::: 바디워커들을 위한 자료들...

스트레스가 주는 에너지를 기꺼이 활용하라..

(바디워커) — Sat, 07 Mar 2009 13:30:01 +0900

캐나다의 심리분석학자인 한스 헬라이 박사는 평생에 걸쳐 스트레스라는 오직 한 가지 문제와 씨름을 했다. 마침내 그는 매우 의미심장한 결론을 이끌어 냈다. 그 중 하나가 스트레스가 항상 잘못된 것은 아니며, 좋은 방향으로 활용될 수 있다는 것이다. 스트레스라고 해서 굳이 부정적일 필요가 없다는 뜻이다. 우리가 스트레스를 좋지 않은 것으로 생각할 때, 우리는 곤란을 겪게 된다. 스트레스는 그 자체가 일종의 디딤돌로서, 창조적인 힘으로서 사용될 수 있다. 하지만 우리는 오랜 세월에 걸쳐서 스트레스가 나쁜 것이라는 가르침을 받아왔다. 이 때문에 온갖 종류의 스트레스에 사로잡혀 있을 때 그대는 두려움을 느끼게 된다. 게다가 그대의 두려움은 더욱 심한 스트레스를 유발하게 된다. 상황이 더욱 악화되는 것이다.

예를 들어, 스트레스를 유발하는 어떤 상황이 벌어지는 경우가 있다. 어떤 갈등과 스트레스를 느끼는 순간, 그대는 ‘나는 쉬어야만 해’라는 강박관념에 시달리게 된다. 그렇지만 아무리 휴식을 취하려고 애써보아도 전혀 도움이 되지 않을 것이다. 왜냐하면 결코 휴식을 취할 수 없기 때문이다. 사실 휴식을 취하려고 노력하는 그 자체가 이미 새로운 스트레스를 유발하고 있는 것이다. 스트레스가 발생하면, 그대는 휴식을 취하려고 애쓰지만 그렇게 할 수 없다. 결국 그대의 문제만 더욱 복잡해지게 된다.

그대는 그 스트레스를 창조적인 에너지로 활용해야 한다. 우선 스트레스와 다투지 말고 순순히 받아들여라. 받아들이는 것만으로도 충분하다. 스트레스는 “거래 상황이 별로 좋지 않군. 뭔가 잘못되어가고 있는 거야. 그대는 어쩌면 패배자가 될지도 몰라” 라고 말하고 있을 뿐이다. 스트레스는 단순히 육체가 그것과 싸울 준비가 되어있음을 알려주는 암시일 뿐이다. 그대는 지금 휴식을 취하려 애쓰고 있거나, 혹은 진통제나 진정제를 삼키고 있다. 말하자면 육체를 거역하려 하고 있다. 육체는 그런 상황, 그런 도전과 싸울 태세가 되어있다. 그 도전을 즐겨라!
설령 한밤중에 잠을 못 이루는 한이 있더라도 걱정할 필요는 없다. 자리에서 일어나 일하라. 그대를 깨어있게 하는 에너지를 이용하라. 이곳 저곳 거닐거나, 달리기를 하거나, 먼 길을 산책하거나, 혹은 그대가 원하는 것을 계획하거나 그대가 마음먹은 것을 그대로 행하라. 오지 않는 잠을 억지로 자려고 하지 말고 창조적인 방식으로 그 상황을 이용하라. 스트레스는 육체가 그런 문제와 싸울 태세가 되어있다는 것을 말해주고 있다. 여기에 휴식을 취할 시간은 없다. 휴식은 나중에도 취할 수 있다.
사실 전적으로 스트레스와 함께 살아간다면, 휴식은 자동적으로 이루어진다. 그대가 오직 멀리까지 달려갈 수만 있다면, 그 때 육체는 자동적으로 휴식을 취한다. 하지만 도중에 휴식을 원한다면, 그것은 오히려 말썽을 일으키게 된다. 육체는 도중에 휴식을 취할 수 없다. 마치 올림픽에 참가한 경주자가 출발을 알리는 호루라기 신호를 기다리는 것과 흡사하다. 그는 스트레스로 가득 차 있지만, 그에게는 휴식을 취할 시간이 없다. 만약 그가 진정제를 먹는 다면 그는 결코 경주에 참가하지도 못할 것이다. 또는 그 곳에서 휴식을 취하면서 초월명상을 하려고 애쓴다면, 그는 결코 승자가 될 수 없을 것이다. 그는 자신의 스트레스를 활용해야 한다. 스트레스가 끓어오르고 있으며, 그 스트레스가 에너지를 모으고 있다. 그는 점점 더 활력이 넘치게 된다. 이제 그는 스트레스 위에 앉아서 그것을 에너지로, 연료로 이용해야 한다.

셀라이는 이런 종류의 스트레스에 새로운 명칭을 부여했다. 그는 행복감을 의미하는 유포리아(euphoria)를 인용하여 이 스트레스를 유스트레스(eustress)라고 부르고 있다. 그것은 긍정적인 스트레스다. 경주자는 달리면서 깊은 잠에 빠질 것이다. 그러면서 문제는 해결된다. 이제 아무런 문제도 없다. 스트레스는 저절로 사라진다.

다음과 같은 방식을 시도해 보라. 스트레스를 받는 상황일지라도 흥분하거나 두려워 하지 말라. 스트레스에 몰입해서 싸움을 위해 그것을 활용하라. 그대는 엄청난 에너지를 소유하게 된다. 스트레스를 활용하면 할수록, 그대는 더욱 더 많은 에너지를 소유하게 된다.

스트레스를 기꺼이 받아들여라. 그것으로 충분하다. 그것은 그대에게 싸움을 준비시킨다. 스트레스를 충분히 활용하고 나면 놀랍게도 엄청난 휴식이 찾아온다. 이 휴식은 그대에 의해 만들어진 것이 아니다. 그대는 2, 3일 가량 잠들지 못할 수도 있으며, 그러고 나면 48시간 내내 잠에 빠져들 수 있다. 휴식은 그것으로 충분하다!

우리는 숱한 그릇된 생각을 품고서 살아가고 있다. 가령 우리는 누구나 매일같이 8시간의 수면을 규칙적으로 지켜야 한다고 생각한다. 하지만 상황에 따라 달라질 수는 있는 것이다. 그대의 집에 불이 났는데, 그대가 잠이 들 수 있겠는가? 그것은 불가능하며, 마땅히 불가능 할 수 밖에 없다. 아니면 누가 그 불을 끌 수 있단 말인가? 지금 집에 불이 난 상황이라면, 그 밖의 모든 일들은 일단 접어둘 수 밖에 없다. 순식간에 그대의 육체는 싸울 태세를 갖추게 된다. 그대는 졸음을 느낄 겨를이 없다. 불이 꺼지고 모든 일들이 다시 정리됐을 때, 그대는 아마 오랫동안 잠들게 될 것이다.

모든 사람들이 다 동일한 시간의 수면을 필요로 하는 것은 아니다. 사람에 따라 수면 시간은 천차만별이다. 거기에는 어떠한 기준도 있을 수 없다. 스트레스도 마찬가지라서 사람에 따라 각각 달라질 수 밖에 없는 것이다.

세상에는 두 가지 부류의 사람들이 있다. 하나는 경주마 유형으로 불릴 수 있는 사람들이고, 다른 부류는 거북 유형으로 불릴 수 있는 사람들이다. 가령 경주마 유형의 사람이 빠른 속도로 달리지 못한다면 그는 스트레스를 받게 될 것이다. 그는 자기에게 주어진 빠르기를 유지해야 한다. 그대가 바로 경주마다! 그러니 휴식이라면 아예 잊어버려라. 휴식은 나와 같은 거북이에게나 어울리는 것이다. 그대는 다만 경주마처럼 행동하면 된다. 그것이 그대에게 자연스럽다. 거북의 기쁨 따위는 생각하지도 말라. 그것은 그대에게 어울리지 않는다. 그대는 다른 종류의 기쁨을 소유하고 있다. 만약 거북이 경주마처럼 달리기 시작한다면, 그 역시 동일한 곤경에 처할 것이다.

따라서 그대의 본성을 받아들여라 그대는 투사고 전사다. 반드시 그런 식으로 행동해야 하고, 그것이 곧 그대의 기쁨이다. 자, 두려워 하지 말고 진심으로 받아들여라. 세상과 싸움을 벌이고, 또 경쟁하라. 그대가 진정으로 원하는 모든 것을 행하라. 결과를 두려워하지 말고, 스트레스를 순순히 받아들여라.

그대가 일단 스트레스를 받아들이고 나면 그것은 곧 사라질 것이다. 뿐만 아니라 그대는 일종의 에너지로서 스트레스를 활용하기 시작했기 때문에 엄청난 행복을 느낄 것이다.

휴식을 권하는 사람들의 말에 귀 기울이지 말라. 그것은 그대에게 어울리지 않는다. 그대의 휴식은 오직 고된 노동의 결과로 찾아올 것이다. 그대는 자신의 유형을 깨닫지 않으면 안 된다. 일단 자신의 유형을 깨달으면 더 이상 문제가 발생하지 않게 된다. 그대는 이제 분명한 방향으로 나아갈 수 있다. 스트레스가 그대 삶의 방식이 될 것이다.

출처:나를 찾으려 애쓰지 말라

한국영상응용연구소가 선정한 2008 10대 Healing Cinema

(바디워커) — Sat, 21 Feb 2009 18:33:31 +0900

올해의 가장 치유적인 영화는?
영화치료 전문, 한국 영상 응용 연구소
올해의 힐링시네마 10편 선정

한국영상응용연구소(KIFA) 는?

