tag:blogger.com,1999:blog-67603815512634988472024-03-14T09:21:42.041+01:00Breathing ForgivenessEmbracing the Giant Wound in the Naked NowYago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comBlogger873125tag:blogger.com,1999:blog-6760381551263498847.post-22390894227145133492023-12-20T09:26:00.004+01:002023-12-20T09:30:24.795+01:00Drawing forth Prophesies and Visions with Diarmuid O'Murchu<div style="text-align: center;"><iframe frameborder="0" height="270" src="https://youtube.com/embed/RrD-oryUYOg?si=YeuuORtjC5aLBr78" width="480"></iframe></div><div><br /></div><div><div style="text-align: justify;"><span style="color: #131313; font-family: verdana; font-size: medium; white-space: pre-wrap;">Welcome to this interview with Diarmuid O'Murchu on drawing forth prophesies and visions. It is a contribution to the Synod on Synodality taking place in the Catholic Church (2021-2024).</span></div><span style="font-family: verdana; font-size: medium;"><span class="yt-core-attributed-string--link-inherit-color" style="background: repeat; border: 0px; color: #131313; margin: 0px; padding: 0px; white-space: pre-wrap;">----
<div style="text-align: justify;">uid O'Murchu, is member of the Sacred Heart Missionary Order, and a graduate of Trinity College, in Dublin Ireland, he is a social psychologist most of whose working life has been in social ministry, predominantly in London, UK. In that capacity he has worked as a couple's counsellor, AIDS-HIV counselling, and, in more recent times, with homeless people and refugees. As a workshop leader and group facilitator he has worked in Europe, USA, Canada, Australia, The Philippines, Thailand, India, and in several African countries, facilitating programmes on Adult Faith Development. His best known books include Quantum Theology (1996 - revised in 2004), Ancestral Grace (2008), Jesus in the Power of Poetry (2009), Christianity's Dangerous Memory (2011), In the Beginning was the Spirit (2012), Incarnation: A New Evolutionary Threshold (2017), Beyond Original Sin (2018), When the Disciple Comes of Age (2019).
His<span class="yt-core-attributed-string--link-inherit-color" style="background: repeat; border: 0px; color: #131313; margin: 0px; padding: 0px;"> website: </span><span class="yt-core-attributed-string--link-inherit-color" style="background: repeat; border: 0px; color: #131313; margin: 0px; padding: 0px;">https://diarmuidomurchu.com</span></div></span></span></div>Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-76155238070728125382023-01-08T10:30:00.013+01:002023-01-08T10:32:16.379+01:00Breathing forgiveness<p style="border: 0px; box-sizing: border-box; caret-color: rgb(33, 33, 33); margin: 0px 0px 32px; outline: 0px; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="font-family: verdana; font-size: large;">Vengeance seems so logical, but it doesn’t really work: It doesn’t advance human history. The wonder of the resurrection stories in the Gospels is that Jesus has no punitive attitude toward the authorities or his cowardly followers, and that the followers themselves never call for any kind of holy war against those who killed their leader. Something new has clearly transpired in history. This is not the common and expected story line. All Jesus does is breathe forgiveness. It’s interesting that Jesus identifies forgiveness with breathing, the one thing that we have done constantly since we were born and will do until we die. He says God’s forgiveness is like breathing. Forgiveness is not apparently something God does; it is who God is. God can do no other.</span></p><blockquote style="border: none; box-sizing: border-box; color: var(--ast-global-color-3); line-height: inherit; margin: 1.5em; outline: 0px; padding: 20px; position: relative; quotes: "" ""; vertical-align: baseline;"><p style="border: 0px; box-sizing: border-box; font-style: inherit; margin: 0px 0px 32px; outline: 0px; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="font-family: verdana; font-size: large;">— from <span style="box-sizing: border-box; font-style: italic;">The Wisdom Pattern: Order, Disorder, Reorder </span>by Richard Rohr, OFM</span></p></blockquote>Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-63291843091170617672022-08-02T18:44:00.000+02:002022-08-03T11:57:32.628+02:00Anti-Slavery Campaign Interview Series. Diarmuid O'Murchu<!--[if gte mso 9]><xml>
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<span style="font-size: x-large;"><span style="color: #20124d;"><span style="font-family: "trebuchet ms" , sans-serif;"><span lang="EN-US"><b>EMBRACING</b> </span></span><b style="font-family: 'Trebuchet MS', sans-serif;"><span lang="EN-US">THE PAINFUL TASK </span></b></span><b style="color: #20124d; font-family: 'Trebuchet MS', sans-serif;"><span lang="EN-US">OF DECONSTRUCTING SLAVERY</span></b></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #783f04; font-size: x-large;">Insights from the New Cosmology,</span></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #783f04; font-size: x-large;">New Physics </span></span></span><span style="background-color: white; color: #783f04; font-family: "trebuchet ms" , sans-serif; font-size: x-large;">and the Historical Jesus</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><a href="http://www.breathingforgiveness.net/2013/05/serie-de-entrevistas-de-la-campana.html">Link to the Interview in Spanish >></a></span><br />
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<a href="http://2.bp.blogspot.com/--tAaqnud5Ac/UMct1vcisVI/AAAAAAAAGPE/n4SS1_VZhrA/s1600/diarmuid_omurchu.jpg" imageanchor="1" style="background-color: white; clear: left; color: #6c1438; float: left; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px; margin-bottom: 1em; margin-right: 1em; text-align: justify; text-decoration: none;"><img border="0" src="https://2.bp.blogspot.com/--tAaqnud5Ac/UMct1vcisVI/AAAAAAAAGPE/n4SS1_VZhrA/s1600/diarmuid_omurchu.jpg" style="-webkit-box-shadow: rgba(0, 0, 0, 0.199219) 0px 0px 20px; background-color: #9f9f73; border-bottom-left-radius: 5px; border-bottom-right-radius: 5px; border-top-left-radius: 5px; border-top-right-radius: 5px; border: 1px solid rgb(0, 0, 0); box-shadow: rgba(0, 0, 0, 0.199219) 0px 0px 20px; padding: 8px; position: relative;" /></a><span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; line-height: 16px; text-align: left;"><span style="font-size: small;">Diarmuid O'Murchu, a member of the Sacred Heart Missionary Order, and a graduate of Trinity College, Dublin Ireland, is a social psychologist most of whose working life has been in social ministry, predominantly in London, UK. In that capacity he has worked as a couple's counsellor, in bereavement work, AIDS-HIV counselling, and laterally with homeless people and refugees. As a workshop leader and group facilitator he has worked in Europe, USA, Canada, Australia, The Philippines, Thailand, </span></span><span style="background-color: white; line-height: 16px; text-align: left;"><span style="font-size: small;">India, Peru and in several African countries, facilitating programmes on <a href="http://www.diarmuid13.com/adult-faith-development" style="text-decoration: none;"><span style="color: black;">Adult Faith Development.</span></a> His best known books include Quantum Theology (1996 - revised in 2004), </span><span style="font-size: small;">Ancestral Grace (2008), Jesus in the Power of Poetry (2009), Christianity's Dangerous Memory (2011), In the Beginning was the Spirit (2012), and God in the Midst of Change (2013). His Website</span>: </span></span><a href="http://www.diarmuid13.com/" style="font-family: 'Trebuchet MS', sans-serif;">www.diarmuid13.com</a></div>
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<tr><td class="tr-caption" style="text-align: center;">Iceberg</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">Diarmuid, this interview is in the context of the
125<sup>th</sup> Anniversary Celebration of Charles Lavigerie’s Anti-Slavery
campaign. We are invited to reflect on today’s modern slavery. According to the
statistics there are about 27 million people being “officially” enslaved
nowadays. Here we are talking about human trafficking, forced labour etc. After
many years journeying in the Global South, and specially in the African
continent, this looks to me like the tip of an iceberg. It seems to me that today’s slavery affects hundreds of millions of human beings struggling to
have their basic needs met. Also, according to my perception, there exists a
huge unnamed subconscious reality that supports this unjust and inhuman system
of enslavement. This blog aims at embracing the giant wound (modern
slavery) in the here and now. </span></span><br />
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<tr><td style="text-align: center;"><a href="http://4.bp.blogspot.com/-pXgdxpFCKIw/UOOEJPSBEpI/AAAAAAAAHms/zUopUNaoHok/s1600/WalterBrueggemann-1.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://4.bp.blogspot.com/-pXgdxpFCKIw/UOOEJPSBEpI/AAAAAAAAHms/zUopUNaoHok/s1600/WalterBrueggemann-1.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Walter Brueggemann</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">Still as Walter Brueggemann points out, as quoted in
your book <i><a href="http://www.amazon.com/Christianitys-Dangerous-Memory-Rediscovery-Revolutionary/dp/0824526783/ref=sr_1_1?s=books&ie=UTF8&qid=1325806397&sr=1-1">“Christianity’s Dangerous Memory,”</a></i> embracing is the culmination of a process which involves “confrontation with the numbness of death, recognizing and
naming that which has outlived its usefulness, grieving its loss, ritualizing
the letting go, and eventually laying the dead to rest.” In other words, “to
criticize in order to energize.” You invite us to embrace the onerous and
painful task of deconstruction. Could you help us to understand in a deeper way
today’s powers of domination and what supports modern slavery in a more
subconscious level? <o:p></o:p></span></span></div>
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<tr><td style="text-align: center;"><a href="http://3.bp.blogspot.com/-6eKKKkp9_Tk/UOOEm0RfeEI/AAAAAAAAHm0/keT3_seQBT0/s1600/450px-Aristoteles_Louvre.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://3.bp.blogspot.com/-6eKKKkp9_Tk/UOOEm0RfeEI/AAAAAAAAHm0/keT3_seQBT0/s200/450px-Aristoteles_Louvre.jpg" width="150" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Aristotle (Louvre Museum)</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> They are several possible starting points on this topic. I will start around 500 years before the time of Jesus with
the emergence of classical Greek philosophy, particularly
the thinking of <a href="http://en.wikipedia.org/wiki/Plato">Plato</a> and<a href="http://en.wikipedia.org/wiki/Aristotle"> Aristotle</a>. </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">They took very much for granted a patriarchal
worldview in which God is considered to be a ruling king, governing from above
the sky, and ruling downward through the King on earth. “Patriarchal” is a
word with several meanings, but if one keeps in mind the Greek background you
grasp the essential nature of that paradigm. For that system to work
effectively various categories of people became side-lined into what one could
broadly call </span><span style="font-size: large;"><i style="font-family: 'Trebuchet MS', sans-serif;">slavery</i><span style="font-family: "trebuchet ms" , sans-serif;">.</span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">So, for instance,
women were considered to be misbegotten males, and even within the male world
itself, the hierarchical structure was such that even most males were condemned
to be at the bottom of the pile. Slavery has taken on various shapes and forums
all over the centuries. But, it is interesting that even in the letters of
Saint Paul, people were admonished: “slaves obey your masters.” So, the concept
of the institutional slavery was obviously seen as a key ingredient in
perpetuating and maintaining the patriarchal system. The concept of kingship is
very strong in Hinduism, is strong in Buddhism even though it is not considered
as a religion, and of course it reaches a kind of highpoint of development in
monotheistic religion.</span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">We are describing a system of power that has become so
religiously validated that for</span><span lang="EN-US"> hundreds
or thousands of years nobody dreamt of seriously questioning it. In fact, I
think it is good to say it, it is only in the middle of the 20<sup>th</sup>
century and later on that we begin to question it seriously. And of course that
question still continues and there are still, sadly it has to be said, social
institutions and religious institutions which still see that system as
fundamentally sacrosanct. </span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><br /></span></span>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">The link with classical Greek thought is
hugely important, to see and understand the power structures that are endemic
to Christianity even to this day, because that the big step that began to
impact very heavily our Christian concept. It has been subverted for almost
2,000 years, and may well be described as Christianity’s dangerous memory. In
the Gospels, it is described as the Kingdom of God, which I, and others,
suggest should be re-translated as the <i>companionship of empowerment</i>. <o:p></o:p></span></span></div>
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<tr><td class="tr-caption" style="text-align: center;">Orbis Books, 2012</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">In your last book <i><a href="http://www.amazon.com/Beginning-Was-Spirit-Indigenous-Spirituality/dp/1570759952">“In the beginning was the Spirit”</a> </i>you wrote about the need to evaluate afresh the fundamental issue of personal
identity. You say that, </span>"We are defined by the web of life… humans are begotten out of the
creative vacuum. We don’t come into the world; we come out of it." On the contrary, the anthropocentric and patriarchal view of reality has somehow brought us to
a wrong perception of who we really are. What is for you the main area of
concern that urgently needs to be tackled related to our real identity as human
beings?</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> Again I trace the issue back to Aristotle.
For Aristotle the human person is identified as the autonomous, independent,
rational. Aristotle put huge emphasis on the way we use our reason, and on the
fact that we stand apart from creation. Prior to the age of reason, let’s call
it, humans were viewed as being enmeshed within creation itself and therefore
to become authentically human they needed to stand over against the natural
world so that they could have a unique identity as human persons. That’s the
understanding of the human person adopted by Aristotle and by the classical
Greek philosophy. Which today is completely taken for granted across most of
the world, except of course by our indigenous peoples, who never have really
bought into that. And it is widely used in our education systems all over the
modern world.</span></span><br />
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<tr><td style="text-align: center;"><a href="http://4.bp.blogspot.com/-1A6xXByYcHY/UORmNEgcQuI/AAAAAAAAIEs/I1-WfKFaIhU/s1600/93c7ee10c26b8b24698246a600aff42a4ae1a555.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="180" src="https://4.bp.blogspot.com/-1A6xXByYcHY/UORmNEgcQuI/AAAAAAAAIEs/I1-WfKFaIhU/s320/93c7ee10c26b8b24698246a600aff42a4ae1a555.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Ruins where took place the Council of Nicea (AD 325)</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">The same understanding of the human person was used in the Church
councils of Chalcedon and Nicea, where the Christological doctrines were
defined. It was that Aristotelian understanding of the human person that
prevailed.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Now the alternative which I suppose is more visible today, is particularly in those African spiritual cultures where they use the concept of <i>Ubuntu</i>
(I am because we are). But certainly it is a shift in consciousness today,
moving away from that of the human as a fierce competitor, over against
everything else, reaping havoc not nearly on the human family but indeed on the
planet itself. </span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">For me, the relational understanding is summarized in the
statement: “I am at all times the sum of my relationships, and that’s what
constitutes my identity.” That is what Africans mean by the concept of the <i>Ubuntu</i>. Moreover, our web of relationships is not
about other human persons, it is about the entire web of life, how I relate
with the animal kingdom, the plant world, the living earth itself, and also
the cosmos. That web of relationships is
very vast, it’s very complex, and it’s very deep. But, it’s not just about
persons.</span></span><br />
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<tr><td style="text-align: center;"><a href="http://3.bp.blogspot.com/-sz8ukFqJRBQ/UONVTBIozCI/AAAAAAAAHb4/EIEOZN_Ne_o/s1600/roszak1_1951331a.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="125" src="https://3.bp.blogspot.com/-sz8ukFqJRBQ/UONVTBIozCI/AAAAAAAAHb4/EIEOZN_Ne_o/s200/roszak1_1951331a.jpg" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Theodore Roszak</td></tr>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Already back in 1979, an American philosopher and historian, <a href="http://en.wikipedia.org/wiki/Theodore_Roszak_(scholar)">Theodore Roszak</a>, wrote a book called <i><a href="http://person/Planet">Person/Planet</a></i>. He reiterates the same
central point: “we cannot develop our
authentic way of being human without simultaneously developing more authentic
ways of how we relate with the planet itself.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In my recent book, <i><a href="http://www.amazon.com/Christianitys-Dangerous-Memory-Rediscovery-Revolutionary/dp/0824526783">Christianity’s Dangerous Memory</a></i>, I
devote a whole chapter to this crucial issue, indicating that the historical
Jesus adopted, not the Aristotelian understanding of the human person (which
the Church takes for granted), but rather a way of being human much closer to
the notion of the <i>Ubuntu</i>. The historical Jesus departed significantly
from Aristotle, adopting instead an understanding of our humanity with a strong
relational significance.<span style="color: red;"><o:p></o:p></span></span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">You have just shared about the importance of expanding
our self-identity: pointing out that we are a species in relation, not only to
humans but also to the web of life and to the whole cosmos. </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><a href="http://en.wikipedia.org/wiki/Quantum_mechanics">Quantum Physics</a> and
<a href="http://www.ted.com/talks/brian_greene_on_string_theory.html">String Theory</a> are revealing the very grounds of reality, showing that in fact
we are all radically interconnected, that we are all one, that, in fact, there
is nothing that is “out there,” that the ground of reality in a creative
vacuum, and that energy is the basic stuff of the universe. Now, what is the
contribution of New Physics and <a href="http://www.evolutionarychristianity.org/">New Cosmology</a> towards this understanding of who
we are as human beings?</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"></span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"></span></span></div>
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<tr><td class="tr-caption" style="text-align: center;">String Theory</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> In a sense you have answered the question
yourself, there is one central feature and the earlier cosmology, what
sometimes is referred to as mechanistic science, put a lot of emphasis on the
fact that everything is made of atoms, isolated single bits if you like. The
philosophy behind that is described as: “the whole equals the sum of the
parts,” whereas in the new physics we embrace a vision of the whole being
greater than the sum of the parts. We encounter the same underlying vision in quantum
theory, and in more recent theories like entanglement, string theory and a
range of others. In this alternative view, everything is interconnected,
everything is interrelated, nothing makes sense in isolation, and we cannot
understand any individual atom, molecule, cell, or whatever it may be, without
being aware - and exploring - how it is interconnected with the whole range of
other things.<o:p></o:p></span></span></div>
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<tr><td style="text-align: center;"><a href="http://3.bp.blogspot.com/-3pSEKYMX-cE/UONW5hfXMNI/AAAAAAAAHdI/DUdl61YiZlk/s1600/Neuron-and-Glial-Cells.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://3.bp.blogspot.com/-3pSEKYMX-cE/UONW5hfXMNI/AAAAAAAAHdI/DUdl61YiZlk/s200/Neuron-and-Glial-Cells.jpg" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Image of neurons and glial cells (non-neural brain cells).<br />
Photograph: Uwe Konietzko, University of Zurich</td></tr>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">One of the most recent break-throughs is in the field of
brain science itself. So far we have understood the brain to function basically
on the basis of neurons, and if you take any standard text book on the
neurology of the brain, they talk about the neurons “firing,” in other words,
the electrical impact going on within the neurons which </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">is what they thought throughout
the 20</span><sup style="font-family: 'Trebuchet MS', sans-serif;">th</sup><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"> century, explained the main reasons behind the activity
within the brain and its impact on daily behaviour. But nowadays there is a
very rapid and substantial movement towards talking about the “<a href="http://en.wikipedia.org/wiki/Neuroglia">glia cells</a>,” and
what is fascinating about these cells is that the glia specialize in
interconnection across the entire brain. It is now in our thought that
the "glia cells" rather than the neurons, are responsible for everything that our
brain does. </span><br />
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<tr><td style="text-align: center;"><a href="http://3.bp.blogspot.com/-gCtOBq4fUIg/UONXrlFJIJI/AAAAAAAAHdU/X_td0u_5wCQ/s1600/images-3.jpeg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="185" src="https://3.bp.blogspot.com/-gCtOBq4fUIg/UONXrlFJIJI/AAAAAAAAHdU/X_td0u_5wCQ/s200/images-3.jpeg" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Albert Einstein</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When brain scientists examined the brain of <a href="http://www.alberteinstein.info/">Albert Einstein</a> after
his death – hoping to find evidence for his ingenious nature – they discovered
three times more "glia cells" in his brain than in the average brain. His
creativity may be related to the power of his glia cells rather than any rare
neuronal activity. It seems that the human brain is a mirror of the cosmic
brain, or the planetary brain. Once more, it is the web of relationships that
defines, empowers, makes possible, everything we do rather than isolated atoms
bumping off each other.</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b> In the fascinating analogy you have just mentioned of the human brain mirroring that of the cosmic brain and the planetary brain, which indicates the reality of living in a <a href="http://en.wikipedia.org/wiki/Fractal">fractal universe</a>, giving this fact, how does this contribute towards the understanding of who we are, and also toward a better understanding of the causes of slavery?</span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><b>Diarmuid:</b> It highlights the central importance of relationality, as I emphasize above. Everything in creation, from the cosmic to the subatomic, is
programmed for relationship, for a mode
of interacting and interconnecting that is not oppositional or adversarial, but
rather one that seeks out connection for richer interaction. Slavery is the
opposite of all that. The relationships within a slavery context are
imbalanced, uneven, unjust, programmed for the elimination of the other rather
than for their growth or flourishing.</span><span lang="EN-US"><o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="http://3.bp.blogspot.com/-Wd1ycB6bXe4/UONZrHUmU8I/AAAAAAAAHf0/kgEDzOGqKsg/s1600/1-933495-21-9.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://3.bp.blogspot.com/-Wd1ycB6bXe4/UONZrHUmU8I/AAAAAAAAHf0/kgEDzOGqKsg/s400/1-933495-21-9.jpg" width="257" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Sorin Books, 2010</td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">In the context of New Cosmology I am particularly
interested on the concept of the field, specially the way is presented in the
book of <a href="http://www.judycannato.com/">Judy Cannato</a> <i><a href="http://www.amazon.com/Field-Compassion-Cosmology-Transforming-Spiritual/dp/1933495219">“Field of Compassion.” </a></i>Could you explain how this notion
of “field of compassion” contributes to a world without rigid and violent
social structures?</span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US"><br /></span></b></span>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> Yes, the concept of the field, which is
taken of course from physics, and the field is based on a configuration,
through which empowering relationships can happen; that is basically what it
means. So in other words, it is a challenge to the classical mechanistic
sciences which claim that everything is random, isolated, and that progress
happens through things crashing into each other, depicting a rather violent
understanding of nature and creation. </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The field concept denotes cooperation,
inter-relationship, with evolution leading creation in a direction programmed
for deeper relationship, which in turn will bring about deeper empowerment. </span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
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<a href="http://1.bp.blogspot.com/-rS180zKE5Rw/UOTWLVe6s9I/AAAAAAAAIYo/uINS_oVfKK4/s1600/PICTURES+ENERGY+COMPASSION1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="114" src="https://1.bp.blogspot.com/-rS180zKE5Rw/UOTWLVe6s9I/AAAAAAAAIYo/uINS_oVfKK4/s640/PICTURES+ENERGY+COMPASSION1.jpg" width="640" /></a></div>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><br /></span></span>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">So
I am back to the language of the paradigms, drawing an important distinction
between the “mechanistic” paradigm and the “holistic” one. So, the concept of
field is very much a holistic paradigm and it connects with many of the things
we have already talked about in this interview, particularly that central
emphasis that it is through more empowering relationships that life flourishes
and is through empowering relationships evolution thrives at all times.<span style="color: red;"><o:p></o:p></span></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">In the line of “<a href="http://en.wikipedia.org/wiki/Quantum_field_theory">field theory</a>” there are also two
very enriching concepts from today’s new cosmology that can aid in our strategy
to deconstruct slavery: these are the “<a href="http://en.wikipedia.org/wiki/Holographic_principle">holographic universe</a>” and
“<a href="http://en.wikipedia.org/wiki/Quantum_nonlocality">non-locality.</a>” How can you explain these two phenomenon?<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> The holographic universe in practice is
very closely related to the field theory. And it is also very closely related
to the principle that the whole is greater than the sum of the parts. An
entering here also is the element of surprise. It is often when we think we
have a very definite plan worked out, that life may surprise us with other
elements that we haven’t even thought about. To understand the holographic
principle, of the whole being greater than the sum of the parts, we can take an
example from modern medicine. If I go to a doctor with a pain in my right hand
side, the doctor will focus on where the pain is and examine the specific area;
if he needs an x-ray, it is done on that part, and if surgery is required, it
is performed on the specific part. The focus is on the faulty part, following
the principle that the whole equals the sum of the parts. Now, if I go to an
alternative person like an acupuncturist or an herbalist, the focus will be very
different. After a lengthy interview, based on a range of questions regarding
my general behaviour, relationships, spirituality, diet, etc., the practitioner
reaches a conclusion viewing the pain in my side a symptom of something wrong
in the totality of my being. I may be advised to look afresh at my diet, my
relationships, or my spirituality, and when I attend to the greater whole of my
being, surprisingly things can change for the better, even resolving the pain
in my side. In the second example, the practitioner is following the principle
of: the whole is greater than the sum of the parts, and the outcome can be
significantly different. <o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">On the larger scale, we can link the holographic view with
the concept of non-locality, both being expressions of field-theory.</span></span><br />
<div style="text-align: left;">
</div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="http://4.bp.blogspot.com/-EfcVxWH_Dsc/UOTSILEnscI/AAAAAAAAIVw/5IGqpowg5e8/s1600/Butterfly-Effect.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="266" src="https://4.bp.blogspot.com/-EfcVxWH_Dsc/UOTSILEnscI/AAAAAAAAIVw/5IGqpowg5e8/s400/Butterfly-Effect.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Butterfly Effect</td></tr>
</tbody></table>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Described
metaphorically, non-locality is sometimes known as the butterfly effect,
whereby the flapping of a butterfly’s wings off the coast of New York may
impact significantly on the course of a tornado off the coast of China. It is a
rather poetic, metaphorical way of saying that everything in our universe is
intimately connected, and even our way of thinking, our secret thoughts, are
probably not that secret at all, because thought is a form of an energy, and
the thoughts I have will flow out into the wider universe, and will impact on
others for better or for worse.</span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span>
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<a href="http://2.bp.blogspot.com/-JFJuaUt-vfE/UOTTpqStyrI/AAAAAAAAIXM/tADzXpDm7Gc/s1600/PICTURES+SLAVERY8.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="138" src="https://2.bp.blogspot.com/-JFJuaUt-vfE/UOTTpqStyrI/AAAAAAAAIXM/tADzXpDm7Gc/s640/PICTURES+SLAVERY8.jpg" width="640" /></a></div>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Non-locality challenges us as individuals to be
very consciously aware of what we are doing, of what we are choosing to give
energy to, because that is likely to have an impact far beyond our immediate
context.<span style="color: red;"><o:p></o:p></span></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:
</b>In the light of the new physics and new cosmology, how
can you help us to better comprehend how slavery functions and how it expands
beyond the tangible. In which dimension these terms that you have just spoken
of (fractals, field theory, holographic Universe and non-locality) can help us
in the process of breaking down the enslavement from a mechanistic and
anthropocentric world? <b style="color: red;"><o:p></o:p></b></span></span></div>
<br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><b>Diarmuid:
</b>Slavery, like other forms of oppression, is construed
on a linear, top-down flow, with all the power invested on the one at the top,
and imposed on the ones at the base, using a selected few in-between, to carry
out the wishes of the imperial regime. In terms of the earth and cosmic creation,
it makes no sense whatsoever. It is a purely anthropocentric way of doing
things, itself based on a deeply flawed understanding of the human person (as
highlighted above). Fractals, field theory, holography, non-locality, all
highlight complex and diverse ways of inter-relating, with no one force
controlling everything else. In all these cases, we are looking at the
self-organizing universe, guided, rather than governed, by a deep inner wisdom.
Which seeks the mutual flourishing of everything – through a structure of
relational dynamics. </span><span lang="EN-US" style="color: red;"><o:p></o:p></span></span></div>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="http://1.bp.blogspot.com/-1m6g4lv2XeI/UOONNqK7p2I/AAAAAAAAHt4/2Pq27Hzhnew/s1600/D341.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://1.bp.blogspot.com/-1m6g4lv2XeI/UOONNqK7p2I/AAAAAAAAHt4/2Pq27Hzhnew/s400/D341.jpg" width="297" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">"Africa Inner Struggle" (Yago, Dublin 2012) </td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">Africa is very much present in your writings.
Previously you mentioned about the contribution of African Spiritual cultures
with the term “Ubuntu”, “I am because we are,” which expresses the core of who
we are - beings in relation. In one of your most recent books you talk about
Africa being the scapegoat of today’s humanity, and how Africa bears witness to
some of the most destructive deviations, observable in the relational web of
life. You said that, tragically, Africa is the part of our planet, and the
aspect of our ancient human story, consistently condemned to negligence and
oversight. Africa, more than anywhere else on earth, bears the scars of “man’s
inhumanity to man.” Where is the background to this perception of enslavement?
How is it related to our own inner enslavement as beings, uprooted from
creation?<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
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<tr><td class="tr-caption" style="text-align: center;">Orbis Books, 2009</td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> Well, the first thing I must confess that I
do have a particular affection for Africa. I never worked there on the long
term, but I have made several short visits. My primary interest in Africa,
which I spell out in great detail in my book <i><a href="http://www.amazon.com/Ancestral-Grace-Meeting-Human-Story/dp/1570757941">Ancestral Grace</a></i>, is that
Africa is the birthplace of the human race. Africa is where our human story
originates and from there we spread all over the planet. And our entire human
story, which again has been subjugated by the controlling drive of our patriarchal
dominant culture, is one of 7,000,000 years. Up till about 1960 it was assumed
that the human race was no more than maybe 10,000 years old. </span></span><br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="http://4.bp.blogspot.com/-mVEJ5IAat7o/UOOOjAvQ3BI/AAAAAAAAHvM/ASMU9UbVRgc/s1600/apetoman1.jpeg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="167" src="https://4.bp.blogspot.com/-mVEJ5IAat7o/UOOOjAvQ3BI/AAAAAAAAHvM/ASMU9UbVRgc/s200/apetoman1.jpeg" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Louis and Mary Leakey<br />
in Tanzania's Olduvai Gorge in 1959.</td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><a href="http://www.leakey.com/origins">Louis and MaryLeakey</a> shocked even the scholarly world when they stretched the date of our
origins to 2,000,000 years (in the early 1960s). Thus began the new wave of
research that led to the date of
7,000,000 confirmed in 2007. And most of that story is directly linked to the
African continent. <o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">With that background information, I often remind audiences
that Africa is our collective home as a human species. Every human being has an
innate tendency to look after their home. Home is a very special place for all of
us. So we like to keep the home nice, we like to beautified it and look after
it in a special way. As a species Africa is our primary home and always will
be. At the present moment because of the exploitation of transnational
corporations, and negative globalization, we are reaping havoc on our
collective homestead. We are being incredibly destructive and reckless in the
way we are treating our home. <o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span>
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<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">All of us, not only the people of Africa have a very serious
obligation to try and address the issue of getting our home into a better repair.
Now, that is not going to happen obviously until people wake up and realize the
significance of Africa in our great story. And sadly there are very few
branches of education today which are alerting people to that. My hope is that
in due course more and more people will become aware of it. The pain and
suffering endured by humans all over the planet may in part (perhaps in large
part) be due to the plight of our homestead amid so much destruction and wanton
suffering.<o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
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</div>
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<a href="http://1.bp.blogspot.com/-Tx9hTj9t4rE/UOO8YN5tSQI/AAAAAAAAH_4/xMHK-z81Q_Q/s1600/The+New+Mad+Scramble.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="https://1.bp.blogspot.com/-Tx9hTj9t4rE/UOO8YN5tSQI/AAAAAAAAH_4/xMHK-z81Q_Q/s320/The+New+Mad+Scramble.jpg" width="320" /></a></div>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Justice is a central consideration in this matter. Much of
the pain and destruction in Africa can be traced to the unfinished business of
colonialism in the past, and negative globalization at the present time. These
issues need to be addressed in the short term; my interest, however, is more
about the long term, the need to reclaim our African home, and begin afresh
with a radical different set of values and vision in our relationship with
Africa: politically, economically, historically and spiritually.<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">In your last book you add another sense of urgency
needed in the African context. You write that: “while, undoubtedly, Western
colonization has contributed to this tragic state of affairs, there is a shadow
dimension to African communality (internalized oppression in another guise)
that needs urgent attention and thorough reevaluation.” Could you elaborate on
this point?<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> Yes, let’s take the example of Zimbabwe.
After its initial freedom from British colonialism, <a href="http://en.wikipedia.org/wiki/Robert_Mugabe">Robert Mugabe</a> became the
champion of his own people. And the champion of the new freedom, the new
development and the new hope for the country. And probably still using a number
of methods left behind by the British but at least also doing so with a sense
of autonomy. Then gradually - and largely unaware, I presume, he gradually
began doing the very things that the colonial oppressors had been doing when
they were colonizing the country. With a good intention to reclaim land for his
own people, he ended up bolstering his own power position, supported heavily by
the army of this day. He began oppressing not only the white people but his own
black people as well. So sadly he started carrying out on them the very things
that British colonizers carried out on the original African people when they
invaded Zimbabwe (then Rhodesia), and a range of other countries.<o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The phenomenon we are exposing here is known as “internalized
oppression”. We can take as another example the one time British Prime
Minister, <a href="http://en.wikipedia.org/wiki/Margaret_Thatcher">Margaret Thatcher</a> who ruled as the infamous iron lady. She ruled with
a sense of patriarchal dominance much more characteristic of outstanding male
rulers. She has so internalized a masculine way of doing things that her
feminine qualities were almost totally subjugated.<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">So these two examples (Robert Mugabe and Margaret Thatcher)
illustrate how easily any of us can get trapped in that internalized
oppression, unless we are very consciously aware, and sensitively listening to people
around us seeking to alert us to the power and glory we are accumulating to our own
advantage, and to the destruction of the very people and culture we are meant
to be serving.<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">Again in your latest book, <i><a href="http://www.amazon.com/Beginning-Was-Spirit-Indigenous-Spirituality/dp/1570759952">“In the Beginning was the Spirit,”</a></i> you dedicate a whole chapter to the “Spirit of Africa.” You mentioned
that the role of the Great Spirit in African religions seems a good deal more
complex than elsewhere on the planet. The Great Spirit is clouded by invasive
patriarchal domination. Still, what is the contribution of the <a href="http://www.lausanne.org/en/documents/all/nairobi-2000/194-west-african-case-study.html">African Traditional Religions</a> towards this major shift in our consciousness, that
humanity must undergo in order to re-member our true home?</span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><br /></span></span></div>
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<tr><td class="tr-caption" style="text-align: center;">Anthropocentric image of God (Michelangelo)</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> Well, that question relates to a number of
things. For example it relates particularly to our image and our
understanding of God, because particularly in the monotheistic religions, God
is often described as an anthropocentric kind of projection. God is the human
being inflated in a big way if you like. </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">But that inflation of the human
concept in all the major religions is a male, king like, royal, patriarchal
figure. Now, when you look at indigenous peoples around the world, and this
includes several of the natives indigenous African religions, they talk a lot
about the Great Spirit. The Great Spirit is very vast and also very intimate. The
Great Spirit is not a personal force in the way that we understand person,
which we have already touched upon in this interview. It is transpersonal
rather than impersonal. And these are important distinctions. </span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">
When something sounds not quite personal to a lot of people, we assume it is
impersonal, in other words we get stuck again in dualism. Now the way to bridge
that dualism is to explore the concept of the transpersonal, an idea borrowed
from both anthropology and psychology. And in both sciences, the transpersonal
denotes the kind of person I become when I am more meaningfully related with
the whole wider web of life. Once again we encounter the holographic principle,
but this time articulated in more relational terms: I am at all times the sum
of all my relationships, and that is what constitutes my identity. Now for the
indigenous peoples, and for the native religions of Africa, the Great Spirit is
embodied first and foremost in creation. And that is not <a href="http://en.wikipedia.org/wiki/Pantheism">pantheism</a>; <a href="http://en.wikipedia.org/wiki/Panentheism">panentheism</a>
would be a better definition for it. The Great Spirit is particularly an energy
source, but an energy understood as a relational dimension. In mainstream science
energy is often reduced down to cells, atoms, sub-atomic particles and so
forth.</span></span><br />
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<tr><td class="tr-caption" style="text-align: center;">Web of Life</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">But energy understood here is in the quantum physics sense of a
relational force at work. And if you ask what energizes the energy that
constitutes the basis of everything in creation, in my opinion the only
meaningful answer is that of the Great Spirit. Again this is a wisdom that our
indigenous peoples have known for thousands and thousands of years. And I
think, we, in the major religions, need to wake up and learn from this vast
inheritance of our historical past. The Great Spirit is very much about interconnecting,
empowering, energizing. It is a very rich concept in traditional indigenous
religions that we have neglected from far too long. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In the African context, the notion of the Great Spirit has
been seriously subverted beneath several layers of Christian evangelization.
