Ekstasis: Displacement of perception and its connection to spatial understanding

Hyun Soo Suh



Architecture, Culture, and Spirituality Forum (ACSF) 10th Symposium Paper

Summary statement

In this paper, I would like to put an emphasis on a conceptual and practical understanding of ‘ekstasis’ in human perception and its bond to spatial understanding. Ekstasis is an act of dis-placing one’s own individuality to apprehend a reality as it is. This idea of displacement leads to the term called “Extrasensory perception”, which is the perception out of sensory organs. The research on the kinesiological response from bodily muscles opens the door to its evidential clarity. Applying this mode to the ancient conceptions of the science of building, one comes to know the subtle picture that has been hidden under the ordinary consciousness. It is the extra-ordinary way of seeing that makes it possible to appreciate the ancient architecture in a proper sense. And this, in turn, can contribute a substantive potential to the architectural community for better comprehension and management of space as a whole.


1. What do we see? What can we see?

2. Ek-stasis (Ek[out of]+Stasis[to stand])

3. Extrasensory Perception as a way of seeing deeper reality

4. Ancient placement rediscovered

5. New perspective to New architecture


1. What do we see? What can we see?

Alain de Botton’s claim ‘we are, for better or for worse, different people in different places1’ poses a critical concern on  the nature of human dwelling. There is a strong belief, in many parts of the world, that the location one occupies influences one’s life for better or for worse. Notable cases are found in the studies of Feng Shui2, Vastu Shastra3 and Tajul muluk4 which are all various forms of doctrines that concentrate on the prosperity of human beings by locating proper placement. The question is how to identify it in reality. The problem of placement is what Thomas Huxley also tried to convey in his classic ‘Man’s place in Nature5’ by raising the query on the problem of ascertainment of the place, with his deep concern ‘what are the limits of our power over nature?’ The interesting accounts from over painted engravings at Lascaux6 and the peculiar place-finding attempt of Gotama right before his nirvana7 adds more curiosity. What was the distinctive ability that enabled people to find places that “seemed to speak of “something else8”, “the centers that brought heaven and earth together and where the divine potency seemed particularly effective9?”

2. Ek-stasis (Ek[out of]+Stasis[to stand])

The questions concerning the ascertainment of the place and the conceptions of a certain type of perceptive ability can be associatively linked to one general postulation. That is, for acquiring a proper and correct awareness of a subject, the observer needs to abandon conventional and self-oriented outlook and attentively surrender all sensory-based perceptions10. The ancient Greek word ‘Ekstasis’ captures this mental operation with its meaning “stepping out” from a habitual, self-bound consciousness that enabled man to apprehend a reality that is called “god”11. The prefix ‘ek (extra)’ distinctively implies ‘a conscious effort of erasing or annihilating’, which is the core exertion in the whole procedure that is closely correlated to the history of religious practices. Extending from this basis, in any attempts for acquiring a deeper awareness of a subject, the perception that is successfully detached from sensory inputs is what is called for. The extra-sensorial engagement is what needs to be operated12. Extrasensory perception (ESP)13 is a reception of information not gained through the recognized physical senses. It is a form of direct perception, an immediate apprehension independent of any reasoning process. However, is there any proof that this particular type of perception is palpable? And most of all, can we facilitate this perception in everyday lives?

3. Extrasensory Perception as a way of seeing deeper reality

In the late 1970s, Dr. G. Goodheart published the results of his research on the application of applied kinesiology. He argued that the food with harmful ingredients decreases the strength of muscle whereas with healthy ingredients causes the opposite. Refined research on the relationship between muscle strength and emotional stimuli was conducted by Dr. J. Diamond14. From these observations, the significance has been drawn that human body is always in a certain cognitive state. What is compelling is that this particular cognition is something that humane intelligible fails to apprehend. The conclusive evidence is body knows something at a level far below conceptual consciousness and it was able to signal through muscle strength15.