한국영상응용연구소(KIFA, 대표 심영섭)는 최근 새로운 예술치료 방법으로 각광받고 있는 영화 치료 교육 및 연수 프로그램을 개발하는 기관입니다.
특히 본 연구소에서는 국내 최대의 힐링시네마 목록을 개발하여 각종 상담센터와 학교 및 전문 기업 연수 기관에 제공하고 있습니다. 금번 저희 연구소에서는 작년에 이어 2008년 올해를 빛낸 치유적인 영화 <2008 Healing Cinema Best 10>을 선정했습니다.
추워지는 날씨 이 한 편의 힐링시네마에서 몸과 마음 모두 따뜻하게 녹이시길 빕니다.

2008 한국영상응용연구소 선정 Healing Cinema Best 10 (순위별)

1위) 올해의 힐링시네마
제목 : 잠수종과 나비 (Le Scaphandre Et Le Papillon, 2007)
감독 : 쥴리앙 슈나벨
기타 : 드라마 | 2008.02.14 | 111분 | 프랑스 | 12세 관람가

2위)
제목 : 굿바이 Good & Bye (おくりびと: Departures, 2008)
감독 : 타키타 요지로
기타 : 드라마 | 2008.10.30 | 130분 | 일본 | 12세 관람가

3위)
제목 : 우리 생애 최고의 순간 (2007)
감독 : 임순례
기타 : 드라마 | 2008.01.10 | 124분 | 한국 | 전체 관람가

4위)
제목 : 버킷 리스트 - 죽기 전에 꼭 하고 싶은 것들 (The Bucket List, 2007)
감독 : 롭 라이너
기타 : 드라마 | 2008.04.09 | 96분 | 미국 | 12세 관람가

5위)
제목 : 연을 쫓는 아이 (The Kite Runner, 2007)
감독 : 마크 포스터
기타 : 드라마 | 2008.03.13 | 127분 | 미국 | 12세 관람가

6위)
제목 : 누들 (Noodle, 2007)
감독 : 아일레트 미나헤미
기타 : 드라마 | 2008.08.14 | 100분 | 이스라엘 | 전체 관람가

7위)
제목 : 3:10 투 유마 (3:10 To Yuma, 2007)
감독 : 제임스 맨골드
기타 : 서부, 범죄, 액션 | 2008.02.21 | 122분 | 미국 | 15세 관람가

8위)
제목 : 미스 언더스탠드 (The Upside Of Anger, 2005)
감독 : 마이크 바인더
기타 : 드라마, 코미디, 멜로/애정/로맨스 | 2008.03.27 | 116분 | 미국 | 15세 관람가

9위)
제목 : 크로싱 (2008)
감독 : 김태균
기타 : 드라마 | 2008.06.26 | 112분 | 한국 | 12세 관람가

10위)
제목 : 내겐 너무 사랑스러운 그녀 (Lars And The Real Girl, 2007)
감독 : 크레이그 질레스피
기타 : 코미디, 드라마 | 2008.03.20 | 106분 | 미국 | 15세 관람가

** 선정 심사위원 : 심영섭, 김준형, 남완석
** 선정 대상 영화 : 07년12월~08년11월 국내 개봉작

[심사위원 소개]
심영섭 : 영화평론가, 한국영상응용연구소 대표
김준형 : 상담심리학자, 한국영상응용연구소 이사
남완석 : 우석대학교 연극영화학과 교수

[영화평]

1. 잠수종과 나비
지독한 절망 속에서도 깃발처럼 나부끼는 의지의 우아함. 시적 이미지와 위트, 삶에 대한 명상이 혼재하는 노란 잠수함을 타보라.

2. 굿바이
죽은 자에게는 미안하지만 아직 누려야 할 것이 있는 인간들에게는 이 모든 삶이 맛난 것이다. 죽음을 납관하며, 삶을 간바레! 한다.

3. 우리 생애 최고의 순간
영화의 마지막 숭엄한 패배는 오히려 운명의 여신이 세상에서 가장 원하는 소원을 앗아가버릴 지라도, 우리가 계속해서 살아가고 전진해야 하는 이유에 대한 장엄한 설명이다.

4. 버킷 리스트
주인공의 입을 빈 전언. 당신이 기억하는 사람들 또한 당신을 기억할 것이다. 그런 관계를 이뤘다면 당신은 의미 있는 삶을 산 것이다.

5. 연을 쫓는 아이
속죄와 우정은 황무지의 땅에서도 뿌리를 내린다. 인연을 날리고, 과거의 연을 용서의 날줄로 끊는 한 아이의 초상.

6. 누들
국수만이 아닙니다. 엄마 찾아 삼만리, 소통 부재의 시대에 엿 가락, 젓 가락, 국수란 이름의 아이, 모두 소통의 실타래입니다.

7. 3:10 투 유마
서부극의 장르에 얹어진 부정과 의리에 산화하는 두 사나이. 멋있다 !

8. 미스 언더스탠드
분노의 성장통을 넘어 또 다른 자아를 향해 떠나가려는 모든 이들의 영화. 세상과 자신을 조금이라도 더 ‘언더스탠드’하는 데 ‘미스 언더스탠드’가 도움을 줄 것이다.

9. 크로싱
영화의 내공보다, 정서의 내공이 더 크다. 남과 북, 좌와 우 그 모든 것을 떠나, 슬픔으로 무장해제 시키는 국경의 북쪽 이야기.

10. 내겐 너무 사랑스러운 그녀
로맨틱 코미디로 착각하게 만드는 제목에 비해, 내용은 더 없이 사랑스럽다. 내겐 너무 치유적인 라이언 고슬링의 어눌한 매력.

출처: http://www.healingcinema.co.kr/kifaNews/notice.htm

보왕 삼매 경론

(바디워커) — Fri, 20 Feb 2009 09:38:37 +0900

몸에 병 없기를 바라지 마라, 병이 없으면 탐욕이 생기나니,병으로써 양약을 삼으라 하셨느니라..

세상살이에 곤란이 없기를 바라지마라, 곤란이 없으면

사치하는 마음과 업신여기는 마음이 생기나니,근심과 곤란으로 세상을 살아가라 하셨느니라..

공부하는 마음에 장애가 없기를 바라지 마라, 마음에 장애가 없으면 배우는것이 넘치게 되나니

장애속에서 해탈을 얻으라 하셨느니라..

수행하는데 마가 없기를 바라지 마라, 수행하는데 마가 없으면 서원이 굳게 되지 못하니 모든 마군으로써 수행을 도와주는 벗으로 삼으라 하셨느니라..

일을 꾀하되 쉽게 되기를 바라지 마라, 일이 쉽게 되면 뜻을 경솔한데 두게 되나니

여러겁을 겪어 일을 성취 하라 하셨느니라..

친구를 사귀되 내가 이롭기를 바라지 마라, 내가 이롭고자 하면 의리를 상하게 되나니 순결로써 사귐을 깊게 하라 하셨느니라...

남이 내뜻대로 순종해 주기를 바라지 마라, 남이 내뜻대로 순종해주면 스스로 교만해지나니 내 뜻에 맞지 않는 사람들로 원림을 삼으라 하셨느니라...

공덕을 베풀려면 과보를 바라지 마라, 과보를 바라면 도모하는 뜻을 가지게 되나니 덕 베푼것을 헌신처럼 버리라 하셨느니라...

이익를 분에 넘치게 바라지 마라, 이익이 분에 넘치면 어리석은 마음이 생기나니 적은 이익으로써 부자가 되라 하셨느니라..

억울함을 당해 밝히려고 하지마라, 억울함을 밝히면 원망하는 마음을 돕게 되나니

억울함을 당함으로써 수행하는 본분을 삼으라 하셨느니라...

삶의 우연성에 대하여

(바디워커) — Wed, 18 Feb 2009 07:46:51 +0900

삶의 우연성에 대하여

주위를 돌아보면, 모든 것이 다 우연임을 볼 수 있다. 그대의 전 생애는 우연적이다. 그대는 단지 위안을 얻고 싶어서 거기에다 어떤 의미를 부여하려고 애쓰고 있을 뿐이다. 그러나 사실상 어떤 의미도 없다. 오직 깨달은 자만이 어떤 의미를 갖고 있을 뿐 어느 누구도 의미를 갖고 있지 않다. 인간은 무의식적인 한 우연의 일치로만 살 뿐이다. 그의 삶은 단지 우연의 일치로 이루어져 있을 뿐이다. 무의식적인 사람의 삶은 우연적인 삶이다.

- 오쇼 [The Book] 중에서

Body: The first step for a seeker

(바디워커) — Tue, 10 Feb 2009 22:07:53 +0900

Body: The first step for a seeker

3 February 1968 am in Ajol Meditation Camp

[Note: This is the final edit of the Hindi translation of Antar Yatra, later published as part of Sadhana

Path. This is for reference use only, pending publication.]

My Beloved Ones,

In this first meeting of the meditation camp, I would like to talk about the first step for a meditator, a

seeker. What is the first step? A thinker or a lover follow certain paths but a seeker has to travel on

a totally different journey. For a seeker, what is the first step on the journey?

The body is the first step for a seeker – but no attention or thought has been given to it. Not only at

certain times, but for thousands of years, the body has been neglected. The neglect is of two kinds.

