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«There is a crack, a crack in everything, that`s how the light gets in.» «Det er en brist, en brist i alle ting, slik slipper lyset inn» ordene er hentet fra Leonard Cohens sang Anthem, som finnes på platen «The Future». Sangen og teksten er en hymne til livets sårbarhet, og det fanger inn sammenhengen mellom vår sårbarhet og lyset som gjennomtrenger våre liv.

Alle mennesker bærer i seg denne sårbarheten, den er et grunnleggende vilkår for menneskelivet. I Bibelen fanges dette inn gjennom fortellingen om syndefallet, det er her vi gjennom mytens symbolske og poetiske språk blir merket av døden, skylden og skammen, altså det som gir oss vår sårbarhet som mennesker.

I en tradisjonell fortolkning blir syndefallet forstått som et onde, noe som bringer lidelsen inn i våre liv, det som vi helst ville ha vært foruten. Samtidig er det slik at det er umulig å tenke seg et liv uten sårbarhet og lidelse, for det er nettopp dette som kaller frem kjærligheten i oss. Uten lidelse og sårbarhet er det umulig å elske, å vise omsorg og barmhjertighet. Det er en dyp sammenheng mellom lidelse og lidenskap, altså det som gir våre liv sin intensitet, drivkraft og mening.

Vår sårbarhet som mennesker blir også fanget inn i Paulus ord om at vår skatt er gitt i leirkar, vi er som sprukne leirkar, og det er gjennom disse sprekkene i vår liv, i vår overflate og fasade, at lyset slipper inn.

Jeg vet ikke om det var dette Leonard Cohen hadde i tankene når han skrev sin hymne, men jeg tror ikke det er så veldig usannsynlig. Som dikter brukte Cohen ofte ord og bilder som han hentet fra bibelen, og dette kommer til uttrykk gjennom det som kanskje er hans mest kjente sang, «Halleluja» som har sitt utgangspunkt i fortellingen om David og Batseba. Likevel var Cohen ingen misjonær, han var oppvokst i et jødisk hjem, men han var også påvirket av kristendom og buddhisme, og det finnes en flertydighet i hans diktning, som ikke kan settes på en enkel formel.

På Hebraisk er betyr Cohen prest, og Cohenslekten ble sett på som arvingene etter Aron, som var den som ledet Israelsfolket inn i det lovede land. Leonards Cohens diktning kan sies å bære i seg lengselen etter «det lovede land», samtidig som det var tydelig at Cohen selv levde livet utenfor det lovede land, bokstavlig talt. På mange måter var Cohen en prest som gjennom sin diktning ledet mennesker inn i livets mysterium,  han var en prest uten en kirke eller prekestol, og kanskje var det nettopp derfor at han nådde så mange mennesker.

Det var ikke bare ordene i Cohens dikt som berørte, like mye var det hans stemme, som bar ordene inn i hjertets dypeste rom. Cohens stemme var dyp som havet, den var mørk som natten og myk som fløyel, hans stemme var som en klangfull kirkeklokke, som kalte mennesker til å oppdage livets dyp og sårbarhet.

I går ringte klokkene for Leonard Cohen, som alle mennesker var han merket av døden, og etter et langt og innholdsrik liv ble han ble han tilslutt innhentet av den. Men sangen og diktene blir båret videre som en etterklang fra hans liv.

Cohens død sammenfalt med at jeg i går kunngjorde offentlig at mitt eget liv som prest i Den norske kirke har kommet til sin ende, så det ble en spesiell dag for meg på flere måter. Jeg skal ikke lenger ikle meg prestekjolen og tale fra kirkens prekestol, jeg skal ikke lenger forette nattverden ved kirkens alter, eller ta imot det nye livet ved døpefonten.

Det er med sorg at jeg gir slipp på alt dette, samtidig er det befriende, fordi det åpner opp muligheten for et nytt liv og for å møte fremtiden på ny. Kanskje kan jeg også få følge Cohen i hans prestetjeneste, gjennom å få berøre mennesker med mine ord, jeg vil kalle mennesker til å oppdage livets dyp, og løfte frem kjærlighets sarkrament, det som blir gitt oss når vi omfavner og aksepterer vår egen sårbarhet.  RIP Leonard Cohen

Ring the bells that still can ring

Forget your perfect offering

There is a crack, a crack in everything

That’s how the light gets in.