Where the notion still prevails it tends to be described in patriarchal terms,
indicating a serious conflation between the idea of God as a patriarchal
father-figure and the Spirit as the source of all that exists. The “source” has
been converted into a patriarchal construct instead of honouring it as a cosmic
energy flow enlivening and empowering all that exists.<o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">You have just mentioned about the constant danger
of getting stuck in mere dualistic perception of reality. In the chapter “The
Erotic Spirit in Creation” you launch the theology of the “Holy Spirit” into
new, fertile territory. One of the characteristics which you develop, is the
one of the “Spirit of Nonduality.” </span></span><br />
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<tr><td class="tr-caption" style="text-align: center;">Shambhala, 2007</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">Again you just mentioned about the need to
explore the concept of transpersonal. In this line <a href="http://www.kenwilber.com/home/landing/index.html">Ken Wilber</a> is presently
taking an outstanding role in a revolutionary integral approach to Life, God,
the Universe and Everything. He articulates the overall evolution and
developmental movement from pre-personal to personal to transpersonal where
non-dualism takes place. What is the role of <a href="http://en.wikipedia.org/wiki/Nondualism">non-dualism</a> in the fight against
today’s slavery?<o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> Again we need to acknowledge the source of
this. The wide spread use of dualism comes particularly with classical Greek
philosophy. It may have been there before that, but certainly thereafter it became
very strong often translated as binary distinctions between matter and spirit,
body and soul, earth and heaven, and so forth. Life at large is made up of
both-and possibilities and not either-or divisions. In several great Asian
cultures the concept of the non-dual is very much to the fore, known as <i>Advaita</i>,
in Hinduism, and also used in Buddhism. </span></span><br />
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<tr><td class="tr-caption" style="text-align: center;">Ken Wilber</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">And when people like Ken Wilber and
others talk about “integral spirituality” they are supporting the new emphasis
on relationship, explored above while also seeking to build bridges between those areas of life that we
have split into dualistic opposites. From the psychological point of view the
other important thing to remember here is that when we split something off, and
consider it an evil so to speak, very often we give it an enormous power over
us. And so in psychotherapy we use the language of “befriending the shadow,” in
other words learning to come back to the dark side of ourselves, and to those
aspects of ourselves that perhaps we don’t particularly like. <o:p></o:p></span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">So there is a quite a long history behind our tendency
towards dualistic splitting and it is deeply ingrained in our Western way of
seeing and thinking. And sadly because the West has had so much influence in
other parts of the world, it is quite corrosive in its destructive impact
on indigenous cultures and belief systems. <br />
</span><span lang="EN-US"> <o:p></o:p></span></span></div>
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<tr><td class="tr-caption" style="text-align: center;">Crossroad 2004</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">I believe that the integration of a non-dualistic
mind is essential in order to grasp one of the most deflating impacts on our ego,
the fact that we live in a self-organized Universe that operates through the
endless logic of Birth-Death and Rebirth. In this line of thinking, <a href="https://cac.org/">Richard Rohr</a> in his book <i><a href="http://www.amazon.com/Adams-Return-Five-Promises-Initiation/dp/082452280X">“Adam’s Return”</a></i> writes: “Life is not about you, but you are
about life, you are not your own, you are an instance of a universal, and even
eternal pattern: life is living itself in you.” I will appreciate your
impression of this.<o:p></o:p></span></span></div>
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<tr><td class="tr-caption" style="text-align: center;">Immune System</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> Well, once again, one easier way to
understand that rich and complex idea of a self-organized Universe is to look
at the human body itself. The human body, our health and wellbeing, is heavily
dependant on the phenomenon call “the immune system.” </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">It can be described as an
internal wisdom that is there in the body that is for ever knocking
out dangerous or adverse effects on the body and therefore basically
keeping us healthy. Now where does the body get this immune system from? In my opinion, it gets it from the planet and
from the universe.</span></span><br />
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<tr><td class="tr-caption" style="text-align: center;">"Life is living itself in You"</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">So planet earth itself has this internal kind of wisdom which
science in more recent years has named as the self-organizing principle or the
capacity for <i>autopoesis</i>. The challenge in the notion of a
self-organizing universe can be gleaned when we confront the popular
interpretation of the Book of Genesis, indicating that the earth and everything
in creation is matter over which we humans have control and that it exists
primarily for our use and benefit. In truth, however, we are not in charge, and
we are not in control; creation is in control of itself! and instead of we
playing these games of domination and control we need to listen more
attentively to creation, learn from its processes, including the dynamic
of birth-death and rebirth, and adjust our ways of behaving, so that we behave
in a way that is more congruent with the creation of which we are a part. I do
sometimes wonder myself if things might have to get much worst on planet earth,
in terms of global warming and these other adverse effects of our time, before
we really wake up to the fact that our dominating, interfering strategy is not
serving ourselves or our creation well while this alternative wisdom of a
self-organizing universe is what we need to begin adopting and taking much more
seriously.<span style="color: red;"><o:p></o:p></span></span></span></div>
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<tr><td class="tr-caption" style="text-align: center;">Orbis Books, 2003</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">In this context, in your book <i><a href="http://www.amazon.com/Evolutionary-Faith-Rediscovering-Great-Story/dp/1570754519">“Evolutionary Faith”</a></i>
you mentioned <a href="http://www.storyoftheuniverse.org/">Swimme</a> and <a href="http://www.thomasberry.org/">Berry</a>’s insightful contribution describing the great
paradox of creation and destruction happening at all levels in the Universe. As
you said, this is a complex and largely neglected theological topic. God’s
creativity is in the destruction and death as well as in the birthing of novel
and emergent forms. This is a <a href="http://www.diarmuid13.com/spirituality-essay-2">“baffling paradox” </a>that can only be dealt with a
paradoxical mind. Could you elucidate more in regard to this insight?<b> </b><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> This is a major issue for many many people
because again we have been so indoctrinated into the idea that there is a
fundamental flaw in creation. And only the death and the cross of Jesus can
help us to save us from it. </span></span><br />
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<tr><td class="tr-caption" style="text-align: center;">Thomas Berry</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">To make a switch to the understanding and the
meaning of this paradox demands a huge shift in consciousness. <a href="http://www.storyoftheuniverse.org/">Swimme</a> and
</span><span style="font-size: large;"><a href="http://www.thomasberry.org/" style="font-family: 'Trebuchet MS', sans-serif;">Berry</a><span style="font-family: "trebuchet ms" , sans-serif;">, in their book of the </span><i style="font-family: 'Trebuchet MS', sans-serif;"><a href="http://www.amazon.com/Universe-Story-Primordial-Era-Celebration/dp/0062508350">"Universe Story," </a></i></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">describe the paradox as the
recurring cycle of creation-destruction, creation-destruction,
creation-destruction, with both words being of equal importance. In other words
without a certain quality and quantity of destruction we cannot have a creative
universe. Now the example I often use here when I am giving workshops is the
example of earthquakes. And without earthquakes we will not be having this
conversation today, because without earthquakes we cannot have a viable earth.
Earthquakes are absolutely essential to the wellbeing of the earth. An
earthquake may be described as the earth venting out its excess of energy so
that the earth body can continue to function healthily and normally. If we get
rid of earthquakes we are getting rid of the earth itself too. So that leaves
us with the dilemma: how then do we begin to make sense of the earthquake? And
that is the importance of that word “paradox.”</span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">We need to clarify the distinction between a paradox and a
flaw. For me a paradox is a contradiction but it has meaning written underneath
it. So for instance when Saint Paul says “It is when I am weak that I am
strong” he is talking in the language of a paradox. We can’t be weak and strong
at the same time as we understand them in the basic English. And yet many of us
know that there is a meaning in that statement because we ourselves probably at
some stage have been through that experience. So that’s the paradox. Creation
is full of paradox and we must not confuse it with the sense of being
flawed. It strikes me that there is little or no flaw anywhere in creation.
Paradox, yes, but flaw, no! <br />
How do we make sense of all this? Well there are several interesting examples
around the world. Firstly, a rather mystical example. When the tsunami of 2004
the far East, there was one <a href="http://academic.evergreen.edu/g/grossmaz/LEEPERFY/">small group of indigenous people</a> who lived off the
south west coast of Thailand.</span></span><br />
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<tr><td style="text-align: center;"><a href="http://2.bp.blogspot.com/-Q0hOIqkqZ2U/UOSAWUZmjeI/AAAAAAAAIJ4/JGJuK4nWDbI/s1600/Moken-boats.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="175" src="https://2.bp.blogspot.com/-Q0hOIqkqZ2U/UOSAWUZmjeI/AAAAAAAAIJ4/JGJuK4nWDbI/s400/Moken-boats.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Moken Tribe. Thailand's "sea gypsies" </td></tr>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">This people don’t have any formal educational
system. But they read the signs of nature on that morning of December 26<sup>th</sup>
2004 when they saw the sea waters away way out. They consulted their elders and
the elders said these waters will come back with ferocious intent, in just few
hours from now. So they gathered all of their meager belongings, they moved up
into the hills. On their way up they met a group of Western tourists, some of
whom ridiculed them and walked down into the eye of the storm and were killed, but a few others went up along
with them, and in due course broke the news to the western media. The
point behind the story which is really a parable of our time is this: those
people did not battle with the paradox. They befriended the
paradox, and therefore the paradox befriended them. So there is a whole spirituality,
in fact is a kind of theology, within the highly destructive elements we
experience both in our personal lives and in the universe we inhabit.<span style="color: red;"><o:p></o:p></span></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><b>Yago:
</b>From an even larger perspective, in regard to slavery,
patriarchy and the anthropocentric world view as part of a destructive stage in
our evolutionary process, can our emerging consciousness (of the transpersonal
and non-dualistic approach) be understood as a step forward in our awareness of
a new creation emerging from thousands of years of enslavement?</span><span lang="EN-US"><o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><b>Diarmuid:
</b>It is not emerging from the culture of slavery, it is
transcending it. While historically some might try to suggest that it had to be
this way as a way of moving into a more enlightened stage, this is a narrow
anthropocentric way of arguing. Slavery makes no earthly or cosmic sense.</span></span><br />
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<tr><td class="tr-caption" style="text-align: center;">"Lost touch with Planet Earth"</td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">It is
the development of a species that lost touch with planet Earth and with the
Universe. In all probability, slavery did not exist in ancient, prehistoric
times, when the Ubuntu principle prevailed (in all probability). Slavery
belongs more to the era of so-called “civilization” when humans came to see
themselves as separate from creation, designed to play the game of
divide-and-conquer over everything in creation, including the subjugation of
other human beings, to the degrading point of slavish subjection. Slavery is a
human deviancy that makes no cosmic or earthy sense. </span><span lang="EN-US"><o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">Diarmuid, in order to grasp better the reality of
slavery we, so far, have journeyed through new physics and new cosmology, with
reference to Africa. Now, let us move to a concrete and practical reference:
the historical Jesus. Jesus’ endless compassion, his parables and amazing
wisdom can only be grasped from a paradoxical mind. It is from that paradoxical
dimension that emerges his mission of deconstructing the political and
religious oppressive system of his time. What can we learn from Jesus’ original
strategy in order to deal with the conscious and subconscious elements of
slavery?<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="http://2.bp.blogspot.com/-txLOo7dAxRg/UOOkRrPbTKI/AAAAAAAAH5Q/iGP81o6SOz4/s1600/D147+copy.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://2.bp.blogspot.com/-txLOo7dAxRg/UOOkRrPbTKI/AAAAAAAAH5Q/iGP81o6SOz4/s400/D147+copy.jpg" width="280" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">"Setting Free" (Yago, Dublin 2012)</td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> “Set my people free” is a central
aspiration of the Hebrew faith and the Christian religion. Thanks to many
contemporary insights in Scripture, we are beginning to see that Jesus did not
endorse in anyway any of the patriarchal culture of old, and this is
illustrated vividly in his use of parable stories. Lets take the story of the
good Samaritan, where the key issue seems to be ritual impurity, with the
priest and the Levite walking on the other side of the road so that they don’t
become ritually contaminated by the guy lying on the roadside. Jesus totally
identifies with the guy, and with distinctive subversive intent, employs the
radical outsider (the Samaritan) to activate a process of radical freedom and
inclusivity.<o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">All the parables are powerfully challenging and disturbing
stories. They are stories at the service of the phenomenon in the gospels
called the “Kingdom of God,” which is the English translation from the Greek (the
gospels were written in Greek), but Jesus spoke in Aramaic and as far as
we can believe, he didn’t speak in Greek. Aramaic and Greek are significantly different languages.</span></span><br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="http://2.bp.blogspot.com/-hScQzTjib3s/UOSGMHbN4II/AAAAAAAAIOk/ukp8XI2_I2g/s1600/JahanaraCDforWeb.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="288" src="https://2.bp.blogspot.com/-hScQzTjib3s/UOSGMHbN4II/AAAAAAAAIOk/ukp8XI2_I2g/s320/JahanaraCDforWeb.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">http://www.abwoon.com</td></tr>
</tbody></table>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The basic
difference being that we often judge Greek from what is written down, but since
Aramaic was only a spoken language, its meaning is conveyed by sound rather than
by vision. One possible translation, in fact a more likely translation, of the
phrase “Kingdom of God” is the phrase “Companionship of Empowerment.” Seeking
out mutually-enhanced empowerment seems to have been the primary goal of the
teaching and ministry of Jesus. And so every form of slavery, or any ways of
living that verge on slavery, have no place in this empowering dispensation.
St. Paul suggested that slaves should obey their masters; let’s be in no doubt:
Jesus would never have said that. </span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span>
<br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span>
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<div class="separator" style="clear: both; text-align: center;">
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">All the parables therefore are stories at the service of the ”Companionship of
Empowerment.” Now, they are two key words in this expression. The word “empowerment”
is fairly obvious, indicating that instead of power over, we must always adopt
a strategy of power with. However, it is the first word that proves to be even
more revolutionary and more transgressive, and that’s the word “companionship.”
Here Jesus seems to be saying “There maybe a benign patriarchal ruler who is genuinely
try to empower, but I (Jesus) am not interested
in any kind of patriarchal ruler, benign or otherwise. I want the empowerment
to be done through communities, through networks, through the web of
relationships. With that understanding of the Kingdom of God, we can see that
Jesus is totally at one with the vision of the new cosmology. And the unifying
point in both scenarios is the dynamic of empowering relationships.<span style="color: red;"><o:p></o:p></span></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">In practical terms, how did Jesus set about the
task of deconstruction? What role was played by the “Companionship of Empowerment”?<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> Basically, empowering people to have more
self confidence, and to be able to see the flaws in the sociological structures
that kept people enslaved. So for instance, I don’t think it is by accident
that a lot of the parables are about workers, workers in the vineyard, or
workers in their relationship with the land, the right way of relating to the
land, or the wrong way of relating to it. So Jesus did not adopt political
structures, nor was he a political revolutionary, in the normal sense of the
word. He was much more a person who sows the seeds of empowering subversion and
empowers people to begin empowering each other, thus claiming deeper rights
beyond the system that often enslaves them.<span style="color: red;"><o:p></o:p></span></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="http://1.bp.blogspot.com/-cICah28r5RI/UONe6kCNuLI/AAAAAAAAHkE/tn-O2KMyYc0/s1600/christianitys-dangerous-memory-a-rediscovery-of-the-revolutionary-jesus.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://1.bp.blogspot.com/-cICah28r5RI/UONe6kCNuLI/AAAAAAAAHkE/tn-O2KMyYc0/s400/christianitys-dangerous-memory-a-rediscovery-of-the-revolutionary-jesus.jpg" width="258" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Crossroad, 2011<br />
"Diarmuid O'Murchu is a spiritual genius"<br />
Richard Rohr, author of <i>The Naked Now</i></td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">In your book <a href="http://www.amazon.com/Christianitys-Dangerous-Memory-Rediscovery-Revolutionary/dp/0824526783">“Christianity’s Dangerous Memory”</a> you
propose that the crucial issue in several of the miracle stories seems to be
that of internalized oppression. You also mention that possession is not the
result of personal sin and cannot be healed by private penance. The possession
comes from relationships lived under the deceptions of unilateral power. How
did Jesus deal with the culture of internalized oppression, with the systemic
forces that corrupted people’s inner integrity? <o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> Well let’s take the story in chapter 5 of
Mark’s Gospel: the man that is severely demonized and is living in the tombs,
culminating in the episode of the pigs rushing down the hill into the sea. In
this story it is noteworthy that much of the language is of a distinctive
military nature.</span></span><br />
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<tr><td style="text-align: center;"><a href="http://2.bp.blogspot.com/-uc65_b-mj3E/UOSFgcR6r6I/AAAAAAAAINM/IruBMOVrSVc/s1600/tumblr_ldu7w2WYty1qduevwo1_500.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="205" src="https://2.bp.blogspot.com/-uc65_b-mj3E/UOSFgcR6r6I/AAAAAAAAINM/IruBMOVrSVc/s320/tumblr_ldu7w2WYty1qduevwo1_500.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="background-color: white; font-family: "helvetica neue" , "helvetica" , "arial" , sans-serif; line-height: 20px;"><span style="font-size: x-small;">“The Demon Possessed Man” by John Salomon</span></span></td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">The word “legion” refers to a cohort of, 6,000 foot-soldiers
in the Roman culture of the times. So, the entire story in all probability is
about a man, who has been severely traumatized (in modern jargon: driven
insane). Perhaps he witnessed his children slaughtered in front of his eyes;
perhaps his land was robbed, perhaps he was severely abused. He feels totally
disempowered and has lost all sense of normality. Jesus is calling him back
into his sanity, and leading him through a process of helping him to see how
his needs can be met. The section on the pigs, running down the hill into the
sea, is probably a metaphor, for the Romans being driven out of the land into
the sea so that they can go back to Rome. <o:p></o:p></span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><br /></span></span>
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<div style="text-align: right;">
</div>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In other words if we begin to use creative imagination in our
interpretation of all these stories, all these miracle narratives, whether it
be about people being deaf, people being dumb, people having lost their faculties,
in all probability these are the results of the external oppression, which the
oppressed people have internalized.</span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Or again, take the story of the handicapped
man let down through the roof, the man who was a paralytic, you see the key
focus of that story is about the forgiveness of sin. What Jesus seems to be
saying is: “Get rid of your internalized oppression and your external
oppression will begin to disappear also.” So I consider that there are two
kinds of parables in the story of Jesus. </span></span><br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="http://1.bp.blogspot.com/-60FvUnonNDo/UOO7QcZIRkI/AAAAAAAAH_Y/4L5jwpwtNbw/s1600/314228_481634188527118_300999433_n.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://1.bp.blogspot.com/-60FvUnonNDo/UOO7QcZIRkI/AAAAAAAAH_Y/4L5jwpwtNbw/s1600/314228_481634188527118_300999433_n.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The True Self</td></tr>
</tbody></table>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">There are parables of the word and
there are parables of action. All the miracles should be seen as parables of action
and I think it is a great waste of time and energy to be looking for some
divine, supernatural power at work. I am not denying that it might be there,
but that is not the main point of the stories. I think, the main point of the
stories is much more about human transformation, systemic transformation, at
the service of the “Companionship of Empowerment.”<span style="color: red;"><o:p></o:p></span></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">You also mention that we need a more imaginative
reconstruction in order to grasp Jesus’ task to bring about authentic human
transformation, Jesus’ preoccupation with evil forces and his clear desire to
rid the world of such oppression. There are several hints in the Gospels that
evil spirits represent unmet needs. You also speak of Jesus’ prophetic strategy
to deal with unmet needs through non-violence and empowering deliverance from
within. Could you elucidate further in this regard?<o:p></o:p></span></span></div>
<br />
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<tr><td style="text-align: center;"><a href="http://3.bp.blogspot.com/-KV1xU7-YFS0/UOSCsEMIcTI/AAAAAAAAILc/GuMwxpet8_I/s1600/kikuyu.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://3.bp.blogspot.com/-KV1xU7-YFS0/UOSCsEMIcTI/AAAAAAAAILc/GuMwxpet8_I/s200/kikuyu.jpg" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Kikuyu Witchdoctor (Kenya)</td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> In the culture of the time of Jesus - which
indeed will be similar to many African cultures of our time - when people suffered
oppression, and more so when they internalized it, everything in the culture
was blamed on the power of spirits. We evidence that in parts of Africa today when
an inexplicable event or an unexpected guest may be perceived to have activated
an evil spirit, and then, sometimes Africans will resort to witch doctors and
other resourceful people in order to set the relationships right.</span></span><br />
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<a href="http://2.bp.blogspot.com/-rR7_kzIg1Jc/UOUEY6QDWII/AAAAAAAAImE/JV_yUTAklHY/s1600/PICTURES+SLAVERY10.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="136" src="https://2.bp.blogspot.com/-rR7_kzIg1Jc/UOUEY6QDWII/AAAAAAAAImE/JV_yUTAklHY/s640/PICTURES+SLAVERY10.jpg" width="640" /></a></div>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><br /></span></span>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">Now, I think
that this is the context for several of the stories of the gospels about these
evil spirits. It has nothing to do with the person being possessed, and
therefore needing exorcism, but the possession needs to be seen as a form of internalized
oppression. Essentially, the oppression is about unmet needs, to the point
where any realization of one’s authentic humanity is largely if not totally jeopardized.
And the oppression in question is not
just a Roman legacy; it is also fostered by the indigenous Jewish culture
itself. For instance the priests of the temple made several demands, in areas
of taxation and temple donations to be
paid on a regular basis. These demands left many of the people very
impoverished.</span></span><br />
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<tr><td style="text-align: center;"><a href="http://1.bp.blogspot.com/-yt54C7EA-Gg/UOSEY_IzW8I/AAAAAAAAINA/e7VPMaE1epM/s1600/widows-mite1.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="255" src="https://1.bp.blogspot.com/-yt54C7EA-Gg/UOSEY_IzW8I/AAAAAAAAINA/e7VPMaE1epM/s320/widows-mite1.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Window's mite</td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">The story of the widow’s mite is usually interpreted as that of a
woman being very generous in giving her last few pennies for the upkeep of the
temple, but it could also be interpreted as a parable of subversive speech in
which Jesus is denouncing the extortionist mentality of the temple system that
was prepared to rob a poor widow of her last few dimes. In other words, Jesus is
highlighting the oppression of the Jewish culture itself along with the
extortion and exploitation that prevailed in the name of a religion that had
essentially become corrupt. Viewing these spirit-related miracles as stories of
unmet needs roots the unfolding dynamic on more solid ground, and clarifies
further the profound depths of the phrase, “the Companionship of Empowerment.”<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">You mention that the work of empowerment is through
compassion, vulnerability, weakness, mistakes, and sinfulness, not in spite of
them. How did Jesus exemplify this amazing strategy dealing with the oppressive
structures of his time?<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> One of the things I highlight in my book, <i><a href="http://www.amazon.com/Christianitys-Dangerous-Memory-Rediscovery-Revolutionary/dp/0824526783">Christianity’s Dangerous Memory</a></i> is how Jesus reversed and transformed the Greek
Aristotelian expectation of God as the ideal human being who had to be perfect,
must never make a mistake, has to be omnipotent and all knowing. When we look at
the Gospel evidence, one thing that is fairly obvious to the more perceptive
reader is that Jesus makes mistakes. Initially, that looks quite shocking to a
lot of Christians.</span></span><br />
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<tr><td style="text-align: center;"><a href="http://4.bp.blogspot.com/-b-SV8DmzXYk/UOSEBKET1UI/AAAAAAAAIM4/tmnue-h6l2E/s1600/catalog-1.php4_.jpeg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://4.bp.blogspot.com/-b-SV8DmzXYk/UOSEBKET1UI/AAAAAAAAIM4/tmnue-h6l2E/s320/catalog-1.php4_.jpeg" width="253" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="background-color: white; font-family: "georgia" , "helvetica" , "tahoma" , sans-serif; font-size: 11px; line-height: 12px;">by Br. Robert Lentz</span></td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US">A pertinent example is the scene of the Syro-phoenician
woman, in which he actually calls her a dog, which was a nickname for the Gentiles,
a clear case of Jesus making a mistake. Another one is the statement: “You
won’t have gone round the towns of Israel till the Son of Man appears in glory.”
Jesus did expect some dramatic end to the world of his day. So again he was
mistaken. Now, the Christological doctrines we describe Jesus being fully
divine and fully human. If you or I never make mistakes then we are not “fully
human.” In order to be human one has to commit mistakes. So, this gives
us a whole new insight into the personality and the person of Jesus and also to
the vulnerabilities of Jesus. We come to realize that our vulnerabilities are an
inherent dimension of that fullness of humanity to which incarnation calls us
all as a Christian people.<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">Charles Lavigerie, in the context of the
Anti-Slavery Campaign proclaimed that “few people, too few people have the
ultimate vocation: humanity.” You also quote <a href="http://www.walterwink.com/">Walter Winks</a> saying: “Divinity is
fully realized humanity. The goal of life then is not to become something we’re
not – divine – but to become what we truly are – human.” How does Jesus invites
us to be fully human?<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<div style="text-align: right;">
</div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="http://2.bp.blogspot.com/-lmmGD8fQtp0/UOOrSV_wrBI/AAAAAAAAH9w/CdqbeJaJWBo/s1600/NYT-1000464998-winkw.1_014342.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://2.bp.blogspot.com/-lmmGD8fQtp0/UOOrSV_wrBI/AAAAAAAAH9w/CdqbeJaJWBo/s1600/NYT-1000464998-winkw.1_014342.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Walter Winks</td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> Yes, you are quoting from his book, "<i><a href="http://www.amazon.com/exec/obidos/ASIN/0800632621/walterwinkswebsi">The Human Being</a></i>." Where he uses a slightly different approach from what I do,
but I very much concur with his ideas that there is within the historical
Jesus, for us Christians, a pattern, a sort of a template, of what a fuller human
life can be about. But it is not about somebody becoming perfect, it is about
somebody becoming whole. And that wholeness has to be able to endure pain,
suffering, vulnerability. It has to be able to include light as well as shadow;
in other words, this idea of perfectionism is quite misleading. Wholeness
embraces vulnerability; it does not deny it.<o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-N_R5vd3jP78/UOUBKK931zI/AAAAAAAAIi8/5luc9Tq0W_0/s1600/PICTURES+ENERGY+COMPASSION4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="134" src="https://4.bp.blogspot.com/-N_R5vd3jP78/UOUBKK931zI/AAAAAAAAIi8/5luc9Tq0W_0/s640/PICTURES+ENERGY+COMPASSION4.jpg" width="640" /></a></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">Diarmuid, we are concluding our interview, but
before we end I would like to get your insights on how today’s peacebuilder
practitioner is challenged in the middle of enslavement. What would be the
qualities required as part of the practitioner’s toolkit?<b> </b><o:p></o:p></span></span><br />
<br /></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> The ones that spring immediately to mind are:
I think we all have to be much more open and receptive to the emerging wisdom
of our time. There is something very dramatic, and in my opinion, very wholesome,
emerging in the evolutionary developments of our time. And there is also a
great deal of paradox, because the more aware we are becoming of
potentialities, the more aware we also become of the terrible, destructive things,
that are happening all around us. So the two things are there, but certainly,
yes, we need to be more open to the awareness.<o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Secondly, we need new wisdom to interpret what it is actually
happening, because the inherited wisdom that many of us have got from our
education, from our religions, from our politics, that wisdom is not serving us
very well and it won’t serve us well for the foreseeable future. We need a more
holistic wisdom capable of embracing of the bigger picture of reality that
confronts us now on a daily basis.<o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">And thirdly, we need structures to facilitate a better use of
the new wisdom I refer to. We need forums for much deeper dialogue. And one
word for those forums today is “networking.” It is through our participation in
networks that we stand the best chance if being able to discern new ways of
seeing and new ways of acting that will support rather than undermine the
evolutionary thrust of our time.</span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">And finally, what would you see as basic requirements
of the peacebuilder practitioner living in conflictual situations?<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Diarmuid:</span></b><span lang="EN-US"> For such a practitioner, I would propose
three strategies to aid one’s effort at peace-building.<o:p></o:p></span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><br /></span></span>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-F8hsPyjfXA4/UOUCZR2wNpI/AAAAAAAAIkc/ogr8HvLNUD4/s1600/PICTURES+ENERGY+COMPASSION5.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="166" src="https://2.bp.blogspot.com/-F8hsPyjfXA4/UOUCZR2wNpI/AAAAAAAAIkc/ogr8HvLNUD4/s640/PICTURES+ENERGY+COMPASSION5.jpg" width="640" /></a></div>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><br /></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Firstly, she needs to cultivate an integral sense of being at
peace with oneself. Too many people, particularly in the political world, claim
to be working for peace, when several of their other activities are actually
promoting violence in the world.<o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Secondly we need to chose soul-mates that will animate,
support, and challenge us in our various endeavours as peacemakers.<o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Thirdly, in conflictual situations, we need to be aware of
some creative resources around conflict-management, and restorative justice.
These can be immensely empowering in the onerous task of trying to realize
peace in the midst of conflict.<o:p></o:p></span></span></div>
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Finally, from a Christian point of view, keep a clear and
strong focus on the Companionship of Empowerment. For the Christian that has to
be the primary motivating force. <o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span lang="EN-US">Yago:
</span></b><span lang="EN-US">Diarmuid, thank you very much for sharing your
expansive mind and heart with all of us. It is a great contribution to the
general goal of today’s modern Anti-Slavery Campaign; and also to this blog
that aims at breathing forgiveness, as we deconstruct and finally embrace the
giant wound in the here and now.<o:p></o:p></span></span></div>
<br />
<div style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Diarmuid: </b>Thank you!</span></span></div>
<!--EndFragment-->Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-24074522565163336712022-02-04T21:01:00.000+01:002022-02-05T14:26:33.682+01:00Anti-Slavery Campaign Interview Series. Jan Dworkin<!--[if gte mso 9]><xml>
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<b><span style="color: #660000; font-family: "trebuchet ms" , sans-serif; font-size: x-large;">RANK, IDENTITY AND SLAVERY</span></b></div>
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<b><span style="font-family: "trebuchet ms" , sans-serif;"><span style="color: #073763; font-size: x-large;">Insights from Process Work</span><span style="font-size: large;"><o:p></o:p></span></span></b></div>
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<br /></div>
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<a href="http://4.bp.blogspot.com/-Yus4MJ_l46U/UeGOi1AY40I/AAAAAAAAQgk/LrAAsGDOna8/s1600/JanDworkinphoto.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="199" src="https://4.bp.blogspot.com/-Yus4MJ_l46U/UeGOi1AY40I/AAAAAAAAQgk/LrAAsGDOna8/s200/JanDworkinphoto.jpg" width="200" /></a><b style="font-family: 'Trebuchet MS', sans-serif; text-align: justify;"><span lang="EN-US" style="color: #272727;">Jan Dworkin </span></b><span lang="EN-US" style="color: #272727; font-family: "trebuchet ms" , sans-serif; text-align: justify;">is a Process Work facilitator, coach and educator living in
Portland, Oregon. One of Arny Mindell’s original students, Jan is a pioneer in
the field of Process Work. She has been developing and co-creating Process Work
theory and practice for over twenty-five years. Her Ph.D dissertation on Group
Process Work (Worldwork) was one of the first texts written on that theme. </span><span lang="EN-US" style="font-family: "trebuchet ms" , sans-serif; text-align: justify;">She has
worked with groups and multiple stakeholders on opposing sides of issues in
highly tense and charged conflict situations in various hotspots around the
world. </span><span lang="EN-US" style="color: #272727; font-family: "trebuchet ms" , sans-serif; text-align: justify;">She has co-authored various Process Work training
programs both in the U.S.A. and abroad, has written numerous articles on the
subject and she conducts training workshops and public seminars
internationally. Jan served as the Academic Dean of the Masters in Process Work
(MAPW) program for many years.</span><br />
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif;"><span lang="EN-US" style="color: #272727; mso-bidi-font-family: "Trebuchet MS"; mso-bidi-font-size: 13.0pt;">Jan specializes in the use
of the arts and creativity in personal and group transformation. She is owner
and partner in 361ArtWorks </span><span lang="EN-US"><a href="http://www.361artworks.com/">www.361artworks.com</a></span><span lang="EN-US" style="color: #272727; mso-bidi-font-family: "Trebuchet MS"; mso-bidi-font-size: 13.0pt;"> </span><span lang="EN-US">a unique facilitation company that uses Process
Work awareness methods and the Arts to support organizational development and
community transformation.</span></span></div>
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<span style="color: #272727; font-family: "trebuchet ms" , sans-serif;">Jan is passionately involved
with her own creative process as well—especially as a painter. She is also an
avid long distance road cyclist and nature lover. Above all else, she tries to
follow the unpredictable direction of Nature and Spirit in whatever she
undertakes.</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:
</b>Jan, you are welcome to this blog where we are dealing in the here and now with
the complexity of the energies that enslaves us. You are one of the original
students of Dr. Arnold Mindell, the founder of Process Work and a pioneer and
co-creator of Process Work theory and practice. You also serve as the Academic Dean of the Masters in Process Work
diploma program, a distance education program out of Portland, Oregon in the
USA. Your bio says that you try to
follow the unpredictable direction of Spirit in whatever you undertake. So, we
would like to benefit from the deep insights provided by the Process Work
discipline. But first of all, could you introduce yourself? What brought you to
be engaged in this process of self-awareness?<o:p></o:p></span></div>
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<a href="http://1.bp.blogspot.com/-NNzzhs9VG8Q/UeDcwtU3J-I/AAAAAAAAQfk/1s4swHq868Y/s1600/1237583.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://1.bp.blogspot.com/-NNzzhs9VG8Q/UeDcwtU3J-I/AAAAAAAAQfk/1s4swHq868Y/s320/1237583.jpg" width="204" /></a></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
That’s a very deep question and a long story.
I think I came into this world with an interest in self-awareness and a
deep sensitivity towards the suffering in the world around me. Even as a young child, I was acutely aware of
rank and power dynamics in society and the inequities of the world, and I was troubled by what I saw. Fortunately
for me, my path led me to study with Arny Mindell, founder of Process Work in
Zurich Switzerland, even before Arny published his first book, <a href="http://www.amazon.com/Dreambody-Bodys-Role-Revealing-Self/dp/1887078045">Dreambody: The Body’s Role in Revealing the Self</a>, in
1982 and before Process Work existed as a discipline.<span style="color: red;"> </span>Many
of the ideas I discuss in this interview come from the seminal work of <a href="http://www.aamindell.net/">Drs. Arny and Amy Mindell</a>.</span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
Now, let us start with a basic introductory question, Jan, what do we mean by
Process Oriented Psychology/Process Work? <o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
Process work is a broad spectrum approach to human, organizational and
community development. It is also a therapeutic modality that works with
individuals, couples, families and groups. It works with large systems’ change processes, so it is much more than a
therapeutic approach. At the same time, it is an awareness practice and can be seen as a spiritual path. So, it is
really many things. As you probably know, the founder of Process Work, Dr. Arnold
Mindell, has a background, in theoretical physics and Jungian psychology. Originally
he was a physicist. But he became interested
in the connection between the physical world and the dreaming world—the world
of psychology, and became a Jungian analyst , which of course was very much
about the dreaming process</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">—</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">what you call the unconscious.</span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Arny was not satisfied
with the idea that the unconscious only expresses itself through dreams at
night but believed we should be able to see and witness the living unconscious
when we talk to people, when we work with groups, when we interact with
society.</span><span style="color: red;"> </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Where is that living unconscious happening in
the moment? It can’t only express itself through our nightmare dreams! From
these questions came one of his seminal ideas—“the dreambody” and the extension
of that idea</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">—</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">the dreaming process; the idea that there is a background
underlying dreaming process that is happening all the time, that is coming to
our awareness in many different ways. </span></div>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"> </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
Could you tell us about the sources of this awareness practice called Process Work?<o:p></o:p></span></div>
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<br /></div>
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<a href="http://3.bp.blogspot.com/-BKUCfA3RSD8/UeG46kFxn2I/AAAAAAAAQhM/RVRwI9ziw7U/s1600/9780835608862_frontcover1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://3.bp.blogspot.com/-BKUCfA3RSD8/UeG46kFxn2I/AAAAAAAAQhM/RVRwI9ziw7U/s320/9780835608862_frontcover1.jpg" width="212" /></a><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:
</b>The main sources of Process Work are: Jungian psychology, quantum physics, Taoism
(the ancient Chinese philosophy of following the Tao, nature), bits and pieces of Buddhism, bits and pieces
of all religions actually. It rests on the
idea that there is a deeper principle, something nature-like or God-like that
is organizing our experiences. Lately Arny calls it the Process Mind. Shamanism
and indigenous traditions from around the world are very much informing Process
Work as well.<o:p></o:p></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
</div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:
</b>Process Work understands relationships as derivative of the interaction between individual</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">s' intra-psychic parts (such as the anima, animus, shadow, and persona); this often happens outside the
individual’s awareness. Relationships issues and complexities must therefore be
navigated through self-awareness. Could you expand on this?</span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
Well, let me see if I try to grasp what you are asking here. Relationship
processes are very complex systems processes. You have the intra-psychic
experiences of individuals, and then you also have the interactive and
communication process or flow that happens between the individuals (of course
also influenced by the intra-psychic processes). And at the same time, e</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">very relationship is influenced
by the field or world that surrounds it. An invisible (quantum) field flows
through and between people and both parties in a relationship are expressions of
that field. </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">So the community,
may be working through certain issues connected with racism, or connected with
homophobia, or gender issues, or whatever… and then two people who are in
relationship within that field find themselves polarized, so the parts of the
field that are in conflict with one another also can polarize and disturb a
relationship. When we talk about a relationship process, we have to address so
many different levels and layers of phenomena. </span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
<br />
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</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-aaZCVweaYHY/UeuEyPKoTUI/AAAAAAAAQu4/AmBiiLF6k94/s1600/INTERVIEW+DAVID+BRUBAKER.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="132" src="https://4.bp.blogspot.com/-aaZCVweaYHY/UeuEyPKoTUI/AAAAAAAAQu4/AmBiiLF6k94/s640/INTERVIEW+DAVID+BRUBAKER.jpg" width="640" /></a></div>
<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
As you know in this blog we are trying to grasp and comprehend the complexity
of slavery. The slaveholder is unable to see the humanity in the other because s/he
is not able to see his/her own humanity. Here we are dealing with the issue of
projection. The slaveholder is not reconciled with him/herself, s/he is out of
touch with his/her own shadow. Can we say that this phenomenon is the main
reason in dynamics of enslavement?<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
Interesting! I think it is really fascinating the way you are expanding the
concept of slavery. There are so many angles, I can talk about that from so
many different angles!<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
I would appreciate if you can share with us your creative thinking about this.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
I almost don’t know where to begin but let me make some notes to myself so I
can talk about it. First I want to say
that whenever we talk about slavery as an internal process, a psychological
process, we are speaking in metaphor. We
can’t talk about it without acknowledging all the suffering that has been and
still is created around this devastating abuse of power in the world. And
without honouring all the people all over the world who are dedicated to social justice work on the outer
level.</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
<br />
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">So….