Dowsing man

Among other body-awareness mechanisms, a technique called ‘dowsing16’ is a relatively easy way to detect such non-ordinary awareness. Numerous tests indicate that when engaged, the tools17 give a clear response(s) at certain spots across the field. Such signals disclosed through the body are certainly things that are not in line with the rationale. What these phenomenal evidence capture is the confirmation of ‘other’ perceptive system that is at work. This system is able to cognize something the ordinary mind ignores. Like involuntary muscles that contract without conscious control or the respiratory system that provides oxygen to the body at its own self-regulation, this is the system of perception that is ‘profoundly natural’ but somehow veiled in oblivion. How does this system of knowing relate to the understanding of space?

4. Ancient placement rediscovered

Identification of ESP in human cognition has ignited critical search for its proper application. Throughout the years of concentrating and deepening the conscious experience of it in diverse fields, what is known as ‘space’ has come to be apprehended from a fresh perspective. Numerous field researches have been executed in the ancient heritages around the world and the existence of certain forces have been discovered and classified in terms of their subtle coherency to the built manifestation. Diverse mounds, dolmens, stone circles, statues, temples, and churches have emerged as coordinately positioned entities within proper resonance with the forces. It is well known that throughout the history people have taken great interests in inquiring ways to harmonize the human dwelling with the surrounding environment. They all implicate the belief that there are flows of forces18 at play on the surface of the earth that affect the condition of human life. What ESP has brought forth was the ‘fitting’ verification that such forces do exist in nature.

From the years of observation carried out by ‘Self-realization Institute’ in Korea which has been expertizing in the field of ESP and other contemplative practices over 30 years, a total of 14 force types have been compiled as the effective forces to built environment and human condition. What follows next is the description of one particular force19 that has been measured on the ancient heritages of spiritual significance.

– Cylindrical force from above –


This is a type of force that falls perpendicularly from above in the shape of ‘cylinder’. ‘Above’ refers to the celestial domain which suggests that it is some kind of ‘interaction’ point between the earth and the celestial. It might be seen as ‘cosmic pillar’ or ‘axis mundi20’ as some of the myths briefly address. The force has a configural duality that every positive force has a corresponding force of negativity.

FinalScreen Shot 2017-09-18 at 7.50.43 PM

Interestingly, almost every known ‘sacred21’ places and buildings were measured to be under the influence of this force type. The cause for this distinctive correlation is not explicitly apprehended but if the purpose of the religion is to lead the devotees to resemble ‘cosmos’ or be ‘Nature’, the spatial quality that holds for such premise must be in line with it, by placing its architecture at the very same quality22 so that people could encounter the ultimate subsequently. This leads to a probable interpretation of why people in the ancient talked about the notion of ‘positive spot’ or ‘divine site’ where their god or spiritual leader must sit.

5. New perspective to New architecture

“Why is it,” Jonathan puzzled,

“that the hardest thing in the world is

to convince a bird that he is free, and

that he can prove it for himself

if he’d just spend a little time practicing?

Why should that be so hard?”23

The lines from Jonathan Livingston Seagull encapsulate a central aim of this paper: to locate conceptual and practical knowledge whereby people understand the world in more comprehensive ways. The evidence of ‘Extrasensory perception’ through a body is explicitly palpable. Advancing this mode of perception to the sacred architecture from the ancient, it acutely shows the direct bond between the placement and force figuration. From this picture, it is understood that the quality of sacredness is something that is manifested in association with the forces in nature.

It is probably the most essential that the mode of extra-sensorial looking should be applied and practiced in the domain of architecture. The very basic placement can be located based on the forces at work. Design can also be executed based on the same basis. Since the act of ‘measuring’ based on ESP can be applied to any field, not only the placement but also shape and dimension of the building can be proportioned which would make it resonate with the forces in proper coherency.