Reklamer

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Being religious means asking passionately the question of the meaning of our existence and being willing to receive answers, even if the answers hurt.

The question of God is possible because an awareness of God is present in the question of God. This awareness precedes the question.

The question of God must be asked because the threat of nonbeing, which man experiences as anxiety, drives him to the question of being conquering nonbeing and of courage conquering anxiety. This question is the cosmological question of God.

The being of God is being-itself.  The being of God cannot be understood as the existence of a being alongside others or above others. . . . Whenever infinite or unconditional power  and meaning are attributed to the highest being, it has ceased to be a being and has become being-itself.

God does not exist.  He is being-itself beyond essence and existence.  Therefore, to argue that God exists is to deny him…It is as atheistic to affirm the existence of God as it is to deny it.  God is being-itself, not a being.

The concept of being as being, or being-itself, points to the power inherent in everything, the power of resisting nonbeing.  Therefore, instead of saying that God is first of all being-itself, it is possible to say that he is the power of being in everything and above everything, the infinite power of being.

The power grasping us in the state of faith is not a being beside others, not even the highest; it is not an object among objects, not even the greatest; but it is a quality of all beings and objects, the quality of pointing beyond themselves and their finite existence to the infinite, inexhaustible, and unapproachable depth of their being and meaning.

“God” is the answer to the question implied in man’s finitude; He is the name for that which concerns man ultimately. This does not mean that first there is a being called God and then the demand that man should be ultimately concerned about Him. It means that whatever concerns a man ultimately becomes god for him, and, conversely, it means that a man can be concerned ultimately only about that which is god for him.

Religion is the state of being grasped by an ultimate concern, a concern which qualifies all other concerns as preliminary and which itself contains the answer to the question of a meaning of our life.

Faith consists in being vitally concerned with that ultimate reality to which I give the symbolical name of God. Whoever reflects earnestly on the meaning of life is on the verge of an act of faith.

What concerns one ultimately becomes holy. The awareness of the holy is awareness of the presence of the divine, namely of the content of our ultimate concern… Man’s ultimate concern must be expressed symbolically, because symbolic language alone is able to express the ultimate.

God as being-itself is the ground of the ontological structure of being without being subject to this structure Himself. He is the structure; that is, He has the power of determining the structure of everything that has being. . . . If anything beyond this bare assertion is said about God, it no longer is a direct and proper statement.

It is as wrong to speak of God as the universal essence as it is to speak of him as existing.  If God is understood as universal essence, as the form of all forms, he is identified with the unity and totality of finite potentialities, and therefore he has ceased to transcend them.  He has poured all his creative power into a system of forms, and he is bound to these forms.  This is what pantheism means.

Against Pascal I say: The God of AbrahamIsaac, and Jacob and the God of the philosophers is the same God. He is a person and the negation of himself as a person.

If you start with the question whether God does or does not exist, you can never reach Him; and if you assert that He does exist, you can reach Him even less than if you assert that he does not exist.

A God whose existence or nonexistence you can argue is a thing beside others within the universe of existing things…. It is regrettable that scientists believe that they have refuted religion when they rightly have shown that there is no evidence whatsoever for the assumption that such a being exists. Actually, they have not only not refuted religion, but they have done it a considerable service. They have forced it to reconsider and to restate the meaning of the tremendous word God. Unfortunately, many theologians make the same mistake. They begin their message with the assertion that there is a highest being called God, whose authoritative revelations they have received. They are more dangerous for religion than the so-called atheistic scientists. They take the first step on the road which inescapably leads to what is called atheism.

Theologians who make of God a highest being who has given some people information about Himself, provoke inescapably the resistance of those who are told they must subject themselves to the authority of this information.

In order to experience the presence of the divine in the universe…we must first find that presence in ourselves. Humanity, of which each individual is a special and unique mirror, is the key to the universe. Without having the universe in ourselves we would never understand it. The centre of the universe and of ourselves is divine, and with the presence of the infinite in ourselves we can re-cognize in the universe the infinite which is within us…Every period of human history expresses this encounter between the infinite in ourselves and in the whole universe in different images. The uniqueness of every individual and every period makes it necessary that there be many religions. The manifoldness of religions and the differences in the same religious tradition during its different periods in history are basically the result of the infinite mirroring itself in ourselves and in the universe in always different ways.