I will speak psychologically, which is
one part of the puzzle. Let me start with projection—I believe you are talking
about the Jungian concept of projection and the notion that you disallow or
oppress certain parts of yourself and then you see those parts in the other
person. Sometimes you project something grand and wonderful, and you think <i>that is not me</i>, <i>that is the other</i>; and sometimes it is something terrible, this other
person is lazy, or a whole group of people are lazy. Projection leads to
stereotyping. We refer to this as the process of “othering.” We make something “other,” and by
making something “other” we reject it within ourselves. And that may be something positive or
something negative. In Process Work, we embrace the very basic idea that “the
other is you”. Everything that we see outside of ourselves, everything that we
read about in a newspaper, everything that we are disturbed by in the community
is an aspect of ourselves. The entire world lives within us. I woke up to this
concept in my early twenties when I dreamed that I was reading the New York
Times and it was my family photo album. The more that we can recognize and embrace all of those different parts
of the world as aspects of ourselves, the more we develop the attitude we call in process work “deep
democracy.” <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<a href="http://3.bp.blogspot.com/-7Oi40cCBQ7g/UeHCVR7AdAI/AAAAAAAAQiU/xSkC3zg3HZ8/s1600/Image.ashx.jpeg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://3.bp.blogspot.com/-7Oi40cCBQ7g/UeHCVR7AdAI/AAAAAAAAQiU/xSkC3zg3HZ8/s320/Image.ashx.jpeg" width="216" /></a><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><a href="http://www.aamindell.net/1293/deep-democracy-politics/a-brief-summary/">“Deep democracy”</a> is the idea that all of the voices, all of the parts in the system,
all the voices in a community need to be included and encouraged to interact in
order for the individual or community to be whole and sustainable. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When
you project something onto somebody else, you reject it—you make it other. This can be considered a form of internalized
enslavement. We try to create a world
that serves our identity or our notion of self. And anything that does not fit
into our identity or notion of self gets rejected. </span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">So you can say that those
rejected parts become enslaved by one’s identity. The identity itself behaves
like a slaveholder. </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">That is one way of thinking about it.</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Another
way we can talk about enslavement, in Process Work terms, is the idea that most
of us, who live in modern-western-cosmopolitan reality, are enslaved to what we
in Process Work call "c<i>onsensus reality</i>." "<i>Consensus reality"</i> (CR) is the world
that we see, perceive and agree upon. For example when I look out the window I
see cars going down the street… I see the sky… I see a little bit of drizzle…
and most people who are in a normal state of consciousness, not on drugs, not
psychotic, not sleeping and dreaming, look out the window and see the same
things that I see. </span><span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">We consent to this
reality. We agree that what we see is real. But for some of us, the consensus
view of reality is not just limited, it is oppressive -- <i>consensus reality </i>takes ownership of our perceptions. That itself can be<i> </i>thought of
as a form of psychic enslavement.</span> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">For
example, if I am in an altered state, perhaps on a drug trip, or perhaps in a
so-called psychotic state and I am supposedly hallucinating, or perhaps if I am
an indigenous person in a trance state, I might look out the window and see
machines on wheels decimating the earth. I might see tears of a goddess falling from the sky.</span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Many
people live their lives thinking that <i>consensus reality </i>is the only reality, and
we prioritize<i> consensus reality</i> and we marginalize our dreaming experiences,
our dream-like experiences, our fantasies, things that happen outside of our
intention. We marginalize the spiritual experiences as well-- we are trying to
get the job done. Even now, as I am talking to you; even though we are
discussing things that are very deep and philosophical and spiritual, I have
the intention to be clear, and to be able to communicate ideas and to be in
relationship with you. This is my consensus reality… And then other experiences
that I have, like my throat feels dry, I am tired, it is the end of the day… I
try to oppress and repress those things in order to maintain the primacy and
the supremacy of my <i>consensus reality </i>intention. You can look at that as a form
of inner enslavement.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b> D<i>eep democracy</i> includes three levels of awareness/consciousness.
Could you introduce us briefly to these levels?<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
We talk about <i>consensus reality</i> as I described it above; we talk about what we
call <i>dreamland </i>or <i>dreaming reality</i> and we talk about the <i>essence level</i>, which
refers to a deeper unity that is often connected with divine or god-like
experiences.</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Let’s talk first about
<i>Dreamland</i>. <i>Dreamland </i>refers to the level
of reality that has to do with psychology and parts and understanding dreams as
symbols and moods and feelings and the subtle experiences that each one of us
have that are connected with our subjective experiences and psychological
realities. And we are all very different in that way… You know, you can be in a room with three
middle age white women, who are all American, let us say computer programmers,
so with their <i>consensus reality</i> descriptions are all very much the same but
their dreamland experiences and their subjective realities are very different.
So, one person could be depressed, while the other one is happy, another one
could be very stressed out by something, somebody else could be just freshly
falling in love while another just lost a loved one. So their subjective mind
states are utterly different although in
<i>consensus reality</i> they look more or less similar.</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">We talk about the third level
of reality being the <i>essence level</i>, which could be considered a spiritual realm,
when you are at that level you experience a sense of oneness; it is a realm
where all people, despite their outer differences, despite their<i> consensus
reality </i>diversity, their subjective differences, are connected by an underlying
unified field. And in terms of <i>deep
democracy</i>, most of us are not trained to pay equal attention to all those three
levels of experience. Most of us are trained to pay most attention to the <i>consensus
reality</i> level and to marginalize and oppress other aspects of our experience.</span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
As I listen attentively to your words, it looks to me that the goal of humanity
is to be able to reach and to integrate meaningfully the <i>essence level</i>, to be
able to look at reality from the <i>essence level </i>where everything becomes one. Do
you agree?<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
I partially agree. One of the things I find profound to consider is that even
the <i>essence level</i> can be a marginalizer. I have been in spiritual communities that
elevate oneness and marginalize conflict. I remember group processes and conflict
facilitations sessions where people were extremely upset and angry and hurt by
oppression-- by <i>consensus reality</i> oppressions and inequalities and unfair
systems in the world. People in angry and hurt and upset states of mind can
feel extremely marginalized and put down when people insist that we are all
one, that we are unified. Some people feel
that this idea of oneness can also marginalize very real social problems and
diversity issues. There is a moment for oneness and there is a moment for
divisions and conflict and arguing. <i>Process Work</i> is very pro-conflict, in the sense that when conflict needs to come
forward and come out and be worked through, we welcome and support that. So let’s not forget that the<i> essence level
</i>can be also a marginalizer.<o:p></o:p></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:
</b>Could we say that we can also be slaves of the <i>essence level</i> if we are only
focussing in that level?<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:
</b>Absolutely.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
So, we have to be able to integrate meaningfully the three levels of awareness.
Isn’t it?<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
That’s right, and to notice. If you work as a facilitator like I do, it is
essential to notice which level is trying to come through, which level the
group itself is focusing on. If people are in conflict, if you work with multiple
stakeholders, with different points of view, with diverse subjective experience,
whether it is in a city process or a community process or simply a family
process, you have to notice which level draws the group’s attention. For example, I facilitated a recent process
that revolved around a Community Centre (CR) and whether or not it was accessible to
people of colour. There were multiple
stakeholders including neighbourhood activists, the staff of the centre, the
city council, etc. And part of the group focused on the neighbourhood itself
and the location of the centre and the history of racism in that neighbourhood
and many very important CR concerns were expressed. But when the group
interacted people were angry and hurt and felt marginalized and misunderstood by
each other in the moment, certain people felt shut down and kept out of the
conversation. This is more of an in-the-moment, interactional dreamland level;
it has to do with conflict happening in the moment between people. And we can
change laws on the outside and move the community centre to a more diverse
neighborhood, but we also need to focus on how people treat each other and
welcome each other’s viewpoints in the moment. Can we make a “center” in our discussion where all people/viewpoints are
welcome? So the dialogue happens on many levels and some are metaphorical and
others are CR. Process-oriented facilitation involves noticing which level of
experience the group is focussing on and supporting the group to go further and
deeper with that. And to make sure that
each level gets addressed so that the levels don’t complete with one another and then conflict cycles.</span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:
</b>What kind of techniques, methodologies or disciplines are used in Process Work
in order to integrate meaningfully the three levels of awareness? It looks to
me that the journey towards the essence reality is not an easy one. According
to me, the vast majority of people think that only consensus reality is real.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
And also, don’t forget that for some people it is very difficult to focus on
<i>consensus reality</i>. Some people live in the dreaming realms, and those people
are very often labelled as mentally ill. So <i>consensus reality</i> isn’t easy for everybody.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Now
referring to your question, let us start with the <i>dreamland</i> level, because this
is really the practice of psychology, and the practice of <i>Process Work</i> is very
much based in empiricism and we are trained to study signals; so I might be
sitting with a client or with a group or a team that is in conflict, and we
work both with the verbal communication as well as the non-verbal communication,
the body signals. Somebody making an agreement to go along with a new direction,
or giving their consent, or a consensus to do something but their body is turned
away or their arms are folded; their verbal message may be saying yes, but
their body is saying no; so there is a lot of awareness training, and skills
training connected to the study of verbal and non-verbal communication signals.
We all tend to interpret them from outside, and often to misinterpret them,
especially across cultures, and this is where lot of conflict comes from. We
have developed a very scientific and exact way to help individuals open up and
to unfold their own signal system. We talk about different channels of
communication, we talk about communication as being expressed through visual
signals and through eye movements, through auditory signals, through verbal
expression, but also through hearing, to hear people’s tones of voice. We work
with movement signals, with proprioception or inner-body feeling; so, there is a
comprehensive and systematic training in Process Work. There is a fairly exact
science to unfolding signals. Hmmm. Now I forgot what your question was…</span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
The question was, how do you train people to become more aware of the three
levels of awareness/reality?<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
It is very hard to say in a nutshell how we train people. We have a Masters
program specifically in <a href="http://www.processwork.org/academic-programs/master-of-arts-in-conflict-facilitation-and-organizational-change-macf/">conflict facilitation</a> (MACF) at the <a href="http://www.processwork.org/">Process Work Institute</a>.</span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Our <a href="http://www.processwork.org/academic-programs/master-of-arts-in-conflict-facilitation-and-organizational-change-macf/">MACF</a> program is focused on conflict
facilitation, organizational change, community work and world work. We also offer a
Masters in the <a href="http://www.processwork.org/academic-programs/master-of-arts-in-process-work-mapw/">general study of Process Work</a> where one can train to be a
facilitator or a therapist or to apply the practice of <i>Process Work </i>across
disciplines including but not limited to education, politics, social work, art,
law, medicine and health care, etc. These are 3 or 4 year training programs. So
I couldn’t possible capture the depth of training here in this interview. For
readers interested in learning more about Process Work please see <a href="http://www.processwork.org/">Process Work website</a> or my own (<a href="http://www.jandworkin.org/">Jan Dworkin website</a>). For readers interested in any additional information about our Masters programs
specifically please write to our outreach coordinator<a href="http://www.processwork.org/about-pwi/information-sessions/"> Myriam Rahman</a>.</span><br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="http://4.bp.blogspot.com/-Bms4_xR6VQg/UeLnLAdlnFI/AAAAAAAAQo8/w-PsexRzztc/s1600/DSCN2142+copia.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="251" src="https://4.bp.blogspot.com/-Bms4_xR6VQg/UeLnLAdlnFI/AAAAAAAAQo8/w-PsexRzztc/s400/DSCN2142+copia.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Myriam Rahman and Jan Dworkin during a Process Work Workshop<br />
at Loreto House (Dublin, 2013)</td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">But I can say there is a lot of emphasis in
our training on inner work and personal development. Because you can’t work
with other people if you don’t develop some kind of deeply democratic attitude
within yourself. As I mentioned earlier, a</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">ll the pieces of your
own personal history, especially your own wounding, will surface when you begin
to work with others. </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">We all have been hurt. Even people who are stuffed with privilege, even the most wealthy, educated, heterosexual, brilliant, healthy white male at the top of the totem pole was a child once and has lived through a diversity of experiences and feels wounded in various ways. </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">And it is around the areas you feel hurt and wounded
that you are likely to go unconscious, lose awareness and potentially hurt others.</span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">For example, if I marginalize or oppress my own vulnerability
and can’t bear to feel out-of-control, I will be triggered around people or
groups who display those behaviours. Being triggered can take many forms—I might criticize, reject and
stereotype “vulnerable people” or I might champion, elevate and work on their
behalf. In either case, when I am
triggered, I am not conscious about what I am reacting to. Becoming aware of
one’s own wounding and how our wounds affect our awareness process is huge.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
Here we are talking on the importance of becoming aware of our bodies, our
feelings and emotions. This is crucial, isn’t it?<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
Feelings, emotions, body awareness, personal history, social oppression, internalized
oppression, we do a lot of work with people on their internalized oppression,
the places where they internalized the ideas that society has told them about
the group they are part of.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
Arnold Mindell says that <i>rank </i>is a drug. The more you have, the less aware you
are of how it effects others negatively. <i>Rank</i> blinds us to the value of other
people. Could you tell us what is understood by rank? How is it related to
power? <o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
We use the term<i> rank</i> to refer to the power that we have and use relative to one
another in groups and communities. Most of us think generally about the most
obvious forms of <i>rank</i> or power. In most places on this planet, if you are male
you have more power than if you are female or white skin is the privileged skin
colour in most places in the world. If
you have white skin you generally get around easier, have an easier time
passing through immigration at airports, etc. Now of course there always are
exceptions and subcultures where this may not be true. We call this most obvious, <i>consensus-reality</i>
form of <i>rank</i> <i>“social rank."</i> There are many forms of social <i>rank</i> including
wealth, higher education, good health, being able bodied, heterosexual, etc.</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Before
we get to the idea of <i>rank </i>being drug-like… let’s talk about some other
types of <i>rank</i> -- there are other types of <i>rank </i>we may be less likely to think
about. In addition to the socially designated <i>ranks</i>, there is rank that comes
from more the personal powers, like psychological
and spiritual dimensions. Some of us have psychological <i>rank</i>, for example we
have good self-esteem, we feel loved by others and exude love towards others… or
we have self-awareness and we can talk about our inner experiences in a way
that is coherent and that others can relate to. This is a huge and important type of power. Then there is spiritual
rank-- you feel connected with something that you experience as God-like; it
could be nature; it could be an actual religious practice; it could be your own
private and personal spiritual practice, some people feel connected with the
earth and connect with the divine in certain powerful or sacred places on
earth. If someone feels connected with
something greater than themselves, that usually gives them a type of power. They
may even have a glow about them. They can use that glow to make others feel
well and uplifted, or, if they are less self-aware they may become
condescending, righteous or superior. Then they certainly don’t glow. <o:p></o:p></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Most
of us aren’t aware of the power that we have, we don’t identify with it. And therefore, we aren’t aware of how we use it
in relationship and in community. It seems to be a fact of human nature that
many of us have the tendency to notice where we feel powerless or one-down, and
notice less where we are more powerful than others. We notice what is above us,
we notice what hurts us, we notice who has power over us or who we envy or
aspire to be more like. But we notice less,
who we are stepping on, who is below us and who is looking up towards us. This
awareness of one’s own power-less position can be put to good use if it helps
us to empathize and become more compassionate towards others who also feel
down. <o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">This
leads us to why Arny Mindell has written in his book, <i><a href="http://www.amazon.com/Sitting-Fire-Transformation-Conflict-Diversity/dp/1887078002">Sitting in the Fire</a></i>, that
“<i>rank</i> is a drug”, because having <i>rank</i> feels good, it creates a slightly altered
state of consciousness. Because we feel
momentarily good or on top of the world, rank hypnotizes us into thinking that
everyone does—that the world is a just and fair place. <i>Rank</i> blinds us to whom we are stepping on. We
are so busy looking up to see who is stepping on, who is hurting us, what we
don’t have and what we are yearning and striving for, that we don’t notice the
things that are underneath our feet, things we are accidentally stepping on or
killing. Changing this requires an awareness practice. <o:p></o:p></span></div>
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<span style="font-size: large;"><span style="font-family: "trebuchet ms" , sans-serif;">For example, in community life or in relationship
life, when somebody is mad at me, or I sense that somebody does not like me, a
most useful question to ask myself is: how have I used my rank in an
unconscious way in relationship with that person? Now I don’t always find an
easy answer. We don’t easily notice how
we are using rank; we very rarely notice when we interrupt someone and they become quiet or agitated. In relationship,
when we feel very self-assured or calm
or rational and the person we are
talking with is shaking or crying. We might think why are they being so
irrational? It’s no big deal!</span><span style="font-family: "trebuchet ms" , sans-serif;"> Why is she
so emotional or so insecure? Those kind of thoughts, whether we voice them or
not are moments of </span><i style="font-family: 'Trebuchet MS', sans-serif;">rank</i><span style="font-family: "trebuchet ms" , sans-serif;"> unconsciousness. In such moments, if we used power
well, we might ask ourselves-- What am I doing to make that person feel
uncomfortable? If I feel relatively well, if I feel relatively at ease in this
community or I feel relatively safe in this particular neighbourhood, how can I
help the people around me feel better and safer? Usually it doesn’t take that much in the way
of action but a whole lot in the way of attitude. Instead of looking at them as if they are a
little bit silly or too sensitive or even crazy, because they are paranoid
about being followed in a particular neighbourhood or grocery store, you might
suggest to take a different route or to do the shopping yourself. That is rank
awareness. And many people have very little of it. Rank awareness is a key to sustainable
community life.</span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">And
of course, especially in areas where we have social privilege, we need to work
towards creating consensus reality change-- social change, changing laws,
supporting democracy, etc. That is a more consensus reality way of using power
and that is essential. But this is a
less talked about way of using the more personal powers.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:
</b>Let us deepen the meaning of <i>spiritual rank.</i> You said that <i>spiritual rank</i> comes
from the relationship to something divine or transcendent. People who have
spiritual power are in the world but not of it. Interestingly Mindell says that
religious professionals don’t have necessarily this rank. As with every power,
unconscious use of spiritual rank is apt to make trouble in relationships. How
can spiritual rank be used in positive and negative ways?<o:p></o:p></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b> Yes, “religious professionals” like
priests or rabbis or imams, have social rank within their institution and
community. Many of these people will
also have spiritual rank, but that is not a given. <span lang="EN-US">True spiritual rank is a very personal and very private thing and it
comes from one’s own connection with something divine, whatever that is. Many
of us have it in moments and very few of us have it all the time. But in those moments where we really feel it
and identify with it and enjoy it, it gives us an aura, a glow about us that tends to make
people around us feel well and uplifted.
They rarely feel less than.<o:p></o:p></span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Some
years ago I was teaching in a Catholic
country in an almost 100% Catholic community and I had an experience that
exemplifies spiritual rank being used in a less than helpful way. To give you
some background: I was raised in a very secular Jewish family-- my parents were
both atheists; I was not raised with religion per se but I was raised with a
lot of cultural tradition around being Jewish. My parents were born in the
1930s and when they were raising me, the experience of oppression and
anti-Semitism was in their bones and in our bread and butter, and of course,
internalized oppression as well. But I
was never interested in Judaism as a religion. When I entered my twenties I started
to explore many kinds of religions and spiritual experiences in all sorts of
different ways. And, in my thirties, I started to have my own internal relationship
with what I experienced as Jesus. As a
figure, a symbol, Jesus became important to me. During that period, my work
brought me to this Catholic country and I had the privilege to meet many
religious people, many beautiful people with a lot of spiritual rank and with a
lot of social rank as priests and nuns in various orders. I want to share some
of my experiences, ask questions about some of what I had been calling my “Jesus
experiences.” I was very shy about this,
of course with many family ghosts in the background of my mind telling me I was
a betrayer. But I was hoping that this one particular priest, with all his
spiritual rank could shed some light on my experience… After I shared with him,
he put his arm around me and said, “Oh yes, many Jews are coming to Jesus now.”
I am sure he meant it in a very supportive and loving way and I don’t think he
was aware of how that might be hurtful. I am sure he didn’t mean to come across
as condescending or superior. But it is an example of spiritual rank used in a
less conscious way. We all have experiences being on both sides of that. You
know more about this than I do but I am sure when you go through religious
education and religious training, you get put down by people who supposedly are
more in the know.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
Basically what you are saying is that in mainstream religions we have the risk
to be taken by <i>social rank </i>and not so much by <i>spiritual rank. </i><o:p></o:p></span></div>
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<span style="font-size: large;"><b style="font-family: 'Trebuchet MS', sans-serif;">Jan:</b><span style="font-family: "trebuchet ms" , sans-serif;">
That’s right.</span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
Can we say that<i> social rank</i> is more at the level of <i>consensus reality</i> and <i>spiritual
rank </i>being more at the level of <i>essence reality</i>? <o:p></o:p></span></div>
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Yes, absolutely. That is the best way to say it.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b> I believe that true <i>spiritual rank </i>goes together with a compassionate and non-dualistic experience of reality. Arnold Mindell invites us to embrace the terrorist, he says that all of us are
victim and persecutor. So in that sense, can we say that all of us are the
slaveholder and the enslaved? <o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
Yes, we are all the slaveholder, we are all the perpetrators, and we are all
the victims, and none of us are victims only, and none of us are terrorists
only. But the terrorist is like a role in a big gigantic group process, or city
process or world process. The terrorist is the role that has been so
marginalized and oppressed by the mainstream or the consensus reality viewpoints
of the group or the organization, or the community, or the city, or the
country, or the world, that it finds its power by rising up and killing off the
thing that has put it down. It’s basically the story of history. Let us
consider this on the individual, intra-psychic level. Lets consider a client in
my private practice who feels that she gives a lot to her husband and family,
that she is always taking care of everyone else. She identifies herself as a generous person. Then
one day she starts to think and notice… “I am giving a lot. Am I getting enough
in return? What about my needs? Do I feel taken care of?” And she thought, “Oh, no, no really.” She notices that her
husband is unkind to her and mocks her when she asks for attention or love. Or
he is just too busy with work. But she
suppresses her hurt and her needs and keeps on giving. With some support she tries
to focus on herself and her own needs and to put more of a life together for
herself but her sense of identity as a mother and wife is so powerful it is
almost like an addiction. Over time, she
continues to suppress or even enslave the part of herself that longs for more
love and connection. Then, one day, all of a sudden, she can’t do it anymore. What
happens? In her case, someone stepped into her life and she decided yes, she
would have an affair. And she loved the
sense of power and revenge. And she left the family scene. So there you have
it-- an act of terrorism; she destroyed her world as she knew it. It came as a result of inner and outer marginalization.
In this example, the person’s identity as
a generous wife and mother marginalized or enslaved the person’s needs. So,
that is how the terrorist is born.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
Arnold Mindell in his manuscript “The Death Walk,” recounts the shaman’s
journey of personal transformation from ordinary man to spiritual warrior. The
warrior’s protection is awareness, not rules or laws. The journey of liberation
is a very demanding one. Could you introduce to us the figure of the spiritual
warrior? How is it related to Process Work?<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
Arny speaks of the “spiritual warrior” in his book, <a href="http://www.amazon.com/The-Shamans-Body-Arnold-Mindell/dp/B009NG60A6">“The Shaman’s Body,”</a> which was originally adapted
from a manuscript called “The Deathwalk.” This manuscript was based on the work
of the Yacqui shaman <a href="http://en.wikipedia.org/wiki/Don_Juan_Matus">Don Juan Matus</a>, told through his apprentice <a href="http://en.wikipedia.org/wiki/Carlos_Castaneda">Carlos Castaneda</a>.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The spiritual
warrior fights for awareness. His battlefield is everyday life and he or she is
seeking awareness in every movement of every day. For the spiritual warrior, everything
that crosses one’s path, whether it is perceived as good or bad, provides an opportunity for growth and an opportunity
to wake up to some kind of new awareness.</span><br />
<br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">For example, you are your way to an
important business meeting and you get caught in a traffic jam and you are
going to be late. The first thing you do
is become tense and stressed and curse the traffic. The spiritual warrior has
the attitude: This is happening for a reason. I need to wake up to something
and don’t know what it is yet, but let me amplify the signals that are coming
from the world channel. The world itself is talking to me, the world of all these
cars blocking my path are trying to tell me something. Now, let me view that
world that is blocking my way as a part of myself, (I am telling you the steps
now, of how to get the spiritual warriors attitude.) Let me become that world.
Let me become the traffic jam. And then I might say to myself, “No Jan, you
can’t go. I am not letting you get to that meeting on time… and the reason is…”
and then I have to meditate very deeply… until I get an answer that is authentic
for me. “I’m not letting you get there because you want to show up and prove
something and change those people’s point of view and I don’t like your
attitude, (Remember this is the traffic jam speaking to me). “I want you to go with a different kind of
attitude, I am stopping you, I am slowing you down because I want you to change
your attitude… “ For the spiritual warrior, the world is full of meaning.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span lang="EN-US"><b>Yago:</b> As I said in the introduction to
this interview, I enjoyed very much last year’s Process Oriented Psychology
workshop at Loreto House, Dublin. One of the things that really impressed me
was to begin every morning sharing our individual night dreams in the group.
The invitation was to be open </span>to receive any meaningful message our
group could receive from any individual dream. Could you explain the logic of
this amazing Process Work technique? <o:p></o:p></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:</b>
So, this is the whole idea that I was mentioning in the beginning about the
field, the idea that we are all part of a larger dreaming field—like the
quantum field in physics. A group shares a dreaming field, and that field expresses
itself to the group in many ways—through body symptoms, through diversity
issues, through individual’s dreams. </span><br />
<br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Someone in the group dreams about a big
car crash but nobody is injured. And
when this person tells the dream there is a lot of interest and resonance from
the group. People giggle; they are fascinated
and ask many questions. Perhaps the field is bringing a message to that group:
“You need to crash, you need to come into conflict with each other and bang up
against each other; nobody is going to get hurt, or maybe you get a little bit
injured but it is not going to be a disaster.” This might be a group that has been avoiding conflict. </span><span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Although the dream may be
speaking through an individual, it is meant as a message for the whole group.</span><span style="color: red;"> </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The messenger is not important but the message is! The field can also express
itself through relationship. For example. If we put these two people together
in a close and intimate relationship, then certain issues of gender can get
worked through. The people are being
used by the field!</span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b>
Jan, I am very grateful for your fascinating insights into the field of conflict
transformation. I believe that Process Work methodology contributes tremendously in a more mature grasp of the reality of conflict. Now we have a better understanding on the role that rank, power and identity play in deconstructing the energies of enslavement.<o:p></o:p></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Jan:
</b>Thanks to you Yago. </span><span style="background-color: white; color: #222222;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I really value the work you are doing and am honored to be part of the project.</span></span></div>
<!--EndFragment-->Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-51613287795348996732020-09-01T18:20:00.003+02:002020-09-01T18:20:42.996+02:00Covid 19, the New Normal, and Eco-Spirituality<p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 0px 0px 6px; text-align: justify;"><span style="font-family: verdana; font-size: large;">It is now six months (end of August 2020) since Covid 19 was declared a viral pandemic of a highly contagious nature. Meanwhile, almost 22 million people have been infected, of whom 800,000 have lost their lives. While governments have been striving to maintain a modicum of normalcy, in truth, the entire world is undergoing an extensive breakdown. And the recovery will not be easy – even if a vaccine soon comes our way.</span><span style="font-family: verdana; font-size: large;"> </span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">As various countries emerged out of lockdown, and a vaccine seemed several months away, echoes of a “new normal” began to surface. The chief elements included social distancing, respiratory hygiene, handwashing with soap, reduced numbers for indoor gatherings and outdoor events; working from home where possible, travel restrictions.</span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">A new vulnerability also came to the fore which, to date, has been poorly researched or documented. Millions have lost their jobs and face long-term unemployment; millions are plunged into financial debt with no immediate resolution in sight; Western governments borrowed to bolster vulnerable workers, the repayment of which will incur financial hardship in a short few years; many of those who contracted the virus have experienced several side-effects; the emotional toll of grief, pain, and loss is more widespread than we think. </span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">So, what is the new normal, or is it just another catchy slogan largely devoid of substance ?</span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;"><br /></span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">Missed Opportunities</span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;"><br /></span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">Covid 19 is a virus presenting a range of cultural challenges which have been either underestimated or overlooked. The “new normal” it could have delivered has been overtaken by the old normal, and we, the human species, are left in a dilemma much more dangerous than most people realize. We have missed opportunities to change our ways – and our values. One wonders how many more pandemics will it take to wake us up to reality. </span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;"><br /></span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px;"></p><div style="text-align: justify;"><span style="font-family: verdana; font-size: large;">1. Spillover. Ever since the first recorded cases in China, which likely originated in the wet markets of Wuhan, we evidenced a spread of a virus along a trajectory that is well understood, first documented by the American scientist, David Quammen, in his 2012 book, Spillover. When we humans treat other creatures – animals, mammals, birds, etc. – as mere objects for our benefit and usufruct, we often end up undermining our own health and integrity. We have seen it with AIDS/HIV, MERS, SARS, and Ebola.</span><span style="font-family: verdana; font-size: large;"> </span></div><span style="font-family: verdana; font-size: medium;"><div style="text-align: justify;">And yet we cling on to the old normal! When are we going to wake up and treat these other organisms as companions of earth’s ecosystem, and not mere objects for our human benefit? </div><div style="text-align: justify;"><br /></div></span><p></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">2. Exploitation. Already in this year of 2020, over 100 scientific papers document the deleterious effects of our human exploitation of natural resources, particularly forests and wet-lands. In the words of the Indian physicist cum anti-globalization activist, Vandana Shiva: “Science is informing us that as we invade forest ecosystems, destroy the homes of species and manipulate plants and animals for profits, we create conditions for new diseases. Over the past 50 years, 300 new pathogens have emerged. It is well documented that around 70% of the human pathogens, including HIV, Ebola, influenza, MERS and SARS, emerge when forest ecosystems are invaded and viruses jump from animals to humans.”</span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">Once again, we the exploiters, end up being among the greatest victims of our own ravaging of nature’s biodiversity and its benefits for us. </span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;"><br /></span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">3. Socio-Economics. On Easter Sunday, 2020, Pope Francis delivered this message: “Many of you live from day to day, without any type of legal guarantee to protect you. Street vendors, recyclers, carnies, small farmers, construction workers, dressmakers, the different kinds of caregivers: you have no steady income to get you through this hard time! This may be the time to consider a universal basic wage which would acknowledge and dignify the noble, essential tasks you carry out. It would ensure and concretely achieve the ideal, at once so human and so Christian, of no worker without rights.” </span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">Businesses, small and large, have been decimated by Covid 19. In the face of such a crisis our capitalistic monetary system is shown to be a very weak buffer in the face of meltdown and economic hardship. The time is long overdue to employ an alternative economic system more promising for equality, mutuality, and empowerment. Economists have long known of the universal basic wage. Colluding with governments they have failed to champion its possibility because of the radical equality and the mutual empowerment that would ensue. </span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;"><br /></span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px;"></p><div style="text-align: justify;"><span style="font-family: verdana; font-size: large;">4. Work Ethic. As Covid19 spread around the world, millions began working from home, ensuring that employment was upheld and livelihoods safeguarded. There were ensuing benefits for the natural world as motor-based pollution decreased significantly. People also developed new strategies for computer-based communication, via Skype and Zoom. Additionally, for some parents it provided enriched quality time for each other and with their children.</span><span style="font-family: verdana; font-size: large;"> </span></div><span style="font-family: verdana; font-size: medium;"><div style="text-align: justify;">With the initial enthusiasm wearing thin, employers seem to be favouring blending work practices, perhaps of the combination of 50% from home and the rest in the traditional workplace. Initial research indicates that motivation and productivity rate higher through the mutual interaction of the workers on site. Nonetheless, working-from-home is likely to become the favoured option from here on. In this area, a “new normal” seems to be emerging.</div><div style="text-align: justify;"><br /></div></span><p></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">5. Immunity. It has long been known that the sturdiest defence against any virus is a strong immune system, much more important than hand-washing or social distancing. Essentially, we build up our immunity resistance by wholesome diet, daily exposure to nature’s nurturance, healthy exercise, fulfilling relationships, empowering work, good stress management, avoidance of toxins (e.g., smoking). Additionally, a medical practitioner who adopts a holistic approach can be an invaluable resource. </span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">Faced with Covid 19, we rarely heard advice on nourishing or boosting human immunity (even from the WHO). From the start, a vaccine was the one and only proposed solution. One wonders how much commercial and financial pressure is at work here as pharmaceutical companies compete fiercely to be the first to deliver, and through commercialized advertising distract us from our more basic responsibilities around health and well-being. </span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">A vaccine is an old normal in a world where ever more drugs are needed to keep us healthy and alive. In several cases, antibiotics don’t work anymore. A vaccine is a short-term – and short-sighted - solution, not a long-term hope. Empowering humans to build up immunity – their own and that of all others – by living more in harmony with the earth itself, offers a more hopeful and empowering future.</span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;"><br /></span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">Has religion anything to contribute?</span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;"><br /></span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">During the pandemic all major religious buildings were closed and services were transmitted virtually. The services were delivered according to standard rites, using traditional language and rituals. For the greater part, these services appealed to those of devotional disposition and helped to relieve anguish and loneliness. Moreover, such alternatives to Church-going had little impact on most people, nor did people feel guilty because they could not attend Church. Religion was extensively side-lined and seemed at a loss to offer a new normal. </span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;"><br /></span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;">Consider the following statement as an invitation to a new religious normal: “To understand the human person theologically, we must learn to begin anew and love the dust that we are. The implications of that starting point are humbling, for they unsettle classical conceptions of human separatism and speciesism that we as humans have fabricated to distance ourselves from the rest of the community of creation. . . . A renewed personhood emerges, one that is not threatened by our creaturliness or insecure about our animality. Rather, these truths of our existence as creatures of God form the foundation of all that follows in our Christian theological anthropology.” (American theologian, Daniel P. Horan).</span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; margin: 6px 0px; text-align: justify;"><span style="font-family: verdana; font-size: medium;"><br /></span></p><p style="caret-color: rgb(29, 33, 41); color: #1d2129; display: inline; margin: 6px 0px 0px;"></p><div style="text-align: justify;"><span style="font-family: verdana; font-size: large;">This theological vision embraces a “new normal,” vividly reminding us humans that we are Earthlings, first and foremost, that God created us as Earthlings, and seeks our collaboration and creativity at that level. Only when we reclaim a more integrated relationship with the earth itself, respecting its creative dynamics, and working harmoniously with all other beings that share the web of life with us, do we stand any chance of living healthily. Without such an organic, earth-based adjustment, all the vaccines on earth are not likely to bring long-term healing and wholeness.</span><span style="font-family: verdana; font-size: large;"> </span></div><span style="font-family: verdana; font-size: medium;"><div style="text-align: justify;">(Letter of Pope Francis)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: right;"><b>Diarmuid O'Murchu</b></div></span><p></p>Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-34197841143714824872019-06-05T18:05:00.001+02:002019-06-05T18:05:12.433+02:00Learn How To Control Your Mind <iframe allowfullscreen="" frameborder="0" height="270" src="https://www.youtube.com/embed/v7KQsS2kLM4" width="480"></iframe>Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-16897473119559991792019-04-23T12:25:00.001+02:002019-04-23T12:25:29.139+02:00Pour une non-dualité non-dualisante<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><span style="background-color: white; caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité n'est pas nier la dualité, la rejeter ou vouloir la supprimer.... Ceci est recréer une dualité supplémentaire au nom de la non-dualité...</span></span><br />
<span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><i style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité est vivre l'unité au coeur de la dualité, c'est-à-dire prendre en compte l'existence des polarités dans le relatif, sans en souffrir en les opposant ou en validant une morale qui qualifierait une polarité de "bien" et l'autre comme "mal"...</i><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><span style="background-color: white; caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité n'est pas répéter à longueur de journée "il n'y a personne", "QUI dit cela ?" ou "il n'y a que Cela, tout est parfait "...</span></span><br />
<span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><i style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité est découvrir, au-delà du voile de la personnalité, la présence impersonnelle que nous sommes, puis goûter avec émerveillement sa manifestation en tant que la personnalité unique que nous sommes...</i><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><span style="background-color: white; caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité n'est pas appliquer au relatif, à la dualité, des principes relevant de l'absolu, de l'unité...</span></span><br />
<span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><i style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité est l'art de discerner ce qui relève du plan relatif et ce qui relève du plan de absolu, d’agir en fonction de ce discernement et des principes régissant chaque plan, tout en ayant conscience que tout est Un...</i><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><span style="background-color: white; caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité n’est pas non-action, dire « il n'y a rien à faire »…</span></span><br />
<span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><i style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité est absence de ré-action, action surgissant de l’espace non réactif qui accueille tout ce qui est puis pose l’action survenant de l’élan du vivant, ajustée à l’intention de l’instant… Mouvement fluide au cœur du flux de la Vie…</i><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><span style="background-color: white; caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité n'est pas l'absence de pensées, le détachement des émotions, la mise à distances des sensations...</span><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><i style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité est présence tranquille, bienveillante, ouverte à tout ce qui nous traverse, pensées, émotions, sensations...</i><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><span style="background-color: white; caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité n'est pas croire que l'ego est un obstacle à la libération de la souffrance...</span><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><i style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité est la vision claire que tout ce qui est, est l'expression de l'Unité "en tant que" ceci...</i><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><span style="background-color: white; caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité n’est pas exclusion de quoi que ce soit…</span><br style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;" /><i style="caret-color: rgb(32, 32, 32); color: #202020; text-align: justify;">La non-dualité est vision inclusive de tout ce qui est, y compris de ce qui semble être l’obstacle à la perception de tout ce qui est…</i></span><br />
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<span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><span style="background-color: white; caret-color: rgb(32, 32, 32); color: #202020; text-align: center;">par </span><a href="http://www.communification.eu/" style="color: #20124d; text-align: center; text-decoration: none;" target="_blank">Isabelle Padovani</a></span></div>
Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-35469699795143162592019-04-22T13:56:00.000+02:002019-04-22T13:58:41.542+02:00Nondual Christianity in Theory and Practice with Cynthia Bourgeault<iframe allow="autoplay" frameborder="no" height="300" scrolling="no" src="https://w.soundcloud.com/player/?url=https%3A//api.soundcloud.com/tracks/301090145&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><br />
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<span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><span style="border: 0px; caret-color: rgb(66, 66, 66); color: #424242; font-weight: 600; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-style: italic; margin: 0px; padding: 0px; vertical-align: baseline;">The Heart of Centering Prayer: Nondual Christianity in theory and practice</span></span><span style="border: 0px; caret-color: rgb(66, 66, 66); color: #424242; font-weight: 600; margin: 0px; padding: 0px; vertical-align: baseline;">. </span><span style="background-color: white; caret-color: rgb(66, 66, 66); color: #424242;">Cynthia Bourgeault cuts through the misconceptions to show that Centering Prayer is in fact a pioneering development within the Christian contemplative tradition. This book offers a practical, complete course in the practice and goes deeper to analyze what actually happens in Centering Prayer: the mind effectively switches to a new operating system that makes open-hearted, nondual perception possible. Cynthia then takes readers on a journey through the classic, anonymous text, </span><span style="border: 0px; caret-color: rgb(66, 66, 66); color: #424242; font-style: italic; margin: 0px; padding: 0px; vertical-align: baseline;">The Cloud of Unknowing</span><span style="background-color: white; caret-color: rgb(66, 66, 66); color: #424242;">, revealing it to be among the earliest Christian explorations of nondual consciousness.</span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><span style="background-color: white; caret-color: rgb(66, 66, 66); color: #424242;"><a href="http://cynthiabourgeault.org/">Link >>></a></span></span></div>
Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-45858357300392177382019-03-30T18:10:00.000+01:002019-04-23T01:04:15.715+02:00Entretien sur le pardon avec le père Wilfrid Okambawa, SJ<iframe allow="autoplay" frameborder="no" height="300" scrolling="no" src="https://w.soundcloud.com/player/?url=https%3A//api.soundcloud.com/tracks/609950226&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe>Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-59515303716483555302019-02-24T12:54:00.001+01:002019-02-24T12:54:37.718+01:00Le vrai sens de la non-dualité<div style="-webkit-text-stroke-color: rgb(46, 32, 25); -webkit-text-stroke-width: initial; color: #2e2019; font-stretch: normal; line-height: normal;">
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">On ne peut pas comprendre ce qu’est la non dualité tant qu’il y a un égo (et j’entends par « égo » la perception d’être une personne séparée, le fait de croire qu’on a une individualité, qu’il y a un « moi » ici dans ce corps). Je précise qu’il ne s’agit pas de savoir ou de comprendre qu’on n’est pas séparé les uns des autres, je ne parle pas d’une connaissance intellectuelle, mais de ce qui est vécu réellement.</span></span></div>
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">Donc tant que nous expérimentons la séparation à travers le corps, nous ne pouvons pas comprendre vraiment ce qu’est la non-dualité. Nous pouvons essayer, en avoir un avant-goût, mais c’est impossible de le comprendre vraiment, ça doit être vécu.</span></span></div>
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">Commencez par regarder attentivement le processus de la dualité et vous y découvrirez de grandes vérités. Par exemple, voyez que la dualité n’existe en fait que par le principe de comparaison. Rien ne peut être étiqueté de bien ou de mal s’il n’y a pas un autre point de comparaison. Si uniquement le « grand » existe, vous ne pourrez pas parler de « petit ». Si uniquement la « paix » existe, vous ne pourrez pas parler de « guerre ». Si uniquement le « chaud » existe, vous ne pourrez pas parler de « froid ». Dans ce cas, vous ne pourrez donc pas expérimenter la dualité. Tout est question de comparaison et la comparaison n’est qu’une pensée, qu’une idée engendrant une classification et un étiquetage des choses. Pour que la dualité existe il faut donc qu’il y ait une pensée qui sépare les choses. Mais si cette pensée n’existait pas, les choses ne seraient pas étiquetées, pas comparées et donc pas séparées. Dans ce cas, tout pourrait simplement être vu, vécu et goûté dans l’instant, sans qu’aucune idée au sujet de ce qui est vécu n’apparaisse et donc sans dualité aucune. Je pense que vous comprenez ce principe, par contre le piège là-dedans c’est quand la personne veut vivre cette non-dualité parce qu’elle va automatiquement croire que pour en sortir elle doit arrêter de penser, or c’est impossible. Vraiment, c’est impossible! On peut se concentrer très fort pour ne pas penser pendant quelques secondes, mais même les grands maîtres ont des pensées, ils l’affirment.</span></span></div>
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">Du coup, vous allez me demander comment la non-dualité peut être vécue. Et bien c’est simple, ils ne sont plus identifiés au personnage séparé. La vision claire de la vérité apparaît et qui est que ce personnage n’est pas ce qu’ils sont vraiment (ni ce que nous sommes tous d’ailleurs). Le personnage séparé, ses pensées, ses idées et ses expériences, apparaissent simplement au sein de ce que nous sommes vraiment: <b>la vie elle-même</b>.</span></span></div>
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">Pour faire court, je dirais que c’est un peu comme si vous étiez en train de rêver dans votre sommeil et que soudainement tout en restant endormi et dans le rêve, vous preniez conscience que tout ça est un rêve. Quoi qu’il arrive dans ce rêve, je peux vous affirmer que cela ne vous fera ni peur, ni mal. Vous ne serez pas affectés par ce qui vous arrive dans ce rêve et simplement parce que vous savez que c’est un rêve. Vous seriez complètement détaché du personnage et percevriez juste ça comme une histoire. Dans ce cas, où seraient le bien et le mal? Seraient-ils réels puisqu’il s’agit simplement d’une appréciation du personnage au sein d’une histoire illusoire ?</span></span></div>
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">Regardez dans votre expérience, quand vous vous réveillez le matin et que vous vous souvenez d’un rêve, est-ce que vous vous tracassez pour les éventuels problèmes rencontrés dans le rêve ou est-ce que vous ressassez le mal qu’on aurait pu vous faire dans ce rêve? Non, vous savez pertinemment que c’est faux et donc vous n’y attachez pas d’importance, vous savez que ce n’est pas à vous que c’est arrivé, mais simplement à ce personnage du rêve que vous avez cru être vous en train de vivre.</span></span></div>
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">La non-dualité n’est pas ni un concept, ni quelque chose que vous devez intégrer dans votre vie, vous ne le pourriez pas. La non-dualité est une vérité absolue, mais qui ne peut être goûtée dans la non-existence du personnage. Si vous vous avez envie de goûter à cette non-dualité, vous devez regarder attentivement ce personnage jusqu’à découvrir sa non-existence, sa non réalité. Alors, lorsque l’évidence de cette vérité se révélera à vous, la non-dualité sera aussi une évidence.</span></span></div>
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<span style="-webkit-font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">Caroline Blanco</span></span></div>
Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-56520548533005901772019-02-24T11:28:00.000+01:002019-02-24T11:28:01.225+01:00PROCESS THINKING: A CHINESE PARABLE<div style="-webkit-text-stroke-color: rgb(29, 33, 41); -webkit-text-stroke-width: initial; background-color: white; color: #1d2129; font-stretch: normal; line-height: normal; text-align: justify;">
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><b>The Cracked Pot - an Innerwork tip</b></span></span></div>
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">A water bearer in China had two large pots, each hung on the ends of a pole which he carried across his neck. One of the pots had a crack in it, while the other pot was perfect and always delivered a full portion of water. At the end of the long walk from the stream to the house, the cracked pot arrived only half full. For a full two years this went on daily, with the bearer delivering only one and a half pots full of water to his house. Of course, the perfect pot was proud of its accomplishments, perfect for which it was made. But the poor cracked pot was ashamed of its own imperfection, and miserable that it was able to accomplish only half of what it had been made to do. After 2 years of what it perceived to be a bitter failure, it spoke to the water bearer one day by the stream. “I am ashamed of myself because this crack in my side causes water to leak all the way back to your house.”</span></span></div>
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">The bearer said to the pot, “Did you notice that there were flowers only on your side of the path, but not on the other pot’s side? That’s because I have always known about your flaw, and I planted flower seeds on your side of the path, and every day while we walk back, you’ve watered them. For two years I have been able to pick these beautiful flowers to decorate the table. Without you being just the way you are, there would not be this beauty to grace the house.”</span></span></div>
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">Our view of this Story. Each of us thinks we are cracked in some way. But that is because we identify only with our identity –e.g. serving water to people– instead of serving people, and the flowers or atmosphere as well.</span></span></div>
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<span style="font-kerning: none;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">Our Tip. If you can’t change something, discover what it’s for.</span></span></div>
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Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-55031751943896711642018-04-28T17:01:00.001+02:002024-01-03T09:59:15.693+01:00Ongoing and Initial Formation Activities 2014-2020<div style="text-align: center;">
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><span style="caret-color: rgb(39, 78, 19);"><b>RÉSILIENCE EN PÉRIODE DE CONFINEMENT</b></span></span></div>
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<span style="color: #7f6000; font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="caret-color: rgb(153, 0, 0);"><b>Scolasticat Saint Gerard Rédemptoristes</b></span></span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Du 27 au 29 Mai 2020 à Ouagadougou</b></span></div>
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<span face="trebuchet ms, sans-serif" style="color: #274e13; font-size: x-large;"><span style="caret-color: rgb(39, 78, 19);"><b>La CONSCIENCE de TRAUMA et la RÉSILIENCE</b></span></span></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="caret-color: rgb(127, 96, 0); color: #7f6000;">Novices de Camilians et Saint Viator</span></span></span></b></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #660000;">3 April 2020 à Ouagadougou</span></span></span></b></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #274e13;">LA TRANSFORMATION DE CONFLICT</span></span></span></b></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #7f6000;">Souers de Notre Dame de Tarfout</span></span></span></b></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #660000;">Du 7 au 9 Mars 2020 à Ouagadougou</span></span></span></b></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;"><span style="color: #274e13;">TRANSFORMATION DE CONFLICT</span></span></b></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;"><span style="color: #7f6000;">INTER-NOVICIATE</span></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Centre UNITAS, Koudougou (Burkina Faso)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>17-21 Février 2020</b></span></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;"><span style="color: #274e13;">"BEING THE CHANGE"</span></span></b></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;"><span style="color: #7f6000;">JPIC Workshop </span></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>(Missionaries of Africa Noviciate)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Arusha, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>from 27th to 31st of January, 2020</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Theory U: </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Journeying towards Radical Aliveness</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Sabbatical Renewal Program (ICOF)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Arusha, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>20th-24th January 2020</b></span></div>
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<b><span style="font-size: large;"><span face=""trebuchet ms" , sans-serif"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;">LA RESILIENCE, LE POUVOIR ET LA MISSION</span></span></span></b></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;"><b>Rencontre des confrères en premier terme de mission</b></span></span></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Du 20 au 29 Décembre 2019 à Ouagadougou </b></span></span><br />
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #274e13;">*****</span></span></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>LA CONNAISSANCE DE SOI</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #783f04; font-size: x-large;"><b>Institut Supérieur Privé de Philosophie</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #7f6000; font-size: x-large;"><b>Du 4 au 8 Novembre, 2019 à Ouagadougou</b></span><br />
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b><span style="-webkit-text-stroke-color: rgb(130, 55, 38); letter-spacing: 0.7px; text-shadow: rgba(230, 229, 210, 0.8) 0px 1px 3px;">LA COMMUNICATION NON VIOLENT</span></b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #7f6000; font-size: x-large;"><span style="caret-color: rgb(39, 78, 19); letter-spacing: 0.7px;"><b>25-27 Septembre 2019</b></span></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #7f6000; font-size: x-large;"><span style="caret-color: rgb(39, 78, 19); letter-spacing: 0.7px;"><b>·</b></span></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b><span style="-webkit-text-stroke-color: rgb(130, 55, 38); letter-spacing: 0.7px; text-shadow: rgba(230, 229, 210, 0.8) 0px 1px 3px;">L'ENNEAGRAMME</span></b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b><span style="color: #7f6000; letter-spacing: 0.7px; text-shadow: rgba(230, 229, 210, 0.8) 0px 1px 3px;">11-14 Décembre 2019</span></b></span><br />
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<div style="-webkit-text-stroke-color: rgb(255, 253, 239); -webkit-text-stroke-width: initial; font-stretch: normal; line-height: normal;">
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<a href="about:invalid#zClosurez" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><span style="text-shadow: rgba(153, 153, 153, 0.4) 0px -1px 2px;"><b><span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;">Bobo Dioulasso, Samagan </span></b></span></div>
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<span style="font-size: x-large;"><span style="color: #253751; letter-spacing: -1px;"><span face=""trebuchet ms" , sans-serif"><b>GESTION DES CONFLITS ET</b></span></span><b style="color: #253751; font-family: "Trebuchet MS", sans-serif; letter-spacing: -1px;"> RELATIONS SOCIALES </b></span></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;"><span style="color: #7f6000;">Union des Consacrées du Diocèse de Koudougou</span></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Centre UNITAS, Koudougou (Burkina Faso)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>16 September 2019</b></span></div>
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<b><span style="font-size: large;"><span face=""trebuchet ms" , sans-serif"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;">LE DISCERNEMENT APPRÉCIATIF, LA THÉORIE U ET LE MOMENT PRESENT</span></span></span></b><b style="color: #0c343d; font-family: "trebuchet ms", sans-serif;"> </b></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #783f04; font-size: x-large;"><span style="caret-color: rgb(120, 63, 4);"><b>Programme de Renouvellement ICOF</b></span></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;"><span style="caret-color: rgb(120, 63, 4);"><b>Juillet-Août, 2019 à Abidjan (Côte d'Ivoire)</b></span></span><br />
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<span style="background-color: white; font-weight: 700; text-align: start;"><span face=""trebuchet ms" , sans-serif" style="color: #783f04; font-size: x-large;">CONFLITS INTRA-PERSONNELS ET INTER-PERSONNELS, Comment s'y prendre pour ne pas tout gâter? Résilience, comment se remettre et vivre?</span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><span style="caret-color: rgb(39, 78, 19);"><b>Rencontre avec le </b></span></span><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><span style="caret-color: rgb(39, 78, 19);"><b>Réseau Justice et Paix des Instituts Religieux du Burkina Faso</b></span></span></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Du 8 au 9 Mars 2019 à Ouagadougou</b></span></span><br />
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<b><span style="font-size: large;"><span face=""trebuchet ms" , sans-serif"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;">LE DISCERNEMENT APPRÉCIATIF</span></span></span></b></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;"><b>Rencontre des </b></span></span><span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;"><span style="caret-color: rgb(102, 0, 0);"><b>Stagiaires</b></span></span></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Du 26 Février au 04 Mars 2019 à Bobo Dioulasso </b></span></span></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;"><span style="color: #274e13;">"BEING THE CHANGE"</span></span></b></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;"><span style="color: #7f6000;">JPIC Workshop </span></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>(Missionaries of Africa Noviciate)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Arusha, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>from 28th of January to 1st of February, 2019</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Theory U: </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Journeying towards Radical Aliveness</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Sabbatical Renewal Program (ICOF)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Canossa Spirituality Center</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Arusha, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>21st-25th January 2019</b></span><br />
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<span style="background-color: white; font-weight: 700; text-align: start;"><span face=""trebuchet ms" , sans-serif" style="color: #783f04; font-size: x-large;">VIVRE EN COMMUNAUTÉ. TRAVAILLER EN ÉQUIPE</span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><span style="caret-color: rgb(39, 78, 19);"><b>avec Olivier Soma</b></span></span></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Du 14 au 16 Décembre 2018 à Ouagadougou</b></span></span><br />
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<b><span style="font-size: large;"><span face=""trebuchet ms" , sans-serif"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;">LE POUVOIR ET LA MISSION</span></span></span></b></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;"><b>Rencontre des confrères en premier terme de mission</b></span></span></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Du 26 Novembre au 03 décembre 2018 à Ouagadougou </b></span></span></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #274e13;">*****</span></span></span></b><br />
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b><span style="-webkit-text-stroke-color: rgb(130, 55, 38); letter-spacing: 0.7px; text-shadow: rgba(230, 229, 210, 0.8) 0px 1px 3px;">‘JPIC’ ET LA CONNAISSANCE SE SOI</span></b></span></div>
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<span style="-webkit-font-kerning: none; font-kerning: none; text-shadow: rgba(153, 153, 153, 0.4) 0px -1px 2px;"><b><span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;">Noviciat de Missionnaires d’Afrique</span></b></span></div>
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<span style="font-kerning: none; text-shadow: rgba(153, 153, 153, 0.4) 0px -1px 2px;"><b><span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;">Bobo Dioulasso, Samagan </span></b></span></div>
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<b style="-webkit-text-stroke-color: rgb(255, 253, 239); -webkit-text-stroke-width: initial;"><span face=""trebuchet ms" , sans-serif" style="color: #7f6000; font-size: x-large;">14-16 Novembre 2018</span></b></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #274e13;">*****</span></span></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>LA CONNAISSANCE DE SOI</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #783f04; font-size: x-large;"><b>Institut Supérieur Privé de Philosophie</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #7f6000; font-size: x-large;"><b>Du 5 au 9 Novembre, 2018 à Ouagadougou</b></span></div>
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<span style="-webkit-font-kerning: none; font-kerning: none; text-shadow: rgba(178, 178, 178, 0.298) 0px 1px 5px;"><span face=""trebuchet ms" , sans-serif" style="color: #0c343d; font-size: x-large;"><b>SEXUALITÉ HUMAINE ET DÉVELOPPEMENT PSYCHO-SEXUEL DANS LA VIE CONSACRÉE </b></span></span></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #783f04; font-size: x-large;"><b>Filles de Notre Dame de Sacre Coeur</b></span></span></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Maison Généralice de SIC, Ouagadougou</b></span></span></div>
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<span style="-webkit-font-kerning: none; font-kerning: none;"><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>8-12 Octobre, 2018</b></span></span></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #274e13;">*****</span></span></span></b></div>
<div style="-webkit-text-stroke-color: rgb(39, 109, 109); -webkit-text-stroke-width: initial; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none; font-kerning: none; text-shadow: rgba(178, 178, 178, 0.298) 0px 1px 5px;"><span face=""trebuchet ms" , sans-serif" style="color: #0c343d; font-size: x-large;"><b>TRANSFORMATION DES CONFLITS </b></span></span><br />
<span style="-webkit-font-kerning: none; font-kerning: none; text-shadow: rgba(178, 178, 178, 0.298) 0px 1px 5px;"><span face=""trebuchet ms" , sans-serif" style="color: #0c343d; font-size: x-large;"><b>RÉSILIENCE FACE AU TRAUMATISME, STRESS ET DEUIL </b></span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #783f04; font-size: x-large;"><span style="caret-color: rgb(120, 63, 4);"><b>Programme de Renouvellement ICOF</b></span></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;"><span style="caret-color: rgb(120, 63, 4);"><b>Août, 2018 à Abidjan (Côte d'Ivoire)</b></span></span><br />
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><span style="caret-color: rgb(39, 78, 19);"><b>LA CULTURE DU DOLO ET LES VALUERS CHRÉTIENNES</b></span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>FOCUS GROUP ET AUDIOVISUEL PRODUCTION</b></span></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="color: #990000; font-size: x-large;">Maison Lavigerie, Ouagadougou (Burkina Faso)</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><span style="caret-color: rgb(153, 0, 0);"><b>12 Mai 2018</b></span></span></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #274e13;"><span style="caret-color: rgb(39, 78, 19);">*****</span></span></span></span></b></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #274e13;"><span style="caret-color: rgb(39, 78, 19);"><br /></span></span></span></span></b></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif"><span style="color: #274e13;"><span style="caret-color: rgb(39, 78, 19);">HUMAN SEXUALITY IN RELIGIOUS FORMATION</span></span></span></span></b></div>
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<b><span style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif">Novice Masters of the Benedictine Congregation of Saint Ottilien</span></span></b></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="color: #990000; font-size: x-large;">Zakeo Spiritual Center, Ndanda (Tanzania)</span></b></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="color: #990000; font-size: x-large;">25th and 26th of April 2018</span><span style="color: #660000; font-size: x-large;"> </span></b></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;">*****</span></b></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;"><span style="color: #274e13;"><span style="caret-color: rgb(39, 78, 19);">"BEING THE CHANGE"</span></span></span></b></div>
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<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;"><span style="color: #7f6000;">JPIC Workshop </span></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>(Missionaries of Africa Noviciate)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Arusha, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>from 16th to 20th of April, 2018</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>*****</b></span><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><br /></b></span>
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Theory U: </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Journeying towards Radical Aliveness</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Sabbatical Renewal Program (ICOF)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Boko, Dar es Salaam, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>5th-12th January 2018</b></span></div>
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<b style="font-family: times, "times new roman", serif;"><span style="font-size: x-large;">*****</span></b><br />
<b style="font-family: times, "times new roman", serif;"><span style="font-size: x-large;"><br /></span></b>
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>RESILIENCE Workshop </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;"><b>(Organizers: ICOF and CAR Episcopal Conference)</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Bangui, Central African Republic</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>7th-17th Novembre, 2017</b></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: x-large;">*****</span></span></b><br />
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<b style="font-family: times, "times new roman", serif;"><span style="font-size: x-large;"><br /></span></b><b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;">DJEMBE, TRAUMA AND RESILIENCE </span></b><br />
<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;">Focus Group and Audiovisual Production</span></b></div>
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<b style="color: #990000; font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;">Maison Lavigerie, Ouagadougou (Burkina Faso)</span></b><br />
<b style="color: #990000; font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;">Octobre 2017</span></b><br />
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<b><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: x-large;"><br /></span></span></b>
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<b><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: x-large;">*****</span></span></b><br />
<b><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: x-large;"><br /></span></span></b>
<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;">Theory U Workshop: </span></b><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Leading from the Emerging Future</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Religious Renewal Program (ICOF)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Bunju, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>2nd-9th June, 2017</b></span><br />
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<span face=""trebuchet ms" , sans-serif" style="color: #7f6000; font-size: large;"><b><a href="http://icofprogram.org/together-we-soar-exploring-the-theory-u/">Link to Workshop Article >>></a></b></span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: x-large;"><b>*****</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>THE BELOW AND THE BEYOND </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #7f6000; font-size: x-large;"><b>JPIC Workshop </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>(Missionaries of Africa Noviciate)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Arusha, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>March, 2017</b></span></div>
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<b><span style="font-family: "times" , "times new roman" , serif; font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Trauma Awareness Workshop</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span style="color: #274e13;">(Missionaries of Africa </span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span style="color: #274e13;">Fourth Phase Formation House)</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;"><b>Nairobi, Kenya</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: x-large;"><b>January 2017</b></span></div>
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<a href="https://1.bp.blogspot.com/-FS7YIpakFw8/WK_7YB2ISTI/AAAAAAAAZKs/4tpn6BEwF304xGL9325las3r41kYLhS_gCLcB/s1600/Desktop465.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="456" src="https://1.bp.blogspot.com/-FS7YIpakFw8/WK_7YB2ISTI/AAAAAAAAZKs/4tpn6BEwF304xGL9325las3r41kYLhS_gCLcB/s640/Desktop465.jpg" width="640" /></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Strategic Planning Workshop </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>in the Post-Capitular Assembly of the <span style="color: #274e13;">Missionaries of Africa</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Mwanza, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>November, 2016</b></span></div>
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<a href="https://1.bp.blogspot.com/-i2AcTUl3YNk/WCNCE_QmpbI/AAAAAAAAYyk/BIOursO28DY2dvu-zLC9cb7OmXbAQK8ZQCLcB/s1600/Desktop440.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="281" src="https://1.bp.blogspot.com/-i2AcTUl3YNk/WCNCE_QmpbI/AAAAAAAAYyk/BIOursO28DY2dvu-zLC9cb7OmXbAQK8ZQCLcB/s400/Desktop440.jpg" width="400" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;"><br /></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Appreciative Leadership Workshop to</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span style="color: #274e13;">MSOLA Southern and Eastern Africa Leadership Team</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Nairobi, Kenya</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>October, 2016</b></span></div>
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<a href="https://1.bp.blogspot.com/-dQwA8yWsAVQ/WCM-ccbJw-I/AAAAAAAAYxw/6ZpNDE4USlwbiiJjRobtnhOI2z9K0i98gCLcB/s1600/Collages72.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="452" src="https://1.bp.blogspot.com/-dQwA8yWsAVQ/WCM-ccbJw-I/AAAAAAAAYxw/6ZpNDE4USlwbiiJjRobtnhOI2z9K0i98gCLcB/s640/Collages72.jpg" width="640" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;"><br /></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>"Crossing the Threshold" Workshop with</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span face=""trebuchet ms" , sans-serif" style="font-size: small;"><span style="color: #274e13;">MSOLA </span></span><span style="color: #274e13;">(Temporary Vow Sisters)</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Ougadougou, Burkina Faso</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>July, 2016</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large; margin-left: 1em; margin-right: 1em;"><b></b></span><a href="https://4.bp.blogspot.com/-A8JGj1WJVPk/WCM8TWZQNoI/AAAAAAAAYxg/-i9C24uMzhMObeMaIY0uhpgfSvXCCgH5ACLcB/s1600/DSC_0007.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="368" src="https://4.bp.blogspot.com/-A8JGj1WJVPk/WCM8TWZQNoI/AAAAAAAAYxg/-i9C24uMzhMObeMaIY0uhpgfSvXCCgH5ACLcB/s640/DSC_0007.jpg" width="640" /></a></div>
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<a href="https://4.bp.blogspot.com/-N82PaARh65Q/WCQU6MgPMyI/AAAAAAAAY2U/8gqpKq3uFx0tKKjjzL7kNAS5Anlqh9aVgCLcB/s1600/Desktop295.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="283" src="https://4.bp.blogspot.com/-N82PaARh65Q/WCQU6MgPMyI/AAAAAAAAY2U/8gqpKq3uFx0tKKjjzL7kNAS5Anlqh9aVgCLcB/s400/Desktop295.jpg" width="400" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b><br />
<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;"><br /></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Appreciative Interviews Animation with <span style="color: #274e13;">MSOLA</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>January-June 2016</b></span></div>
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<a href="https://2.bp.blogspot.com/-4a8EaYcaDyY/WCQUykIK4GI/AAAAAAAAY2Q/Qj2L6GyTgQU3FXV-3c7zKGMRfyQSng8RgCLcB/s1600/Desktop253.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="282" src="https://2.bp.blogspot.com/-4a8EaYcaDyY/WCQUykIK4GI/AAAAAAAAY2Q/Qj2L6GyTgQU3FXV-3c7zKGMRfyQSng8RgCLcB/s400/Desktop253.jpg" width="400" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b><br />
<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;"><br /></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Theory U Workshop: </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Leading from the Emerging Future</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Religious Renewal Program (ICOF)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Bagamoyo, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>June, 2016</b></span></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;"><br /></span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Ongoing Formation Reflection Group</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Missionaries of Africa Chapter 2016</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Online Interaction</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>January-July 2016</b></span></div>
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<a href="https://1.bp.blogspot.com/-pToZPO5At_o/WC5rYaCOnKI/AAAAAAAAY5o/03rk1uj5d-I8JMNZY39YF-rFMIBJ8xfPQCLcB/s1600/ONGOING%2BFORMATION%2BFRAMEWORK.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="451" src="https://1.bp.blogspot.com/-pToZPO5At_o/WC5rYaCOnKI/AAAAAAAAY5o/03rk1uj5d-I8JMNZY39YF-rFMIBJ8xfPQCLcB/s640/ONGOING%2BFORMATION%2BFRAMEWORK.jpg" width="640" /></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b><br />
<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;">Appreciative Discernment Workshop to</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span style="color: #274e13;">Pastoral Agents in South B Parish</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Nairobi, Kenya</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>February, 2015</b></span></div>
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<a href="https://3.bp.blogspot.com/-iDYLvlqqfOk/WCN3bm62NYI/AAAAAAAAYzU/3pMtNRdvcnMsO5nF5bO6cE2Ey2aX_L7wgCLcB/s1600/Desktop1818.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="384" src="https://3.bp.blogspot.com/-iDYLvlqqfOk/WCN3bm62NYI/AAAAAAAAYzU/3pMtNRdvcnMsO5nF5bO6cE2Ey2aX_L7wgCLcB/s640/Desktop1818.jpg" width="640" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Lecturing on Conflict Transformation, Power, Identity and Trauma, Psychology and Human Sexuality at </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span style="color: #274e13;">PCJ (Ugandan Martyrs University)</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Jinja, Uganda</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>2015-2017</b></span></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Appreciative Discernment and Theory U Workshop </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>(Missionaries of Africa Noviciate)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Arusha, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>April, 2016</b></span></div>
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<a href="https://1.bp.blogspot.com/--dj93WZID9E/WCNAD8FGXDI/AAAAAAAAYyQ/mLlEu326nkQaiwnuFmDppj3KWbnFJITgwCLcB/s1600/DSCN0439.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="406" src="https://1.bp.blogspot.com/--dj93WZID9E/WCNAD8FGXDI/AAAAAAAAYyQ/mLlEu326nkQaiwnuFmDppj3KWbnFJITgwCLcB/s640/DSCN0439.jpg" width="640" /></b></span></a></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><br /></b></span></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Discovering our Ultimate Vocation: Humanity</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>(Missionaries of Africa Noviciate)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Arusha, Tanzania </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>April, 2016</b></span></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b><br />
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large; margin-left: 1em; margin-right: 1em;"><b>MSOLA (Temporary Vow Sisters)</b></span><br />
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Ougadougou, Burkina Faso</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>July, 2016</b></span></div>
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</div>
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<a href="https://2.bp.blogspot.com/-Gsd7hMlWrCM/WCQU7h3_cCI/AAAAAAAAY2Y/JVodPBxSyR0at5z5_KOQk7DJwXlIFRA2ACLcB/s1600/Desktop307.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="282" src="https://2.bp.blogspot.com/-Gsd7hMlWrCM/WCQU7h3_cCI/AAAAAAAAY2Y/JVodPBxSyR0at5z5_KOQk7DJwXlIFRA2ACLcB/s400/Desktop307.jpg" width="400" /></b></span></a></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><br /></b></span>
<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Appreciative Discernment in Initial Formation to the <span style="color: #274e13;">Claresians Postulants</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Jinja, Uganda</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>December, 2015</b></span></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><span face=""trebuchet ms" , sans-serif" style="font-weight: bold;">Community Projects and Appreciative Discernment Workshop</span><span face=""trebuchet ms" , sans-serif"><b> to the </b></span></span><span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Ugandan Sector of the Missionaries of Africa</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Kampala, Uganda</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>November, 2015</b></span></div>
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<a href="https://3.bp.blogspot.com/-oP42zFdwJx8/WCQO-5NR0WI/AAAAAAAAY1U/3vajQMuiE-EPduPGLYAb7sCbOr2XY7VywCLcB/s1600/Desktop174.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="240" src="https://3.bp.blogspot.com/-oP42zFdwJx8/WCQO-5NR0WI/AAAAAAAAY1U/3vajQMuiE-EPduPGLYAb7sCbOr2XY7VywCLcB/s400/Desktop174.jpg" width="400" /></b></span></a></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><br /></b></span>
<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Appreciative Discernment Workshop </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>in the Pre-Capitular Assembly of the <span style="color: #274e13;">Missionaries of Africa</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Kampala, Uganda</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>November, 2015</b></span></div>
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<a href="https://4.bp.blogspot.com/-_C38baY8Py8/WCfVVkhPlBI/AAAAAAAAY3Y/5d-JsvqQ3XEmtJaBXnp3gq6JWNeFbPFjgCLcB/s1600/Desktop438.jpg" style="clear: right; margin-bottom: 1em; margin-left: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="451" src="https://4.bp.blogspot.com/-_C38baY8Py8/WCfVVkhPlBI/AAAAAAAAY3Y/5d-JsvqQ3XEmtJaBXnp3gq6JWNeFbPFjgCLcB/s640/Desktop438.jpg" width="640" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Theory U and JPIC Workshop </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>(Missionaries of Africa Noviciate)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Arusha, Tanzania</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>June, 2015</b></span></div>
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<a href="https://4.bp.blogspot.com/-_C38baY8Py8/WCfVVkhPlBI/AAAAAAAAY3Y/5d-JsvqQ3XEmtJaBXnp3gq6JWNeFbPFjgCLcB/s1600/Desktop438.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><br /></b></span></a><a href="https://1.bp.blogspot.com/-tEc3plpACE0/WCM-jjTNahI/AAAAAAAAYx8/YrcMBtEkqFI3tz_rxsUDC2yZEVurz1hrACLcB/s1600/Desktop53.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="385" src="https://1.bp.blogspot.com/-tEc3plpACE0/WCM-jjTNahI/AAAAAAAAYx8/YrcMBtEkqFI3tz_rxsUDC2yZEVurz1hrACLcB/s640/Desktop53.jpg" width="640" /></b></span></a></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><br /></b></span>
<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span face=""trebuchet ms" , sans-serif">Theory U and Institutional Trauma Workshop </span></b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b><span face=""trebuchet ms" , sans-serif">(MSOLA </span><span face=""trebuchet ms" , sans-serif">General</span><span face=""trebuchet ms" , sans-serif"> Council)</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Rome, Italy</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>April, 2015</b></span></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Animating Initial and Ongoing Formation Programs </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>through blogging</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>2014-2018</b></span></div>
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<a href="https://4.bp.blogspot.com/-psJrUSvKQdg/WCQOscnFfzI/AAAAAAAAY1A/WAk-UtPrTsYeZAVLACCSdR-5XpYXp91uQCLcB/s1600/Collages5.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="285" src="https://4.bp.blogspot.com/-psJrUSvKQdg/WCQOscnFfzI/AAAAAAAAY1A/WAk-UtPrTsYeZAVLACCSdR-5XpYXp91uQCLcB/s400/Collages5.jpg" width="400" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Theory U and Initial Formation </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span face=""trebuchet ms" , sans-serif" style="font-size: medium;"><span style="color: #274e13;">Missionaries of Africa </span></span><span style="color: #274e13;">(Rectors' Meeting)</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Rome, Italy</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>April, 2015</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large; margin-left: 1em; margin-right: 1em;"><b style="margin-left: 1em; margin-right: 1em;"></b></span><a href="https://1.bp.blogspot.com/-iyCLLagtiPU/WCM-h6jVAPI/AAAAAAAAYx4/I6KUSDdSPu0ks2diPmux5_q610ERWHhqQCLcB/s1600/Desktop18.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="384" src="https://1.bp.blogspot.com/-iyCLLagtiPU/WCM-h6jVAPI/AAAAAAAAYx4/I6KUSDdSPu0ks2diPmux5_q610ERWHhqQCLcB/s640/Desktop18.jpg" width="640" /></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Howard Garner's Multiple Intelligences Awareness Creation </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span style="color: #274e13;">(Missionaries of Africa First Phase)</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Jinja, Uganda</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>2014-2017</b></span></div>
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<a href="https://4.bp.blogspot.com/-B6I2a8_WZlw/WCQZD9KD_qI/AAAAAAAAY24/X-OsPWG9eHQPpe8j-fJGEwSFsr9TifPHQCLcB/s1600/Collages7.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="384" src="https://4.bp.blogspot.com/-B6I2a8_WZlw/WCQZD9KD_qI/AAAAAAAAY24/X-OsPWG9eHQPpe8j-fJGEwSFsr9TifPHQCLcB/s640/Collages7.jpg" width="640" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Startegies for Trauma Awareness and Resilience Workshop </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>(Missionaries of Africa First Phase)</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Jinja, Uganda</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>December, 2014</b></span></div>
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<a href="https://2.bp.blogspot.com/-0a7TzLJ6Z1M/WCN3X2xPlWI/AAAAAAAAYzM/-Q8jofNJPeMen2q_bizZHlC2uORyr4I8ACLcB/s1600/Desktop188.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://2.bp.blogspot.com/-0a7TzLJ6Z1M/WCN3X2xPlWI/AAAAAAAAYzM/-Q8jofNJPeMen2q_bizZHlC2uORyr4I8ACLcB/s640/Desktop188.jpg" width="640" /></a><span face=""trebuchet ms" , sans-serif" style="font-size: x-large; margin-left: 1em; margin-right: 1em;"><b style="margin-left: 1em; margin-right: 1em;"></b></span></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Trauma Releasing Exercises Basic Introduction </b></span></div>
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<span style="color: #990000;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Jinja, Nairobi, Arusha, Dar-es-Salaam, Bangui, Bobo Dioulasso and </b></span><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Ouagadougou </b></span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>2015-2019</b></span></div>
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<a href="https://4.bp.blogspot.com/-VPUz63whK9E/WC5x1aIeVVI/AAAAAAAAY6E/qTUta_kk03QTEZ1QAVSy1r5VLl2tZmncACLcB/s1600/Desktop59.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://4.bp.blogspot.com/-VPUz63whK9E/WC5x1aIeVVI/AAAAAAAAY6E/qTUta_kk03QTEZ1QAVSy1r5VLl2tZmncACLcB/s400/Desktop59.jpg" width="400" /></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Process Oriented Leadership Workshop </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span style="color: #274e13;">(Missionaries of Africa Provincial Council)</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Nairobi, Kenya</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>October, 2014</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large; margin-left: 1em; margin-right: 1em;"><b><a href="https://4.bp.blogspot.com/-O9t-U7Eynow/WCN3NJpuPfI/AAAAAAAAYzA/4T-4nwdrzrsbNQzGrwdtkrN0k8oANpvvQCLcB/s1600/Desktop158.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="250" src="https://4.bp.blogspot.com/-O9t-U7Eynow/WCN3NJpuPfI/AAAAAAAAYzA/4T-4nwdrzrsbNQzGrwdtkrN0k8oANpvvQCLcB/s400/Desktop158.jpg" width="400" /></a></b></span></div>
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<a href="https://2.bp.blogspot.com/-S_KI-1G5mWU/WCN3GGrUuaI/AAAAAAAAYy8/MlplP8sEJmMXDuM_FzDOYSXjANuOEQYiACLcB/s1600/Desktop48.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="252" src="https://2.bp.blogspot.com/-S_KI-1G5mWU/WCN3GGrUuaI/AAAAAAAAYy8/MlplP8sEJmMXDuM_FzDOYSXjANuOEQYiACLcB/s400/Desktop48.jpg" width="400" /></b></span></a></div>
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<span style="font-size: x-large;"><b style="font-family: Times, "Times New Roman", serif;">*****</b></span><br />
<span style="font-size: x-large;"><b style="font-family: "trebuchet ms", sans-serif;">Anti-Slavery Campaing and the Signs of the Times Workshop <span style="color: #274e13;">(Missionaries of Africa and MSOLA General Councils)</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Rome, Italy</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>June, 2014</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b><a href="http://www.breathingforgiveness.net/2014/06/workshop-at-rome-6th-7th-june-2014.html">Link >></a></b></span></div>
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<a href="https://4.bp.blogspot.com/-wSZSsymQZvw/WCOIdDoS8OI/AAAAAAAAYz8/xrV26rxq2hU93-5uV6ChT25q5lajFM0TQCLcB/s1600/Desktop444.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="451" src="https://4.bp.blogspot.com/-wSZSsymQZvw/WCOIdDoS8OI/AAAAAAAAYz8/xrV26rxq2hU93-5uV6ChT25q5lajFM0TQCLcB/s640/Desktop444.jpg" width="640" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Butterfly Model workshop with <span style="color: #274e13;">Basque Country Peacebuilders</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Basque Country, Spain</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>June, 2014</b></span></div>
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<a href="http://www.breathingforgiveness.net/2014/08/resignifying-conflict-reliving-it-in.html"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Link >></b></span></a></div>
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<a href="https://4.bp.blogspot.com/-s_XjxT4jtUo/WCQO35xsFNI/AAAAAAAAY1Q/jUFMDdaNUiU3V6s2S0Rb4uHj5dQvz6WCQCLcB/s1600/Desktop45.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="400" src="https://4.bp.blogspot.com/-s_XjxT4jtUo/WCQO35xsFNI/AAAAAAAAY1Q/jUFMDdaNUiU3V6s2S0Rb4uHj5dQvz6WCQCLcB/s640/Desktop45.jpg" width="640" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b><br />
<b style="font-family: "trebuchet ms", sans-serif;"><span style="font-size: x-large;">Intentional Dialogue with <span style="color: #274e13;">John Paul Lederach</span> </span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>on the Butterfly Model</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Rollinsville, Colorado, USA</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>April, 2014</b></span></div>
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<a href="http://www.breathingforgiveness.net/2014/04/reflecting-together.html"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Link >></b></span></a></div>
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<a href="https://1.bp.blogspot.com/-6lqD2jIcldk/WCQPbQ-FO9I/AAAAAAAAY1w/GJKLum8wLAAY873hkUTwO9_ZFCybctizwCLcB/s1600/Desktop255.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><img border="0" height="240" src="https://1.bp.blogspot.com/-6lqD2jIcldk/WCQPbQ-FO9I/AAAAAAAAY1w/GJKLum8wLAAY873hkUTwO9_ZFCybctizwCLcB/s400/Desktop255.jpg" width="400" /></b></span></a></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Breathing Forgiveness Workshop</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Perkasie, Pensilvannia, USA</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>April, 2014</b></span></div>
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<b style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="454" src="https://1.bp.blogspot.com/-Xl-fLkWHZwQ/WCQPkivEF3I/AAAAAAAAY14/lIalPSgN4jIkgHnFC1wCOj7tz2VwDymDACLcB/s640/Desktop448.jpg" width="640" /></b><span face=""trebuchet ms" , sans-serif" style="font-size: x-large; margin-left: 1em; margin-right: 1em;"></span></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Justice, Peace and Integrity of Creation Workshop to the JPIC Delegates in the <span style="color: #274e13;">Eastern Africa Province </span></b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b><span style="color: #274e13;">of the Missionaries of Africa</span></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Kampala, Uganda</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>March, 2014</b></span></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Exploring Process Work dynamics </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>in Facilitation and Inner Work</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Portland, Oregon, USA</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>January, 2014</b></span></div>
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<b style="font-family: Times, "Times New Roman", serif;"><span style="font-size: x-large;">*****</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Ecumenical Dialogue </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: x-large;"><b>Mennonites - Missionaries of Africa</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Eastern Mennonite University (EMU)</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>Harrisonburg, Virginia, USA</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>March, 2013</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b><a href="http://www.breathingforgiveness.net/2013/03/fr-richard-baawobr-anti-slavery.html">Link >></a></b></span><br />
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Art Painting Exhibition: </b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>The Below and the Beyond in Peacebuilding</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>EMU, Virginia, USA</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #990000; font-size: x-large;"><b>June, 2013</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: x-large;"><b>Anti-Slavery Campaign Interview Series</b></span></div>
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<br />Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-42456239093489875242018-01-20T18:57:00.000+01:002018-01-20T20:49:49.118+01:00Entretien avec Philippe GREBALET<!--[if gte mso 9]><xml>
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<a href="https://2.bp.blogspot.com/-Eed2zqwXlVE/WmOdNEFpk1I/AAAAAAAApL4/EBo3dHn-V0wbPVoe2Fi5i_oPuJqMze2eACLcBGAs/s1600/Desktop565.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="414" data-original-width="1600" height="164" src="https://2.bp.blogspot.com/-Eed2zqwXlVE/WmOdNEFpk1I/AAAAAAAApL4/EBo3dHn-V0wbPVoe2Fi5i_oPuJqMze2eACLcBGAs/s640/Desktop565.jpg" width="640" /></a></div>
<b style="mso-bidi-font-weight: normal;"><span lang="FR"><span style="color: #b45f06;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: x-large;"><br /></span></span></span></b>
<b style="mso-bidi-font-weight: normal;"><span lang="FR"><span style="color: #b45f06;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: x-large;">VERS LA GUÉRISON DE L'EGLISE CENTRAFRICAINE</span></span></span></b></div>
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<span style="font-family: "trebuchet ms" , sans-serif;"><b><br /></b></span></div>
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<br /></div>
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<a href="https://4.bp.blogspot.com/-mcLDlyt9Tmk/Wl99yq3bYvI/AAAAAAAApK4/N6M_bsEbUfssXDphd5NG3UKFQu1Bm4gtgCLcBGAs/s1600/Philippe.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="87" data-original-width="135" height="128" src="https://4.bp.blogspot.com/-mcLDlyt9Tmk/Wl99yq3bYvI/AAAAAAAApK4/N6M_bsEbUfssXDphd5NG3UKFQu1Bm4gtgCLcBGAs/s200/Philippe.jpg" width="200" /></a><span style="font-family: "trebuchet ms" , sans-serif;"><b>Philippe Grenalet </b>est né à<b> </b>Batangafo
(Préfecture de l’Ouham, République Centrafricaine). Il a été ordonné le 22-07-2001 à Alindao par Mgr Juan Jose AGUIRRE,
évêque du diocèse de Bangassou. Titulaire d’un Master en Théologie de la
pastorale catéchétique à L’institut catholique de Paris. Entre autres
ministères pastoral il était Coordonateur de la Commission de la Pastorale
Biblique de l’ACERAC (Association des Conférences Episcopales de la Région de
l’Afrique Centrale) de 2008-2014, et aussi il était membre du Conseil du Centre
Biblique pour l’Afrique et Madagascar (CEBAM/BICAM) de 2007-2014.</span><b style="font-family: Garamond; font-size: 10pt;"><o:p></o:p></b></div>
<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b><span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b><br /></b></span></span></b></span></span>
<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b><span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b><br /></b></span></span></b></span></span>
<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b>Yago: </b>Philippe, bienvenue sur ce blog "respirer le
pardon" où l'on explore sous des angles différents comment le conflit peut
être transformé. Vous êtes un prêtre diocésain en République centrafricaine.