ESP should not be underestimated due to the lack of reliable accuracy. The essence lies in the fact that this non-ordinary perception exists and can be disclosed through a body. The matter of accuracy lies in the contemplative effort to recede subjective inclinations and predetermined conceptions. It is about making oneself ‘extra’, and going into ‘tabular rasa’ where one would find a sacred picture of man’s relation to the universe. It is the task of human beings to realize this ‘given-ness’ and prove it by actual exercise. I hope the contents of this paper offers an indication of what is possible in the search for the architecture that is sacred and timeless.


===== References =====

1 Alain de Botton, The architecture of happiness (New York: Pantheon books, 2006), 13.

2 Feng shui is a pseudoscience originating from China, which claims to use energy forces to harmonize individuals with their surrounding environment. Source: “Feng Shui,” Wikipedia (accessed April 28, 2018), https://en.wikipedia.org/wiki/Feng_shui.

3 Vastu shastra is a traditional Hindu system of architecture which literally translates to “science of architecture. Source: “Vastu shastra,” Wikipedia (accessed April 28, 2018), https://en.wikipedia.org/wiki/Vastu_shastra.

4 Tajul Muluk is the most commonly used name for the Malay system of geomancy, comprising metaphysical and geomantic principles considered when siting or designing buildings to improve and maintain well-being. Source: “Tajul Muluk,” Wikipedia (accessed April 28, 2018), http://en.wikipedia.org/wiki/Tajul_muluk.

5 Thomas Huxley, Man’s place in nature and other essays. London and Toronto: J. M. Dent&Sons, 1927.

6 Karen Armstrong’s ‘The case for god’ poses the similar interest about the placement. In her investigation on the frescoes and engravings in the underground caverns of Lascaux in the Dordogne, she writes “They often painted new pictures over old images, even though there was ample space nearby. It seems that location was crucial and that, for reasons we cannot fathom, some places were deemed more suitable than others.” Karen Armstrong, The Case for God (New York: Anchor, 2010), 28.

7 “….First, he circled the tree, trying to find the place where all the previous Buddhas had sat when they had won through to Nibbana, but wherever he stood, “the broad earth heaved and sunk, as though it was a huge cartwheel lying on its hub, and somebody was treading on its rim.” Eventually, Gotama approached the eastern side of the tree, and when he stood there, the ground remained still. Gotama decided that this must be the ‘immovable spot’ on which all the previous Buddhas had positioned themselves, so he sat down in the asana position facing the east, the region of the dawn, in the firm expectation that he was about to begin a new era in the history of humanity.” The whole episode is eloquently described in the Nidana Katha, the scripture that captures the story of Gotama Buddha. Karen Armstrong, Buddha (New York: Penguin Books, 2004), 88-89.

8 Ibid, 41. Original references: Eliade, Patterns in Comparative Religion, 367–88.; Mircea Eliade, The Sacred and the Profane: The Nature of Religion, trans. Willard R. Trask (New York, 1959), 50–54, 64; Mircea Eliade, Images and Symbols: Studies in Religious Symbolism, trans. Philip Mairet (Princeton, N.J., 1991), 37–56.

9 Ibid, 47.

10 The author classifies the perception into three categories. 1.’Sensory perception’ involves, in a traditional sense, reception of information gained through the physical senses such as sight, hearing, taste, smell, and touch. 2. ‘Higher sensory perception’ concerns a dealing of a larger amount of information acquired by senses. Well known examples are the manifestations of psychic abilities such as telepathy, clairaudience, trans-temporal operations involving pre or retro-cognition and etc. Due to such restraints, it still relies on the sensory organs, and the processing of organization, identification and interpretation of the brain. 3. See above for Extrasensory perception.

11 Karen Armstrong, The Great Transformation: The Beginning of Our Religious Traditions (New York: Anchor, 2007), 467.

12 Other related notions such as ‘noetic quality’ driven by altered states of consciousness(W. James), ‘Numinous’(R. Otto), ‘de-automatization’ (A. Deikman), and diverse ‘mystical practices’ in world religious order share the same primacy of dropping ‘discursive intellect’ over ‘ready-to-be-revealed truth’.