 

Anbefalt videre lesing:

Everyone at one time or another finds himself in a situation where he must decide whether he shall use or avoid the name of God, whether he shall talk with personal involvement about religious matters, either for or against them. Making such a decision is often difficult. We feel that we should remain silent in certain groups of people because it might be tactless to introduce the name of God, or even to talk about religion. But our attitude is not unambiguous. We believe we are being tactful, when actually we may be cowardly. And then sometimes we accuse ourselves of cowardice, although it is really tact that prevents us from speaking out. This happens not only to those who would speak out for God, but also to those who would speak out against God. Whether for or against Him, His name is on our lips and we are embarrassed because we feel that more is at stake than social tact. So we keep silent, uncertain as to whether we are right or wrong. The situation itself is uncertain.

We must risk now to talk courageously and now to keep silent tactfully. But in no case should we be pushed into a direct affirmation or denial of God which lacks the tact that is born of awe. The sublime embarrassment about His real Presence in and through His name should never leave us.

It seems natural to teach children about most objects in nature and history without embarrassment, and there are parents who think it is equally natural to teach them divine things. But I believe that many of us as parents in this situation feel a sublime embarrassment. We know as Jesus knew that children are more open to the divine Presence than adults. It may well be, however, that if we use the divine name easily, we may close this openness and leave our children insensitive to the depth and the mystery of what is present in the divine name.

There is a form of misuse of the name of God that offends those who hear it with a sensitive ear, just because it did not worry those who misused it without sensitivity. I speak now of a public use of the name of God which has little to do with God, but much to do with human purpose — good or bad.

God would not be God if we could possess Him like any object of our familiar world, and verify His reality like any other reality under inquiry.

Faith is the courage that conquers doubt, not by removing it, but by taking it as an element into itself. The courage to be is an expression of faith and what ‘faith’ means must be understood through the courage to be …. The power of this self-affirmation is the power of being which is effective in every act of courage. Faith is the experience of this power.»

The faith which makes the courage of despair possible is the acceptance of the power of being, even in the grip of nonbeing…. The act of accepting meaningless is itself a meaningful act” …  Accepting suffering affirms life instead of rose-coloring it in fantasy. Likewise, transcending a rhetorical theism and striving to participate in God-beyond-God, the power of being, is required for doubt and meaninglessness to be taken into the courage to be. Otherwise the theistic God figure is used as a shield to obscure the reality of ambiguity in life. When one has the courage to take the anxiety of meaningless upon oneself, a true power of being is revealed. “The courage to be is rooted in the God who appears when God has disappeared in the anxiety of doubt”

Doubt, and not certitude is our human situation, whether we affirm or deny God. And perhaps the difference between them is not so great as one usually thinks. They are probably very similar in their mixture of faith and doubt. Therefore, the denial of God, if serious, should not shake us. What should trouble everyone who takes life seriously is the existence of indifference. For he who is indifferent, when hearing the name of God, and feels, at the same time, that the meaning of his life is being questioned, denies his true humanity.

Could it be that, in order to judge the misuse of His name within the church, God reveals Himself from time to time by creating silence about Himself? Could it be that sometimes He prevents the use of His name in order to protect His name, that He withholds from a generation what was natural to previous generations — the use of the word God? Could it be that godlessness is not caused only by human resistance, but also by God’s paradoxical action — using men and the forces by which they are driven to judge the assemblies that gather in His name and take His name in vain? Is the secular silence about God that we experience everywhere today perhaps God’s way of forcing His church back to a sacred embarrassment when speaking of Him?

Sometimes we hesitate to use the word «God» even without words, when we are alone; we may hesitate to speak to God even privately and voicelessly, as in prayer. It may be that doubt prevents us from praying. And beyond this we may feel that the abyss between God and us makes the use of His name impossible for us; we do not dare to speak to Him, because we feel Him standing on the other side of the abyss from us. This can be a profound affirmation of Him. The silent embarrassment of using the divine name can protect us against violating the divine mystery.

The flight from God begins in the moment we feel His presence. This feeling is at work in the dark, half-conscious regions of our being, unrecognized, but effective; in the restlessness of the child’s asking and seeking; of the adolescent’s doubts and despairs; of the adult’s desires and struggles. God is present, but not as God; He is present as the unknown force in us that makes us restless.