Vous avez rendu de nombreux services à différents niveaux tels que: catéchèse,
pastorale biblique, prédicateur de retraite, formation des laïcs, enseignement,
accompagnement spirituel, counselling, aumônerie du Renouveau Charismatique et
de la Légion de Marie ... Mais ce qui est pertinent pour notre entretien, c'est
que vous avez servi dans un pays qui a traversé d'énormes défis liés à la
violence, l'instabilité politique et la pauvreté précise.</span><span style="font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms";"><span style="font-size: large;">Vous dites que l'attention et l'écoute est un souci pour vous.
Pourquoi?</span></span><span style="font-family: , serif; font-size: 10pt;"><o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span lang="FR" style="color: black;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Philippe: </b>Justement être attentif à l’autre c’est déjà pour moi une étape importante
d’abord de valorisation de l’autre et ensuite l’écoute de l’autre c’est de lui
permettre de prendre conscience que quelqu’un est là, un interlocuteur qui
participe voire même complice de son histoire. L’écoute et l’attention font de
l’écoutant le confident.</span></span></i></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;">Tout d'abord, pourriez-vous nous
dire ce qui vous pousse à écrire ce livret sur «l'apostolat de l’écoute»?</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><br /></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i style="mso-bidi-font-style: normal;"><span lang="FR" style="color: black;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">La motivation est simple. J’avais écris ce livret d’abord dans le but de
mettre à la protée de celles et ceux qui s’intéressent à ce ministère. Ensuite
pour partager mes différentes expériences en ce domaine du counselling qui fait
partie de ma formation. Enfin de mettre en évidence que dans notre ministère,
l’apostolat de l’écoute reste et restera la trame d’une activité pastorale
importante.</span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;">Comment avez-vous exercé
"l'apostolat de l'écoute"?</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><br /></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i style="mso-bidi-font-style: normal;"><span lang="FR" style="color: black;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">J’ai exercé cet apostolat dans plusieurs contextes: le sacrement de réconciliation,
le sacrement des malades, l’accompagnement des couples et des personnes en difficultés,
dans la catéchèse…Tout est pour moi une occasion d’écoute, c’est-à-dire savoir
donner de son temps pour l’autre. L’écoute c’est l’accueil de l’autre. Pour moi
c’est une valeur évangélique à désirer.</span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;">Quelle est la pertinence d'un
apostolat d'écoute dans la situation actuelle de l'Eglise Centrafricaine?</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Je pense que cet apostolat vise d’abord une attention à la personne blessée.
Ecouter et écouter. Mais faisons attention. Il faut écouter et reconnaitre son
incapacité à donner des réponses…le silence joue parfois un rôle important.</span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;">Quel serait l'enjeu d'une bonne écoute
dans l'apostolat?</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><br /></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i style="mso-bidi-font-style: normal;"><span lang="FR">Il
est la clef de voûte d'une bonne compréhension mutuelle. Ecouter sans juger est
un exercice délicat qui convoque l’attention au contenu du dire de “l’autre”.
Une écoute authentique est vraiment thérapeutique.</span></i><b style="mso-bidi-font-weight: normal;"><span lang="FR">
</span></b><i style="mso-bidi-font-style: normal;"><span lang="FR">Ecouter, c'est donner la possibilité à l'autre de se
prendre en charge, de s'exprimer librement ; c'est coopérer à la résolution de
son problème ; c'est l'aider à gérer son conflit intérieur (c'est à dire ce qui
perturbe la personne intérieurement).</span></i></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;">Quels seraient pour vous les
principes de counselling: les outils pour un apostolat de l'écoute?</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Il
faut décrire le counselling comme une relation d’aide basée sur un entretien
entre deux personnes : le client, le conseiller. Une méthode de soutien
psychosocial qui met l’accent sur l’importance de l’autodétermination du
patient.</span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;">Selon vous, qui peut faire du
counselling? Spécialement dans la situation actuelle dans la République Centrafricaine?</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Tout le monde peut faire le counselling, mais tous n’ont pas les aptitudes
de le faire. Je m’explique, quand je parle des aptitudes cela veut dire que le
conselling va au delà d’un simple conseil qu’on prodigue. C’est une science qui
à ses règles et ses principes dont il faut l’acquérir, se former, se donner.
Cela peut susciter ou réveiller certaines dispositions naturelles du
conseiller. Pour ce faire il nous faut des centres spécialisés dans ce
contexte : des centres d’écoute avec des personnes :</span></span></i></div>
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<ul>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -22.65pt;"><span lang="FR"><span style="font-size: large;">qui s’intéressent et
se soucient des autres</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -22.65pt;"><span lang="FR"><span style="font-size: large;">qui ont une bonne
connaissance des problèmes liés aux crises de la vie</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -22.65pt;"><span lang="FR"><span style="font-size: large;">qui ont des aptitudes
de base : savoir écouter, savoir utiliser le langage convenable, poser les
questions et savoir répondre, savoir vérifier que le client a bien compris ce
qui a été dit.</span></span></i></li>
</ul>
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<i style="mso-bidi-font-style: normal;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Il faut aussi inspirer confiance, avoir une attitude
positive, être disponible et accessible, être discret et garder la
« confidentialité », être logique et précis dans ses explications
(pas de parole double)<o:p></o:p></span></span></i><br />
<i style="mso-bidi-font-style: normal;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i style="mso-bidi-font-style: normal;"><span lang="FR">Dans notre situation actuelle ce besoin est grandissant
et a besoin d’un travail d’accompagnement afin d’aider les gens à se prendre en
charge dans la gestion de leur crise.</span></i></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago:</span> </b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;">Quelles sont les techniques de
conseil les plus importantes selon vous?</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Je résume de cette manière
: L’acceptation; La clarification; La reformulation; Le soutien; La technique du
reflet; La réassurance; Le silence; La question; Le conseil. Voilà en quoi consiste
les techniques de conseil les plus importants.</span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Tu parles de la crise. Comment cela se passe-t-il? Quelles sont les étapes
impliquées?</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">La crise se manifeste à plusieurs niveaux et dépend du contexte. Elle est
caractérisée par les étapes. Qu’est-ce qui provoque la crise ? C’est un
événement, un fait de vie marqué par un choc ou une désorientation de l’ordre.
La réception est douloureuse et va jusqu’à anéantir la victime du point vue
psychologique et somatique. La crise va se développer, va être dramatisée et
s’impose en impasse. Ce qui est visible c’est la réponse à laquelle la victime
donne à l’événement douloureux. J’appelle cette réponse « une réponse de
mort ». Pourquoi car l’idée de vengeance, de haine, de destruction, de
violence de tout genre peut naître en la personne victime. D’une manière
générale la victime se fait innocente mais elle peut être bourreau sans en
avoir pris conscience. Quand la crise surgit les étapes sont :</span></span></i></div>
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</div>
<ul>
<li style="text-align: justify;"><span style="font-size: large;"><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">Le Choc</span></i></b><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> :</span></i><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> un problème, un fait,
un événement provoque un choc de durée variable. Ce traumatisme résulte d’un
face à face trop brutal avec la mort (maladie dangereuse, humiliation,
diffamation, trahison,...) La personne est soudain totalement désorganisée et
se réfugie dans un monde d’actions futiles. Elle se coupe totalement de tout le
monde et ne veut rien savoir de qui que ce soit.</span></i></span></li>
<li style="text-align: justify;"><span style="font-size: large;"><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">Le déni</span></i></b><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> :</span></i><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> la personne
traumatisée refuse l’information ou le diagnostic. (surtout pour le cas des
maladies graves : HIV/Sida, cancer et autres).</span></i></span></li>
<li style="text-align: justify;"><span style="font-size: large;"><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">L</span></i></b><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">a colère</span></i></b><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> :</span></i><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> ce qui fait exploser la colère, c’est le mécanisme qui
bloque le but à atteindre, spécialement quand il y a une persistance de
frustration, avec une accumulation graduelle de tension. La révolte de la
personne se manifeste très vivement ; elle est agressive vis-à-vis de
l’autre, que ce soit un membre de sa famille ou une personne de son entourage.
Elle pense et dit « pourquoi moi? »</span></i></span></li>
<li style="text-align: justify;"><span style="font-size: large;"><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">La dépression</span></i></b><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> :</span></i><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> elle peut être longue et sérieuse. Les problèmes causés
par une nouvelle situation ou par une maladie, ou au sein de la famille, ou au
niveau financier, aggravent la souffrance morale de la personne qui devient
triste et sombre.</span></i></span></li>
<li style="text-align: justify;"><span style="font-size: large;"><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">L</span></i></b><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">e marchandage</span></i></b><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> :</span></i><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> l’incroyable pression exercée sur le psychisme de la
personne entraîne des comportements qui sont loin de ceux d’une personne
«sereine».</span></i></span></li>
<li style="text-align: justify;"><span style="font-size: large;"><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">L’acceptation</span></i></b><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> :</span></i><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> à cette étape, la personne trouve une certaine paix.
Cette étape est plus sereine que joyeuse. L’acceptation n’est pas une
démission, c’est une progression. C’est le franchissement d’un seuil de
perception nouveau et totalement inconnu.</span></i></span></li>
</ul>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-size: large;"><span lang="FR" style="font-family: "trebuchet ms" , sans-serif; text-indent: -19pt;">Où vous placez l'acceptation?</span></span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">L’acceptation vient couronnée le processus de rétablissement de la crise.
Elle est précédée par une longue négociation, difficile parfois, pour en
arriver à une pacification intérieure de la victime. Elle est dans le temps et
l’espace, et ne peut être mesurée. Seul le facteur temps est déterminant dans
ce processus d’acceptation.</span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Quelles sont les réactions psychologiques
dans une situation traumatisante? </span></div>
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<i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR"><br /></span></i></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><span style="font-size: large;"><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR">Toutes ces réactions psychologiques sont traumatisantes pour la personne a
tel point qu’elle est paralysée dans ses forces vitales et petit à petit elle
développe en elle un monstre. Ces réactions proviennent des informations
stockées dans la mémoire de la personne telles que : la superstition,
croyance etc.…là c’est le premier niveau. Le deuxième niveau se manifeste par
la :- </span></i><b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR">Peur et angoisse</span></i></b><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR">:</span></i><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR"> la peur est une émotion qui cherche à «éviter» et
implique la fuite devant la colère. Le fait que le monde est plein de danger,
la peur est vécu comme une émotion. Selon certains psychologues, la peur est le
noyau du comportement humain- angoisse de mort. Le point essentiel est le
manque de courage ou de force pour faire face aux menaces ou dangers- <b>Colère
et frustration</b>: peuvent être engendrées par l’incertitude de
la maladie, des problèmes- c’est-à-dire devant l’impossibilité de changer les circonstances.</span></i><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR"> -</span></i><b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR">Culpabilité</span></i></b><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR">:</span></i><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR"> se condamner- de s’être mal conduit- être une victime
passive. Conscience de «mal faire», la transgression de la loi qui est vécu
comme une souffrance morale. Elle se réfère à un acte moralement mauvais fait
par le concerné.</span></i><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR">- </span></i><b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR">Remord :</span></i></b><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR"> c’est un regret très
profond et amer car l’acte posé sur le plan moral est mauvais. Par exemple,
refuser d’assister un parent mourant. </span></i><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR">-</span></i><b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR">Désespoir et
dépression :</span></i></b><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR"> la perte de l’espérance, un pessimisme et un dégoût de
la vie s’installent et entrainent parfois à un suicide de la part de la
personne. </span></i><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR">-</span></i><b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR">Choc</span></i></b></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Comment se déroule la croissance
post-traumatique? </span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;"><br /></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Quelles étapes sont nécessaires? (déconstruction du récit,
réparer le monstre elle même a fait grossir on elle, reconstruction) (libération
de la force vital) (préfiguration) (l’aspect de la mémoire) (récit de
l’enfance, adolescence, famille)(le récit de la conviction, du rêve du futur)
(récit des différents parcours de vie) (récit de haut et bas de la vie) (récit
de relation avec la religion… différents mouvements) (affirmations
identitaires) (configuration. comment tu t’écoute toi même) (passage) (intégration,
paix intérieure, acceptance, regard positif sur ma situation) (découvrir que a
redit de vie est dynamique)</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">La croissance post-traumatique se déroule sur la théorie de Paul Ricoeur le
philosophe Français. Je me suis basé sur cette théorie pour élaborer le
processus de croissance post-traumatique. C’est aussi le fruit de mes
expériences de différents peuples (Africains, Européens, Asiatiques,
Américains, Antillais) dont j’ai accompagné dans le cadre de cet apostolat de
l’écoute. Une chose est certaine, se mettre devant le « sujet » on se
rend compte que l’être humain reste le même partout dans le monde. Aucun sujet
ne peut prétendre qu’il est mieux humanisé que l’autre. La violence, tout le
monde en fait l’expérience ; la haine et le rejet sont vécus par tout le
monde ; l’amour et la joie pareille. Ce schéma vient renforcé ma
conviction que le sujet est tributaire des influences de toutes sortes.
J’entends par « influence » tout ce qui bloque nos forces vitales de
s’épanouir. En voici la démarche qui se vit sur le temps et l’espace et pourra
être répétitif. L’homme est pluriel comme on le dit en philosophie.</span></span></i></div>
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<b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR"><br /></span></i></b></div>
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<b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR"><span style="font-size: large;">PREFIGURATION</span></span></i></b></div>
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<b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR"><span style="font-size: large;"><br /></span></span></i></b></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Cadre:</span></span></i></div>
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</div>
<ul>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -17.85pt;"><span lang="FR"><span style="font-size: large;">Récit de l’enfance</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -17.85pt;"><span lang="FR"><span style="font-size: large;">Récit familial</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -17.85pt;"><span lang="FR"><span style="font-size: large;">Repères éducatifs (soit
le père, soit la mère, soit les parents)</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -17.85pt;"><span lang="FR"><span style="font-size: large;">Récit d’une conviction
ou rêve d’un futur</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Récit de différents parcours de vie: (études, identification avec ses
aspirations initiales, identification avec ses nouvelles aspirations)</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Récit des hauts et bas de sa vie: (ce qui fait la joie, et ce qui fait
souffrir en lien avec son entourage « collaborateurs, parents, famille
nucléaire et élargie)</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Récit de sa relation avec la religion: (1<sup>er</sup> mouvement:
« engouement, abandon et retour », 2<sup>ème</sup> mouvement:
« un cheminement normal de vie de foi, un cheminement qui s’éclaircit avec
le temps).</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">La présence des adjuvants dans le récit de vie: (celles et ceux qui ont été
mis sur notre parcours et qui ont été des facteurs déterminants dans l’histoire
de notre vie; celles et ceux qui ont permis un changement positif dans
l’histoire de notre vie ; celles et ceux qui ont permis de devenir
« ce que nous sommes aujourd’hui »</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">La personnalisation du récit à travers les expressions : (« je
tiens à ma liberté » ; « je suis resté marqué par… »;
« je suis envoyé »; « j’ai de problème avec »; « je dois
prendre un temps de recul »; « je suis… »; « j’ai compris
qu’il faut dans la vie… ». « Le JE » devient une affirmation identitaire.</span></span></i></li>
</ul>
<br />
<div class="MsoListParagraphCxSpMiddle" style="text-align: justify; text-justify: inter-ideograph;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="FR" style="color: black;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">CONFIGURATION</span></span></i></b><br />
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="FR" style="color: black;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></b></div>
<div class="MsoListParagraphCxSpMiddle" style="text-align: justify; text-justify: inter-ideograph;">
<i style="mso-bidi-font-style: normal;"><span lang="FR" style="color: black;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Cadre:</span></span></i></div>
<div class="MsoListParagraphCxSpMiddle" style="text-align: justify; text-justify: inter-ideograph;">
</div>
<ul>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Regard de foi,</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Repère et organisation
de sa personnalité,</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Passage (de peur à
l’affirmation identitaire ; de ses projets humains aux projets de Dieu),</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Récit de vie intégré,</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Capacité de déchiffrer
le mouvement interne et externe du récit de vie avec un regard plus mature,</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Découvrir qu’un récit
de vie n’est pas clos, n’est pas statique, mais plutôt ouvert sur l’avenir dont
on ne maitrise pas en se confiant à Dieu maître de l’histoire.</span></span></i></li>
</ul>
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<span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"></span></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><a href="https://1.bp.blogspot.com/-34lNCmzEzAI/Wl84qOlYuuI/AAAAAAAApKo/_brkTparRQki0hG7XmDDXXnn0GomMAULQCLcBGAs/s1600/Phillipe%2Bgraphic.png" imageanchor="1"><img border="0" data-original-height="884" data-original-width="1386" height="408" src="https://1.bp.blogspot.com/-34lNCmzEzAI/Wl84qOlYuuI/AAAAAAAApKo/_brkTparRQki0hG7XmDDXXnn0GomMAULQCLcBGAs/s640/Phillipe%2Bgraphic.png" width="640" /></a></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Pourriez-vous nous donner quelques attitudes
pour l'exercice de cet apostolat? (la compassion, l'empathie, être conscient du
soi-même ....)</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">L'apprentissage
d'une bonne écoute est d'abord une qualité dans les relations humaines. Le
véritable apostolat ou la véritable pastorale est celle de l'accompagnement, ce
qui suppose une formation à l'écoute. Il nous faut des attitudes à l’exercice
de cet apostolat :</span></span></i></div>
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<i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR"><b><br /></b></span></i></div>
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</div>
<ul>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif;"><span lang="FR"><span style="font-size: large;"><b>La
compassion : </b>La compassion est l'attitude de celui, qui, touché
profondément par la souffrance, l'épreuve de l'autre, est interpellé au point
de poser un acte d'amour.</span></span></i></li>
<li style="text-align: justify;"><span style="font-size: large;"><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">Empathie :</span></i></b><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR">
Empathie veut dire "sentir du dedans". C'est une attitude qui
consiste à écouter l'autre en cherchant à comprendre comment il perçoit sa
situation, son problème. On cherche à se mettre à la place de l'autre pour
comprendre son problème tout en restant objectif.</span></i></span></li>
<li style="text-align: justify;"><span style="font-size: large;"><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">Etre
conscient de soi-même : </span></i></b><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"> Dans
l'écoute, je me dois d'être conscient de mes idées, de mes émotions, d'être
attentif aux mouvements physiques et émotionnels qui m'animent, et à l'écoute
de la parole de l'autre.</span></i></span></li>
<li style="text-align: justify;"><span style="font-size: large;"><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">Accepter
l'autre tel qu'il est : </span></i></b><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR">Accepter l'autre veut dire reconnaître, respecter
ce qu'il est, être attentif à lui, quelle que soit sa vie. Là, on est en
présence d'une "personne brisée – blessée" qui est en quête d'une
libération.</span></i></span></li>
<li style="text-align: justify;"><span style="font-size: large;"><b style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><i><span lang="FR">Humilité :
</span></i></b><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR">Vivre l'écoute avec humilité, c'est reconnaître mes
qualités mais aussi mes propres limites. Je dois veiller à ne pas posséder
l'autre dans le processus d'écoute ; c'est-à-dire renoncer à tout pouvoir sur
lui, à toute captation de sa liberté, ne pas chercher à le garder sous ma
coupe, en dépendance.</span></i></span></li>
</ul>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Quelle est la dynamique de la
rencontre-écoute?</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Dans la rencontre-écoute, c'est l'écoutant qui
rentre dans le monde de l'autre à travers les faits expliqués. Il rentre dans
le territoire de l’autre, il explore ensemble, il visite les recoins tout en
ayant un regard de compassion. Cette dynamique se manifeste par la
vulnérabilité de l’écouté qui fait tombé le masque de sa vie devant l’écoutant
dans la confiance et le souci de la transparence.</span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago:</span> </b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Comment l'écoutant peux se libérer de ses
tendances</span></div>
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<i style="text-indent: 18pt;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i style="text-indent: 18pt;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">L’écoutant a intérêt à donner totalement son attention à la personne
"brisée-blessée" qui est en face lui, c'est-à-dire l'écouté. Il y a
besoin de faire un effort afin de se libérer des choses qui empêchent la bonne
écoute.</span></span></i></div>
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<i style="text-indent: 18pt;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<i style="text-indent: 18pt;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Ces choses qui nous empêchent sont les distractions. Il y a trois
sortes de distractions :</span></span></i></div>
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</div>
<ul>
<li><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><i><span lang="FR">distraction matérielle : </span></i></span><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">son, </span></span></i><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">bruit, </span></span></i><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">cri,
etc.</span></span></i></li>
<li><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><i><span lang="FR">distraction physique : </span></i></span><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">malaise, </span></span></i><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">démangeaison.</span></span></i></li>
<li><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -18pt;"><i><span lang="FR">distraction mentale : </span></i></span><span style="font-size: large; text-indent: -18pt;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR">souvenir, </span></i><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR">préoccupation.</span></i></span></li>
</ul>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Que devons-nous faire?</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Notre
attention doit d'abord porter sur ce que <u>l'écouté dit</u> :</span></span></i></div>
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</div>
<ul>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Est-ce
qu'il parle du présent ou du passé ?</span></span></i></li>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">A-t-il
peur de son futur ?</span></span></i></li>
</ul>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Ensuite l'attention doit être portée sur <u>l'intonation</u></span></span></i><br />
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><u><br /></u></span></span></i></div>
<div class="MsoBodyTextIndent" style="margin-left: 0cm; text-align: justify;">
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Est-ce qu'il parle très vite ou doucement ?</span></span></i></div>
<div class="MsoBodyTextIndent" style="margin-left: 0cm;">
</div>
<ul>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-align: justify; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">A-t-il
la voix tremblante ?</span></span></i></li>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-align: justify; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Parle-t-il
avec peine ?</span></span></i></li>
</ul>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Enfin l'attention est portée sur le <u>langage
corporel</u></span></span></i></div>
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</div>
<ul>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-align: justify; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Parle-t-il
avec le front plié ?</span></span></i></li>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-align: justify; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Les
yeux fermés ?</span></span></i></li>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-align: justify; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Les
larmes aux yeux ?</span></span></i></li>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-align: justify; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Avec
un regard effrayant ?</span></span></i></li>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-align: justify; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Avec
les lèvres qui tremblent ?</span></span></i></li>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-align: justify; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Les
jambes qui bougent ? …</span></span></i></li>
</ul>
<div class="MsoBodyTextIndent" style="margin-left: 0cm; text-align: justify; text-justify: inter-ideograph;">
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Le langage corporel est un message en soi. Qu'est-ce
que l’autre exprime à travers sa face, ses mains, ses pieds, ses épaules, etc.
… <o:p></o:p></span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;"><br /></span></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago:</span> </b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Et le silence?</span></div>
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<i style="text-indent: 18pt;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i style="text-indent: 18pt;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Dans
le silence, il y a trois attitudes :</span></span></i></div>
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</div>
<ul>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">le
consentement,</span></span></i></li>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">le
refus,</span></span></i></li>
<li><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">l'indifférence.</span></span></i></li>
</ul>
<br />
<div class="MsoBodyTextIndent" style="margin-left: 0cm; text-align: justify; text-justify: inter-ideograph;">
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Ces trois attitudes se manifestent du coté de
l'écouté. Mais dans notre contexte, le silence a une autre connotation. Le
silence nous parle de la peur, la honte de se révéler, ne pas être à l'aise
avec l'écoutant …<o:p></o:p></span></span></i></div>
<div class="MsoBodyTextIndent" style="margin-left: 0cm; text-align: justify; text-justify: inter-ideograph;">
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoBodyTextIndent" style="margin-left: 0cm; text-align: justify; text-justify: inter-ideograph;">
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Prêter attention à la personne qui parle, aux mots
qu’il utilise, aux mouvements de son corps, à ses silences, nous aide à
comprendre ses sentiments.<o:p></o:p></span></span></i></div>
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<br /></div>
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<br /></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Est-ce que tu peux partager quelques
attitudes pratiques?</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Trois facteurs importants comme attitudes
pratiques :</span></span></i></div>
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<b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR"><br /></span></i></b></div>
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<b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR"><span style="font-size: large;">a. Le contact des yeux</span></span></i></b></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">C'est une des possibilités pour assurer
l'écouté qu'on est avec lui. Le regard posé sur l'autre est pour une
manifestation de notre attention et de notre intérêt. Ce n'est pas pour fixer
la personne comme pour découvrir quelque chose de caché. Non ! C'est une
attitude de respect, de politesse et qui aide l'autre à se sentir à l'aise avec
l'écoutant. C'est aussi pour dire " je suis ici pour toi. Je m'intéresse à
ce que tu dis… "</span></span></i></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Regarder l'autre en suivant son mouvement,
sa façon de s'asseoir, les mouvements des mains et des pieds. Quand l'autre se
sent gêné, a honte ou a peur du regard, il faut momentanément déplacer son
regard. Cela va l'aider à avoir confiance en elle-même.</span></span></i></div>
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<b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR"><br /></span></i></b></div>
<div class="MsoBodyTextIndent" style="text-align: justify; text-justify: inter-ideograph;">
<b style="font-family: "Trebuchet MS", sans-serif;"><i><span lang="FR"><br /></span></i></b></div>
<div class="MsoBodyTextIndent" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif;"><i><span lang="FR"><span style="font-size: large;">b. <b>Suivre l'écouté quand il parle</b></span></span></i></span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoBodyTextIndent" style="text-align: justify; text-justify: inter-ideograph;">
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Suivre étape par étape l'écouté dans son
récit. Ne rien ajouter ni retrancher de son récit. Accueillir ses dires sans
porter de jugement.<o:p></o:p></span></span></i></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoBodyTextIndent" style="text-align: justify; text-justify: inter-ideograph;">
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">La tentation serait de préparer une
réponse préalable au problème. Or il s’agit juste d'accueillir la parole, et
chercher la réponse ensemble avec l’écouté. Il faut faire très attention aux
réalités culturelles de l'autre au risque de le scandaliser.</span></span></i></div>
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<b><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></b></div>
<div class="MsoBodyTextIndent" style="text-align: justify; text-justify: inter-ideograph;">
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">c. <b>Respect et confiance</b></span></span></i></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
<div class="MsoBodyTextIndent" style="text-align: justify; text-justify: inter-ideograph;">
<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Dans l'écoute, on manifeste à l'autre
qu'on lui fait confiance. Ainsi, en réfléchissant, il trouve une solution à son
problème. On ne prend pas la décision à la place de l'autre, ce qui est dit et
partagé avec l'autre ne doit pas être propagé : ça reste une confidence. A
moins que pour des raisons particulières, l'autre demande de le faire. <o:p></o:p></span></span></i></div>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago: </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Quels sont les risques d'un échec dans
l'apostolat de l'écoute?</span></div>
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<i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b></span></span></i><i><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Cet apostolat de l'écoute est difficile et suppose
de se garder de toute naïveté. Certaines personnes abusent de notre
disponibilité et veulent être le centre d'intérêt. Il convient de les aider,
avec charité, à trouver un juste équilibre. Cela s'avère nécessaire, tant pour
l'écoutant que pour l'écouté, sous peine d'échec de la rencontre-écoute.</span></span></i></div>
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<i style="text-indent: 18pt;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></i></div>
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<i style="text-indent: 18pt;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Les raisons d'un échec de la part de l'écoutant
sont multiples. On peut en particulier citer :</span></span></i></div>
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<i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><br /></span></i></div>
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</div>
<ul>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Recherche
de soi dans la rencontre-écoute.</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Excès
de compassion pour la cause présentée.</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Manque
de rigueur et de discipline dans le processus du dialogue.</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Manque
de discernement afin de démanteler les pièges tendus.</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Volonté
de partager son expérience personnelle à l'autre, ce qui fait que les rôles
s'inversent : l'écoutant devient l'écouté.</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Manque
de sérieux de la part de l'écoutant et négligence de détails dans le récit de
l'écouté.</span></span></i></li>
<li style="text-align: justify;"><i style="font-family: "Trebuchet MS", sans-serif; text-indent: -18pt;"><span lang="FR"><span style="font-size: large;">Manque
de contrôle de ses pulsions en face de l'autre.</span></span></i></li>
</ul>
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<b style="font-family: "Trebuchet MS";"><span style="font-size: large;">Yago:</span> </b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large; text-indent: -19pt;">Est-ce que vous pouvez donner une
introduction à une approche biblique et chrétienne de l'apostolat de l’écoute? </span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><b>Philippe</b></i></span><i style="mso-bidi-font-style: normal;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>: </b>Cet apostolat ne peut se priver
d’une base biblique. C’est le capital de notre approche qui est d’aider l’autre
à se mettre debout. Personne n’est une île dit-on, car tout conflit est en
relation avec l’autre, parce que chaque personne est en lien avec l’autre. J’ai
abordé quelques points sur la relation interpersonnelle, le dialogue, la
jalousie etc. L’approche biblique et chrétienne de l’apostolat de l’écoute nous
aide à recentrer notre discours sur le « Sujet » en proie avec
l’oppression de tout genre. </span><span style="font-family: "helvetica"; font-size: 11pt;"><o:p></o:p></span></span></i><br />
<i style="mso-bidi-font-style: normal;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><br /></b></span></span></i>
<span style="mso-bidi-font-style: normal;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago: </b>M</span></span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">erci de partager avec nous votre expérience sur cet apostolat. </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Je crois que c'est une grande contribution à la guérison de l'église centrafricaine.</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
<span style="mso-bidi-font-style: normal;"><span lang="FR"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="font-family: "trebuchet ms" , sans-serif; font-style: italic;">Philippe</span><span style="font-family: "trebuchet ms" , sans-serif;"><i>: </i></span></b></span></span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i>Merci à toi aussi de m'avoir donné l'espace pour partager à ce sujet.</i></span></div>
Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-70573347257927692782017-12-09T00:11:00.001+01:002017-12-24T12:23:29.780+01:00Anti-Slavery Campaign Interview Series. Isaac Okello<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<a href="https://1.bp.blogspot.com/-0HcgXEe5Jrw/WisTY4wqsDI/AAAAAAAAmg0/8lbvWLfS2gQLcpYhG4kUp59JXWV3fxU0QCLcBGAs/s1600/isaac1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-size: xx-small;"><img border="0" data-original-height="1072" data-original-width="679" height="200" src="https://1.bp.blogspot.com/-0HcgXEe5Jrw/WisTY4wqsDI/AAAAAAAAmg0/8lbvWLfS2gQLcpYhG4kUp59JXWV3fxU0QCLcBGAs/s200/isaac1.jpg" width="126" /></span></a><span style="font-family: "trebuchet ms";"><span style="font-size: small;">Okello Isaac was</span><span style="font-size: small;"> born on 02<sup>nd</sup> Feb, 1992. He is an Etesot by tribe and He originates from Teso sub region in eastern Uganda and particularly Amuria
bordering northern part of Uganda. He is currently pursuing his bachelors in
philosophy at Queen of Apostles Philosophy Center Jinja and He is a final year
student. He was inspired by the Camillian charism of serving Christ in the sick
and the poor and this finally made him to join the order of St. Camillus or
ministers of the infirm where he is undergoing his religious formation. It is his pleasure to share his life in connection to his experience in the courses of
conflict transformation, power, identity and trauma.<o:p></o:p></span></span><br />
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<span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><span style="font-size: large;"><b>Yago: </b>Could you share with us the
relevance of the course Conflict Transformation in the context of religious and
missionary formation? <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b>Isaac:</b> The
knowledge of conflict transformation is very important in religious context
because in the first case conflict is part of us and indeed flows in and away
from us, people often think the religious are exempted from conflicts but that
is not true. Obviously a religious is an instrument of healing, hope
restoration, peace, happiness and above it all to make God’s love visible to
all he serves but all these aspects are counteracted by the reality of
conflict. A pastor, in his service encounters personal conflicts or even people
who are overwhelmed by conflict. Human life is very complex to the extent that
we are not aware of what goes inside of us, some conflicts in our lives are not
visible and we thus remain slaves of our own conflicts. Conflict transformation
brings a religious into awareness of the conflicts within himself and within
others, helps him to analyze their causes, frame a plan of how to manage and
resolve the conflicts that he encounters or those presented to him. Management
and resolution does not mean the conflict is transformed. This knowledge helps
him to see beyond and devise necessary tools to deal with conflict in a
transformative way and indeed design a constructive change initiative to change
attitudes and behaviors that influence and fuel conflict. Lastly, it makes a
religious view conflict as positive and as a factor of change. the ability to
transform his own, and other conflicts helps the religious to influence
positive thinking, change the outlook of life, change negativity into
positivity among those he serves and thus his mission becomes fruitful and the
love of God becomes visible and is shared to all.</span><span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><o:p></o:p></span></span><br />
<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><br /></span></span></div>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://2.bp.blogspot.com/-3hpcG3Dv93w/WisajjN0B5I/AAAAAAAAmhA/uviuPNJKoKc6IGRVhzDK_Un61Fta8lEjACLcBGAs/s1600/DSC00858.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1109" data-original-width="1600" height="276" src="https://2.bp.blogspot.com/-3hpcG3Dv93w/WisajjN0B5I/AAAAAAAAmhA/uviuPNJKoKc6IGRVhzDK_Un61Fta8lEjACLcBGAs/s400/DSC00858.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Conflict Transformation class exercise</td></tr>
</tbody></table>
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<span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><span style="font-size: large;"><b>Yago: </b>You were also engaged in another
course where we deepened on key areas of Conflict Transformation such as Power,
Trauma and Identity, could you share with us how relevant are these three areas
in the context of religious formation (explain one by one)? <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b>Isaac: </b>Well
power, trauma and identity like conflict are realities that we live and witness
throughout our lives. Power being ability to influence outcomes is very
important. All of others are gifted in some areas. But what matters is for us
to discover our own abilities and strive to excel in them. This development
depends on others as well. A religious needs others to strengthen his
weaknesses and encourage his strengths. Some people think they are powerless
and others powerful and this influences their interpretation of power. A
religious should have the capacity to empower those who think they are
powerless and make their vulnerabilities icons of positivity towards life. A
religious needs to know the dimensions of power and as a pastoral agent, he
should use that knowledge to correct the abusive dimensions of power and speak
for the oppressed so that human dignity is at all costs preserved. Identity is
very much important in defining who we are and is thus relevant to a religious.
