오쇼 라즈니쉬의 장자관(莊子觀) 연구 : 장자의 수양론과 오쇼 라즈니쉬의 명상을 중심으로

다국어 초록 (Multilingual Abstract)

As a way to realize the philosophy of Chuang-tzu in reality, the training method of Chuang-tzu should be reconfigured for the modern people to use in everyday life. The philosophy of Chuang-tzu should grow into a dynamic philosophy that breathes in the real world beyond the realm of knowledge or field of study. In order to do so, the training method of Chuang-tzu should be renewed into a method suitable for the modern people. Therefore, the 'training method of Chuang-tzu', which is difficult to comprehend for ordinary people, should be specifically systemized and released to the world as Osho Rajneesh's meditation.
Chuang-tzu's major training methods include ‘Emptiness of the Mind(心齋)’ and ‘Mind of Detachment(坐忘)’ and the highest level of training is ‘Losing Oneself(喪我)’. ‘Emptiness of the Mind’ is arriving at the state where you detach yourself from desire and senses and ‘Mind of Detachment’ is forgetting about your senses, body, and ego. ‘Losing Oneself’ is transcending yourself to see yourself as an object.
Chuang-tzu's training method is depicted very simply and concisely, so it is difficult for the ordinary people to understand and follow. Furthermore, the modern people are always busy and under tension and stress and they are not very interested in training in pursuit of awakening or transcendence. They prefer meditation that values the health and remedy of the body and mind to such a high-dimensional training. The training method of Chuang-tzu is not suitable for the modern people, so it needs to meet the demands of modern people so it can be suitable for them. Also, the training method of Chuang-tzu lacks the method of training that can be continued in everyday life. Therefore, it is necessary to specify and modernize the training method of Chuang-tzu.
As Buddha's ‘Vipassana’ is reconfigured into various methods of meditation and psychological therapy by the modern people, it is necessary to specify and generalize Chuang-tzu's method of training to find a way to make it easy to understand and apply for the general public. It could be reconstructed into a quality method of meditation suitable for the modern people when Chuang-tzu's training method is combined with Osho Rajneesh's method of meditation and the meditation of Vipassana.
Chuang-tzu pursued freedom from restraints and Osho pursued liberation from suppression. Chuang-tzu pursued a free life, while Osho Rajneesh pursued a life of awakening and festival. Chuang-tzu presented 'a true person' as the ideal figure, while Osho presented 'Zorba the Buddha' as the ideal figure. Training is required to become ‘a true person’ and meditation is required to become ‘Zorba the Buddha.’ A life of emptiness and living as a part of nature is required to realize the philosophy of Chuang-tzu and one needs to stay awakened through meditation.
The ideal world pursued by Chuang-tzu was not a world of mystery or transcendence. It can gleam properly when it realized in the real world. The philosophy of Chuang-tzu or Osho shares something in common: you can live a truly free life when you leave your ego. You can live a festive life as a part of nature in the world of 'Not-Even-Anything Village(無何有之鄕)' only when you leave your ego.
The philosophy of Chuang-tzu can be an alternative strategy to purity the world in turbidity and console and heal many people in agony. The philosophy of Chuang-tzu can serve as a milestone of life for the people who have lost the meaning and direction of life because of the material civilization, and Osho Rajneesh's thoughts and philosophy that penetrates East and West through all times and the philosophies of East and West are suitable and necessary to live through today with diverse culture and religion.
The ultimate purpose of Chuang-tzu's training is same as the purpose of meditation. How Chuang-tzu tried to enjoy absolute freedom in the state of true person through training is not different from how meditation aims at the nirvana to be absolutely free.
Therefore, it is necessary to systemize and modernize Chuang-tzu's training method so the philosophy of Chuang-tzu can be easier to understand and approach for the general public. Also, there should be a realistic guidebook or publication that can guide many people who are mentally wandering and agonized with bad memories to console and heal them.
The philosophy of Chuang-tzu will serve as the compass of life and shine brighter as it is read by more people as an alternative way to purify and heal the world. The philosophy and meditation of Osho Rajneesh will be loved and developed by more people in the world.

목차 (Table of Contents)

• 목 차
• Ⅰ. 서 론 1
• 1. 문제제기와 연구목적 3
• 2. 연구범위 및 연구방법 5
• 3. 선행연구 및 논문의 구성 6
• Ⅱ. 오쇼 라즈니쉬의 삶과 철학적 배경 11
• 1. 오쇼 라즈니쉬의 삶의 역정 11
• 1) 자유분방했던 소년시절 11
• 2) 다양한 체험을 한 철학교수 13
• 3) 세상을 깨운 명상가의 길 14
• 2. 오쇼 라즈니쉬의 철학적 배경 23
• 1) 탄트라(Tantra): 자유로운 사상의 원천 24
• 2) 인도철학과 종교: 다양한 사상적 토대 30
• 3) 명상: 깨달음과 해탈의 길 33
• Ⅲ. 오쇼 라즈니쉬가 본 장자의 도의 세계 40
• 1. 본원존재로서의 도 41
• 1) 만물근원의 도 43
• 2) 무소부재의 도 46
• 2. 무대(無待)로서의 도 47
• 1) 초월성으로서의 도 48
• 2) 무차별성의 도 50
• 3. 우주의 질서로서의 도 52
• 1) 기화작용(氣化作用)의 도 53
• 2) 생명활동의 도 62
• Ⅳ. 오쇼 라즈니쉬가 본 장자의 인간세계 69
• 1. 정치사회의 타락상 70
• 1) 전쟁과 폭력 71
• 2) 이기주의 팽배 77
• 2. 인간의 타락상 83
• 1) 소유의 중독 83
• 2) 쾌락의 탐닉 89
• 3. 타락의 원인과 극복의 방법 92
• 1) 타락의 원인: 욕망, 분별지 92
• 2) 극복의 방법: 복귀자연 109
• Ⅴ. 오쇼 라즈니쉬가 본 장자의 수양론 119
• 1. 장자의 수양론과 그 특징 120
• 1) 심재(心齋), 좌망(坐忘), 상아(喪我) 120
• 2) 장자 수양법의 특징 139
• 2. 장자의 수양론의 문제점과 한계 143
• 1) 장자 수양론의 문제점 143
• 2) 장자 수양론의 보완점 145
• 3. 오쇼 라즈니쉬의 액티브 명상 147
• 1) 액티브 명상(Active Meditation)과 비파사나 (Vipassana) 148
• 2) 오쇼 라즈니쉬 명상의 특징 169
• Ⅵ. 오쇼 라즈니쉬가 본 장자의 이상세계 173
• 1. 장자의 참사람과 속박으로부터의 자유 173
• 1) 참사람 또는 도의 사람 173
• 2) 현해(懸解): 속박으로부터의 자유 187
• 2. 라즈니쉬의 신 인간상, 조르바 붓다(Zorba the Buddha) 196
• 1) 억압으로부터의 해방 204
• 2) 에고로부터의 자유 206
• 3. 장자철학의 현재적 구현의 문제 217
• 1) 허심(虛心)과 무위자연의 삶의 구현 218
• 2) 무하유지향(無何有之鄕)의 세계구현 226
• 3) 명상과 깨어있는 삶의 구현 229
• Ⅶ. 결 론 248
• 1. 연구의 요약 249
• 2. 장자철학과 오쇼 라즈니쉬 명상의 현대적 의의 251
• 3. 과제와 전망 253
• * 참고문헌 254
• ABSTRACT* 267