There is no place to which we could flee from God which is outside of God. «If I ascend to the heavens, Thou art there.» It seems very natural for God to be in heaven, and very unnatural for us to wish to ascend to heaven in order to escape Him. But that is just what the idealists of all ages have tried to do. They have tried to leap towards the heaven of perfection and truth, of justice and peace, where God is not wanted. That heaven is a heaven of man’s making, without the driving restlessness of the Divine Spirit and without the judging presence of the Divine Face. But such a place is a «no place»; it is a «utopia», an idealistic illusion.

«If I make hell my home, behold, Thou art there. Hell or Sheol, the habitation of the dead, would seem to be the right place to hide from God. And that is where all those who long for death, in order to escape the Divine Demands, attempt to flee. I am convinced that there is not one amongst us who has not at some time desired to be liberated from the burden of his existence by stepping out of it. And I know that there are some amongst us for whom this longing is a daily temptation. But everyone knows in the depth of his heart that death would not provide an escape from the inner demand made upon him.

«If I take the wings of the dawn and dwell in the midst of the sea, Thy Hand would even fall on me there, and Thy right Hand would grasp me.’ To fly to the ends of the earth would not be to escape from God. Our technical civilization attempts just that, in order to be liberated from the knowledge that it lacks a centre of life and meaning. The modem way to flee from God is to rush ahead and ahead, as quickly as the beams before sunrise, to conquer more and more space in every direction, in every humanly possible way, to be always active, to be always planning, and to be always preparing. But God’s Hand falls upon us; and it has fallen heavily and destructively upon our fleeing civilization; our flight proved to be vain.

«When I think that the darkness shall cover me, that night shall hide me, I know at the same time that the darkness is not dark to Thee, and that night is as bright as day.» To flee into darkness in order to forget God is not to escape Him. For a time we may be able to hurl Him out of our consciousness, to reject Him, to refute Him, to argue convincingly for His non-existence, and to live very comfortably without Him. But ultimately we know that it is not He Whom we reject and forget, but that it is rather some distorted picture of Him. And we know that we can argue against Him, only because He impels us to attack Him. There is no escape from God through forgetfulness.

Why try to escape from a reality of which we are a part? There is no reason to flee from a god who is nothing more than a benevolent father, a father who guarantees our immortality and final happiness. Why try to escape from someone who serves us so well? No, those are not pictures of God, but rather of man, trying to make God in his own image and for his own comfort. They are the products of man s imagination and wishful thinking, justly denied by every honest atheist.

A god whom we can easily bear, a god from whom we do not have to hide, a god whom we do not hate in moments, a god whose destruction we never desire, is not God at all, and has no reality.

Friedrich Nietzeche, the famous atheist and ardent enemy of religion and Christianity, knew more about the power of the idea of God than many faithful Christians.

The Divine Presence is spiritual. It penetrates the innermost parts of our own spirits. Our entire inner life, our thoughts and desires, our feelings and imaginations, are known to God. The final way of escape, the most intimate of all places, is held by God. That fact is the hardest of all to accept. The human resistance against such relentless observation can scarcely be broken…Nobody wants to be known, even when he realizes that his health and salvation depend upon such a knowledge. We do not even wish to be known by ourselves. We try to hide the depths of our souls from our own eyes. We refuse to be our own witness. How then can we stand the mirror in which nothing can be hidden?

Man cannot stand the God Who is really God. Man tries to escape God, and hates Him, because he cannot escape Him. The protest against God, the will that there be no God, and the fight to atheism are all genuine elements of profound religion. And only on the basis of these elements has religion meaning and power.

In making God an object besides other objects, the existence and nature of which are matters of argument, theology supports the escape to atheism. It encourages those who are interested in denying the threatening Witness of their existence. The first step to atheism is always a theology which drags God down to the level of doubtful things. The game of the atheist is then very easy. For he is perfectly justified in destroying such a phantom and all its ghostly qualities. And because the theoretical atheist is just in his destruction, the practical atheists (all of us) are willing to use his argument to support our own attempt to flee God.