It helps him to know ways of helping those he serves to construct positive
identities and thus help those who identify themselves as victims, less
important and are nobodies. In my understanding, trauma is a response to an
overwhelming event. Some traumas occur when we are still in our wombs, some
witnessed, others are caused by policies that are unjust, and historical and
cultural variations. In fact trauma is a wound in a life of a person. People
often carry past traumas in their lives without knowing and indeed even among
the religious. These traumas need to be dealt with to ensure a balanced
personality. Trauma that is not resolved leads to violence and this is very
visible in the aggressor’s cycle in form of acting in and acting out. Trauma is
psychological and it can affect our psychic. A religious who is traumatized should
be helped to heal out of it and as a result he becomes a wounded healer. He
will be in position to use his wounds to heal others. Many of the problems we
hold today are as a result of what happened to us in the past. the knowledge
about trauma in a nut shell is important in the religious context in that it
helps them to reconcile with their past or those he serves<span style="mso-spacerun: yes;"> </span>with their past, gives them the power to
live the present and embrace the future with hope and joy, helps the religious
to heal others. A religious should have the capacity to listen to people’s
problems, feel their situation and help them overcome it through empowerment.</span><span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><o:p></o:p></span></span></div>
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<span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><span style="font-size: large;"><b>Yago: </b>Could you share with us how
these two courses have contributed to a better awareness of yourself?<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b>Isaac: </b>Well
and good my personality is so complex in that I didn’t know much about it but
these two courses have helped me to connect with myself. In the first case, I
no longer view conflict as something negative but part of life and I have
learnt that what brings happiness in life is not to look at the dark side of
the conflict but to face it with hope. Conflict is there to challenge not to
destroy us, it brings in new changes in life. What matters is how you view and
approach the conflict other than running away from it or avoiding it. Power,
identity and trauma have helped me to connect with my past and change its
negative part into positivity in order to change my outlook of life. What now
matters for me is empathy rather than pity or sympathy when I encounter those
traumatized. I use my past wounds to help others, encourage and empower them.
For example my past experience with the invasion of LRA rebels is a basis for
my healing to others. I now look at power as an instrument of service and
empowerment to others. I make sure I don’t use my power to oppress but to
relieve those who feel they have no place in the world. We are all unique and
power should not be used to abuse the dignity of others.</span><span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: normal; mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">
<span style="font-family: "trebuchet ms";"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">
<span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><span style="font-size: large;"><b>Yago: </b>How meaningful are these courses
for a better understanding of our religious community life?<o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: normal; mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">
<span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">
<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b>Isaac: </b>Well
obviously they are very meaningful because they portray exactly what goes on in
the community. We are not islands to live in isolation each of us are born in
society with the family as its smallest unity. In the community we have
differences and these often lead us to conflict. We have a multiplicity of
cultures and each person comes to religious life together with his past
traumas. Others can misuse power to project what they suffered in the past.
Conflict transformation helps us respect personal ideologies, respect other
people’s cultures and work towards inculturation. The community provides
avenues of healing from our past traumas and influences us to view life
positively as we use our past as stepping stones to better living. With this knowledge
of power, those in power will view leadership as a service rather than
superiority and this brings unity and transparency and thus our identity
becomes concrete as we see others as brothers and sisters, there will be a
sense of belonging and thus the community becomes a source of joy to its
members.</span><span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: normal; mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">
<span style="font-family: "trebuchet ms";"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">
<span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><span style="font-size: large;"><b>Yago: </b>You are a candidate of the
Camilian congregation. How relevant has these courses been towards a deeper
understanding of the Camilian charism?<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: normal; mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">
<span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><span style="mso-spacerun: yes;"><span style="font-size: large;"><br /></span></span></span></div>
<div class="MsoNormal" style="line-height: normal; mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">
<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b>Isaac: </b>It is
a wonderful occasion to share the Camillian charism. The Camillian charism is
to serve the sick even at the risk of your own life. This charism goes beyond
the medical dimension and indeed encompasses all other needs of human life.
There are those who are spiritually sick, psychologically, emotionally, intellectually,
and physically. All these affect a person’s life in one way or another and that
is what we seek to heal. Conflict can lead to any kind of illness or deviant
behavior whatsoever and a Camillian should have the capacity to transform any
conflict and bring healing that leads to peaceful living. Trauma which is not
resolved can lead to depression, anxiety, low self-esteem among others that may
have an impact in our spiritual, psychic, and emotional dimensions. The
knowledge of these courses will make a Camillian effective in bring healing to
these dimensions. Ignorance contributes to part of our problems. A Camillian
with this knowledge can sensitize others on how to use their power, help people
define their identities and indeed live life to the fullest.</span><span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><o:p></o:p></span></span><br />
<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><br /></span></span>
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://3.bp.blogspot.com/-yI3ORtlcJCg/WisYJO3qY_I/AAAAAAAAmg4/Wn7dxiPlkxoDF96S-L3cSyAVJBybi5RAgCLcBGAs/s1600/DSC00860.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="932" data-original-width="1600" height="232" src="https://3.bp.blogspot.com/-yI3ORtlcJCg/WisYJO3qY_I/AAAAAAAAmg4/Wn7dxiPlkxoDF96S-L3cSyAVJBybi5RAgCLcBGAs/s400/DSC00860.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Trauma, Power and Identity class picture</td></tr>
</tbody></table>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
</div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><span style="font-size: large;"><b>Yago: </b>You have been
introduced and gone through the experience of Trauma Releasing Exercises. How
would you evaluate the experience? <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><b>Isaac: </b>Hahaaaa
it is amazing to share this. the theory on trauma releasing exercises made me
wonder what goes on in it really not until I had the practical part of it. It
was my first experience and I wondered how magnificent our bodies are. It is
true trauma is physiological and is often stored in our bodies. Our bodies have
a lot to communicate to us but we often don’t give the attention needed nor do
we understand its language. When I began the exercise I could not feel anything
but as the process went on, I was able to listen to my own body, how the blood
moves, the patterns of breathe, and I found myself abandon other thoughts. It
was like I was a sleep but very much awake to the body. It was followed by a
serious trembling all over the body that was neither willed nor forced but came
without my consciousness with much of it in the waist, pelvic and thighs. At
the end of the session, I found myself light, fresh and that day I had a soft
sleep.<span style="mso-spacerun: yes;"> </span>I kept on doing it and is now
part of my activities. Being a student, sometimes we develop a certain anxiety
in exam period but I make sure I do this exercise one hour before an exam and
find easy writing my exams. It is a wonderful experience try it and discover
its beauty.</span><span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><o:p></o:p></span></span><br />
<span style="font-size: large;"><span style="font-family: "trebuchet ms";"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://2.bp.blogspot.com/-MePAMBFpNa4/WisYYQ2jaqI/AAAAAAAAmg8/unmNKYDfQ74Vw-u5s2dG2AfmEMqSTv_kACLcBGAs/s1600/IMG_0995.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1416" data-original-width="1600" height="353" src="https://2.bp.blogspot.com/-MePAMBFpNa4/WisYYQ2jaqI/AAAAAAAAmg8/unmNKYDfQ74Vw-u5s2dG2AfmEMqSTv_kACLcBGAs/s400/IMG_0995.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Yago with the Camilian student's community after the TRE exercise. Isaac is second from left.</td></tr>
</tbody></table>
</div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-size: large;"><span style="color: black; font-family: "trebuchet ms"; letter-spacing: -0.1pt;"><b>Yago: </b></span></span><span style="font-family: "trebuchet ms"; font-size: large; letter-spacing: -0.13333334028720856px;">Did the exercises contribute to a new awareness of the wisdom carried on your body?</span></div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-family: "trebuchet ms";"><span style="font-size: large;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-family: "trebuchet ms";"><span style="font-size: large;"><b>Isaac: </b>Oh
yes. Our bodies are created with mechanisms towards self-preservation. It often
has something to communicate all is needed is to be in tune to it. Whenever we
respond to a traumatic situation, the body generates its defense mechanisms and
a lot of energy is generated in this response and afterwards the residues of
this energy are stored in the body. This energy needs to be discharged because
it is useless in the body. It is very important to know that trauma is
physiological and our bodies have the ability to deal with it. This I witnessed
in the trembling.<b style="mso-bidi-font-weight: normal;"><o:p></o:p></b></span></span></div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-family: "trebuchet ms";"><span style="font-size: large;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-family: "trebuchet ms";"><span style="font-size: large;"><span style="letter-spacing: -0.13333334028720856px;"><b>Yago:</b> </span>Thanks
Isaac for your wonderful work and commitment on those courses.</span></span><br />
<span style="font-family: "trebuchet ms";"><span style="font-size: large;"><br /></span></span>
<span style="font-family: "trebuchet ms";"><span style="font-size: large;"><b>Isaac: </b>Thanks to you Isaac. You have indeed contributed much. <o:p></o:p></span></span></div>
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Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-39250275159262058242017-12-05T11:30:00.001+01:002017-12-13T23:31:55.622+01:00Le secret des arbres <br />
<iframe allowfullscreen="" frameborder="0" height="270" src="https://www.youtube.com/embed/eh6rnaqSPto" width="480"></iframe><br />
<br />
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<div style="text-align: justify;">
<span style="background-color: white; color: #111111; font-family: "roboto" , "arial" , sans-serif; font-size: large; white-space: pre-wrap;">Ils communiquent, s'entraident, se défendent, ils bougent même ! Les arbres sont dotés d'une véritable forme d'intelligence. Et c’est désormais une certitude scientifique. Les arbres occupent près d'un tiers de notre territoire et des terres émergées de la planète. Indispensables à notre survie, ils sont aussi nos meilleurs alliés face au réchauffement climatique. Pourtant, nous ignorons presque tout d’eux. Loin d’être figés dans leur monde végétal, les arbres ont en fait une vie bien plus riche qu’il n’y paraît. C'est la thèse défendue par un forestier allemand dont le livre, La Vie secrète des arbres (éd. Les Arènes) est devenu un succès planétaire, traduit en 32 langues. Des forêts de hêtres millénaires d’Allemagne jusqu’aux centres de thérapie forestière du Japon, en passant par les laboratoires de l’INRA qui étudient la sensibilité végétale, voyage au cœur de l’univers secret et fascinant des arbres.</span></div>
<span style="background-color: white; font-size: large;"></span><br />
<div style="text-align: justify;">
<span style="background-color: white;"><span style="color: #111111; font-family: "roboto" , "arial" , sans-serif; font-size: large; white-space: pre-wrap;"><br /></span></span></div>
<span style="background-color: white;"><span style="font-size: large;">
</span><span style="color: #111111; font-family: "roboto" , "arial" , sans-serif; white-space: pre-wrap;"><div style="text-align: justify;">
<span style="font-size: large;">Un reportage de Raphaële Schapira et Vincent Barral diffusé dans "Envoyé spécial" le 26 octobre.</span></div>
<span style="font-size: large;">
</span></span></span>Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-50568551550214002022017-10-05T00:26:00.000+02:002017-10-05T00:32:52.674+02:00Entretien avec Boris Cyrulnik autour de la résilience dans l’art (extrait)<div class="page" title="Page 1">
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<span style="color: #0c343d; font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>«LA REPRESENTATION PERMET DE METAMORPHOSER
EN PRODUCTION ARTISTIQUE UNE BLESSURE QUI A ETE
REELLE.»
</b></span></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Il est l’un des plus grands psychiatres de ces dernières décennies. À partir de sa propre histoire, celle d’un
enfant juif orphelin témoin de la déportation de ses parents pendant la Seconde Guerre mondiale, Boris
Cyrulnik a approfondi et vulgarisé le concept de résilience (renaître de sa souffrance). L’art, à travers la
construction d’un récit mettant à distance le réel, est selon lui l’une des voies essentielles de la (re)construction
de soi.
</span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Entretien réalisé en avril 2015 par Éric Fourreau. Illustration : Vangug.
</span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="color: #660000; font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>NECTART : Votre nom est désormais associé à la notion de « résilience ». Vous arrive-t-il d’extraire cette
notion du champ de la psychologie et de la psychiatrie pour l’appliquer à d’autres domaines, comme par exemple
celui de l’art et de la culture ?
</b></span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: #289dcc;"><br /></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">BORIS CYRULNIK : La résilience est une métaphore mécanique, très fréquente en psychologie : la feuille
blanche, la cire vierge, la bile noire ou, pour remonter à Freud qui en a lui-même produit de nombreuses, la
thermodynamique, le quantum d’énergie, la sublimation... La résilience part d’une métaphore, mais il existe
aussi une définition métallurgique, selon laquelle la barre de fer qui a reçu un coup garde une trace, qui est
différente si la barre est située dans l’eau ou dans l’air. Or, si une barre de fer subit la pression du milieu, que
dire du monde intime de la psychologie quand on sait à quel point le cerveau est sculpté par le milieu dans lequel
il évolue ? Cette définition de la résilience qui la place dans une dynamique évolutive explique les causes de la
trace du coup mais ne doit pas négliger que nous avons, nous les humains, la liberté de remanier non pas le coup
en lui-même mais sa représentation, l’idée que notre cerveau se fait du coup qu’on a reçu. Et le mot </span><span style="font-family: "trebuchet ms", sans-serif; font-size: large;">« représentation », je le propose au sens théâtral du terme. La personne qui produit un récit intime de ce qui lui
est arrivé livre une représentation d’images et de mots. Quand ce récit est partagé avec quelqu’un, quand il est
adressé à quelqu’un, il est structuré en fonction de la personne à qui on l’adresse pour en faire une pièce de
théâtre, un roman, un film, un essai psychologique ou philosophique. Cette représentation d’images et de mots
aide à exprimer le coup reçu dans le réel physique (une blessure physique, un accident), le réel psychologique
(une agression sexuelle) ou le réel social (un génocide, une guerre, une précarité sociale). Mais certaines
personnes ne remanient jamais la représentation du coup et restent prisonnières du passé. C’est ce qu’on appelle
les syndromes psychotraumatiques. Elles ruminent sans cesse le malheur qui leur est arrivé, y pensent à longueur
de temps dans la journée, et ça leur revient la nuit sous forme de cauchemar. Alors que ceux qui tentent et
parviennent à remanier la représentation du coup par l’écriture, une mise en scène, un jeu théâtral, une
élaboration psychologique, philosophique ou politique, s’entraînent à appréhender ce qui leur est arrivé d’une
autre manière, se constituent un espace de liberté et mettent à distance le réel. La représentation permet de
métamorphoser en production artistique une blessure qui a été réelle.</span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="color: #660000; font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Ce mode de récit ou de représentation ne procède-t-il pas en fait d’un processus de création ?
</b></span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: #289dcc;"><br /></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">À ceci près que ce n’est pas une création coupée du réel, mais alimentée par le réel. C’est pour cela que je vous
propose le mot de « remaniement ».</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
</div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: #660000;"><b>Vous avez l’habitude de rappeler les fonctions du théâtre grec, celles d’interroger les questions existentielles que
la représentation se chargerait de mettre à distance de l’affect des spectateurs. Le théâtre répondrait donc à la
nécessité de mettre à distance sa propre histoire ?</b></span></span></div>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">
<div style="color: #289dcc; text-align: justify;">
<br /></div>
</span><br />
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Oui, dès qu’on travaille une représentation, nous procédons à une mise à distance. Mais les syndromes
psychotraumatiques ne mettent pas à distance. C’est toujours la même image, la même horreur qui s’imposent à
ceux qui ont subi le traumatisme. Leur mémoire est fixe, elle n’évolue pas, au contraire de la mémoire saine qui
est forcément évolutive par le simple fait de vivre, de travailler, d’aimer... C’est pourquoi il est nécessaire de
retravailler la représentation de ce malheur en en faisant un récit, une image. Une image peut être sémantisée. Le
Radeau de la Méduse est un récit mis en image. Les métaphores sont des images sémantisées. Guernica, autre
image sémantisée, est un récit qui a été mis en style par Picasso. L’autobiographie, même si on cherche à ne pas
mentir, est un remaniement de la représentation de sa propre histoire. De même qu’un essai psychologique,
philosophique et même scientifique.
</span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="color: #660000; font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Selon vous, ça peut donc prendre indifféremment toutes les formes artistiques, l’écriture, la conception d’images,
la composition musicale...
</b></span></div>
<div style="text-align: justify;">
<span style="color: #289dcc;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
<br />
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Chacun s’exprime dans ce qu’il sait faire et dans ce que son </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">contexte culturel lui permet de faire. Pendant la
guerre de 14-</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">18, un médecin militaire avait eu l’idée de demander aux soldats d’écrire la façon dont ils voyaient
les choses évoluer et d’adresser une lettre imaginaire à quelqu’un. Cela s’est exprimé de d</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">ifférentes manières,
une lettre, une réflexion, une fiction. Mais nous avons constaté que ceux qui avaient écrit avaient vu une
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">population avec moins de troubles psychiques que ceux qui n’avaient pas écrit, parce que le simple fait d’écrire,
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">la veille du c</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">ombat, avait déjà provoqué un début de remaniement de l’horreur qui allait se passer.</span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"></span><br />
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Le mode d’expression n’importe pas. Aujourd’hui, le théâtre est souvent utilisé, par exemple, pour des
expériences dans des quartiers sensibles, où des pièces de théâtre sont montées avec des artistes, à l’aide
d’éducateurs, parfois alimentées par les événements survenus dans le quartier. Ce travail artistique permet le plus
souvent aux enfants et aux jeunes d’apprendre à se dé-soumettre, à se libérer des stéréotypes auxquels ils sont
soumis. (...)</span></div>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">
</span><br />
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="color: #660000; font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Après la tragédie des actes terroristes en janvier dernier, vous avez dit la nécessité d’une
action artistique et culturelle avec les jeunes populations tentées par ces actes. Quel
poids peut avoir cette action face aux stratégies d’endoctrinement extrêmement
efficaces ?
</b></span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: #289dcc;"><br /></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Les jeunes qui se laissent endoctriner sont parfois issus de familles structurées, de bons
élèves, ce qu’on appelle les « bien partis » dans l’existence. À la stupéfaction de tous, on
les retrouve djihadistes, candidats au martyre, prêts à mourir pour une cause dont ils
ignorent tout. N’oublions pas en effet que les jeunes s’engagent d’abord et ne reçoivent
qu’ensuite une formation au Coran. Le phénomène est comparable à ce qu’a connu
l’Allemagne dans les années d’après la Première Guerre mondiale, où l’humiliation
ressentie après le traité de Versailles et le marasme économique dû aux fortes
indemnités versées à la France et à l’Angleterre ont empêché les Allemands de se
reconstruire une culture et un pays avec ses écoles, ses théâtres et ses infrastructures.
Quand le chaos social, économique et culturel touche un pays, je l’ai encore vu
récemment au Congo, toutes les sectes se précipitent pour faire leur marché. Dans
l’Allemagne des années 1920, les sectes ont profité de la destruction du pays et deux
groupes ont pris le pouvoir, les Pionniers communistes et les Jeunesses hitlériennes. De
nombreuses personnes ayant appartenu aux Jeunesses hitlériennes ont témoigné du
bonheur qu’elles avaient éprouvé à en faire partie parce qu’elles profitaient d’une
structure, d’un cadre, elles pouvaient danser, chanter. On leur disait qu’elles allaient
militer pour mille ans de bonheur, que les filles étaient belles comme des déesses </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">grecques, on apprenait le combat aux petits garçons, on leur donnait des fusils en bois.
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">C’était pour eux un enchantement constant. De la même façon, d’autres jeunes
s’engageaient chez les Pionniers communistes pour l’utopie généreuse que ce
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">mouvement véhiculait. Ces gamins, ces adolescents, ne connaissaient ni la théorie
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">communiste ni la théorie nazie, et pouvaient d’ailleurs passer d’un camp à l’autre. Ils
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">trouvaient un cadre affectif et ludique qui leur permettait de donner sens à leur vie,
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">d’avoir une représentation théâtrale de la guerre. Le nazisme a </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">été une doctrine
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">incroyablement misogyne, méprisante envers les femmes. Cela n’a pas empêché un
grand nombre d’entre elles de voter ou de militer pour le nazisme. Aujourd’hui, les
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">djihadistes ne connaissent pas plus le Coran mais ils éprouvent tout autant le besoin
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">d’engagement. Or, l’on sait que l’engagement sexuel et social est la caractéristique de
l’adolescence. Si la société ne propose rien de cet ordre</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">-</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">là, les sectes, elles, ne s’en
privent pas. Pour lutter contre ces intégrismes, la démocratie n’a pas d’autres moyens
que d’éclairer la vision de ces jeunes, de leur faire lire des livres, de leur faire connaître
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">toutes les religions, de leur montrer ou de leur faire faire du théâtre ou du cinéma. Je
pense par exemple à cette petite merveille de film qu</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">’est Timbuktu. Il pose de manière
pudique la question de l’infiltration insidieuse d’un langage totalitaire. Le djihadisme
n’est pas le nazisme mais c’est aussi un totalitarisme, avec son langage totalitaire. </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">(...)</span></div>
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<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Entretien réalisé par Éric Fourreau en avril 2015
</span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">(remerciements à Élise Griot pour la transcription). </span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><a href="http://www.ac-nancy-metz.fr/medias/fichier/entretienavecboriscyrulnik_1449469343318-pdf">Link >>> </a></span></div>
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Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-4573937253503403232017-09-02T15:46:00.001+02:002017-09-02T15:46:28.380+02:00Including Everything (Richard Rohr)<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
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<div class="MsoNormal" style="line-height: 18pt; vertical-align: top;">
<span style="font-size: large;"><span style="font-family: 'trebuchet ms';">The True Self is always humble. It knows that we
didn’t do it right and that it isn’t even about doing it right; it's just about
doing it. Our True Self knows that everything belongs. That means holding
together the good and the bad, the dark and the light, the sinner and the
saint—which are two parts of me and two parts of everything. It is our
participation in divinity which allows us to be this large.</span><span style="color: #222222; font-family: -webkit-standard, serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: 'trebuchet ms';">Only God, it seems, is spacious enough to
include everything. Humans need to expel, exclude, deny, and avoid. We
just can't hold very much by our private selves. Only God in me, only me
in God, can hold the contraries. Forgiveness could almost be God’s very name
and identity.</span><span style="color: #222222; font-family: -webkit-standard, serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 18pt; margin-top: 15pt; vertical-align: top;">
<span style="font-size: large;"><span style="font-family: 'trebuchet ms';"><b>Our first forgiveness is not toward a
particular sin or offense.</b> <b>Our first forgiveness, it seems to me, is
toward reality itself: to forgive it for being so broken, a mixture of good and
bad.</b> First that paradox has to be overcome inside of us. Then, when we allow
God to hold together the opposites within us, it becomes possible to do it over
there in our neighbor and even our enemy. Finally, our worldview and politics
change. We can no longer project our evil onto another country, religion,
minority group, race, or political party.</span><span style="color: #222222; font-family: -webkit-standard, serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 18pt; margin: 15pt 0cm; vertical-align: top;">
<span style="font-family: 'trebuchet ms';"><span style="font-size: large;">Only the false self easily takes offense. The false
self can't live a self-generated life of immediate contact with God. It defines
itself by the past, which is to live in un-forgiveness. Forgiveness is the
only way to free ourselves from the entrapment of the past. We're in need not
only of individual forgiveness; we need it on a national, global, and cosmic
scale. Old hurts linger long in our memories and are hard to let go. We must
each learn how to define ourselves by the present moment—which is all we really
have. I will not define myself by what went wrong yesterday when I can
draw upon Life and Love right now. Life and Love are what’s real. This Infinite
Love is both in us and yet it is more than us.</span></span><span style="color: #222222; font-family: "-webkit-standard","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
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Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-46195859838755101182017-08-31T00:17:00.000+02:002017-08-31T00:19:19.466+02:00Witnessing Conflict Transformation in Religious Formation<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-RuFlyQpAwho/WacrjuZND7I/AAAAAAAAjL8/UYU6JmC1f50oAh6JKWU19I3KCM5Hz8rPwCLcBGAs/s1600/wilbrod.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="368" data-original-width="368" height="200" src="https://4.bp.blogspot.com/-RuFlyQpAwho/WacrjuZND7I/AAAAAAAAjL8/UYU6JmC1f50oAh6JKWU19I3KCM5Hz8rPwCLcBGAs/s200/wilbrod.jpg" width="200" /></a></div>
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<span style="font-family: "trebuchet ms" , sans-serif;"><b>Wilbrod Wamboza</b> was born on 1<sup style="color: black;">st</sup> December
1990. He is a Mugishu by tribe which is found in Mbale district in the Eastern
part of Uganda. He has managed to finish senior 4, senior 6, a certificate in photography and video editing and lastly he is in his 3<sup style="color: black;"><span style="font-size: xx-small;">rd</span></sup> year of philosophy studying for a degree in philosophy at Philosophy Centre Jinja (PCJ)
which is a branch of the Uganda Martyrs University Nkozi (UMU). He is in the order of
the Ministers of the Infirm commonly known as the Camillians discerning his call to priesthood. He followed last year the course: Conflict Transformation, and Power, Identity and Trauma. In this interview he shares the relevance of both courses in his religious formation.</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Question: Could you share with us the relevance of the course Conflict
Transformation in the context of religious and missionary formation?</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;"><br /></span></b></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Wilbrod: I will first define a conflict as a disagreement between interdependent
people. With this course, one will come to know that life is all about
conflicts and without them, then that particular person would be masking. To
the religious context, personally, I learnt to transform the conflicts I have
with my brothers in the community because there is no any community without a
conflict. In relation to formation for missionary activity, the issue of how to
deal with conflicts is paramount. As a missionary, one is often put into
cultural situations much different to that of one's own background and thus the
potential for inadvertent conflict is great. Therefore, a good missionary must
count the charism of conflict transformation and reconciliation as a
fundamental aspect of his/her vocation.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Question: You were also engaged in another course where we deepened on key
areas of Conflict Transformation such as Power, Trauma and Identity, could you
share with us how relevant are these three areas in the context of religious
formation (explain one by one)?</span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Wilbrod: I will first of all define power according to Don Freeman (Lancaster
Theological Seminary), who suggests power as the ability to get things done or
to influence outcomes. According to Freeman, power is the ability to affect and
be affected by the feelings, attitudes, beliefs, opinions and behaviour of
others. Jesus has much to teach us regarding power relations, like in the letter
of St. Paul to the Philippians 4:13 says; I can do all things through Christ
which strengthens me. With that verse, Paul means that Christ is our leader and
has power of which we also shar and then pass it to the
neighbours to improve our relations. </span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">For me, the relevance to power in religious formation stands out with
great clarity. A central component of any religious formation program is
personal development. To develop the well rounded and compassionate persona
required of a religious priest or brother, one must be highly cognisant of how
they use any power at their disposal.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Personally, I have been inspired by my formation program to always seek
out the opinions of people in peripheral or powerless situations, for example,
a patient or their family member. All too often a patient’s personality and
spirituality can be treated in a passive or even neglectful manner by medical
professionals in pursuit of a successful clinical outcome. In my experience,
the smallest gesture towards the humanity of the patient, for example, making
time for conversation, can reap massive rewards in terms of the patient’s
feeling of empowerment. Our founder St. Camillus taught his earliest confreres
that if they wanted to know how to treat the sick then they should ask the sick.</span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Trauma: </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">As I am in formation for the Order of St. Camillus, the theme of trauma
is of particular relevance. The Camillian Charism is one of practical and
intelligent care for people who are experiencing medical traumas. Of course,
patients who present themselves for medical treatment do not only suffer from
physical wounds. My formation program has alerted me to the ever present need
for awareness of any psychological or spiritual traumas that a patient may have
suffered over the course of their life. </span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Identity: </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The concept of identity is a foremost principle in religious formation.
A person’s identity radiates into their thoughts, words and actions.
Conversely, how we think, live and interact with others, shapes our identity
profoundly. Constructing the identity of the religious brother or priest, which
we ultimately hope to embody, is a long term project. Like all great feats of
engineering, building a strong and purposeful religious identity requires a
stable foundation. </span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Since first becoming a candidate for the Order of St. Camillus, I have
laid down the building blocks of personal prayer, celebration of the sacraments
and regular good works. Of course, I have benefited greatly in these efforts
from the input of my formators and my fellow confreres. Therefore, highlighting
one of the most important foundation stones of identity; community life. By its
nature, community life causes a candidate to encounter a variety of vastly
disparate identities. Thus, holding a mirror up to our own identity. He who can
relate well to those in his religious community during formation, by
accommodating other identities, can be confident that the building blocks of a
solid Christian identity are already firmly in place in himself.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Question: Could you share with us how these two courses have contributed to
a better awareness of yourself?</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Wilbrod: As a future religious I feel I have really benefited so much from these
two courses. For trauma, power and identity, they have helped me to know how
best to deal with people who have suffered trauma, because before doing
trauma whenever I met people affected by trauma I could think they were
pretending but after deep analysis of these course I am able to understand,
tolerate and accept them the way they are. I also discovered that I had unhealed
trauma during a special session of the trauma releasing exercises which at last
I discovered and I became so light.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">As for conflict transformation, it has helped me to learn how to
transform the conflicts in the community. It has helped me to always look
beyond the mere conflict as in to search the root cause of the conflict before
transforming it. Also not to forget that conflict is part of life and life
brings us conflict. Conflicts are opportunities which helps one to be creative
to search for means of transforming. I have also come to realise that it is
profound to envision and respond to whatever conflict comes along my way.</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Question: How meaningful are these courses for a better understanding of
community life in our religious context?</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Wilbrod: For a community to live harmoniously, it should not take these courses
for granted. They provide a candidate with the best understanding of
him/herself. In religious life, one should be open. Such
courses help the candidates to reflect on their lives and also they teach us to respect the dignity of each human being. </span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Question: You are a candidate of the Camilian congregation. How relevant has
these courses been towards a deeper understanding of the CAMILLIAN charism? </span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Wilbrod: Much has been already written in the above answers but still I can share
with you another point. These courses in a special way helped me to understand
the Charism of the Camillians which is; to take care of the sick. This helped
me to understand that sickness is not only physical but also psychological. It has taught me to counsel well the sick I find in my
ministry and also to understand that trauma can be healed. And that we can all become wounded healers. </span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Question: You have been introduced and gone through the experience of Trauma
Releasing Exercises. How would you evaluate the experience?</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://2.bp.blogspot.com/-o30UvPwQ3I8/Wac42Cte0dI/AAAAAAAAjMM/AbDpfO4mv60ImRVsDkP6loildBNI_zTnQCLcBGAs/s1600/IMG_0922.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1290" height="320" src="https://2.bp.blogspot.com/-o30UvPwQ3I8/Wac42Cte0dI/AAAAAAAAjMM/AbDpfO4mv60ImRVsDkP6loildBNI_zTnQCLcBGAs/s320/IMG_0922.jpg" width="257" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Wilbrod during the TRE</td></tr>
</tbody></table>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Wilbrod: The process is really wonderful. Such exercises should be encouraged in the different communities
because they help one to relax his muscles and mind. As I was doing
the exercise, I allowed my muscles to be free, this gave chance to
start trembling. The part which trembled much was my right leg, I really
did not know why but later on, when processing the exercise, I recalled an injury I got in form three when playing football. I was advised never to play football
again because the cap of the knee had a crack. Since that time, I used to feel
this right leg being heavier than the left one. During the trauma releasing
exercise, this knee released all the energy which was stocked for over
10 years. I felt much relieved and so light in my right leg. This is why I
always do the Trauma Releasing Exercises whenever I feel my muscles are
paining. Now they have kept me fit up to now. </span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">Question: Did the trauma releasing exercises contribute to a new awareness
of the wisdom of your body? How?</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"><br /></span></span></div>
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<span style="color: black;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Wilbrod: I came to know that most times I do not give chance to my body to relax, that is why I could feel heavy most times. Doing
the exercises has helped me to become light and flexible. I </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">give thanks for the practicality of both courses.</span></div>
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Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-72384360949195407902017-08-27T16:43:00.002+02:002017-08-29T23:05:11.135+02:00Anti-Slavery Campaign Interview Series. Scott Hutchinson<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
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<a href="https://2.bp.blogspot.com/-KtuorS274Ww/WaLgxrYotnI/AAAAAAAAi_k/gIollu8tYJo87bv9K47sq6ByWF6pkrCggCLcBGAs/s1600/Desktop541.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="704" data-original-width="1600" height="280" src="https://2.bp.blogspot.com/-KtuorS274Ww/WaLgxrYotnI/AAAAAAAAi_k/gIollu8tYJo87bv9K47sq6ByWF6pkrCggCLcBGAs/s640/Desktop541.jpg" width="640" /></a></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: x-large;"><b>THE <span style="color: #660000;">POWER</span> OF <span style="color: #274e13;">FORGIVENESS</span></b></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: medium;"><b><span lang="EN-US" style="font-family: "trebuchet ms";"></span></b></span>
<a href="https://2.bp.blogspot.com/-jz0xNQh52Qc/WaKhJ_BAIdI/AAAAAAAAi4w/WapRlNgWo8E-Lopy6AqMcg8AHzbI-D0DwCLcBGAs/s1600/Desktop539.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="996" height="200" src="https://2.bp.blogspot.com/-jz0xNQh52Qc/WaKhJ_BAIdI/AAAAAAAAi4w/WapRlNgWo8E-Lopy6AqMcg8AHzbI-D0DwCLcBGAs/s200/Desktop539.jpg" width="123" /></a><span style="font-family: "trebuchet ms" , sans-serif; font-size: small;"><b><span lang="EN-US" style="font-family: "trebuchet ms";">Scott Hutchinson </span></b><span lang="EN-US" style="font-family: "trebuchet ms";">is Pastor of St. Andrew’s United Church of Christ in Perkasie, PA, where he has served for 21 years. He was previously a counseling professional. His areas of focus and expertise include forgiveness, trauma healing, and peace education. Scott is co-founder of Touchstone Veterans Outreach and the COMPASS Healing Circle. Scott is married to Debra, a US Army veteran. They have three children and a grandson.</span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: small;"><span lang="EN-US" style="font-family: "trebuchet ms";"></span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: small;"><span lang="EN-US" style="font-family: "trebuchet ms";"></span></span>
<span style="font-family: "trebuchet ms";"><a href="http://www.powerofforgiveness.net/intro-to-forgiveness/">Click here to access Scott's website: Power of Forgiveness >>></a></span><br />
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<b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Yago:</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Scott, you are welcome to this blog called “Breathing Forgiveness:
Conflict Transformation in the Here and Now.”</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">You are the creator and editor of the website, “Power of Forgiveness.”