Firstly, there are the indulgent people who have neglected the body. They have no experience of life

other than eating, drinking and wearing clothes. They have neglected the body, misused it, foolishly

wasted it – they have ruined their instrument, their veena.

If a musical instrument – for example, a veena – is ruined, music cannot arise out of it. Music is an

altogether different thing from the veena – music is one thing, the veena is another, but without the

veena music cannot arise.

Those people who have misused the body through indulgence are one type and the other type of

people are those who have neglected the body through yoga and renunciation. They have tortured

the body, they have suppressed it and they have been hostile towards it. And neither the people who

have indulged the body nor the ascetics who have tortured the body have understood its importance.

So there have been two kinds of neglect and torture of the veena of the body: one by the indulgers

and another by the ascetics. Both have done harm to the body. In the West, the body has been

harmed in one way and in the East, in another way, but we all are equal participants in harming

it. The people going to the whorehouses or to the pubs harm the body in one way, and the people

standing naked in the sun or rushing into the forests harm the body in another way.

Only through the veena of the body can the music of life arise. The music of life is an altogether

different thing from the body – it is totally different, something else – but only through the veena of

the body is there a possibility of attaining it. No proper attention has yet been given to this fact.

The first step is the body and the proper attention of the meditator towards the body. In this first

meeting I want to talk to you about this point.

A few things need to be understood.

The first thing: the soul has a connection with the body at some centers – our life energy comes

from these connections. The soul is closely related to these centers; from them our life energy flows

into the body.

The seeker who is not aware of these centers will never be able to attain to the soul. If I ask you

which is the most important center, which is the most important place in your body, you will probably

point to your head.

Man’s very wrong education has made the head the most important part of the human body. The

head or brain is not the most important center of life-energy in man. It is like going to a plant and

asking it what its most important and vital part is. Because the flowers can be seen at the top of the

plant, the plant and everybody else will say that the flowers are the most important part. So although

the flowers seem to be the most important they are not, the most important part are the roots, which

are not visible.

The brain is the flower on the plant of man, it is not the root. Roots come first; flowers come last. If

the roots are ignored the flowers will wither away because they have no separate life of their own. If

the roots are taken care of, the flowers get taken care of automatically; no special effort is needed

to care for them. But looking at a plant it seems that the flowers are the most important part and in

the same way it seems that, in man, the brain is most important. The brain is the final development

in man’s body; it is not the root.

Mao Zedong has written a memoir of his childhood. He wrote, ”When I was small, there was a very

beautiful garden near my mother’s hut. The garden was so beautiful, it had such beautiful flowers,

that people from distant places used to come to see them. Then my mother became old and fell

sick. She was neither worried about her sickness nor about her old age. Her only worry was about

what would happen to her garden.” Mao was young. He said to his mother, ”Don’t be worried, I will

take care of your garden.”

And Mao took care of the garden, working from the morning till the evening. After one month his

mother got better, and as soon as she could walk a little she came into the garden. Seeing the

condition of the garden she was shocked! The garden was ruined! All the plants had dried up. All

the flowers had withered and fallen away. She became very much disturbed and said to Mao, ”You

idiot! You were in the garden the whole day. What did you do here? All these flowers are destroyed.

The garden has withered away. All the plants are about to die. What were you doing?”

Mao started crying. He himself was troubled. Every day he used to work all day, but for some reason

the garden went on drying out. He started crying and he said, ”I took great care. I used to kiss each

flower and love it. I used to clean and wipe off the dust from each and every leaf, but I don’t know

what happened. I was worried also, but the flowers went on withering away, the leaves went on

drying out and the garden went on dying!” His mother started laughing. She said, ”You are an idiot!

You don’t know yet that the life of the flowers is not in the flowers and the life of the leaves is not in

the leaves!”

The life of a plant is in a place that is not at all apparent to anyone. It is in the roots which are hidden

beneath the ground. If one does not take care of those roots, the flowers and the leaves cannot be

taken care of; howsoever much they may be kissed, howsoever much they may be loved, howsoever

much the dust on them may be cleaned, the plant will wither away. But if one does not bother about

the flowers at all and takes care of the roots, the flowers will take care of themselves. The flowers

come out of the roots, not the other way round.

If we ask somebody which is the most important part in a human body then unknowingly his hand

will point towards the head and he will say that the head is the most important. Or, if it is a woman,

then maybe she will point towards her heart and say that the heart is the most important.

Neither the head nor the heart is the most important. Men have emphasized their heads and

women have emphasized their hearts. But by emphasizing these two parts the society so formed is

continuously being ruined every day, because neither of these parts are the most important part in

a human body. Both are very late developments. Man’s roots are not in them.

What do I mean by the roots of man? Just as the plants have roots in the earth from which they

draw their life-energy and life juices and live, similarly, in the human body, there are roots at some

point which draw life-energy from the soul. Because of this the body remains alive. The day those

roots become feeble, the body begins to die.

The roots of plants are in the earth; the roots of the human body are in the soul. But neither the

head nor the heart is the place from where man is connected to his life-energy – and if we do not

know anything about those roots then we can never enter the world of a meditator.

Then where are the roots of man? Perhaps you are not aware of the place. If even simple and

common things are not given any attention for thousands of years, they are forgotten. A child is born

in the womb of a mother and grows there. Through which part is the child connected to its mother?

Through the head or through the heart? No, it is connected through the navel. The life-energy is

available to it through the navel – the heart and the brain develop later on. The life-energy of the

mother becomes available to the child through the navel. The child is connected to his mother’s

body through his navel. From there the roots spread out into the mother’s body and also, in the

opposite direction, into his own body as well.

The most important point in the human body is the navel. After that the heart develops and after

that the brain. These are all branches which develop later. It is on them that the flowers blossom.

Flowers of knowledge blossom in the brain; flowers of love blossom in the heart. It is these flowers

which allure us, and then we think that they are everything. But the roots of man’s body and his

life-energy are in the navel. No flowers blossom there. The roots are absolutely invisible, they are

not even seen. But the degeneration that has happened to human life in the past five thousand

years is because we have placed all our emphasis either on the brain or on the heart. Even on the

heart we have placed very little emphasis; most of the emphasis has gone to the brain.

From early childhood, all education is an education of the brain; there is no education of the navel

anywhere in the world. All education is of the brain so the brain goes on growing larger and larger

and our roots go on becoming smaller and smaller. We take care of the brain because the flowers

blossom there, so it becomes larger – and our roots go on disappearing. Then the life-energy flows

more and more feebly and our contact with the soul becomes weak.

Slowly, slowly we have even come to a point where man is saying, ”Where is the soul? Who says

there is a soul? Who says there is a God? We do not find anything.” We will not find anything. One

cannot find anything. If somebody searches all over the body of the tree and says, ”Where are the

roots? I cannot find anything,” then what he is saying is right. There are no roots anywhere on the

tree. And we have no access to the place where the roots are; of that place we have no awareness.

From early childhood, all training, all education is of the brain, of the mind, so our whole attention

gets entangled and ends up focused on the brain. Then for our whole life we wander around the

brain. Our awareness does not ever go below it.

The journey of a meditator is downwards – towards the roots. One has to descend from the brain

to the heart, and from the heart to the navel. Only from the navel can anybody enter into the soul;

before that, one can never enter it.

Normally the movement of our life is from the navel towards the brain. The movement of a seeker is

exactly opposite. He has to descend from the brain to the navel.

In these three days I will be talking to you and showing you, step by step, how to descend from the

brain to the heart and from the heart to the navel – and then how to enter the soul from the navel.

Today it is necessary to say a few things about the body.

The first thing to understand is that the center of man’s life-energy is the navel. Only from there does

the child acquire life; only from there do the branches and sub-branches of his life start spreading;

only from there does he get energy; only from there does he get vitality. But our attention is never

focused on that energy center – not even for a minute! Our focus is not on the system through which

we get to know that energy center, that center of vitality; instead our whole attention and our whole

education is focused on the system that helps to forget it! That is why our whole education has gone

wrong.

Our whole education is taking man slowly, slowly towards madness.

The brain alone will only take man towards madness.

Do you know that the more a country becomes educated the more the number of mad people

increases there? America has the highest number of mad people today. It is a matter of pride. It

is proof that America is the most educated, the most civilized country. American psychologists say

that if the same system continues for another hundred years, it will be difficult to find a sane man in

America. Even today the minds of three out of four people are in a shaky condition.

In America alone, three million people are consulting psychoanalysts every day! Slowly, slowly

in America the number of physicians is becoming less and psychoanalysts are increasing. The

physicians also say that eighty percent of man’s diseases are of the mind, not of the body. And as

the understanding grows this percentage increases. First they used to say forty percent, then they

started saying fifty percent, now they say that eighty percent of diseases are of the mind, not of the

body. And I assure you that after twenty to twenty-five years they will say that ninety-nine percent of

diseases are of the mind, not of the body. They will have to say so because our whole emphasis is

being given to man’s brain. The brain has become insane.

You have no idea that the brain is a very delicate, a very fragile, a very subtle thing. Man’s brain is

the most delicate machine in the world. So much stress is being imposed on this machine that it

is a wonder that it does not completely break down and become mad! The whole burden of life is

on the brain, and we have no idea how delicate a thing it is. We have hardly any idea of how fine

and delicate the nerves in the head are which have to carry all the burden, all the anxiety, all the

suffering, all the knowledge, all the education... the whole weight of life.

Perhaps you may not know that in this small head there are about seventy million nerves. Just by

their number you can tell how tiny they are. There is no machine or plant more delicate than this.