We all know that we cannot separate ourselves at any time from the world to which we belong. There is no ultimate privacy or final isolation. We are always held and comprehended by something that is greater than we are, that has a claim upon us, and that demands response from us. The most intimate motions within the depths of our souls are not completely our own. For they belong also to our friends, to mankind, to the universe, and to the Ground of all being, the aim of our life.

The God Whom he cannot flee is the Ground of his being. And this being, his nature, soul, and body, is a work of infinite wisdom, awful and wonderful. The admiration of the Divine Wisdom overcomes the horror of the Divine Presence in this passage. It points to the friendly presence of an infinitely creative wisdom… There is a grace in life. Otherwise we could not live.

The eyes of the Witness we cannot stand are also the eyes of One of infinite wisdom and supporting benevolence. The center of being, in which our own center is involved, is the source of the gracious beauty which we encounter again and again in the stars and mountains, in flowers and animals, in children and mature personalities.

As individuals and as a group, we have an ultimate destiny. And whenever we sense this ultimate destiny, whether or not it appears as great or insignificant, we are aware of God, the Ground and center of all meaning… We are known in a depth of darkness through which we ourselves do not even dare to look. And at the same time, we are seen in a height of a fullness which surpasses our highest vision. That infinite tension is the atmosphere in which religion lives. In that tension Luther conquered his hatred for God, when he discovered in Christ the Crucified the perfect symbol for our human situation. It is the tension in which modern man lives, even though he may have lost the way to traditional religion.

The name of this infinite and inexhaustible depth and ground of all being is God. That depth is what the word God means. And if that word has not much meaning for you, translate it, and speak of the depths of your life, of the source of your being, of your ultimate concern, of what you take seriously without any reservation. Perhaps, in order to do so, you must forget everything traditional that you have learned about God, perhaps even that word itself. For if you know that God means depth, you know much about Him. You cannot then call yourself an atheist or unbeliever. For you cannot think or say: Life has no depth! Life itself is shallow. Being itself is surface only. If you could say this in complete seriousness, you would be an atheist; but otherwise you are not. He who knows about depth knows about God.

There is no depth of life without the depth of the common life. We usually live in history as much on the surface as we live our individual lives… The name of this infinite and inexhaustible ground of history is God. That is what the word means, and it is that to which the words Kingdom of God and Divine Providence point. And if these words do not have much meaning for you, translate them, and speak of the depth of history, of the ground and aim of our social life, and of what you take seriously without reservation in your moral and political activities.

Perhaps you should call this depth hope, simply hope, for if you find hope in the ground of history, you are united with the great prophets who were able to look into the depth of their times, who tried to escape it, because they could not stand the horror of their visions, and who yet had the strength to look to an even deeper level and there to discover hope. Their hope did not make them feel ashamed. And no hope shall make us ashamed, if we do not find it on the surface where fools cultivate vain expectations, but rather if we find it in the depth where those with trembling and contrite hearts receive the strength of a hope which is truth.

There is no excuse which permits us to avoid the depth of truth, the only way to which lies through the depth of suffering. Whether the suffering comes from outside and we take it upon ourselves as the road to the depth, or whether it be chosen voluntarily as the only way to deep things; whether it be the way of humility, or the way of revolution; whether the Cross be internal, or whether it be external, the road runs contrary to the way we formerly lived and thought.

Religion and Christianity have often been accused of an irrational and paradoxical character. Certainly much stupidity, superstition and fanaticism have been connected with them. The command to sacrifice one’s intellect is more daemonic than divine. For man ceases to be man if he ceases to be an intellect. But the depth of sacrifice, of suffering, and of the Cross is demanded of our thinking. Every step into the depth of thought is a breaking away from the surface of former thoughts.

The paradoxical language of religion reveals the way to the truth as a way to the depth, and therefore as a way of suffering and sacrifice. He alone who is willing to go that way is able to understand the paradoxes of religion.

Grace strikes us when we are in great pain and restlessness. It strikes us when we walk through the dark valley of a meaningless and empty life. It strikes us when we feel that our separation is deeper than usual, because we have violated another life, a life which we loved, or from which we were estranged. It strikes us when our disgust for our own being, our indifference, our weakness, our hostility, and our lack of direction and composure have become intolerable to us. It strikes us when, year after year, the longed-for perfection of life does not appear, when the old compulsions reign within us as they have for decades, when despair destroys all joy and courage.

