Then indeed do we love our neighbors… This is the Fellowship of the Transfigured Face… a Mary-Martha life.

In this day when the burdens of humanity press so heavily upon us I would begin not with techniques of service but with the most “Serious Call to a Devout Life,” a life of such humble obedience to the Inner Voice as we have scarcely dared to dream.

Hasten upon Him who calls you in the silences of your heart. The Hound of Heaven is ever near us, the voice of the Shepherd is calling us home.


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(Excerpted from A Testament of Devotion by Thomas Kelly, pp. 25-29, 32-34, 38-40, 45-47. I made minor edits for gender neutral language and contemporary wording.)


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