The fact that there are seventy million nerves in the small head of man shows how delicate it is.

There are so many nerves in a single man’s head that if they were spread out one after the other,

they would encircle the whole earth.

In this small head there is such a subtle mechanism, such a delicate mechanism. In the past five

thousand years all the stress of life has been placed on this delicate brain alone. The result was

inevitable. The result is that the nerves have started breaking down, becoming insane, going mad.

The burden of thoughts cannot take man anywhere else other than into madness. Our whole lifeenergy

has started moving around the brain. A meditator has to bring this life-energy deeper, more

downwards, more towards the center; he has to turn it back. How can it be turned back? To

understand this we must understand something about the body – the ’first sutra’.

The first thing: the body is not seen as a temple nor as a path for the spiritual journey nor as a

passage for discovering the center of life-energy. The body is looked at either from the point of view

of indulgence or from the point of view of renunciation. Both of these approaches are wrong.

The path to whatsoever is great in life and whatsoever is worth attaining, is within the body and goes

through the body.

The body should be accepted as a temple, as a spiritual path – and as long as this is not our attitude

we are either indulgers or we are renouncers. In both cases our attitude towards the body is neither

right nor balanced.

A young prince was initiated by Buddha. He had seen all kinds of pleasures in his life, he had lived

only for pleasure. Then he became a bhikshu, a monk. All the other bhikshus were very much

surprised. They said, ”This person is becoming a bhikshu! He has never gone out of his palace; he

has never walked without his chariot; the paths he used to walk on would be covered with velvety

carpets! Now he wants to become a beggar! What kind of madness is he thinking of doing?”

Buddha said that man’s mind always moves between extremes – from one extreme to the other.

Man’s mind never stops in the middle. Just as a pendulum of a clock moves from one end to the

other but never stays in the middle, in the same way the mind of man goes from one extreme to the

other. Up to now this man had lived at one extreme – indulgence of his body; now he wanted to live

at the other extreme – renunciation of his body.

And this happened. While all the bhikshus would walk on the highways, the prince, who had never

walked anywhere except on the most valuable carpets, would walk on the pathways where there

were thorns! When all the bhikshus would sit under the shadow of a tree, he would stand in the sun.

When all the bhikshus would eat once every day, he would fast one day and eat one day. Within six

months he became a skeleton, his beautiful body turned black and his feet became wounded.

After six months Buddha went to him and said, ”Shrona!” – this was his name – ”I want to ask you

one thing. I have heard that when you were a prince, you were very good at playing the veena. Is it

true?”

The bhikshu said, ”Yes. People used to say that there was no one else who could play the veena

like me.”

Buddha said, ”Then I have come to ask you one question – maybe you can answer. My question is

that if the strings of the veena are too loose, can music arise or not?”

Shrona started laughing. He said, ”What kind of question are you asking? Even children know that

if the strings of a veena are too loose then music will not arise, because sound cannot be created

on loose strings, one cannot pluck them. So music cannot arise out of loose strings.”

Then Buddha said, ”And if the strings are too tight?”

Shrona answered, ”Music does not arise out of strings which are too tight either, because strings

which are too tight break the moment they are touched.”

So Buddha asked, ”When does the music arise?”

Shrona said, ”Music arises when the strings are in such a state that we can neither say that they

are very tight nor can we say that they are very loose. There is a state of the strings when they are

neither loose nor tight. There is a point in-between, a midpoint. Music arises only there. And an

expert musician, before he starts playing, checks the strings to see if they are too loose or too tight.”

Buddha said, ”Enough! I have received the answer! And I have come to tell you the same thing.

Just as you were an expert at playing the veena, in the same way I have also become a master of

playing the veena of life. And the rule which applies to the veena also applies to the veena of life.

If the strings of life are too loose then music does not arise, and if the strings of life are too tight

then also music does not arise. One who wants to create the music of life, first makes sure that the

strings are not too tight or too loose.”

What is the veena of life?

Except for the body of man there is no other veena of life. And there are some strings in the body of

man which should neither be too tight nor too loose. Only in that balance does man enter into music.

To know that music is to know the soul. When a man comes to know the music within himself, he

knows the soul; and when he comes to know the music hidden within the whole, he knows God, the

supreme soul.

Where are the strings of this veena of man’s body? The first thing is: there are many strings in

the brain which are very tight. They are so tight that music cannot arise from them. If somebody

touches them, only madness arises and nothing else. And we are all living with the strings of our

brains being very tight. For twenty-four hours a day we are keeping them tense, from morning till

evening. And if somebody thinks that they may be relaxed at night, he is mistaken. Even during the

night our brain is stressed and tense.

Previously we did not know what goes on in a man’s brain during the night but now machines have

been invented – while you are sleeping the machine will go on reporting what your brain is doing

inside.

At this time, in America and Russia, there are about a hundred laboratories testing what a man does

in his sleep. About forty thousand people have been experimented upon while sleeping during the

night. The results that have been found are very surprising. The results are that whatever a man

does during the day, he does during the night. Whatsoever he does the whole day.... If he runs a

shop in the daytime then even at night he is running the shop. If the mind worries the whole day

then it goes on worrying during the night. If it is angry during the day then it remains angry during

the night.

The night is the reflection of the whole day, it is its echo. Whatsoever happens in the mind during the

day resounds as an echo during the night. Whatsoever has been left incomplete, the mind tries to

complete it during the night. If you were angry and you did not express anger totally towards some

person, if the anger was left incomplete or stuck, then the mind releases it at night. By expressing

total anger, the string of the veena tries to be reach its proper state. If somebody has fasted during

the day, then at night he eats in his dream. Whatsoever has been left incomplete during the day

tries to get completed at night. So whatsoever the mind does during the day, it does the same thing

the whole night. For twenty-four hours the mind is tense; there is no rest. The strings of the mind

are never relaxed. The strings of the mind are very tense.... That is one thing.

And the second thing is: the strings of the heart are very loose. The strings of our hearts are not

tight at all. Do we know something like love? We know anger, we know envy, we know jealousy,

we know hatred. Do we know something like love? Perhaps we would say that we do. Sometimes

we love. Perhaps we would say that we hate and we love also. But do you know...? Can there be

a heart which hates and loves also? It is the same as saying that a person is sometimes alive and

sometimes dead. We cannot believe this, because a man can either be alive or he can be dead.

Both these things cannot happen simultaneously. That a man is sometimes alive and sometimes

dead is not possible, it is impossible. Either the heart knows only hate or the heart knows only

love. There can be no compromise between the two. In a heart which has love, hatred becomes

impossible.

There was a fakir woman named Rabiya. In the holy book which she used to read, she canceled

one line. She crossed out a line in it. Nobody cancels any line in the holy books because what can

one improve in the holy books?

Another fakir came to stay with Rabiya. He read the book and he said, ”Rabiya, somebody has

destroyed your holy book! It has become unholy, one line has been canceled from it. Who has

canceled it?”

Rabiya said, ”I canceled it.”

The fakir was very shocked. He said, ”Why did you cancel this line?” The line was, ’Hate the devil’.

Rabiya said, ”I have got into a difficulty. From the day that love for God arose in me, hate disappeared

within me. Even if I want to I cannot hate. Even if the devil comes in front of me then also I can only

love him. I have no other choice, because before I can hate I need to have hate in me. Before I can

hate, I must have hate in my heart. Otherwise where will I get it and how will I do it?”

The coexistence of love and hate is not possible in the same heart. These two things are as contrary

as life and death; they cannot exist together in the same heart. Then what is that which we call love?

When there is less hate we call it love; when there is more hate we call it hate. They are lesser and

greater proportions of hate itself. There is no love there at all. The mistake happens because of

the degrees. Because of the degrees you may mistakenly think that cold and heat are two different

things. They are not two different things. Heat and cold are gradations of the same thing. If the

ratio of heat becomes less, then something starts feeling cold. If the ratio of heat becomes more,

then the same thing starts feeling hot. Cold is another form of heat. They seem to be opposite,

different, enemies of each other, but they are not. They are condensed and non-condensed forms of

the same thing. We know hatred in the same way. The less condensed form of hate we understand

as love and the very condensed form of hate we understand as hate – but love is in no way a form

of hate. Love is a totally different thing to hate. Love has no relation to hate.

The strings of our heart are totally loose. From those loose strings the music of love does not arise

– neither does the music of bliss. Have you ever known bliss in your life? Can you say about some

moment that it was a moment of bliss and that you recognized and experienced bliss? It is difficult

to say with authenticity that you have ever known bliss.

Have you ever known love? Have you ever known peace? About them it is also difficult to say

anything.

What do we know? We know restlessness. Yes, sometimes the restlessness is in a lesser degree –

which we take to be peace. Actually we are so restless that if the restlessness becomes a little less,

it gives an illusion of peace. A man is sick. When the sickness becomes a little less, he says that he

has become healthy. If the sickness that is surrounding him becomes a little less, he thinks that he

has become healthy. But what is the relation of health to sickness? Health is a totally different thing.

Health is a completely different thing. Very few of us are able to know health. We know more

sickness, we know less sickness, but we do not know health. We know more restlessness, we know

less restlessness, but we do not know peace. We know more hatred, we know less hatred. We

know more anger, we know less anger....