13 The term was adopted by Duke University psychologist J. B. Rhine to denote psychic abilities such as intuition, telepathy, psychometry, clairaudience, and clairvoyance, and their trans-temporal operation as precognition or retrocognition. However, I argue for the different definition of ESP. Noel Sheehy; Antony J. Chapman; Wendy A. Conroy, Biographical Dictionary of Psychology (Taylor & Francis, 2002), 409. 

14 D. Hawkins, Power Vs Force (Carlsbad: Hay House Inc., 2005), 3.

15 Ibid, 3.

16 Dowsing is a  ‘type of divination employed in attempts to locate ground water, buried metals or ores, gemstones, oil, grave sites, and many other objects and materials, as well as so-called currents of earth radiation (Ley lines), without the use of scientific apparatus’. “Dowsing,” Wikipedia (accessed April 28, 2018), https://en.wikipedia.org/wiki/Dowsing. Similar applications such as BPE-Method, radiesthesie, rhabdomancy, bio-location and others may have different names but shares the same principles of operation.

17 Tools for dowsing can be several. Mostly L-shaped and Y-shaped rod is used and in some cases a pendulum is also employed.

18 Well known terms are ‘qi’ from Feng shui, ‘prana’ from Vastu Shastra and the modern conceptions on the similar conviction include terms like ‘Ley line’ and diverse energetic grid patterns that run across the field.

19 The study has been carried out by ‘Self-realization Institute’ in Korea led by Master Sirl, who has been expertizing in the field of ESP and other contemplative practices over 30 years.

20 In certain beliefs and philosophies, it is the still point of calm, the world center where Heaven and Earth are connected, and the spot on which human beings encounter the Real and the Unconditioned. Karen Armstrong, Buddha(New York: Penguin Books, 2004), 89.

21 Sacred places refer to the places that are known to have functioned as religious or spiritual worship such as temples, sanctuaries, mosques, churches, and shrines.

22 It is the place where the divine energies pour into the world, where humanity encounters the Absolute and becomes more fully itself. Ibid, 90.

23 Richard Bach, Jonathan Livingston Seagull (London: Element, 2003), 88.

Wonders decoded

Extrasensorial looking at the ancient and its meaning towards future architecture

Hyun Soo Suh


The search in this paper is set on the authentic analysis of the ancient architecture. There are many sites and architectures that are considered to be sacred, spiritual or mysterious in a popular sense. Because they are outside of the current knowledge of science, people irresponsibly give them titles of ‘wonders’ or ‘mysteries’ and put them in a cast of untouchable ‘sacredness’ which in turn makes it harder to see the truth about the real causes of their positioning and design. When geared by ‘Extrasensory perception(ESP)’ which is the natural cognitive ability of every human being, the scenes that have gone unnoticed come onto the surface and unfolded as the accurate reflection of the real. With ESP, one is able to measure certain forces existing in nature and find out that those forces have been the major factors affecting the ancient architecture. Having seen the correlation between what ESP can reveal and how the ancients have managed their built environment, from site selection to spatial design, one comes to the conclusion that the architecture in an original sense is much deeper than the current apprehension and practice. Observing the ancient manifestation with intuitive eyes(ESP) thus discloses the proper pattern of spatialization and it is what the architecture of tomorrow should be based upon.