Sometimes at that moment a wave of light breaks into our darkness, and it is as though a voice were saying: “You are accepted. You are accepted, accepted by that which is greater than you, and the name of which you do not know. Do not ask for the name now; perhaps you will find it later. Do not try to do anything now; perhaps later you will do much. Do not seek for anything; do not perform anything; do not intend anything. Simply accept the fact that you are accepted!” If that happens to us, we experience grace.

Eternal joy is the end of the ways of God. This is the message of all religions. The Kingdom of God is peace and joy. This is the message of Christianity. But eternal joy is not to be reached by living on the surface. It is rather attained by breaking through the surface, by penetrating the deep things of ourselves, of our world, and of God. The moment in which we reach the last depth of our lives is the moment in which we can experience the joy that has eternity within it, the hope that cannot be destroyed, and the truth on which life and death are built. For in the depth is truth; and in the depth is hope; and in the depth is joy.

———–

‘‘He helped us to speak of God’s action in history in terms which adequately expressed both the faith and the intellect of modern man…His Christian existentialism gave us a system of meaning and purpose for our lives in an age when war and doubt seriously threatened all that we had come to hold dear’’ Martin Luther King, October 1965.

“Paul Tillich was a giant among us. His influence extended beyond theological students and circles to include many form other disciplines…. He combined theological with philosophical and psychological learning, and also, he combined religious insights with an understanding and appreciation of the arts. Thus he displayed to the American communities of learning and culture, the wholeness of religious philosophy and of the political and social dimensions of human existence.” Reinhold Niebuhr, 1965

“Sometimes I think it is my mission to bring faith to the faithless, and doubt to the faithful.” Paul Tillich

“the most dangerous theologian alive”

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Steve Jobs on death

Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life. Because almost everything — all external expectations, all pride, all fear of embarrassment or failure – these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked. There is no reason not to follow your heart…

No one wants to die. Even people who want to go to heaven don’t want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because Death is very likely the single best invention of Life. It is Life’s change agent. It clears out the old to make way for the new. Right now the new is you, but someday not too long from now, you will gradually become the old and be cleared away. Sorry to be so dramatic, but it is quite true.

Your time is limited, so don’t waste it living someone else’s life. Don’t be trapped by dogma — which is living with the results of other people’s thinking. Don’t let the noise of others’ opinions drown out your own inner voice. And most important, have the courage to follow your heart and intuition. They somehow already know what you truly want to become. Everything else is secondary.

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I always thought death would come on the freeway in a few horrifying moments, so you’d have no time to sort it out. Having months and months to look at it and think about it and talk to people and hear what they have to say, it’s a kind of blessing. It’s certainly an opportunity to grow up and get a grip and sort it all out. Just being told by an unsmiling guy in a white coat that you’re going to be dead in four months definitely turns on the lights. … It makes life rich and poignant. When it first happened, and I got these diagnoses, I could see the light of eternity, a la William Blake, shining through every leaf. I mean, a bug walking across the ground moved me to tears.

Terence Kemp McKenna

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Av Brother David Steindl-Rast O.S.B.
(I min oversettelse)

• I takknemlighet over livet,
lover jeg å gi slipp på illusjonene
om alt det jeg har KRAV på,
ved å minne meg selv om at alt er en gave,
og derfor leve i TAKKNEMLIGHET.

• I takknemlighet over livet,
lover jeg å gi slipp på min GRÅDIGHET,
som forveksler begjær med behov,
ved å stole på at vi er gitt alt vi trenger,
og å dele SJENERØST det jeg selv blir gitt i sjenerøsitet.

• I takknemlighet over livet,
lover jeg å overvinne APATI,
ved møte mulighetene som øyeblikket gir meg
og SKAPE noe ut fra enhver situasjon.

• I takknemlighet over livet,
lover jeg å overvinne VOLD,
ved å innse at å møte vold med vold, avler mer vold og død,
og derfor fremme livet ved å velge IKKE-VOLD.

• I takknemlighet over livet,
lover jeg å overvinne FRYKTEN som er roten til all vold,
ved å se på det jeg frykter som en mulighet,
og dermed vise MOT til å bygge en framtid i fred.

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Johannes av Korset

«There in the lucky dark,
none to observe me, darkness far and vide;
no sign for me to mark,
no other light, no guide
except for my heart- the fire, the fire inside!»

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