You may think that anger only happens sometimes. This idea is false. You are angry for twenty-four

hours. Sometimes it is more, sometimes it is less, but you are angry for twenty-four hours. With just

a little opportunity the anger will start surfacing. It is in search of an opportunity. The anger is ready

inside; it is only in search of an opportunity on the outside to to give you an excuse to be angry. If

you become angry without an excuse then people will think you are mad. But if opportunities are

not given to you, you will start becoming angry even without any reason. Perhaps you do not know

this.

For example, a person can be locked in a room provided with every facility and asked to note

down any changes which happen to his mind. When he notes them down, he will find that without

any reason sometimes he feels good in that closed room, sometimes he feels bad; sometimes he

becomes sad, sometimes he becomes happy; sometimes he feels angry, sometimes he does not

feel angry. There are no excuses there, the situation in the room is constantly the same – but what

is happening to him? That is why man is so afraid of aloneness – because in aloneness there are

no excuses from the outside. One will have to assume all the things are within oneself. Any person

kept in isolation cannot remain healthy for more than six months, he will become mad.

A fakir told an Egyptian emperor about this but the emperor did not believe him so the fakir asked

him to find the most healthy person in his city and to put him in isolation for six months. The city

was searched. A healthy, young man, who was happy in every way – was just married, had a child,

was earning well, was very happy – was brought to the emperor. The emperor told him, ”We will not

give you any trouble. We are just making an experiment. Your family will be taken care of – food,

clothing, and every arrangement will be made for them. It will be a better situation for them than it

will be for you. You will have all comforts but for six months you will have to live alone.”

He was locked up in a big house. He was given every facility – but it was so lonely! Even the man

who was guarding did not know his language so they could not speak to each other. Within only two

or three days the man started becoming nervous. He had every comfort, there were no hardships

whatsoever: at the right time food was available, at the right time he could go to sleep. Because

it was a royal palace, every facility was available and there were no difficulties whatsoever. Sitting

there he could do whatsoever he wanted to do. The only thing was that he could not talk to anybody,

he could not meet anybody. Within just two or three days the uneasiness began and after eight days

he started shouting, ”Take me out of here! I don’t want to stay here!”

What was the problem? The problems had started coming from within. The problems that, until

yesterday, he had thought were coming from the outside, he now found, in his aloneness, were

coming from the inside. Within six months the man became mad. After six months, when he was

taken out, he had gone completely mad. He had started talking to himself. He had started cursing

himself. He had started getting angry with himself. He had started loving himself. Now the other

was not present. After six months he was taken out as a mad man. It took six years for him to get

cured.

Any one of you would become mad. Other people give you opportunities hence you do not become

mad. You find an excuse: ”This man has abused me, therefore I am filled with anger.” Nobody

gets filled with anger by someone abusing him. The anger is present within; the abuse is only an

opportunity for it to come out.

A well is full of water. If we drop a bucket in the well and pull it out, water comes out of the well. If

there is no water in the well then howsoever many times we drop the bucket in, nothing can come

out. The bucket in itself has no power to get water out. First there should be water in the well. If

there is water in the well, then a bucket can draw water. If there is no water in the well, then the

bucket cannot draw water.

If there is no anger within you, if there is no hatred within you, then no power in the world can bring

anger or hatred out of you. During these moments in-between, when no one drops a bucket in the

well, one can maintain an illusion that there is no water in the well. When someone does drop a

bucket into it, water can be drawn; but when the well is not being used we would be mistaken if we

think that now there is no water in it. In the same way, if nobody gives us the opportunity then no

anger or hate or envy comes out of us. But do not think that there is no water in your well. Water is

present in the well and it is waiting for someone to come with a bucket and take it out. But we think

these empty, in between moments are moments of love, of peace. This is false.

Always after any war in the world, people say that now there is peace. But Gandhi said, ”In my

understanding it is not like that. Either there is war or there is preparation for war; peace never

comes. Peace is a deception.” Just now there is no war happening in the world; the second world

war has ended and we are waiting for the third world war. If we say that these are days of peace,

we are wrong. These are not days of peace. These are days of preparation for the third world war.

All over the world the preparations for the third world war are going on. Either there is war or there

is preparation for war. As long as the world has existed it has not seen any peaceful days.

Within a man also there is either anger or there is preparation for anger – man does not know any

state of non-anger. There is restlessness – either it surfaces or it prepares to surface. If we think

that the moments of preparation within are moments of peace, we are mistaken.

The strings of our heart are very loose. Only anger comes out of them, only distortion and

disharmony come out of them. No music can arise. If the strings of our brain are too tight then

madness arises out of them, and if the strings of our heart are too loose then only anger, enmity,

envy, hatred, arise out of them. The strings of our heart should be a little tighter so that love can

arise out of them, and the strings of our brain should be a little looser so that an aware intelligence

arises out of them, not insanity. If both these strings become balanced there is a possibility for the

music of life to arise.

So we will discuss two things. One is how to relax the strings of the brain and the other is how to

tighten, create a tension in the strings of the heart. The method of doing this is what I call meditation.

If these two things happen, then the third thing can happen; then it is possible to descend to the

real center of our life – the navel. If music arises in both these centers it becomes possible to move

within. That music itself becomes a boat to take us deeper. The more harmonious the personality,

the more music arising within, the deeper we can descend. The more disharmony there is within,

the more we remain shallow, the more we will remain on the surface. In the coming two days we will

discuss these two points – not only discuss them but also experiment on how we can bring these

strings of the veena of life into a balance.

The three points that I have just told you about have to be kept in mind so that you can connect them

with the things I will now say to you.

The first thing: man’s soul is connected neither to the brain nor to the heart, man’s soul is connected

to his navel. The most important point in a man’s body is the navel; it is the center. The navel is not

only in the center of man’s body but also in the center of life. A child is born through it and his life

ends through it. And for the people who discover truth it is the navel which becomes the door.

You may not be aware that the whole day you breathe with your chest but at night your breathing

starts coming from the navel. The whole day your chest goes up and down, but at night when you

are asleep your belly starts moving up and down. You must have seen a small child breathing; the

chest of a small child is not moving, it is his belly that is moving up and down. Small children are still

very close to the navel. As a child starts growing, he starts breathing from the chest only, and the

tremors of the breath no longer reach the navel.

If you are going along a road, riding a bicycle or driving a car, and suddenly an accident happens,

you will be surprised to notice that the first impact will be on the navel – not on the brain or the heart.

If a man suddenly attacks you with a knife, the first tremor will be felt at the navel, not anywhere else.

Even right now, if you suddenly become afraid, the first tremor will be felt at the navel. Whenever

there is a danger to life, the first tremors are felt at the navel because the navel is the center of

life. The tremors will not happen anywhere else. The sources of life are connected from there, and

because our attention is not at all on the navel, man is left hanging in a limbo. The navel center is

totally sick, there is no attention paid to it – and there are no arrangements for its development.

There should be some arrangements to develop the navel center. Just as we have created schools

and colleges to develop the brain, in the same way some arrangement is absolutely necessary to

develop the navel center because there are certain things by which the navel center develops and

there are certain things by which it does not develop. As I said, if a situation of fear arises, then it is

felt first of all at the navel center. So the more a man practices fearlessness the more his navel will

become healthy; the more a man practices courage the more his navel center will develop. The more

fearlessness grows the more the navel will be strong and healthy and the contacts with life deeper.

That is why all the great meditators of the world have considered fearlessness to be an essential

quality in a seeker – there is no other significance of fearlessness. The significance of fearlessness

is that it makes the navel center totally alive; it completely facilitates the total development of the

navel.

We will talk about it step by step.

It is essential to give maximum attention to the navel center, so it is necessary to shift the attention

slowly, slowly from the brain center and from the heart center so that it can go downwards and enter

deeper and deeper. For this we will do two meditation experiments – one in the morning and one at

night. I will explain the morning experiment to you and then for fifteen minutes we will sit and do that

meditation.

If consciousness has to be brought downwards from the brain it is necessary to leave the brain

completely relaxed. We keep the brain tense all the time. We have forgotten that we go on keeping

it tense. It is totally tense. We are not aware of it. So first it is necessary to let it relax.

Now when we sit for meditation, there are three things....

The first thing: the whole brain has to be relaxed, so calm and relaxed that it is not doing anything.

But how will you know that it is relaxed? If we close the fist very tightly we become aware that all the

muscles are very tense. Then when we open the fist we become aware that all the muscles have

become loose and relaxed. Because our minds are tense all the time, we do not even know what

it is to be tense and what it is to be relaxed. So we will do one thing. First we will make the brain

as tense as we can – then we will relax it suddenly. You will realize what the difference between the

brain being tense and being relaxed is.

Now, when we sit for meditation, for one minute make the brain as tense as you can, give it as much

stress as you can. And then I will say, ”Now let it relax” – then let it relax totally. Gradually you will

come to know what it is to be tense and what it is to be relaxed. You should be able to feel it, it

should become your experience, and then you will be able to relax it more and more. So the first

thing is to relax the brain totally.

Along with the brain the whole body has to be relaxed. One has to sit so comfortably that there is

no tension or stress anywhere on the body. There should be no weight anywhere on the body. Then

what will you do? The moment you allow everything to be relaxed the birds start singing, there is

the sound of the watermill, somewhere a crow may cry, somewhere there will be some other sound

– you will start hearing all these sounds because the more relaxed the brain is, the more sensitive it

will become. You will start hearing and feeling every little thing. You will also start hearing your own

heartbeat and hearing and feeling the coming and going of your breath.

Then, sitting silently, one should experience quietly all that is happening around and do nothing

else. You are hearing sounds, listen to them silently; a bird is singing, listen to it silently; the breath

is moving in and out, go on watching it silently – nothing else has to be done. You do not have to do

anything from your side because as soon as you do the brain will start becoming tense.