Keywords: Extrasensory perception(ESP), dowsing, ancient placements

종교제도 창시자들의 깨달음 구도에서 보이는 명상(冥想)의 흔적과 그 핵심

(사)한국정신과학학회 제49회 춘계학술대회 논문 초록


명상(冥想)의 정의를 문자 그대로 해석하면 개체적 편견, 치우친 견해, 혹은 객관적 사실이 아닌 그 모든 ‘생각의 덩어리’ 들을 없애는 과정 혹은 그 결과이다. 이는 서양 종교역사에서도 자주 언급되는 Kenosis의 개념과 상응한다. Kenosis는 Ecstasis, 즉 신인합일(一) 이전에 반드시 거쳐야 하는 필요한 과정으로서 ‘자기 버리기’의 과정이다. 이는 종교를 다룸에 있어 동서양에서 핵심적으로 언급되는 본 개념의 중요성이 대두되는 지점이기도 하다. 만약 이 과정이 종교사에 있어 그토록 중요하고 필수불가결한 조건이었다면 분명 그 개념과 개념을 실천하는 과정에 대한 내용이나 흔적 등이 남아 있을 수 있다는 가정(관점 설정)을 해볼만 하며 그 가정을 통해 드러나는 ‘명상’과 ‘깨달음’의 상관관계를 통해 여태까지 몰랐던 명상의 본질적인 이해는 물론 제대로된 명상에 기반한 수련방식을 도출할 수 있다고 생각한다.

본 논문에서는 ‘명상(冥想)’이라는 개념에 입각한 관점을 가지고 불교의 석가모니, 동학의 최제우, 보조국사 지눌의 깨달음 과정을 들여다 보고자 한다. 소위 깨달았다고 하는 선승들의 구도 과정에서 ‘명상(冥想)’이 어떤식으로 적용되었는지를 비교/대비/분석해 봄으로서 ‘명상(冥想)’의 실체를 더욱 심도있게 이해할 수 있다고 생각하며 그런 이해를 통해 진정한 ‘명상(冥想)’법을 도출할 수 있다고 생각한다. 아울러 참나찾기수련원의 설영상식 참나찾기 과정에서 볼 수 있는 ‘명상에 기반한 직관체계 발동’의 수련체계 분석을 통해 종교 제도로서의 핵심과 지향점을 나타내고자 한다.

명상은 특정 소수가 일반적인 삶을 떠나 뭔가 고귀한 어떤 것을 찾는 과정이 아니다. 본 논문의 분석을 통해 명상이 현시대를 살아가는 개개인들의 삶 속에 어떻게 스며들고 녹아나 진정한 자유와 행복을 발견할 수 있는지를 다루고자 한다.

Evidence-based Contemplative Practice: Body Knows.

‘Applied Kinesiology’ pioneered by Dr. G. Goodheart and ‘bevavioral kinesiology’ developed by Dr. J. Diamond shares the common denominator in essence, which is the fact that body knows things at a level far below conceptual consciousness by signaling through muscle strength. This particular awareness of body seems to be able to recognize things that cannot be perceived by sensory-based data and interpretations. The discovery of this body-awareness is closely linked to the term ‘Extrasensory perception(ESP)’. It occurs independently of the known sensory processes including mental reasoning and interpretation.

????? ᅵᆼ_Strength

???? 징_O-ring

If this perception of ‘deeper consciousness’ or ‘out of ordinary knowledge’ proves to be real and factual, it can definitely be the way to enter ‘tabular-rasa’ of a clear vision for acquiring the higher knowledge. For example, when engaged with ESP, space is not just space but it is a field that is filled with various kinds of forces at play. Exploring the ancient architectures around the world, it has been revealed that the placement of sacred buildings such as temples and tombs are precisely disposed and dimensioned according to the effective forces on-site.

Screen Shot 2017-01-27 at 4.37.09 PM

‘Seeing deeper’ leads to more authentic and proper results. The same mechanism of perception can be applied to self-realization. By being sincerely aware of this perceptive force within and letting it out as it wishes, one comes to the extraordinary territory of clear vision and mindfulness that views the world-as-it-is, which is ‘spiritual’ in its essence.

Ekstasis: Displacement of perception and its connection to spatial understanding

Abstract for ACSF10th 2018

<Ekstasis: Displacement of perception and its connection to spatial understanding>

We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.