As a pastor and a counselor you have been accompanying people in forgiveness
for many years.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">This interview will
explore different textures of forgiveness. I am grateful for you accepting to
share your wisdom on this topic.</span><br />
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<b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Scott:</span></b><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">It is my privilege!</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I am deeply
grateful for our friendship and collaboration.</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b></span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Richard Rohr in his book<a href="https://www.amazon.com/Everything-Belongs-Gift-Contemplative-Prayer/dp/0824519957"> </a></span><i style="font-family: 'trebuchet ms', sans-serif;"><span style="font-size: large;"><a href="https://www.amazon.com/Everything-Belongs-Gift-Contemplative-Prayer/dp/0824519957">Everything Belongs</a></span></i><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"> says that it is interesting that Jesus identifies forgiveness with
breathing.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">He says that God’s
forgiveness is like breathing.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">How does
this insight resonate with your experience of forgiveness?</span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott: </b>It
resonates deeply.<span style="mso-spacerun: yes;"> </span>I, too, believe that
the terminology of “forgiveness” points us not just toward the chosen action of
God but to God’s very identity.<span style="mso-spacerun: yes;"> </span>God’s forgiveness
is the eternal expression of God’s radical grace. Think about that for a
moment: <i style="mso-bidi-font-style: normal;">the eternal expression of God’s
radical grace!</i> <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span></div>
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<a href="https://3.bp.blogspot.com/-svaK5J0CRXI/WaKlij3Au5I/AAAAAAAAi5Q/x3RETPQ1-EoXyu-xxP70LWze6ynSXaE0gCLcBGAs/s1600/everything.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="499" data-original-width="326" height="320" src="https://3.bp.blogspot.com/-svaK5J0CRXI/WaKlij3Au5I/AAAAAAAAi5Q/x3RETPQ1-EoXyu-xxP70LWze6ynSXaE0gCLcBGAs/s320/everything.jpg" width="209" /></a><span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">While I have only read Rohr’s work
substantively in recent years—thanks in large part to you-- <a href="http://www.powerofforgiveness.net/intro-to-forgiveness/">on my site</a> I had
already written: ‘Forgiveness is not just something God does; it is the deep
expression of who God is, in every part of our lives.”<span style="mso-spacerun: yes;"> </span>Everything about our lives, our origins, our
completions, and all that is in between, is lived in the “give-ness of God.”<span style="mso-spacerun: yes;"> </span>I like to think of the English terminology in
terms of fore-giveness.<span style="mso-spacerun: yes;"> </span>God’s action is
unilateral, it is creative, it is “from the beginning.”<span style="mso-spacerun: yes;"> </span>If this is true, God’s action is not and
cannot be conditioned by our actions.<span style="mso-spacerun: yes;"> </span>That
realization is profound. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">At a workshop several years ago, we were
grappling with the all-encompassing nature of God’s forgiveness, with people
asking, “Why does God forgive this way?” I said, “I don’t think God can help
it.”<span style="mso-spacerun: yes;"> </span>That may not be an elegant description, but it
is surely worth pondering.<span style="mso-spacerun: yes;"> </span>Think of the impact
on the church, which endlessly seeks to mold God in its image.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In equating forgiveness with breathing, Rohr is
powerfully referencing both John’s gospel and the second creation story in
Genesis.<span style="mso-spacerun: yes;"> </span>The setting in John is the
evening of Easter, where Jesus is risen but his followers remain locked up
tight in their own tomb, the power of death continuing to hold sway over
them.<span style="mso-spacerun: yes;"> </span>They continue to bear the weight
of their failure to stand with him. The resurrected Jesus penetrates the barriers
of their fear and shame—the “locked doors” of life-- offering them his peace
even as he bears his wounds to them!<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>I am reminded of his earlier words to them as
he faced death: “Peace I leave with you, my peace I give to you; I do not give
to you as the world gives.” He will subsequently ask Thomas to touch the wounds
with his own hands. <span style="mso-spacerun: yes;"> </span>The peace of Christ
does not deny the wounds of life, but acknowledges them, touches them, and
tends to them.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Even as Jesus draws close to them in their
guilt and shame, he commissions them:<span style="mso-spacerun: yes;">
</span>“Peace be with you; as the Father has sent me, so I send you.”<span style="mso-spacerun: yes;"> </span>He breathes on them, saying “Receive the Holy
Spirit.”<span style="mso-spacerun: yes;"> </span>What an incredible revelation: The
Holy Spirit, the breath of Jesus’ life, <u>is</u> the spirit of forgiveness!<span style="mso-spacerun: yes;"> </span>Breathing it <i style="mso-bidi-font-style: normal;">upon</i> them, he blesses them with wisdom: “If you forgive the sins of
any, they are forgiven.<span style="mso-spacerun: yes;"> </span>If you retain
the sins of any, they are retained.” Withholding forgiveness, or refusing to
receive it, is like “not breathing!” Conversely, forgiving is infusing another
with the power for new life, and claiming it for yourself. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">For Rohr, the scene references the Hebrew
Scriptures, Genesis Chapter 2, where the original human is not really alive
until filled with God’s own breath. <span style="mso-spacerun: yes;"> </span>God’s forgiveness, the breath that animates
Jesus, is the power that makes us alive as human beings.<span style="mso-spacerun: yes;"> </span>Practicing forgiveness is at the heart of our
human-ness.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">That’s plenty for an answer, but I recall that
you originally asked me how this insight about God resonates with my own
experience. I say that my life has been a laboratory in forgiveness.<span style="mso-spacerun: yes;"> </span>I have known great blessing and richness in
life.<span style="mso-spacerun: yes;"> </span>I have also been broken, more than
once. I have failed abysmally. I have hurt people. I have tended to learn many
things the hard way. At the same time I have been astonishingly graced.<span style="mso-spacerun: yes;"> </span>I have been deeply entrusted in my counseling
and pastoral work. The power of forgiveness has been at work in everything!</span></span><br />
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<span style="mso-bidi-font-weight: normal;"><span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago: </b>Christian
Duquoc says that forgiveness is an “invitation to the imagination.”<span style="mso-spacerun: yes;"> </span>Would you agree with him?<span style="mso-spacerun: yes;"> </span>How?</span></span></span></div>
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<tr><td class="tr-caption" style="text-align: center;">Christian Duquoc (1926-2008)</td></tr>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott: </b>Absolutely.<span style="mso-spacerun: yes;"> </span>It is helpful to think of forgiveness as a range of imagination.
Interrupting destructive cycles, rather than reinforcing them, is the
discipline of forgiveness.<span style="mso-spacerun: yes;"> </span>As is the
embodiment of a radical alternative.<span style="mso-spacerun: yes;"> </span>Forgiveness is necessarily creative and imaginative. Wherever the
environment is defined by violence—physical, emotional, or spiritual
violence—there is great need for disciplined, assertive manifestations of nonviolence.
They are crucial if we are ever to “make a way out of no way.” Duquoc says that
forgiveness is “the risk of a future other than one imposed by the past or by
memory.”<span style="mso-spacerun: yes;"> </span>That’s creative territory.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I find it helpful once again to hyphenate the
term in a way that can stimulate our imaginations. “For-giveness” speaks to the
expression of being.<span style="mso-spacerun: yes;"> </span>The giving of who
we are. How do we manifest our deep integrity in the face of wounding and
dehumanization?<span style="mso-spacerun: yes;"> </span>How can we be true to
our deepest selves in ways that not only affirm our core identity but offer a
witness that confers a powerfully curious blessing on the other?<span style="mso-spacerun: yes;"> </span>Jesus was fully himself unto the cross.<span style="mso-spacerun: yes;"> </span>There was no collusion with the power of
death.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">There is a simple story that has inspired me
repeatedly.<span style="mso-spacerun: yes;"> </span>I heard it through my friend
Jim McGinnis.<span style="mso-spacerun: yes;"> </span>The main character is a
young nine-year old girl named Bess.<span style="mso-spacerun: yes;"> </span>Her
house was burglarized, and she was understandably upset.<span style="mso-spacerun: yes;"> </span>Her allowance money, her Valentine’s Day
candy, and her tape player were taken.<span style="mso-spacerun: yes;"> </span>The front door had been egged.<span style="mso-spacerun: yes;">
</span>She and her mom were pretty sure that the perpetrators were some local
teens who had earlier drawn graffiti on their garage.<span style="mso-spacerun: yes;"> </span>Her mom provided a strong example.<span style="mso-spacerun: yes;"> </span>She didn’t necessarily want the boys to be in
trouble with the law, but she wanted them to be accountable.<span style="mso-spacerun: yes;"> </span>She got in touch with one of the parents, who
was hopeful that there was a way this could become an important lesson<span style="mso-spacerun: yes;"> </span>for the boys.<span style="mso-spacerun: yes;"> </span>With the help of a police officer, they
identified the parents of the other boys, and some of the challenges they
faced.<span style="mso-spacerun: yes;"> </span>Learning more about them
humanized them.<span style="mso-spacerun: yes;"> </span>With the cooperation of
the police and the families of the boys, a restorative approach was
undertaken.<span style="mso-spacerun: yes;"> </span>There would be no permanent
record if the boys would engage in acts of restitution.<span style="mso-spacerun: yes;"> </span>The stolen items were returned. One of the
boys wrote an essay on integrity and came and read it to Bess. The others came
and cleaned off the front door and did chores on the property.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Nine-year-old Bess sought an even deeper and
more imaginative measure of healing.<span style="mso-spacerun: yes;"> </span>She
hosted a forgiveness party and invited the boys.<span style="mso-spacerun: yes;"> </span>She made a piñata, decorated the house, and
had music flowing from the returned tape player.<span style="mso-spacerun: yes;"> </span>Not only did the boys come, but their parents
and siblings, too. There was a new manifestation of community celebrated as the
previous brokenness was transformed.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In his
work, Duquoc highlights how our existing notions of justice are often based on
proportionality and equivalence.<span style="mso-spacerun: yes;"> </span>But he
says, and I’ll quote him: “Jesus shows us that equivalence in evil, even in the
name of justice, does not transform human society.<span style="mso-spacerun: yes;"> </span>What is required is an attitude not
determined by what already has been done, but an innovative, creative gesture.”<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The <a href="http://www.greensborotrc.org/">Greensboro Truth and Reconciliation Commission</a> is a public example of an innovative, creative gesture. People
throughout the world have heard about the Truth and Reconciliation Process<span style="mso-spacerun: yes;"> </span>in South Africa, but most are not aware that
there was a TRC in the United States. The Greensboro Truth and Reconciliation
Commission was created in 2004 to address the unhealed wounds suffered in the
“Greensboro Massacre” of 1979 and its aftermath.<span style="mso-spacerun: yes;"> </span>In November of that year, a parade led by
labor and community organizers and anti-Klan activists was attacked by armed
Klansmen and members of the American Nazi Party who, in view of news cameras,
murdered five marchers and wounded ten more.<span style="mso-spacerun: yes;">
</span>Perpetrators were twice acquitted by all-white juries, in spite of the
video evidence.<span style="mso-spacerun: yes;"> </span>Victims were demonized
and blamed for what had happened.<span style="mso-spacerun: yes;">
</span>Evidence that authorities were aware of the coming attack and
deliberately withdrew protection came to light but was ignored.<span style="mso-spacerun: yes;"> </span>The implications of the tragedy for the wider
community were denied.<span style="mso-spacerun: yes;"> </span>The GTRC<span style="mso-spacerun: yes;"> </span>is a remarkable story that deserves
considerable study and reflection.<span style="mso-spacerun: yes;"> </span>It
was initiated, to a significant degree, by surviving victims of the tragedy!
They were seeking not only acknowledged truth but opportunities for communal
healing and reconciliation.<span style="mso-spacerun: yes;"> </span>In spite of
official resistance, a citizen-led commission was formed with an impressive
group of community leaders. The project included interviews,<span style="mso-spacerun: yes;"> </span>public hearings, testimony, and the release
of its findings.<span style="mso-spacerun: yes;"> </span>Nine clear
recommendations were offered.<span style="mso-spacerun: yes;"> </span>Nelson
Johnson, who was wounded in the attack and who later, as a Christian pastor,
helped establish the Beloved Community Center, speaks eloquently about the role
of forgiveness in the healing process, and what such forgiveness has needed to
entail.</span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b></span><span style="font-family: "trebuchet ms" , sans-serif;"><b> </b>
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">How would you relate forgiveness with our capacity to see?</span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott: </b>I would begin with God’s capacity to
see. We who are graced are visible to God: recognized, accompanied, affirmed,
and infused with divine imagination. This is from the beginning.<span style="mso-spacerun: yes;"> </span>I recall the sound of God’s voice in Jeremiah:
“Before I formed you in the womb I knew you, and before you were born, I
consecrated you.”<span style="mso-spacerun: yes;"> </span>This is a poetic
expression of intimacy, one that holds a kinship with the testimony of Second
Isaiah: “The Lord called me before I was born; from the body of my mother he
named my name.”<span style="mso-spacerun: yes;"> </span>Such visibility and
knowledge are original.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">We are created by a God who sees; the same God
who gives.<span style="mso-spacerun: yes;"> </span>I believe that the capacity
for such sight and deep knowledge is woven into our being.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When Jesus inaugurates his Galilean ministry
he identifies the gift of sight as critical to God’s new order: <i style="mso-bidi-font-style: normal;">“God has sent me to proclaim sight to the
blind.”</i><span style="mso-spacerun: yes;"> </span>Luke’s gospel has Jesus
return to the house of worship in his hometown of Nazareth, and as he reads the
text of Isaiah 61:1-2, he claims it as a statement of identity and mission: <i style="mso-bidi-font-style: normal;">“Today this scripture has been fulfilled in
your hearing.”<span style="mso-spacerun: yes;"> </span></i>Good news for the
poor, release to the captives, and letting the oppressed go free are all linked
to the ability to see another person’s humanity clearly.<span style="mso-spacerun: yes;"> </span>Seeing each other is an essential way that we
are to practice being human with one another.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The scriptural reference to “the year of the
Lord’s favor” invokes the Jubilee, a profound societal liberation from the
bonds of indebtedness. Once again, a new order –social and economic—that
recognizes our common humanity and for-given state. And Jesus omits, “the day
of vengeance of our God.”<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Of course, that same story takes a terrifying
turn when Jesus’ preaching references the humanity of outsiders and God’s
preferential option for them-- the widow at Zarephath and Naaman the Syrian. The congregation becomes a mob that seeks to angrily toss Jesus off a
cliff.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">How we see God has everything to do with how
we see and understand ourselves, how we perceive others, and how we relate to
the world we live in. <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Accepting God’s gift of sight and practicing
ways of seeing with one another (not just an ocular enterprise!) is life work
in the community of faith.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Let’ talk about church.<span style="mso-spacerun: yes;"> </span>When people come to worship in a traditional
setting,<span style="mso-spacerun: yes;"> </span>their view of God is mediated
by the architecture, the order of worship, traditions, the core beliefs around
which the existing congregation is organized, how members demonstrably live
with one another and how they practice forgiveness-- or not. These are ways
that God is “imaged.”<span style="mso-spacerun: yes;"> </span>For new folks,
these impressions are deeply impacting, and sometimes, painfully
disappointing.<span style="mso-spacerun: yes;"> </span>For longtime members
these factors are institutionalized and powerfully shape daily living. <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><a href="http://www.powerofforgiveness.net/intro-to-forgiveness/">On my site</a>, I have a piece entitled, “Divine
Image-ination.”<span style="mso-spacerun: yes;"> </span>I engage the story of
Jesus’ dismantling of the symbolic structure of the Temple: interrupting the
sacrificial process, redefining atonement, setting the sacrificial animals free
as a foretaste of human liberation.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">He replaces the distorted image of a violent,
bloodthirsty God with “a rush of God’s agape self.”<span style="mso-spacerun: yes;"> </span>A God who could only respond to humanity’s
contagion of violence with a greater, divine violence is not the God whose
power is love.<span style="mso-spacerun: yes;"> </span>We are promised something
more; and the God of mercy can be imaged –seen--in our bodies!<span style="mso-spacerun: yes;"> </span></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span>
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<tr><td style="text-align: center;"><a href="https://2.bp.blogspot.com/-AXUO4mx8FjQ/WaLeBNMENCI/AAAAAAAAi_M/sU3PwyL7NcApFC8hYwxP0I9jY3MnM60CgCLcBGAs/s1600/for9.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1587" height="400" src="https://2.bp.blogspot.com/-AXUO4mx8FjQ/WaLeBNMENCI/AAAAAAAAi_M/sU3PwyL7NcApFC8hYwxP0I9jY3MnM60CgCLcBGAs/s400/for9.jpg" width="396" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">credit: mstrachota@wi.rr.com</td></tr>
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<span style="font-size: large;"><span style="font-family: "trebuchet ms" , sans-serif;"><b>Yago:</b> </span><i style="font-family: 'trebuchet ms', sans-serif;">Is
forgiveness a way of being?</i></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b> That is a helpful description.<span style="mso-spacerun: yes;"> </span>I have already made that assertion about
God’s way of being; so let’s remain consistent as it applies to you and me.
Think of forgiveness as a multi-dimensional way of being: with one another,
with the world around us, and with ourselves.<span style="mso-spacerun: yes;"> </span>The practice of forgiveness, receiving it and offering it, increases our
ability to enter vulnerably into the experiences of others.<span style="mso-spacerun: yes;"> </span>It becomes a way of living that offers
hospitality to others and what they bring; it enhances our capacity to receive
the fullness of them.<span style="mso-spacerun: yes;"> </span>Forgiveness
honors the integrity of someone else’s experience, constantly recognizing our
deep interrelatedness. <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In forgiveness, we do not need to reduce the
humanity of someone to get to know them. Quite the opposite is true. As such,
the labels, presuppositions, and distorted renderings of history that have held
sway in our lives become subject to the power of transformation. The world is
changed right in the midst of the details of daily life. <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">There is a story very early in Mark’s gospel.
A man with leprosy, terribly isolated and “untouchable”—he is labeled “a
leper”-- comes toward Jesus, crying out, “If you choose. . . you can<span style="mso-spacerun: yes;"> </span>cleanse me.” Jesus is touched deeply by the
man’s humanity.<span style="mso-spacerun: yes;"> </span>The text says that there
is movement in Jesus’ guts –the language is vivid.<span style="mso-spacerun: yes;"> </span>And one way of translating the text is that
Jesus “is compassioned.”<span style="mso-spacerun: yes;"> </span>The man’s
humanity “compassions Jesus!”<span style="mso-spacerun: yes;"> </span>He is
moved to respond with a clear choice: “I am willing.”<span style="mso-spacerun: yes;"> </span>Jesus stretches out his hand and touches him.
And the reality of the world changes.<span style="mso-spacerun: yes;"> </span>The man is impacted, even as Jesus has been. And the “leprosy
departs.”<span style="mso-spacerun: yes;"> </span>Not just the lesions, but the
stigma.<span style="mso-spacerun: yes;"> </span>It is not a refitting of the
man, but a “refitting” of the world, if you will.<span style="mso-spacerun: yes;"> </span>The world’s reality changes when Jesus
touches the man!<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I want to suggest that this is a powerful
forgiveness story.<span style="mso-spacerun: yes;"> </span>But where does the
for-giveness begin?<span style="mso-spacerun: yes;"> </span>In Jesus’ giving, or
before that—in the man and his for-giving as he moves toward Jesus?<span style="mso-spacerun: yes;"> </span>Or even in the “fore-giveness” of God which
re-contextualizes and re-interprets everything, opening to new possibility and
experience?<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">These questions have powerful implications for
how we tend to ourselves as well.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">For instance, I believe it is critical for
faith communities like the one I pastor to become Open and Affirming
Communities, welcoming the fullness of LGBTQ brothers and sisters, receiving
them as gifts of God, honoring their stories and their truths, while
acknowledging and repenting the Christian Church’s long history of exclusion
and violence against them.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When faith communities are willing to humbly
engage relationship like this, or risking an honest reckoning with race in
America, or in tending the victims of war while owning our kinship with its
victims—welcoming transformation--these can become dimensions of “receiving”
for-giveness!</span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif;"><span lang="EN-US" style="font-size: large;"><b>Yago:
</b>You often talk about textures of forgiveness.<span style="mso-spacerun: yes;"> </span>How is that?</span></span></div>
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<a href="https://1.bp.blogspot.com/-BLqT0uAALFU/WaKrwQWl2AI/AAAAAAAAi6Y/xZG5HRdOCWMO_7C9J_TReGUW8jm9J6esQCLcBGAs/s1600/for6.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="165" data-original-width="306" height="172" src="https://1.bp.blogspot.com/-BLqT0uAALFU/WaKrwQWl2AI/AAAAAAAAi6Y/xZG5HRdOCWMO_7C9J_TReGUW8jm9J6esQCLcBGAs/s320/for6.jpg" width="320" /></a><span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b> I am fascinated by the breadth, the
depth, the substance of this territory.<span style="mso-spacerun: yes;">
</span>You are aware that when I speak of textures I often rub my thumb and
forefinger together. Texture is the feel and consistency of something.<span style="mso-spacerun: yes;"> </span>In art, we can talk about physical texture
that is tactile, varied, and distinct. Or about visual texture, which
creatively communicates perceptive differences.<span style="mso-spacerun: yes;"> </span>Each is full of interpretive possibility. <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I began using the terminology of “text-ure”
because of the different terms and meanings of forgiveness in the Koine Greek
of the New Testament. There are three verbs meaning “to forgive.”<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">Aphiemi
</i>is the most common.<span style="mso-spacerun: yes;"> </span>It can mean to
remove or send away, to allow, to let go, to remit a debt, to liberate.<span style="mso-spacerun: yes;"> </span>It can even mean to depart and to leave
something behind.<span style="mso-spacerun: yes;"> </span>It is the language of
liberation.<span style="mso-spacerun: yes;"> </span>There is an extraordinary
amount of territory to explore just in those meanings! The accompanying noun, <i style="mso-bidi-font-style: normal;">aphesis, </i>means liberty, release from
bondage, pardon of sin.<span style="mso-spacerun: yes;"> </span>This is term
used in Luke Chapter 4 that I referenced before, when Jesus claims and
interprets the promising language of Isaiah 61 in a spirited and embodied
way—that he has come to proclaim release to the captives and to let the
oppressed go free.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US">Apoluo
</span></i><span lang="EN-US">is a common verb translated “to forgive.”<span style="mso-spacerun: yes;"> </span>To loosen bonds, to set free, release, even
to unburden.<span style="mso-spacerun: yes;"> </span>In Luke chapter 13, Jesus
draws to himself a woman who has been “bent over” by a “spirit of weakness” for
“eighteen long years,” “quite unable to stand up straight.”<span style="mso-spacerun: yes;"> </span>He sees her in spite of her marginalized
location and diminished stature in the eyes of others.<span style="mso-spacerun: yes;"> </span>He calls her to the center of focus, the
well-situated crowd immediately around him needing to part like the Red Sea.
And he declares “You are set free (from that which has been bending you in
two!).” Not healed.<span style="mso-spacerun: yes;"> </span>Set free. <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Less common in usage but quite compelling is<i style="mso-bidi-font-style: normal;"> charizomai, </i>which means to give graciously;
to gift; even to restore.<span style="mso-spacerun: yes;"> </span>It is employed
to great effect in Luke Chapter seven.<span style="mso-spacerun: yes;"> </span>Jesus “gave sight” to the blind.<span style="mso-spacerun: yes;"> </span>This immediately prior to the vivid story of Jesus attending a dinner
party at a Pharisee’s house and being anointed by a woman who came off the
street, tending to him carefully. Jesus tells the host and his other guests a
parable about gifts of debt forgiveness.<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">To study forgiveness, in the incarnational
way, is to explore these meanings in the human experience, the loves, the
challenges, the fracture; each becomes a revelation.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">So when I explore the depth and breadth of
forgiveness and its power, I look for ways that people are being liberated;
where burdens are being lifted and people can rise to their full stature.</span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
<span style="font-size: large;"><b><span style="font-family: "trebuchet ms" , sans-serif;">Yago:</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span></b><i style="font-family: 'trebuchet ms', sans-serif;">What would be to you the fundamental steps
that allow a person to forgive someone else?</i></span></div>
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-AKt6N2PYGqY/WaKs6IsGlcI/AAAAAAAAi6s/ig1ClNfMLhYbxHOVx2Cu5u_tVNWhdUXmwCLcBGAs/s1600/for15.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="475" data-original-width="314" height="400" src="https://2.bp.blogspot.com/-AKt6N2PYGqY/WaKs6IsGlcI/AAAAAAAAi6s/ig1ClNfMLhYbxHOVx2Cu5u_tVNWhdUXmwCLcBGAs/s400/for15.jpg" width="263" /></a></div>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:<span style="mso-spacerun: yes;"> </span></b><a href="https://www.amazon.com/Embodying-Forgiveness-Theological-Gregory-Jones/dp/0802808611">Greg Jones (</a><i style="mso-bidi-font-style: normal;"><a href="https://www.amazon.com/Embodying-Forgiveness-Theological-Gregory-Jones/dp/0802808611">Embodying Forgiveness)</a>
</i>articulates steps in a process of forgiveness that I find meaningful. We
can take some time with them.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">First, he says, we must become willing to
speak truthfully and patiently about conflicts that have arisen. To me,
“becoming willing” acknowledges that such honesty and patience may not have
characterized my behavior up until now.<span style="mso-spacerun: yes;">
</span>Seeking truth is more than just reciting our personal account of the
events.<span style="mso-spacerun: yes;"> </span>There needs to be room to receive
the truth of the other parties, and of those committed to accompaniment.<span style="mso-spacerun: yes;"> </span>This means careful listening, for an
alternative presentation of history and the personal testimony of the other.