You have to just go on sitting in a state of relaxed awareness. Everything is happening on its own,

you are simply listening to it quietly. And you will be amazed that as you listen silently, a deeper

silence will start arising within you. The more deeply you listen, the more the silence will go on

growing. Within ten minutes you will find that you have become an extraordinary center of silence,

everything has become peaceful.

So we will do this as the first experiment of the morning. The first thing: you will make your brain

totally tense. When I tell you to make the brain completely tense, then close your eyes and make

your brain as tense as you can. Then I will tell you to let it relax – then let it relax, go on letting it

relax.... In the same way also let the body relax. The eyes will be closed, and, sitting silently, listen

quietly to whatever sounds are heard. For ten minutes you have to simply listen silently – nothing

else has to be done. In these ten minutes, for the first time, you will start feeling that a stream of

silence has started flowing and your life-energy has started descending within. It will start sinking

downwards from the brain.

You will have to sit a little farther apart from each other. Nobody should touch anybody else. Some

people can come at the back on the lawn. The people who are familiar with this morning meditation,

those who have attended previous meditation camps, they can sit at the back on the lawn so that

those who are new can listen. That way if I want to say something to them, if I want to give any

instruction to them, they can hear. Those who are acquainted should go at the back so that the new

people can sit in the front. Yes, old friends can go at the back and new friends can come forward.

Some friends can come up here, some friends can come behind, so that you can hear. Nobody

should sit touching anybody else. Nobody should touch the other. You are still touching each other!

Move a little apart! Move a little further! Sit on the sand!

First of all close your eyes softly. Very softly close your eyes. There should be no strain on the eyes;

it is not that you close them forcibly. Drop the eyelids slowly, there should be no weight on the eyes.

Close your eyes. Yes, close your eyes, close them softly.

Now allow the whole body to be relaxed and make only the brain tense. Put as much tension as

you can on the brain, give it as much stress as you can, stress the whole brain! Force yourself to

make the whole brain tense. Make it tense with all the strength you have. Make it tense with all your

strength but let the whole body relax. Put all the energy on the brain so that the brain is totally tense

– just like a closed fist with all the muscles tense. For one minute keep it tense in every way. Don’t

allow it to be loose; make it totally tense. Make it as tense as possible. Make the brain within tense

in every way. Keep it tense. Make it tense with your full strength, at a climax. With whatever strength

you have make it totally tense so that when you let it relax, it can be totally relaxed. Make it tense!

Tense it!

Now let it completely relax. Allow it to relax totally. Let the brain be relaxed totally! Release all the

tension. A relaxation will start happening inside. You will feel inside that something has dropped,

some tension has disappeared, something has become peaceful. Let it relax totally, just relax....

And the sounds which are all around – the wind passing through the leaves, some birds singing –

sitting silently, quietly listen to all these sounds. Just listen! Keep listening to the sounds all around.

As you listen, the mind will become even more silent, even more silent... listen! Listen silently, totally

relaxed. Keep listening. For ten minutes just become a listening.... Go on listening and the mind will

start becoming silent.... Go on listening silently, just listening, the mind will become silent. A silence

will start arising within you on it’s own. You just listen... go on listening, the mind is becoming silent.

The mind is becoming totally silent. The mind is becoming silent. Go on listening in silence, the

mind is becoming silent....

Enough for today.

화폐전쟁

(바디워커) — Sun, 08 Feb 2009 14:54:16 +0900

가격 비교 http://www.noranbook.net/detail.asp?isbn=8925521199&url=back

책소개

『화 폐전쟁』은 중국에서 판매 기록 속도가 가장 빠른 경제서로, 2007년 6월 초판이 발행된 이후 100만 부 이상이 팔린 초대형 베스트셀러다. 베이징을 제외한 각지에서 이 책을 구하기 어려울 정도로 경제계에 화제를 몰고 왔으며 출판계에는 큰 수익을 창출했다.

미국에서 금융 전문가로 활동하는 저자는 1997년 아시아 금융 위기를 보며, 배후에 보이지 않는 손이 조종하고 있다는 것을 직감적으로 느꼈다. 하지만 증거가 없었고, 방대한 정부 문헌과 법률 문서, 개인 서신과 전기, 신문 잡지에 실린 글에서 서양의 굵직한 금융 사건을 찾아내어 글쓰기에 돌입했으며 제작팀을 구성해 그 작업을 완료하는데 10년에 가까운 세월이 걸렸다. 10년에 걸친 취재와 고증 끝에 비로소 『화폐전쟁』이 탄생하게 되었다.

저자는 이 책을 통해 21세기 세계를 지배할 결정권은 ‘핵무기’가 아닌 ‘화폐’라고 주장한다. 화폐를 지배하는 자가 세계를 지배한다는 것이다. 또한 국제 금융재벌과 그 대변인들이 세계 금융사에서 활약하는 과정을 통해 돈을 둘러싸고 벌어지는 각축이 서양 역사의 발전과 국가의 재화 분배를 어떻게 주도했는지를 파헤치며, 세계를 통치하는 엘리트 그룹이 정치와 경제 영역에서 끊임없이 금융 전쟁을 일으키는 수단과 그 결과를 재현한다.

저자 및 역자 소개

저 : 쑹훙빙

중 국에 『화폐전쟁』 폭풍을 일으킨 인물로, 미국에 거주하는 금융전문가. 1968년 쓰촨(四川)에서 태어나 둥베이 대학을 졸업했다. 1990년대 초 미국으로 건너가 정보공학과 교육학을 전공, 석사학위를 받은 후 오랫동안 미국 역사와 세계 금융사에 관심을 가지고 연구했다. 연방정부와 굴지의 금융기업, 의료업, 통신업, 정보안전, 미국 매스컴 엔터테인먼트 기업에 몸담았으며, 부동산 대출 자동 심사시스템의 설계나 금융 파생기구의 세무계산 분석, MBS의 리스크 평가 등의 일을 하며 금융업에 종사하고 있다. 최근에는 미국정부보증기관인 페이메이（Fannie Mae)와 프레디맥（Freddie Mac)의 컨설턴트 고문을 맡기도 했다. 이때 저자는 미국의 금융파생산업에 깊게 접촉하고 최종적인 시스템 회계와 고객을 겨냥한 제품을 설계했다. 그의 이런 경력은 『화폐전쟁』을 쓰는 데 결정적인 영향을 주었다. 1997년 아시아 금융위기를 계기로 금융의 ‘배후세력’에 관심을 갖게 된 저자는 오랜 연구 기간을 통해 『화폐전쟁』을 완성해 중국 경제계에 큰 반향을 불러일으켰으며, 세계 금융에 대한 끝없는 관심과 열정으로 『화폐전쟁 중국대책편』과 『화폐전쟁 유로화편』 준비에 착수했다.

역자 : 차혜정

서 울외국어대학원대학교 한중통역번역학과를 졸업했으며, 북경 대외경제무역대학에서 수학하였다. 동시통역사로 활동하면서 가톨릭대학교 및 서울외국어대학원대학교에서 중국어 통번역 강의를 하고 있다. 현재 번역 에이전시 엔터스코리아에서 출판기획 및 전문 번역가뾔 활동하고 있다. 역서로는 『제왕의 길』『CEO의 생각을 읽어라』『중심 리더십』『착점』『30대 직장인을 위한 자기경영노트』『역경에서 배우는 진리』『삼국지 인물들의 숨겨진 이면』『간결함의 미학』『한비자』 등 다수가 있으며, MBC 「한글 위대한 문자의 탄생」, 차이나TV 「마지막 황비」「삼국지」「무간도」 등 다수의 영상물 번역을 했다.

감수 : 박한진

Kotra 중국직무전문가이며 중국 상하이 복단(復旦)대학에서 기업관리 박사과정을 수료했다.
지식경제부 산업경제전략포럼 위원, 차이나포럼 연구위원, 충청남도 중국전문 국제자문역, 한중사회과학학회 이사, 서울신문 ‘글로벌시대’ 필진 등으로 활동 중이며 공군사관학교 교수부 중국어교관을 역임했다. 전문 분야는 중국 거시경제 동향, 다국적기업 전략 관리, 위앤화 환율동향 등이며 저서로는 『10년 후, 중국』『박한진의 차이나 포커스』 등 11권이 있다.