– T. S. Eliot, The Little Gidding –

Ékstasis(ἔκστασις) is known as the Ancient Greek word for ecstasy, meaning “to be or stand outside oneself, a removal to elsewhere”(ek- “out,” and stasis “a stand, or a standoff of forces”). Quoting Karen Armstrong, ekstasis is a “stepping out” from a habitual, self-bound consciousness that enabled man to apprehend a reality that is called “god”. Continuing phenomena around religious pilgrimages show the subtle preservation of such idea in life in order to search for moral or spiritual significance and awakening. It becomes clear that a proper ‘ekstasis’ is in connection to the domain of consciousness, or more accurately saying, a perception that human being is capable of exerting, when the individuality is displaced, leaving one to remain out of any sensorial realm.

In this paper, I would like to put an emphasis on the meaning and a actual working of ‘ekstasis’ on human perception and its bond to spatial understanding. As its definition clearly states, it is an act of dis-placing one’s own individuality and letting a concealed reality come onto the surface. The displacement is in this sense a legitimate tool for one to be engaged in an authentic self, a sacredness within which has been veiled by customs and biases.

Anchoring the notion of ’Ekstasis’ in the idea of displacement leads to the term called “Extrasensory perception”. By looking at the etymology of it, it is a perception that is engaged when one successfully steps out(extra) of sensory-dominated perception. Closing down ordinary modes of perception opens up the extraordinary perception that sees the nature as it is.

The research on the kinesiological response from bodily muscles shows the associative evidence whether this extrasensory perception is palpable. As the well-known psychiatrist and physician, David R. Hawkins says, this body-perception may be a form of communal consciousness, spiritus mundi or a database of consciousness. A body knows what is good and bad at a level outside of a current consciousness and is able to signal its knowledge through a simple muscle strength or movement. A practice called “dowsing” is based on the same mechanism of such “already in- built” system of knowing through a body. The historical evidence of its application in wide fields of exploration shows its distinctive usefulness when finding out something out of a rational consciousness.


What the extrasensory perception geared by body signals can reveal in nature is quite remarkable. The invisible realm becomes visible(measurable). The myth turns into the real. The mysterious settings of ancients architecture suddenly emerge as the clear-cut case of inevitables. Mounds, cairns, dolmens, stone circles, temples, and churches are revealed to be in proper resonance with the effective forces at play. Whether it is ‘earth magnetic field’, ‘spirit lines’, ‘dragon currents’, ‘song paths’ and ‘astronomical alignments’ or not, what is more important is to see the authentic picture of space before culturally biased naming and be genuine about the facts. This is what the understanding of a concept ‘architecture’ in ancient Greek meant, a mode of disclosive looking into the origin or the root of all-that-is.


생기3개 측정도 .jpg

Proper displacement leads to proper perception which then bears proper architecture. It is about making oneself ‘extra’, taking a spiritual journey as a pilgrim to tabular rasa where one would find the essence, a sacred picture of man’s relation to the universe by becoming a true architect.

지눌의 신(信)

지눌의 신(信)

범부가 자신의 불완전성에도 불구하고 현재 있는 모습 그대로의 상태에서 앞으로 수많은 수행 단계들을 거쳐 도달해야 할 부처의 상태를 앞당겨 이미 자신의 것으로 긍정하는 용기라는 것이다.

지눌의 선사상, 길희성 지음, 소나무(동양사상문고), 2015(3쇄), p.58

‘실증’의 중요성

존재에 대한 실증적 확인은 종교적 행위이며 본질을 깨닫기 위한 핵심적인 방법이다. 실증 없이 무언가를 정확히 안다는 것은 불가능 하다. 모든 감각적, 감성적, 정서적 문제들은 바로 이 ‘실증’ 앞에서 무릎을 꿇게된다. 그리고 다시금 자유로이 날개를 달고 날아오른다. 인간으로서 누릴 수 있는 축복을 축복으로 받아들일 수 있으려면 바로 이 ‘실증’을 통해 참에 대한 이해의 폭이 넓어져야 한다.