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저자 서문

제1장 로스차일드 가문 ― 대도무형의 세계적 부호
제2장 국제 은행재벌과 미국 대통령의 백년전쟁
제3장 미연방준비은행
제4장 제1차 세계대전과 경제 대공황
제5장 염가화폐의 ‘뉴딜정책’
제6장 세계를 통치하는 엘리트 그룹
제7장 성실한 화폐의 최후 항쟁
제8장 선전포고 없는 화폐전쟁
제9장 달러의 급소와 금의 일양지 무공
제10장 긴 안목을 가진 자

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역 사와 현실은 똑같이 냉혹하다. 소련의 해체는 루블화의 평가절하를 가져왔으며, 아시아 금융위기로 ‘네 마리 작은 용’은 승천을 멈춰야 했다. 일본 경제는 마치 혼이라도 나가는 약이라도 먹은 듯 맥을 못 추었다. 이와 같은 일들이 그저 우연히 발생했다고 생각하는가? 우연한 일이 아니라면, 막후에서 힘을 발휘하는 존재는 무엇인가? 과연 어느 나라가 다음 공격 목표가 될 것인가? --- p.10

오늘까지도 미연방준비은행이 사실 민영 중앙은행이라는 사실을 아는 사람은 얼마 안 된다. 이른바 ‘연방준비은행(Federal Reserve Bank,FRB)'란 ‘연방’도 없고, ‘준비금’도 없으며, ‘은행’이라고 할 수도 없다. 대부분은 당연히 미국 정부가 달러를 발행한다고 생각한다. 그러나 미국 정부에는 화폐 발행 권한이 아예 없다. 1963년에 케네디 대통령이 암살된 후로 미국 정부는 그나마 남아 있던 ‘은 달러’의 발행 권한마저 빼앗겨버렸다. 미국 정부는 달러가 필요할 경우 국민이 납부할 미래의 세수를 민영은행인 연방준비은행에 담보로 잡히고 ‘연방준비은행권’을 발행하게 한다. 이것이 곧 ‘달러’다. --- p.100

1929년 대공황의 궁극적 목적은 금본위제도를 폐지하고 염가화폐정책을 실시함으로써 금융업계에 제2차 세계대전을 향한 탄탄한 대로를 깔아주는 것이었다. 케인스가 앞장서고 은행재벌이 뒤에서 밀어주며 루스벨트가 행동에 나서 마침내 금본위제를 폐지하자, 그동안 눌려 있던 적자 재정과 염가화폐라는 쌍둥이 괴물이 드디어 모습을 드러냈다. --- p.202

국제 금융재벌들은 일련의 핵심 조직 기구인 영국 왕립국제문제연구소와 미국 외교협회를 설립했는데, 훗날 이들 두 핵심 기구는 두 개의 새로운 산하 기구를 파생시켰다. 경제 분야는 빌더버그 클럽이 거시 방침을 관장하고, 정치 쪽은 삼각위원회가 담당했다. 이 조직의 설립 목적은 극소수의 영미 엘리트가 통치하는 세계정부와 최종의 통일된 세계화폐 발행 체계를 수립하고 모든 지구인에게 ‘세계의 세금’을 징수하는, 이른바 ‘신세계 질서’의 수립이었다. --- p.222

현대사를 통틀어 케네디 대통령 암살 사건만큼 노골적으로 드러내놓고 민주정치를 짓밟은 예는 없을 것이다. 케네디 암살 후 불과 3년 만에 18명의 결정적 증인이 연이어 사망했다. 그중 여섯 명이 총에 맞아 죽었고, 세 명은 자동차 사고로 사망했으며, 두 명은 자살, 한 명은 목이 잘리고, 한 명은 목이 졸려 죽었다. 그리고 다섯 명은 자연사했다. 영국의 한 수학자는 「선데이 타임스」에 기고한 글에서 이런 우연이 발생할 확률은 10경분의 1이라고 했다. --- p.260

국제 금융재벌들은 한국의 강한 민족정신을 너무 얕잡아보았다. 민족정신이 강한 나라는 외세의 압력에 쉽게 굴하지 않는 법이다. 고립무원의 처지에 빠진 한국인들은 나라를 구하겠다는 일념으로 너도나도 금 모으기 운동에 나서 정부를 도왔다. 외화보유고가 완전히 바닥난 상태에서 금과 은은 최종 지급 수단으로, 외국의 채권자들은 이를 흔쾌히 채무 상환 방식으로 받아주었다. 국제 금융재벌들이 더 놀란 것은 한국에서는 그들이 생각하는 것처럼 대규모 기업과 은행의 도산 파동이 일어나지 않았다는 사실이다. 서양의 기업들은 한국 대기업을 거의 하나도 사들이지 못했다. --- p.347

1850년에 런던은 의심할 여지없이 세계 금융 체제의 태양이었으며, 1950년에는 뉴욕이 세계 재산의 중심이 되었다. 2050년에는 과연 누가 국제 금융 맹주의 보좌를 차지할 것인가? --- p.404

화폐는 인류의 사회경제를 순환하는 혈액이다. 이 혈액의 원천을 공급하고 장악하는 자가 자연히 강세를 선점한다. 이 원천은 건강하고 완벽한 내부 결제 발전 모델과 금융 체제가 갖춰져 있어야 한다. --- p.428

열정

(바디워커) — Sat, 07 Feb 2009 10:59:32 +0900

열정

옛날 인도에 신비주의자로 이름난 바바 샤이크 화리드라는 사람이 있었다. 어느 날

한 젊은이가 그를 찾아왔다. 그때 그는 겐지즈 강에서 목욕을 하고 있었다. 젊은이는

신비주의자에게 다가가 이렇게 물었다.

“어떻게 하면 신을 찾을 수 있습니까?”

질문을 받은 화리드는 젊은이를 끌고 강의 가장 깊은 곳으로 가서 물속으로 쳐박아

버렸다. 그런 후, 물속에서 숨이 막혀 버둥거리다가 탈진 상태가 되어서야 그

젊은이를 끌어 내었다.

“왜 이러시는 겁니까?”

화가 난 젊은이가 물었다.

성자 화리드는 젊은이를 향해 미소지으며 다음과 같이 말했다.

“그대가 물속에서 버둥거리는 동안 호흡할 수 있는 공기를 간절히 원하였던 것 같이

신을 찾을 때에 비로소 신을 찾을 수 있을 것이오”

당신이 지금 원하는 것은 무엇인가?

돈인가?

권력인가?

섬김

(바디워커) — Sat, 07 Feb 2009 10:57:38 +0900

섬김

옛날 중국 하남성에 단하라는 선사가 살고 있었다. 어느 해 겨울 여행을 하던 중

혜림사에서 하룻밤을 묵게 되었다.

그는 하루 종일 눈을 맞으며 걸었기 때문에 매우 피곤했다. 차림도 오랜 여행으로

인해 남루했다. 그 절 주지스님이 반찬도 없이 찬밥 한덩어리를 차려 주고는, 그

추운 겨울인데도 꽁꽁 언 방으로 안내했다. 방에 들어가 방안을 둘러 보니 한쪽

구석에 목불이 진열되어 있는 게 눈에 띄었다.

이 절에서 목불을 만들어 내다 파는 모양이었다. 단하 선사는 코가 얼 정도로 추운

방에 앉아 한참을 생각하다가 도끼를 들고 부얶으로 나가 진열되어 있던 목불을 쪼개

불을 땠다.

단하선사는 따뜻하게 잠을 자고 새벽 일찍 일어나 그 절을 떠났다. 절 원주가

일어나 승방을 열어보니 방안이 따끈따끈 했다. 원주는 깜짝 놀랐다. 목불을 모두

쪼개서 불을 땐 흔적이 있었기 때문이었다.

원주는 화가 치밀어 올라 억누를 길이 없었다. 그래 서 그는 그 길로 하산한 단하를

찾아 바삐 걸었다. 얼마 못가서 단하선사를 따라잡았다.

원주가 단하에게 말했다.

“명색이 당신도 스님이 아니시오. 그런데 어찌하여 섬겨야 할 목불을 죄다 쪼개

땠소”

단하가 대답했다.

“여래를 화장하면 사리가 나온다기에 사리를 받으려고 그랬소” 그러자 원주가

힐책하듯 말했다.

“당신 참으로 모자란 소리를 하는구려. 어찌 목불에서 사리가 나온단 말이오”

그러자 단하가 말했다.

“사리가 안나올 바에야 나무토막이지 무슨 부처요”

원주는 그 말을 듣고도 노기가 가라앉지 않았다. 단하가 이어서 말했다.

“사람 섬길 줄도 모르는데, 어떻게 부처를 섬긴단 말이오. 사람이 바로 산 부처요”

사람 섬길 줄도 모르면서 나무토막을 깎아 만든 부처를 섬겨서 뭘하겠는가? 사람이

산 하느님인데... 그래서 네 안에 하느님이 계신다고 했는데... 건물 꼭대기의

십자가만 섬긴다고 신앙이 완성되겠는가?

당신도 신앙의 원점에서 다시 한번 생각해 봐야 할 문제이다.

Why is love so painful?

(바디워커) — Sat, 07 Feb 2009 10:49:41 +0900

Love is painful,

because it creates the way for bliss. Love is painful because it transforms; love is mutation. Each transformation is going to be painful because the old has to be left for the new. The old is familiar, secure, safe, the new is absolutely unknown. You will be moving in an uncharted ocean. You cannot use your mind with the new; with the old, the mind is skillful. The mind can function only with the old; with the new, the mind is utterly useless. Hence, fear arises, and leaving the old, comfortable, safe world, the world of convenience, pain arises. It is the same pain that the child feels when he comes out of the womb of the mother. It is the same pain that the bird feels when he comes out of the egg. It is the same pain that the bird will feel when he will try for the first time to be on the wing. The fear of the unknown, and the security of the known, the insecurity of the unknown, the unpredictability of the unknown, makes one very much frightened. And because the transformation is going to be from the self towards a state of no-self, agony is very deep. But you Cannot have ecstasy without going through agony. If the gold wants to be purified, it has to pass through fire.

Love is fire,
It is because of the pain of love, millions of people live a loveless life. They too suffer, and their suffering is futile. To suffer in love is not to suffer in vain. To suffer in love is creative; it takes you to higher levels of consciousness. To suffer without love is utterly a waste; it leads you nowhere, it keeps you moving in the same vicious circle. The man who is without love is narcissistic, he is closed. He knows only himself. And how much can he know himself if he has not known the other, because only the other can function as a mirror? You will never know yourself without knowing the other. Love is very fundamental for self-knowledge too. The person who has not known the other in deep love, in intense passion, in utter ecstasy, will not be able to know who he is, because he will not have the mirror to see his own reflection.

Relationship is a mirror, and the purer the love is, the higher the love is, the better the mirror, the cleaner the mirror. But the higher love needs that you should be open. The higher love needs you to be vulnerable. You have to drop your armor; that is painful. You have not to be constantly on guard. You have to drop the calculating mind. You have to risk. You have to live dangerously. The other can hurt you; that is the fear in being vulnerable. The other can reject you; that is the fear in being in love. The reflection that you will find in the other of your own self may be ugly; that is the anxiety. Avoid the mirror. But by avoiding the mirror you are not going to become beautiful. By avoiding the situation you are not going to grow either. The challenge has to be taken. One has to go into love. That is the first step towards God, and it cannot be bypassed. Those who try to bypass the step of love will never reach God. That is absolutely necessary because you become aware of your totality only when you are provoked by the presence of the other, when your presence is enhanced by the presence of the other, when you are brought out of your narcissistic, closed world under the open sky.

Love is an open sky,
To be in love is to be on the wing. But certainly, the unbounded sky creates fear. And to drop the ego is very painful because we have been taught to cultivate the ego. We think the ego is our only treasure. We have been protecting it, we have been decorating it, we have been continuously polishing it, and when love knocks on the door, all that is needed to fall in love is to put aside the ego; certainly it is painful. It is your whole life's work, it is all that you have created -- this ugly ego, this idea that "I am separate from existence." This idea is ugly because it is untrue. This idea is illusory, but our society exists, is based on this idea that each person is a person, not a presence. The truth is that there is no person at all in the world; there is only presence. You are not -- not as an ego, separate from the whole. You are part of the whole. The whole penetrates you, the whole breathes in you, pulsates in you, the whole is your life. Love gives you the first experience of being in tune with something that is not your ego. Love gives you the first lesson that you can fall into harmony with someone who has never been part of your ego. If you can be in harmony with a woman, if you can be in harmony with a friend, with a man, if you can be in harmony with your child or with your mother, why can't you be in harmony with all human beings? And if to be in harmony with a single person gives such joy, what will be the outcome if you are in harmony with all human beings? And if you can be in harmony with all human beings, why can't you be in harmony with animals and birds and trees? Then one step leads to another.

Love is a ladder,
It starts with one person, it ends with the totality. Love is the beginning, God is the end. To be afraid of love, to be afraid of the growing pains of love, is to remain enclosed in a dark cell. Modern man is living in a dark cell; it is narcissistic. Narcissism is the greatest obsession of the modern mind. And then there are problems, problems which are meaningless. There are problems which are creative because they lead you to higher awareness. There are problems which lead you nowhere; they simply keep you tethered, they simply keep you in your old mess. Love creates problems. You can avoid those problems by avoiding love. But those are very essential problems! They have to be faced, encountered; they have to be lived and gone through and gone beyond. And to go beyond, the way is through.

Love is the only real thing worth doing. All else is secondary. If it helps love, it is good. All else is just a means, love is the end. So whatsoever the pain, go into love. If you don't go into love, as many people have decided, then you are stuck with yourself. Then your life is not a pilgrimage, then your life is not a river going to the ocean; your life is a stagnant pool, dirty, and soon there will be nothing but dirt and mud. To keep clean, one needs to keep flowing. A river remains clean because it goes on flowing. Flow is the process of remaining continuously virgin. A lover remains a virgin. All lovers are virgin. The people who don't love cannot remain virgin; they become dormant, stagnant; they start stinking sooner or later -- and sooner than later -- because they have nowhere to go. Their life is dead. That's where modern man finds himself, and because of this, all kinds of neuroses, all kinds of madnesses, have become rampant.

Psychological illness has taken epidemic proportions. It is no more that a few individuals are psychologically ill; the reality is the whole earth has become a madhouse. The whole of humanity is suffering from a kind of neurosis. And that neurosis is coming from your narcissistic stagnancy. Everyone is stuck with one's own illusion of having a separate self; then people go mad. And this madness is meaningless, unproductive, uncreative. Or people start committing suicide. Those suicides are also unproductive, uncreative. You may not commit suicide by taking poison or jumping from a cliff or by shooting yourself, but you can commit a suicide which is a very slow process, and that's what happens. Very few people commit suicide suddenly. Others have decided for a slow suicide; gradually, slowly, slowly they die. But almost, the tendency to be suicidal has become universal. This is no way to live, and the reason, the fundamental reason, is we have forgotten the language of love. We are no more courageous enough to go into that adventure called love. Hence people are interested in sex, because sex is not risky. It is momentary, you don't get involved.

Love is involvement; it is commitment. It is not momentary. Once it takes roots, it can be forever. It can be a lifelong involvement. Love needs intimacy, and only when you are intimate does the other become a mirror. When you meet sexually with a woman or a man, you have not met at all; in fact, you avoided the soul of the other person. You just used the body and escaped, and the other used your body and escaped. You never became intimate enough to reveal each other's original faces.

Love is the greatest Zen known. It is painful, but don't avoid it. If you avoid it you have avoided the greatest opportunity to grow. Go into it, suffer love, because through the suffering comes great ecstasy. Yes, there is agony, but out of the agony, ecstasy is born. Yes, you will have to die as an ego, but if you can die as an ego, you will be born as God, as a Buddha. And love will give you the first tongue-tip-taste of Tao, of Sufism, of Zen. Love will give you the first proof that God is, that life is not meaningless. The people who say life is meaningless are the people who have not known love. All that they are saying is that their life has missed love.

Let there be pain, let there be suffering. Go through the dark night, and you will reach to a beautiful sunrise. It is only in the womb of the dark night that the sun evolves. It is only through the dark night that the morning comes. My whole approach here is that of love. I teach only love and only love and nothing else. You can forget about God; that is just an empty word. You can forget about prayers because they are only rituals imposed by others on you. Love is the natural prayer, not imposed by anybody. You are born with it. Love is the true God -- not the God of theologians, but the God of Buddha, Jesus, Mohammed, the God of the Sufis.

Love is a tariqa, a method, to kill you as a separate individual and to help you become the infinite. Disappear as a dewdrop and become the ocean, but you will have to pass through the door of love. And certainly when one starts disappearing like a dewdrop, and one has lived long as a dewdrop, it hurts, because one has been thinking, "I am this, and now this is going. I am dying. " You are not dying, but only an illusion is dying. You have become identified with the illusion, true, but the illusion is still an illusion. And only when the illusion is gone will you be able to see who you are. And that revelation brings you to the ultimate peak of joy, bliss, celebration.

- Osho

Discovering the Body's Wisdom

(바디워커) — Sat, 07 Feb 2009 10:43:41 +0900

http://www.amazon.com/Discovering-Bodys-Wisdom-Mirka-Knaster/dp/0553373277/ref=sr_1_2?ie=UTF8&s=books&qid=1233970661&sr=1-2

Editorial Reviews

Amazon.com Review
There are so many different kinds of bodywork available these days, many people find it hard to choose. Massage therapist and health writer Mirka Knaster's comprehensive book is a good place to start. She covers just about everything in both the Eastern and Western traditions--from various types of yoga, martial arts, and massage to newer practices such as Rolfing and the Alexander Technique to esoteric movement and touching practices of which most people have never even heard. The one thing all these techniques have in common is that they seek to bring healing and self-discovery through physical practices. "Many people first turn to bodyways because the pain of an injury or chronic condition forces them to seek alternatives," Knaster writes. "The other motivation ... comes from a natural drive toward healthy or optional functioning." Either way, she says, these practices help us overcome our disconnection from our body and our feelings.

It would be hard to overstate how much sheer information is supplied in this book. Not only does Knaster describe each technique and explain what it's supposed to do for you, she gives its history and a brief biography of the inventors, along with addresses and phone numbers for obtaining more information. A chapter on working with a given practitioner helps answer the multitude of questions readers are likely to have: How do you know if he or she is properly trained? How should you feel after a session? What do you do if your relationship with the practitioner seems too intimate or even improper? While anyone looking to get involved with a given technique would do well to find books that discuss it in greater depth, some may find that Discovering the Body's Wisdom already provides everything they need. Either way, it's a fascinating book, and a great reference to keep around.

From Publishers Weekly
If ever a book could have used a subtitle, this is one. An explanatory phrase like "Bodywork Therapies Old and New" would go far to alerting readers to the scope and purpose of this comprehensive consumer guide to the myriad bodywork disciplines currently available. After explaining the purpose of bodywork and the psychological and physical benefits ascribed to it, Knaster, a licensed massage therapist and former Ford Foundation Fellow, suggests how best to choose a therapeutic approach and what to expect from it, and how to find and evaluate bodywork practitioners. Knaster considers Western systems, with their emphasis on structure, function and movement, and Eastern approaches, which emphasize energy, or the life force. Each section concludes with information on training. The margins of the pages are distractingly busy with quotations, which, while relevant, make the necessarily complex explanations more difficult to follow. Long paragraphs set off by shading offer valuable first-person accounts or do-it-yourself exercises by which a reader can sample the practice of a therapy, but these too are interruptive. Despite its design flaws, Knaster's comprehensive study will be of considerable help to those who want to know the differences between the Alexander Technique and the Rosen Method or between Shiatsu and Aikido.
Copyright 1996 Reed Business Information, Inc.

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