실증 = 근육역학 매커니즘에 기반한 완력테스트, 오링테스트, 그리고 다우징은 아마 가장 ‘참’에 대한 실증을 가장 간단하게 할 수 있는 방식일 것이다. 역학적으로 드러나는 현상에 대한 관찰을 조금만 하다보면 이내 인간의 무한한 능력, 전지전능한 영역이 내재한다는 것을 사실로 알 수있다. 대개 우리가 ‘숨쉬기’라는 생존의 기본적인 행위 조차 – 소화작용 또한 같다. 우리의 지각 능력과는 상관없이 발동되고 있는 인체의 운영 방식이 분명히 존재하고 있음을 우리는 상식적으로 알 수 있다.- 거의 알아채지 못하고 생활하는 것처럼 근육역학을 통해 드러나는 알아차림의 능력 또한 언제나 발동되고 있지만 단순히 지각하고 있지 못하는 것일 뿐임을 알게 된다.

The only way

I post the article from Gretchen Rubin. It is a part of her Interview with Greer Hendricks. I think she reveals some insights to which everyone can link themselves. They might be the most general type of advice but the hardest ones to do in reality. This morning I read this piece and I contemplated on it for my own weaknesses that I think I should get rid of. I completely agree with Greer that the only way past is to go through it, be humbly brave to stand up to it.

Gretchen: What’s a simple habit or activity that consistently makes you happier or more productive?

Greer: Exercise.  I work out first thing in the morning usually seven days a week — a mixture of running, interval weight training and yoga (which I do with my husband on Sundays).  I find that no matter what curveballs are thrown at me during the day I am much better equipped to handle them if I’ve moved my body.

Gretchen: Is there a particular motto or saying that you’ve found very helpful? (e.g., I remind myself to “Be Gretchen.”) Or a quotation that has struck you as particularly insightful? Or a particular book that has stayed with you?

Greer: The only way past it is through it.  When I dread a task — filling out tricky insurance forms, a challenging rewrite or a difficult conversation — I remind myself of these words and forge forward. Also, one of my favorite mottos is one I learned from you: accept yourself, and expect more from yourself. 

Source: https://gretchenrubin.com/2018/01/greer-hendricks/

오즈의 마법사

도로시가 물었다. “어떻게 그곳에 가죠?” 

걸어가야 한단다. 아주 먼 곳이지. 어떤 때는 즐겁게, 하지만 어떤 때는 무섭고도 힘겨운 일을 거치면서, 그렇게 걸어가야만 하는 아주 먼 곳이란다그러나걱정하지 말아라. 내가 아는 모든 마법을 동원해서 네게 해가 미치지 못하도록 할 테니까.” 북쪽 요정이 대답했다

프랭크 바움, 오즈의 마법사 – 

출처: 가지 않은 의창 지음, Rainbow books, 2015, 에필로그 p.237


내 안에 숨 쉬는 본질에 대한 확신은 우리가 걸어가는 모든 길에서 위안과 평안을 가져다준다. 설사 눈앞에 벌어지는 상황이 예상을 벗어나는 그 무엇이 되더라도, 미처 예상하지 못한 자신의 무지를 반성하고 우주의 장엄한 설계에 찬양을 보낼 뿐이다. 무섭고도 힘든 일은 우주가 보낸 선물이요 내가  집중하여 벗겨내야 할 그 무엇이다.  순간순간이 우주의 설계를 한치도 벗어날 수 없다는 확신 위에 삶은 언제나 즐겁고 행복한 시공간으로 가득 찬다. 아주 먼 곳인 줄 알았던 그곳이 지금 내딛는 발걸음 아래에 이미 있다는 것을 100% 아는 날까지….