Even when you disagree with someone else’s interpretation of an event, you can
honor their personal experience of it.<span style="mso-spacerun: yes;">
</span>Here is the key:<span style="mso-spacerun: yes;"> </span>willingness
means engaging capacities within ourselves that are not reactive.<span style="mso-spacerun: yes;"> </span>This will mean some honest soul-searching,
and developing capacity for new ways of relating that do not compound injury.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Second, Jones says, we acknowledge the
existence of anger and bitterness and a desire to overcome them. To deny these
forces within ourselves is not helpful; neither is denying them to others.<span style="mso-spacerun: yes;"> </span>In the Christian faith tradition, there are
abundant resources available to us to help us articulate anger and bitterness
in ways that are not destructive.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Third, we summon up concern for the well-being
of the other as a child of God.<span style="mso-spacerun: yes;"> </span>This is
bedrock to Christian faith. I think Dr. King’s classic sermon on Loving Enemies
remains deeply relevant.<span style="mso-spacerun: yes;"> </span>King recognized
that love and forgiveness are intertwined; ultimately, we cannot sustain one
without the other.<span style="mso-spacerun: yes;"> </span>He says the evil deed
of the one whom he calls the “enemy-neighbor” – enjoy the paradox-- is not the
full measure of who the person is.<span style="mso-spacerun: yes;"> </span>”We
recognize that his hate grows out of fear, pride, prejudice, misunderstanding,
but in spite of this, we know<span style="mso-spacerun: yes;"> </span>God’s
image<span style="mso-spacerun: yes;"> </span>in ineffably etched in being.<span style="mso-spacerun: yes;"> </span>We love our enemies by realizing that they
are not totally bad and not beyond the reach of God’s redemptive love.”<span style="mso-spacerun: yes;"> </span>This love is a measure of for-giveness.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span></div>
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<a href="https://4.bp.blogspot.com/-ANJuCY5jtAU/WaKtrxpjikI/AAAAAAAAi64/rxSU8dONYq8wmkTAOl1b2bij2JOFAQGHwCLcBGAs/s1600/for17.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1000" data-original-width="600" height="400" src="https://4.bp.blogspot.com/-ANJuCY5jtAU/WaKtrxpjikI/AAAAAAAAi64/rxSU8dONYq8wmkTAOl1b2bij2JOFAQGHwCLcBGAs/s400/for17.jpg" width="240" /></a><span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: medium;"><span style="font-size: large;">In the wake of the September 11</span><sup><span style="font-size: small;">th</span></sup><span style="font-size: large;">
attacks, I came to know a dear man whose son was killed in the North Tower of
the World Trade Center.</span><span style="font-size: large;"> </span><span style="font-size: large;">Yet he had
become active in the <a href="http://peacefultomorrows.org/">September 11</a></span><sup><span style="font-size: small;"><a href="http://peacefultomorrows.org/">th</a></span></sup><span style="font-size: large;"><a href="http://peacefultomorrows.org/"> Families for Peaceful Tomorrows</a>,
a group that opposed the US bombing in Afghanistan which in only a few weeks
took more civilian lives than had been sacrificed on 9/11.</span><span style="font-size: large;"> </span><span style="font-size: large;">The September 11</span><sup><span style="font-size: small;">th</span></sup><span style="font-size: large;"> Families
reached out to develop relationships with Afghan families that had lost loved
ones.</span><span style="font-size: large;"> </span><span style="font-size: large;">My friend said that even in the
intense pain and bitterness of losing his son so unjustly, he could not bear
the thought that the same horror was then being visited on Afghan families in
the name of avenging his son’s death.</span><span style="font-size: large;"> </span><span style="font-size: large;">I
was awed and humbled.</span><span style="font-size: large;"> </span><span style="font-size: large;">But his giving
went further.</span><span style="font-size: large;"> </span><span style="font-size: large;">When I invited him to
speak to my congregation, before a packed house, he told us that even though
the plane hijackers had done a horribly evil thing, he did not think about them
as “evil people.” They came from families that loved them and communities that
had tended to them as they grew from tender children.</span><span style="font-size: large;"> </span><span style="font-size: large;">The congregation was stunned by the gracious
truth flowing forth from this grieving father.</span><span style="font-size: large;">
</span><span style="font-size: large;">One time when he and I were talking, the subject of forgiveness came up
and he said, “Scott, I can’t begin to think about forgiveness.”</span><span style="font-size: large;"> </span><span style="font-size: large;">I was quiet, but thought to myself, “Dear
One, you know more about it than almost anybody I know.” <o:p></o:p></span></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Fourth, we recognize our own complicity in
conflict, remembering that we have been forgiven in the past, and take a step
of repentance.<span style="mso-spacerun: yes;"> </span>This is not the same
thing as assuming blame for something done to us or not holding someone
accountable for their hurtful or destructive acts.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">But it involves taking responsibility for
ourselves, and our role in the future that is unfolding from this present
moment. When I went through the breakup of my previous marriage, to the mother
of my daughter, I was devastated and angry.<span style="mso-spacerun: yes;">
</span>But no matter what legitimate complaints I may have had, I knew that
having our relationship come to that deeply broken place had required my active
participation!<span style="mso-spacerun: yes;"> </span>I needed to claim that if
there was going to be any healing.<span style="mso-spacerun: yes;"> </span>And
the two of us knew that we would have to learn to relate to each other in new
ways if we were going to co-parent our daughter lovingly, effectively, and in
ways that did not have her carrying the freight of her parents’ failures.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Which leads to Jones’ fifth step:<span style="mso-spacerun: yes;"> </span>We make a commitment to struggle to change
whatever caused and continues to perpetrate our conflict.<span style="mso-spacerun: yes;"> </span>I am painfully aware that I can’t necessarily
change the behavior of another person, but with God’s help my own behavior can
be transformed. This means addressing injustice, but in a less parochial sense!<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Sixth, we confess a yearning for the
possibility of reconciliation. A process of reconciliation includes not only
trying to find solutions to the underlying conflict but also works to alter the
adversaries’ relationships from that of resentment and hostility to friendship
and harmony (a quote from our teacher Hizkias Assefa!).<span style="mso-spacerun: yes;"> </span>Reconciliation is not always possible, as it
requires equal investment from both parties.<span style="mso-spacerun: yes;">
</span>However, God reconciles us to God’s self. <span style="mso-spacerun: yes;"> </span></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span>
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://2.bp.blogspot.com/-I3xQWzFdomw/WaKuqDHJwII/AAAAAAAAi7c/X3ImVhRqkoALEvI3bLO3zwAW0GKcCaBeQCLcBGAs/s1600/Desktop448.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1143" data-original-width="1600" height="456" src="https://2.bp.blogspot.com/-I3xQWzFdomw/WaKuqDHJwII/AAAAAAAAi7c/X3ImVhRqkoALEvI3bLO3zwAW0GKcCaBeQCLcBGAs/s640/Desktop448.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Breathing Forgiveness Workshop in Saint Andrew's United Church Christ in Perkasie, PA in 2014. Facilitated by Scott Hutchinson and Yago Abeledo</td></tr>
</tbody></table>
<br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b></span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Your experience after leading many workshops in forgiveness tells you
that the receiving of forgiveness is a greater challenge for people than the
subsequent offering of forgiveness.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Why
is this?</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">What do you imply by
subsequent?</span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b><span style="mso-spacerun: yes;"><b> </b></span>I always invite people to tell me about their experiences of being
forgiven.<span style="mso-spacerun: yes;"> </span>It seems to me that being
forgiven is critically important to exercising the full freedom to practice
forgiveness with others.<span style="mso-spacerun: yes;"> </span>I am used to
people struggling with this—it is an unusual inquiry--so I try to be more
specific:</span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<br />
<ul>
<li><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When have you been loved in the face of your
own painful and destructive behavior?</span></li>
<li><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When has someone interfered in a damaging
cycle that has been swallowing you up?</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">How has their intervention opened up space for an alternative future?</span></li>
<li><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When has someone taken the risk and invested
the patience to speak to you honestly about hurt that you are causing, while
not forsaking their relationship with you?</span></li>
<li><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Who has acted for your well-being when you
have not been acting for theirs?</span></li>
<li><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When have you been given a second chance, or
a third?</span></li>
</ul>
</div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Giving careful consideration and answering
specifically is very important. If any of these blessings is familiar to us,
then we know something about “being forgiven!”<span style="mso-spacerun: yes;"> </span></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago: </b>Thinking critically, how have these experiences made it possible for us
to act differently, to live differently? </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Can we identify particular changes in
direction?</span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b> Many of us will find that there is an
impressive body of work—and wisdom—within us!<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Deeply related to this, I ask folks another
question:<span style="mso-spacerun: yes;"> </span>What is your experience of
being forgiven by God? Many of the initial answers are doctrinal or
conceptual—testimony to their <i style="mso-bidi-font-style: normal;">thoughts</i><span style="mso-spacerun: yes;"> </span>about forgiveness.<span style="mso-spacerun: yes;"> </span>But I am asking: What is your <i style="mso-bidi-font-style: normal;">experience </i>of being forgiven by God<i style="mso-bidi-font-style: normal;">?<span style="mso-spacerun: yes;"> </span></i>Where
does the Word become human and dwell in you, and with us?<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">It can be helpful to return to the first set
of questions in light of our relationship with God. How has God loved you in
the face of your own painful or destructive behavior?<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When has God interfered in a damaging cycle
that has been swallowing you up?<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When and where has God opened an alternative
future where you didn’t perceive one before?<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In what ways does God speak to you honestly
about hurt you have caused without forsaking God’s relationship with you?<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">How has God acted for your well-being quite
apart from your own behavior?<span style="mso-spacerun: yes;"> </span>When have
you received second, third, fourth chances?—and what is God’s role in that?<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I am not seeking pre-ordained answers.<span style="mso-spacerun: yes;"> </span>The exploration moves us into the rich
territory of possibility and discovery.<span style="mso-spacerun: yes;">
</span>In what ways are you living today as<i style="mso-bidi-font-style: normal;">
a forgiven person? </i>In what ways does your congregation live as a forgiven
community?<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When Jesus is asked what the greatest
commandment is, he responds: “You shall love the Lord your God with all your
heart and with all your soul and with all your mind and with all your
strength.”<span style="mso-spacerun: yes;"> </span>And there is another that is
inseparable: “You shall love your neighbor as yourself.”<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<a href="https://1.bp.blogspot.com/-aozHi7WHwE4/WaKwtaVo2oI/AAAAAAAAi7w/02EOjkmEMSUcTTZDsC7YZSXO57HP908pACLcBGAs/s1600/for18.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="675" data-original-width="450" height="400" src="https://1.bp.blogspot.com/-aozHi7WHwE4/WaKwtaVo2oI/AAAAAAAAi7w/02EOjkmEMSUcTTZDsC7YZSXO57HP908pACLcBGAs/s400/for18.jpg" width="266" /></a><span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">You asked me why I think the receiving of
forgiveness can be so difficult.<span style="mso-spacerun: yes;"> </span>I think
the greatest obstacle to the full receiving of God’s gracious power is the
misperception that we are only forgiven is a result of what we do.<span style="mso-spacerun: yes;"> </span>We have learned, mistakenly, that forgiveness
is a transaction:<span style="mso-spacerun: yes;"> </span>we provide God with what
God demands—a confession of guilt and unworthiness, contrition, improved
behavior—and God parcels out the saving grace.<span style="mso-spacerun: yes;">
</span>But most of us feel ill-equipped to satisfy God with what we can
produce. And when strings are attached, grace ceases being so gracious!<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Consider, instead, that God’s untempered love
is the liberating force that encourages honest confession and enables us to
shed the bonds that actually hamper our repentance.<span style="mso-spacerun: yes;"> </span>God’s forgiveness makes confession and repentance
possible, rather than the other way around!<o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago: </b>You are inviting us not just to define
forgiveness in the context of injury.</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">What are you suggesting?</span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b><span style="mso-spacerun: yes;"><b> </b></span>If forgiveness is a way of being then it is more than just an ointment
to apply to a wound, powerful as it may be. I think that to define
“for-giveness” only in the context of injury is to limit our consideration of
its power and breadth.<span style="mso-spacerun: yes;"> </span>For instance,
when have you been gifted by someone else, quite apart from any notion of
deserving?<span style="mso-spacerun: yes;"> </span>Who has loved you only as
they themselves would wish to be loved?<span style="mso-spacerun: yes;">
</span>And what impact have these experiences had on your development and
well-being?<span style="mso-spacerun: yes;"> </span>What have you learned?<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Sometimes others “see the Christ in us” that
we haven’t seen in yourselves.<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">To be known deeply and, at the same time,
accepted wholly, is transformative.<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I am inviting us to explore the landscape of
grace in our real-life experience.<span style="mso-spacerun: yes;"> </span>These
are not theoretical questions and explorations.<span style="mso-spacerun: yes;"> </span>They place us in a larger and more promising context, where we are
empowered and equipped to act differently, and to be ourselves in a much fuller
way.<span style="mso-spacerun: yes;"> </span>And to have fresh understandings of
our lives as part of a larger narrative.<o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b></span><span style="font-family: "trebuchet ms" , sans-serif;"><b> </b>
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">You say that the language of self-forgiveness could be a trap.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Many people go through the challenge of
self-forgiveness.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Why is it so difficult
to forgive oneself?</span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b><span style="mso-spacerun: yes;"> </span>When people tell me that they are struggling to forgive themselves, I am
always keenly interested in what they mean by that. <o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">If, as I have asserted throughout my
work,<span style="mso-spacerun: yes;"> </span>forgiveness involves the removal
of obstacles that have limited love and well-being, or the lifting of<span style="mso-spacerun: yes;"> </span>burdens that have distorted our full
humanity,<span style="mso-spacerun: yes;"> </span>or release from the
constraints that have stifled reconciliation--then “self-forgiveness” would
mean having to accomplish these things for ourselves!<span style="mso-spacerun: yes;"> </span>And I think that these are extremely hard things
to do all by oneself.<span style="mso-spacerun: yes;"> </span>It would be like
having to unlock the jail door from inside the cell.<span style="mso-spacerun: yes;"> </span>Expectations can be unrealistic. To those
among us who are already struggling, not being able to “forgive ourselves” is
one more burden in a life where we already carry a “shouldload” of weight! <o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Think about it. In the context of injury,
forgiveness is an initiative of the wounded party toward the one who has done
the wounding. But what do we do when our wound is perceived as self-inflicted,
and the remedy is understood as an internal exchange?<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The late Lew Smedes produced a lot of good
work on forgiveness.<span style="mso-spacerun: yes;"> </span>He talked quite a
bit about “forgiving ourselves” and “healing ourselves.”<span style="mso-spacerun: yes;"> </span>While I prefer not to adopt that terminology,
I have found his books helpful. Smedes wrote about “the four stages of
forgiveness,” which he put forth rather simply:<span style="mso-spacerun: yes;">
</span>We hurt; we hate; we heal; we come together.<span style="mso-spacerun: yes;"> </span>We can think about these dynamics and apply
them to our own mending.<span style="mso-spacerun: yes;"> </span>In honestly
acknowledging our own hurt, and perceiving the hurt of others whom we have
impacted, we are moving beyond excuses that just aren’t working.<span style="mso-spacerun: yes;"> </span>That’s good.<span style="mso-spacerun: yes;"> </span>Moving on, we claim the anger, the bitterness, the paralysis of
unfinished business and unhealed wounds, which brings our need into honest and
clear focus.<span style="mso-spacerun: yes;"> </span>And we have heard the
testimony of others.<span style="mso-spacerun: yes;"> </span>What is the relationship
of their pain to our own?<span style="mso-spacerun: yes;"> </span>The next
stage, when in the process of forgiving another, is to see the person who hurt
you in a different light.<span style="mso-spacerun: yes;"> </span>So in the case
of our own need for mercy, I want to suggest that this stage involves the grace
of being able to see ourselves as God sees us.<span style="mso-spacerun: yes;"> </span>Now that is <i style="mso-bidi-font-style: normal;">God’s initiative, </i>one
that we receive.<span style="mso-spacerun: yes;"> </span>It is available to us
in the context of relationship.<span style="mso-spacerun: yes;"> </span>And it
is best discerned in a community being shaped by the same initiative.<span style="mso-spacerun: yes;"> </span></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span>
<br />
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<a href="https://4.bp.blogspot.com/-0y8DUrcRiZU/WaLe5gfW3oI/AAAAAAAAi_Y/iTpjoQZqWEMmLCJmw6zJBA5tF1l6eJKYACLcBGAs/s1600/for35.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="990" data-original-width="1484" height="266" src="https://4.bp.blogspot.com/-0y8DUrcRiZU/WaLe5gfW3oI/AAAAAAAAi_Y/iTpjoQZqWEMmLCJmw6zJBA5tF1l6eJKYACLcBGAs/s400/for35.jpg" width="400" /></a></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When people ask me about how they can forgive
themselves, I assume that most have tried, repeatedly and unsuccessfully, to
gain relief.<span style="mso-spacerun: yes;"> </span></span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">There is a powerful story in the Acts of the
Apostles, Chapter 16.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Paul and Silas
have been detained in Philippi for interrupting commerce and good order.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Some slaveholders have been exploiting a
woman they possessed, utilizing her gift of fortune-telling for profit.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Paul distinguishes between the “spirit of
commerce” and the deep humanity of the woman, calling this distorting spirit
out.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Her true identity is more clearly
revealed, but her profitability is ruined.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The presumed owners of this now- liberated woman bring public charges
against Paul and Silas.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The two are
attacked by the angry crowd, legally beaten by the authorities, and thrown into
the prison.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">For good measure, they are
placed in the hellhole, the deepest and least accessible cell, and their feet
are fastened in stocks so that they cannot rise.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">But in the darkness of midnight, Paul and
Silas pray and sing hymns praising God, like the early freedom riders in
Parchman Prison in Mississippi.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Luke
writes: “And the prisoners were listening to them.”</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">It is in the wake of this listening that a
divine “earthquake” shakes the foundations of the prison, opening all the doors
and unfastening everyone’s chains.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The
jailbreak is readied! In the midst of it the jailer awakes, fears that he has
failed his duty to the prevailing order, and prepares to take his own
life.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">But Paul stops him, assuring this
terrified man that even if the powers abandon his humanity, Paul and Silas will
not! Seeking light in the darkness, he runs </span><u style="font-family: 'trebuchet ms', sans-serif;">into</u><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"> the jail cell, where
the light is shining brightly!</span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">There is a relationship between the power that
opened the jail and the embodied praise and empathy of Paul and Silas.<span style="mso-spacerun: yes;"> </span>That power is at work in our lives, too, even
when we are tempted to pull the door back shut.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">If by “self-forgiveness” we mean claiming the
freedom in our lives, a re-contextualization of our story, and a willingness to
set down burdens we have been carrying or tending to inner wounds we have not
allowed proper tending to, then I am very much on board!<span style="mso-spacerun: yes;"> </span>But we will need support and encouragement.<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">And there is another potential issue with
“self-forgiveness.”<span style="mso-spacerun: yes;"> </span>When we have done
damage to another, to “forgive ourselves” without honestly facing the damage we
have done and the people who have suffered the damage would be far more to
excuse ourselves than to participate in true forgiveness. <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">A vivid
example would be in the care of war veterans and the moral injuries they may
carry. Numerous veterans carry wounds of the soul from their war
experience.<span style="mso-spacerun: yes;"> </span>When they come seeking
relief, they carry the victims of war within them.<span style="mso-spacerun: yes;"> </span>Their stories reveal not only their own
experience but those of comrades they have lost, of people they have killed in
battle, and particularly civilians whose lives have been taken unjustly. The
last one is a truly terrible burden.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">To tell them “You did what you had to do,” or,
“You were just protecting us,” is atrocious.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">It is to betray their trust, distance
ourselves from our own responsibility, and refuse to receive the truths they
need to share with us. They know the realities of war!<span style="mso-spacerun: yes;"> </span>Which is why they are seeking forgiveness.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In the context of human relationship, </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">the
forgiveness that is being sought can only come from those who have been
damaged.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In so many cases, they are not
present; far away, dead, on the opposite side of an ongoing divide.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">This is territory in healing work I engage
now.</span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">To insist that people must “forgive
themselves” is an injustice.</span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b></span><span style="font-family: "trebuchet ms" , sans-serif;"><b> </b>
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">James Alison talks about loving your enemy within our divided
selves.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Is it an invitation to work
first and foremost in our internalized unforgiven reality?</span><br />
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<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://3.bp.blogspot.com/-bi7VWhv16Jo/WaKyQ16T0qI/AAAAAAAAi8I/Lfw2SIoFM7YUyz557w2Xv-bEqdOkHCK1wCLcBGAs/s1600/James-in-lthr-jkt-web.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="300" data-original-width="218" height="200" src="https://3.bp.blogspot.com/-bi7VWhv16Jo/WaKyQ16T0qI/AAAAAAAAi8I/Lfw2SIoFM7YUyz557w2Xv-bEqdOkHCK1wCLcBGAs/s200/James-in-lthr-jkt-web.jpg" width="145" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">James Alison</td></tr>
</tbody></table>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b></span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">A great question.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Actually,
Alison points us outward in order to go inward.</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">He obviously has paid attention to Jesus’ method! Jesus says, “Love your
enemies and pray for those who persecute you, so that you may be children of
God ... Be complete (in love), as God is complete. (Matthew 5: 44, 48)”</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">So it stands to reason that love like
this</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">not only has an abundant social
yield but a deeply personal one as well.</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">There is a vital connection between loving others and realizing our
beloved selves.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Alison would say that it
is how we are in relationship with others that runs our reason, not our reason
that runs the way we are toward others.</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">This is consistent with the way Jesus calls all who would be his
disciples: “Follow me,” he says, and in the following we will come to see and
experience things very differently. Practicing for-giveness is like that.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">It is no accident that Jesus teaches us to
pray: “Forgive us our debts/sins as we indeed have forgiven our debtors/those
who sin against us.”</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">So Jesus and Alison are suggesting that when
we practice forgiveness with others we not only release them; we too are being released
and can begin healing from our inner brokenness.<span style="mso-spacerun: yes;"> </span>If we can, indeed, “forgive ourselves,” it is
projectively.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Over the years, I have found that when people
deeply regret the way they wounded someone and then failed to atone when they
had the opportunity, it is a heavy weight of “unfinished business” that they
carry. The good news is: It’s not too late to do it with someone else!</span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b></span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">It is said that “unforgiveness is like taking poison, and expecting
someone else to die.” </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">What does this sentence suggest to you?</span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott: </b>When withholding forgiveness is employed as a
weapon against another, we cannot help but damage ourselves.<span style="mso-spacerun: yes;"> </span>Again, Jesus says it is like refusing to
breathe.<span style="mso-spacerun: yes;"> </span>I don’t recommend trying that! <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">“Unforgiveness” is like taking poison because
it denies our deep interrelatedness and the concept of shalom.<span style="mso-spacerun: yes;"> </span>As Desmond Tutu has said, quite rightly:
“Without forgiveness, we remain tethered to the person who harmed us ... that
person will hold the keys to our happiness; that person will be our
jailor.”<span style="mso-spacerun: yes;"> </span>The injury, and the pain and
bitterness that accompany it, will define our existence.<span style="mso-spacerun: yes;"> </span>It is important to recognize that.<span style="mso-spacerun: yes;"> </span>I don’t think most of us want to give an
offender that kind of ongoing power over our lives.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">We may want to withhold forgiveness because we
are seeking to establish some control on our own behalf, by denying to the
person who has wounded us something that they badly need.<span style="mso-spacerun: yes;"> </span>What we may miss is that the freedom to offer
forgiveness, to assert our own dignity and worth, to give the world our best
selves, is something we badly need.<span style="mso-spacerun: yes;">
</span>While we cannot control the behavior of the other person, we have some
authority over our own. Claiming that power is a vital step in our own healing.</span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago: </b>Can we do violence to ourselves in the name of forgiveness?<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b><span style="mso-spacerun: yes;"><b> </b></span>Absolutely.<span style="mso-spacerun: yes;"> </span>And violence to
others as well.<span style="mso-spacerun: yes;"> </span>If we only understand
forgiveness as a rigid command or imperative—“You must forgive”—then we are in
the realm of coercion.<span style="mso-spacerun: yes;"> </span>Weight is being
added rather than lifted; the burdens are increased; and wounds potentially
compounded. This is particularly true if we have mistakenly assumed that “to
forgive” is to have to excuse an offense or overlook it.<span style="mso-spacerun: yes;"> </span>It is also true if we think it means to “move
on” as though we are no longer wounded.<span style="mso-spacerun: yes;">
</span>We will hear people say, “It’s time for you to get over it, to move
beyond the offense.” That is violence.<o:p></o:p></span></span><br />
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<br />
<span style="font-size: large;"><span style="font-family: "trebuchet ms" , sans-serif;">I have a piece on my site entitled
“</span><a href="http://www.powerofforgiveness.net/2015/07/remembrance-forgiveness-and-the-witness-of-psychosocial-hope/" style="font-family: 'trebuchet ms', sans-serif;">Remembrance, Forgiveness, and Psycho-Social Hope</a><span style="font-family: "trebuchet ms" , sans-serif;">.”</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif;">In it, I am moved by the witness of CoMadres
in El Salvador, the Committee of Mothers</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif;">whose children and family members</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif;">were assassinated or disappeared during the many years of violent
repression and warmaking in that country.</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif;">It includes a poignant 4 minute inte</span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">rview with Paty Garcia, the late
President of CoMadres who herself was incarcerated, tortured, and repeatedly
raped by soldiers in response to her justice work.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In El Salvador, following the end of a twelve
year civil war, the congress passed a law granting amnesty for those who had
committed atrocities.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">“Forgive and
forget,” the nation was told, leaving those who had already suffered so greatly
to bear the weight of a counterfeit peace.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Honestly, Yago, if “to forgive” means mothers
of murdered children need to forget them, or that the truth of what happened to
them must be denied and covered over, then to hell with “forgiveness!” <o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">But authentic forgiveness is neither excusing
or denying.<span style="mso-spacerun: yes;"> </span>In the case of Paty and
CoMadres, I believe they have <i style="mso-bidi-font-style: normal;">become</i>
for-giveness in a way that crosses generations.<span style="mso-spacerun: yes;">
</span>They show us that we can be agents of salvation—deliverance-- for one
another, though such grace is often responded to with something other than open
arms.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In my article, I sketch out key elements in a
trauma healing process that Paty and CoMadres embody:<span style="mso-spacerun: yes;"> </span>(1) Remembrance (2) Truth-Telling<span style="mso-spacerun: yes;"> </span>(3)The Freedom to Mourn<span style="mso-spacerun: yes;"> </span>(4) Welcoming a “Third Factor” (in this case,
invoking God’s presence and power)<span style="mso-spacerun: yes;"> </span>(5)
Breaking the Cycle of Violence with their very selves<span style="mso-spacerun: yes;"> </span>(6)<span style="mso-spacerun: yes;">
</span>Manifesting what I call “Psycho-Social Hope.”<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I suggest that they incarnate the radical
meaning of true forgiveness in the face of impunity.<span style="mso-spacerun: yes;"> </span>They have existed for nearly four
decades.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In Cuscatlan Park in San Salvador there is a
Monument to Memory and Truth with the names of 30,000 people, victims of the
violence, etched in black granite. It is impossible to imagine such truth
publicly testified to without CoMadres. There are more names to be inscribed,
people to re-member.<span style="mso-spacerun: yes;"> </span>And so many still
carrying wounds.<span style="mso-spacerun: yes;"> </span>Today CoMadres still
works toward the establishment of reparations for the victims of violence.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I had my own gracious encounter with CoMadres
nearly thirty year ago.<span style="mso-spacerun: yes;"> </span>I was in the
Cathedral in San Salvador on a Sunday morning, during my first visit as a
Mission Partner. <span style="mso-spacerun: yes;"> </span>I was standing in the
midst of a large congregation, not far away from the tomb of martyred
Archbishop Oscar Romero, the champion of human rights who had been murdered
during mass a day after telling the conscripts in the army that God could not
bear them murdering their brothers and sisters.<span style="mso-spacerun: yes;">
</span>Romero was buried in one of the transepts.<span style="mso-spacerun: yes;"> </span>In the midst of the densely packed room I
felt a tug on my sleeve.<span style="mso-spacerun: yes;"> </span>A diminutive
woman asked me if I was an American.<span style="mso-spacerun: yes;"> </span>When
I acknowledged that I was, she placed a folded piece of paper in my hand:
“Please take this with you.”<span style="mso-spacerun: yes;"> </span>She smiled
at me and departed.<span style="mso-spacerun: yes;"> </span>When I opened the
paper, I found on it a list chronicling the murders and disappearances committed
by the security forces during the previous month.<span style="mso-spacerun: yes;"> </span>I was being humbly entrusted with receiving
these truths and sharing them with others.<span style="mso-spacerun: yes;">
</span>But not before reckoning with what such truth, and the precious life and
gift it represented, would mean for me as an aspiring follower of Jesus in the
USA.<span style="mso-spacerun: yes;"> </span>This kind of challenge is a form of
forgiveness, too, one with the potential to undo conspiracy with violence.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b> You
are in love with storytelling.<span style="mso-spacerun: yes;"> </span>Is it
through storytelling that forgiveness can be explained?<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b> <a href="http://www.tomboomershine.org/pages/abouttom.html">Tom Boomershine </a>says that story is a primary
language of experience.<span style="mso-spacerun: yes;"> </span>It is true that
our experiences have a narrative quality.<span style="mso-spacerun: yes;"> </span>I not only love to tell stories; I love to learn the telling of
stories.<span style="mso-spacerun: yes;"> </span>But all of this is preceded by
living our story attentively and listening carefully to the stories of others.
The pregnancy of certain words, the cadence, the movement of the action, the
emotion: such richness can be awe-inspiring. We are sensitized to the depth and
wonder of<span style="mso-spacerun: yes;"> </span>our neighbor’s life
narratives, and of our own.<span style="mso-spacerun: yes;"> </span>As a pastor,
I reverence the opportunity to listen to the stories of my people.<span style="mso-spacerun: yes;"> </span>They share what is precious; what hurts; what
has been formative.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I enjoy having the opportunity to accompany
them in deeper examination.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In our land, and in our world, a great deal of
pain and conflict is the result of not wanting to honor the stories of
others.<span style="mso-spacerun: yes;"> </span>In America, our dominant culture
often tells people who they are and what their life means or doesn’t mean.<span style="mso-spacerun: yes;"> </span>And when the people themselves try to give
testimony to the authentic experiences of their God-given lives, they are
corrected: “That’s not who you are! We’ll tell you who you are!” The results
are devastating.<span style="mso-spacerun: yes;"> </span>But in faith community
we have the chance to honor one another’s narratives as they are weave together
claim a common narrative. <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Now not everyone wants to tell stories in a
church setting, at least in formal worship.<span style="mso-spacerun: yes;">
</span>But one of our key practices is gathering around a story.<span style="mso-spacerun: yes;"> </span>Listening carefully. Being curious.<span style="mso-spacerun: yes;"> </span>Which has led me to being able to And
responding. And we wind up sharing and being blessed by more personal
stories.<span style="mso-spacerun: yes;"> </span>One of the great things about
biblical narrative is that it offers entry points into the depths of our
personal and communal narratives. <span style="mso-spacerun: yes;"> </span>But
there is a safety as well.<span style="mso-spacerun: yes;"> </span>When we are
overwhelmed we are able to step back and take a deep breath.<span style="mso-spacerun: yes;"> </span>If we need to, we can say, “Well, it’s only a
Bible story, right?”<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Three decades years ago I was deeply impacted
by reading <i style="mso-bidi-font-style: normal;"><a href="https://www.amazon.com/Gospel-Solentiname-Ernesto-Cardenal/dp/1570759022">The Gospel in Solentiname</a>.<span style="mso-spacerun: yes;"> </span></i>Father Ernesto Cardenal
pastored among the people of a Christian Base Community in Nicaragua; in the
Solentiname archipelago of Lake Nicaragua.<span style="mso-spacerun: yes;">
</span>The people gathered together to listen to the stories of the gospels,
and then dialogued with one another about what they each heard and where that
connected with their daily lives.<span style="mso-spacerun: yes;"> </span>The
book series was a collection of verbatim transcripts of the conversations.<span style="mso-spacerun: yes;"> </span>The reflections were as profound and they
were down-to- earth.<span style="mso-spacerun: yes;"> </span>We do this in my
faith community.<span style="color: grey; mso-themecolor: background1; mso-themeshade: 128;"><o:p></o:p></span></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">So you asked if forgiveness can be explained
through storytelling.<span style="mso-spacerun: yes;"> </span>Revealed
perhaps.<span style="mso-spacerun: yes;"> </span>Translated in ways that touch a
range of senses.<span style="mso-spacerun: yes;"> </span>When we are able to
meet the stories of the gospels with the narratives of our own lives, it is a
powerful mix.<o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b></span><span style="font-family: "trebuchet ms" , sans-serif;"><b> </b></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Navigating within biblical stories could be a real source of inspiration
as we explore different textures of our identity and forgiveness.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">What would you say on this?</span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b><span style="mso-spacerun: yes;"> </span>There is enormous power in the stories.<span style="mso-spacerun: yes;"> </span></span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">One good example might be Luke 7:36-50, which
I referenced before, a story I often engage in my workshops and classes.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">This is the scene where Jesus has been
invited to a Pharisaic dinner party hosted by a leader named Simon.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The dinner is crashed by a woman who is
afforded no name, only described as being a “sinner” and “of the city.”</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">She anoints Jesus’ feet-- first with ointment
and then with her tears-- and wipes them with her hair.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">It is an extraordinarily beautiful scene, but
the host and his other guests are scandalized.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The kind of judgement that they render quickly on the woman they also
lay on Jesus. “If this man were a prophet he would have known what kind of
woman this is who is touching him—that she is a sinner.”</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Jesus perceives Simon’s attitude and responds
by telling him a parable about forgiveness of debts.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">A creditor forgives two debts, one of five
hundred denarii and the other fifty, and he forgives both.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Which one will love him more?</span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">“The one, I suppose, for whom he canceled the
greater debt,” The Pharisee responds.<span style="mso-spacerun: yes;"> </span>Jesus says, “You have ‘<i style="mso-bidi-font-style: normal;">judged ‘ </i>rightly.”<span style="mso-spacerun: yes;"> </span>Indeed, Simon is painfully good at judgement.<span style="mso-spacerun: yes;"> </span>But then Jesus asks Simon what is likely
the most pivotal question in the story: <i style="mso-bidi-font-style: normal;">“Do
you see this woman?”<span style="mso-spacerun: yes;"> </span></i>You can imagine
Simon offering some version of “Uh-huh” while wondering where Jesus is going
with this.<span style="mso-spacerun: yes;"> </span>The key question remains; “Do
you <u>see </u>this woman?”<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">While Jesus is speaking to the Pharisee his
own eyes remain focused on the woman.<span style="mso-spacerun: yes;"> </span>Jesus sees her. Then he recounts the hospitality that he has received
from <i style="mso-bidi-font-style: normal;">her</i>, even though it is not her
house!<span style="mso-spacerun: yes;"> </span>Simon’s hospitality suffers in
comparison.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">It is a wonderful story full of “textures.”
Two of the key New Testament terms meaning “to forgive” are employed here, <i style="mso-bidi-font-style: normal;">aphiemi </i>and <i style="mso-bidi-font-style: normal;">charizomai (to release and to gift).<span style="mso-spacerun: yes;"> </span></i></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Subtitles in Pew Bibles mistakenly write “A
Sinful Woman Forgiven.” In truth, she enters the scene as a “for-given person,”
someone already free enough to transgress the boundaries of imposed shame and
judgement. Jesus confirms this in his use of the perfect passive.<span style="mso-spacerun: yes;"> </span>It is s<i style="mso-bidi-font-style: normal;">he
</i>who ministers to Jesus, who creates a space of care and sanctuary for him right
there in territory hostile to them both. I have titled my reflection on this
story, “The One Who is Forgiven Much Loves Much.”<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Simon is blinded by equations that are rooted
in judgment rather than love.<span style="mso-spacerun: yes;"> </span>How does
that work?<span style="mso-spacerun: yes;"> </span>In Jesus’ parable, does Simon
see himself as the one forgiven more or less? <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">When the story is broken open it offers us
much to ponder together.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">What <i style="mso-bidi-font-style: normal;">is</i>
the relationship between love and judgment?<span style="mso-spacerun: yes;">
</span>What do we learn here about forgiven-ness?<span style="mso-spacerun: yes;"> </span>What are its gifts to share?<span style="mso-spacerun: yes;"> </span>What would life look like in a forgiven
community?<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">To pay this kind of attention and take this
kind of care in tending to the stories of our own lives, and the common life of
a faith community, is pretty promising! <o:p></o:p></span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago:</b></span><span style="font-family: "trebuchet ms" , sans-serif;"><b> </b>
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Let’s talk more about Jesus and forgiveness.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">How do you see the role of forgiveness in
shaping Jesus’ ministry?</span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b> Jesus is the embodiment of
forgiveness.<span style="mso-spacerun: yes;"> </span>From the beginning, he is
pure gift. The new life he brings is given for everyone, while being
experienced very personally by Mary and Joseph.<span style="mso-spacerun: yes;"> </span>God breaks into the dominant flow of human
history; the gift is not shaped by human demands but by the character of
God. We might identify with Mary who
responds to grace with grace, receiving and carrying the promise within her,
nurturing and nourishing it, and bearing it into the world. For Joseph, saying
“yes” will require making new choices, embracing the scandal as the cornerstone
of his new life.<span style="mso-spacerun: yes;"> </span>He is untangled from
collusion with death even a life turns upside-down.<span style="mso-spacerun: yes;"> </span>Both engage a stunning level of freedom.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In inaugurating his own ministry around age 30,
Jesus claims the language of Isaiah 61 as his mission statement, a Living Word,
full of the forgiveness of God.<span style="mso-spacerun: yes;"> </span>The NT
Greek text is spirited with such language.<span style="mso-spacerun: yes;">
</span>The “release” to the captives and “letting the oppressed go free” are
both forms of a<i style="mso-bidi-font-style: normal;">phesis</i>, the noun for
forgiveness.<span style="mso-spacerun: yes;"> </span>Recovery of sight to the
blind is Jesus sighting us in a way that enables us to recognize the deep
humanity of everyone, to see them with divine eyes.<span style="mso-spacerun: yes;"> </span>And “the year of the Lord’s favor” is where
all debts are forgiven, slaves are freed, and the grip of consolidated wealth
is broken.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Throughout his ministry, Jesus recognizes
people, honors people, includes people, unburdens people, heals people, frees people
from all forms of bondage.<span style="mso-spacerun: yes;"> </span>He re-members
their stories in ways that redefine each person’s sense of identity and
purpose. He touches the untouchable, unparalyzes the paralyzed, gives gifts and
receives them, changes lives and is changed by them, learns even as he teaches,
constantly confronts injustice with love, and death with life.<span style="mso-spacerun: yes;"> </span>The way of the cross paradoxically becomes
the way of life. One of my teachers, the late Daniel Berrigan, used to contrast
the Way of the Cross with” the way of putting other people on the cross.” These
are our choices, too!<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The Risen Christ breathes forgiveness to the
locked away disciples. One the Galilean seashore, he engages Peter intimately,
walks him through the disabling pain of his three-time denial, reframes his
mission in<span style="mso-spacerun: yes;"> </span>love, and equips him to
nurture, nourish, and tend as Jesus has. He sends all of the apostles out with
the proclamation of metanoia and release.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Silvio
E. Fittipaldi has, I think, a very important take on Jesus’ way of being.<span style="mso-spacerun: yes;"> </span>For him, Jesus’ practice of forgiveness is
manifested in his openness and availability to all people and to the various
contexts where he meets them.<span style="mso-spacerun: yes;"> </span>This way
of being impacts his ability to enter into the experiences of others and
establish hospitality even in unfamiliar territory.<span style="mso-spacerun: yes;"> </span>Jesus does not define himself in terms of a
particular place; hence, he demonstrates a remarkable capacity to be “at home”
everywhere.<span style="mso-spacerun: yes;"> </span>He does not define himself
in terms of a particular social group, and recasts the meaning of family.<span style="mso-spacerun: yes;"> </span>So he is open to people of all social
stations.<span style="mso-spacerun: yes;"> </span>And though Jesus respects and references
the Law, he behaves in ways that transgress its limitations, getting to what it
is that truly has the power to deliver people.<span style="mso-spacerun: yes;">
</span>All of this Fittipaldi considers has having a “forgiving attitude.”<span style="mso-spacerun: yes;"> </span>It’s compelling.<o:p></o:p></span></span><br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-ydXE7yCrTm0/WaLWj-hG-6I/AAAAAAAAi-U/W16tYZYMJdMbfa_gyVzVjg3T5JxJBaWpQCLcBGAs/s1600/for33.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://1.bp.blogspot.com/-ydXE7yCrTm0/WaLWj-hG-6I/AAAAAAAAi-U/W16tYZYMJdMbfa_gyVzVjg3T5JxJBaWpQCLcBGAs/s400/for33.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="background-color: white; font-family: "balto web" , "helvetica" , "arial" , sans-serif; font-size: 10px; letter-spacing: 0.19499999284744263px;">Credit: Daniel Bonnell, The Baptism of the Christ</span></td></tr>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Yago: </b>How does Jesus’ baptismal image invite
us to discover our real identity?</span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:<span style="mso-spacerun: yes;"> </span></b>At the time of his baptism, Jesus is moving from the limited, if
blessed, definitions of life in Nazareth to immersion in the beautiful and
broken lives of all of God’s people. This is profound movement.<span style="mso-spacerun: yes;"> </span>Nazareth has been the location from which he
has perceived the world, understood himself, and been known by others. It is
this place and people who have given shape to his life for three decades.<span style="mso-spacerun: yes;"> </span>Travelling to the Jordan, he enters the baptismal
waters with everyone else, muddy as those waters are with the sin of God’s
children.<span style="mso-spacerun: yes;"> </span>Jesus is immersed. And as he
rises from the waters he sees the heavens opened; vividly “torn apart” in
Mark’s gospel.<span style="mso-spacerun: yes;"> </span>In other words, every
barrier between God and God’s people has been removed! There is, and will be,
no division between heaven and earth.<span style="mso-spacerun: yes;">
</span>Nor in him.<span style="mso-spacerun: yes;"> </span>It is in this
realization of openness and graciousness that Jesus is spirited and receives
several new names bestowed upon him.<span style="mso-spacerun: yes;">
</span>Up until now, he has been “Jesus of Nazareth.”<span style="mso-spacerun: yes;"> </span>Now he is recognized as:<span style="mso-spacerun: yes;"> </span>Son; Beloved; God’s Pleasure.<span style="mso-spacerun: yes;"> </span>The rich meaning of these expressions of
identity will be experienced in the living; it will be in the context of human
relationship that Jesus will real-ize what those names will mean.<span style="mso-spacerun: yes;"> </span>So it is a necessary part of the story that
the Spirit leads --even “drives”--Jesus into the wilderness. Let’s not think of
wilderness only as frightening and unfamiliar territory.<span style="mso-spacerun: yes;"> </span>A wilderness experience can happen when we
risk plunging into the deeply familiar geography of our personal history. What
happens with Jesus in the desert-ed place is not only resistance but also some
deep internal work! In Matthew and Luke’s gospels, Jesus declines the
temptations to “prove himself” precisely so that he can realize <i style="mso-bidi-font-style: normal;">being himself. </i><span style="mso-spacerun: yes;"> </span>I wonder how he would describe what he
discovered. It is in the wake of this clarifying that he is then able to return
to Galilee, proclaiming the nearness of God’s realm in the here-and-now, with a
liberating invitation to a life lived fully in God’s redeeming love. <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">For us, that will mean each of us exploring expressions
of our deeper, God-given identity:<span style="mso-spacerun: yes;"> </span>Children of God, Deeply Loved; Those Who Live as God’s Pleasure.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">And what is the baptismal identity of a
community of faith?<span style="mso-spacerun: yes;"> </span>What is our
move-ment?<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">There’s a good source for such exploration.
Not that long after the account of Jesus’ baptism, Mark’s gospel offers a
dynamic story that powerfully references Jesus in the Jordan. It is early in
Jesus’ ministry, and he is teaching a full house of people in Capernaum. A man
described as a “paralytic” is being carried to Jesus by a very determined group
of people.<span style="mso-spacerun: yes;"> </span>But when they arrive, there
is no room for welcome, “because of the crowd.”<span style="mso-spacerun: yes;"> </span>All available space has been claimed.<span style="mso-spacerun: yes;"> </span>Rather than being discouraged, or deciding to
try another day, those carrying the man act assertively, creatively.<span style="mso-spacerun: yes;"> </span>They climb up onto the roof of the house,
lifting the man up.<span style="mso-spacerun: yes;"> </span>Once there, they
“unroof the roof,” the text says, making an opening where there hasn’t been one
before.<span style="mso-spacerun: yes;"> </span>I delightfully imagine the howls
of protest below.<span style="mso-spacerun: yes;"> </span>But they are
undeterred, having moved him from the margins of the story to the center,
carefully lowering him to a place of intimate encounter with Jesus. They
themselves are not paralyzed by the previous claims made on Jesus’s time and space.
Nor the barriers.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">There is a wonderfully baptismal flavor to
this.<span style="mso-spacerun: yes;"> </span>As Jesus once looked up from the
waters to see the heavens opened and the Spirit descending upon him, today he
raises his eyes to see the ceiling being broken through and a person being
spirited into communion.<span style="mso-spacerun: yes;"> </span>The faith of
those carrying the paralyzed one is the force that removes the barrier,
changing the very same location into a point of entry!<span style="mso-spacerun: yes;"> </span>And seeing their faith, Jesus declares,
essentially, “<i style="mso-bidi-font-style: normal;">Their</i> faith has made
you whole.”<span style="mso-spacerun: yes;"> </span>Now that’s a story to
ponder!</span></span><br />
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<b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Yago:</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Now, let us touch the role of contemplation in nurturing a forgiving
mind.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In Fittipaldi’s article,
“<a href="http://www.powerofforgiveness.net/2013/06/a-way-of-being-2/">Zen-mind, Christian-mind, Empty-mind,</a>” he says that Christian emptiness is
realized in “having the mind of Christ,” which is a forgiven mind, that is, a
mind that is open and unbound in regard to place, social status, and the
law.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">How does Fittipaldi’s reflection
inspire you in the exploration of new territories of forgiveness?</span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b><span style="mso-spacerun: yes;"><b> </b>
</span>It’s a remarkable article.<span style="mso-spacerun: yes;"> </span>I am
drawn to Fittipaldi’s exploration of the connection between “non-attachment”
and forgiveness.<span style="mso-spacerun: yes;"> </span>As we acknowledged,
Jesus’ practice of forgiveness is manifested in his openness to all people. He
transcends cultural filters and rigid frames and legalisms that would limit his
receptiveness and availability.<span style="mso-spacerun: yes;">
</span>Fittipaldi calls this “Jesus-mind.” For instance, what is described
scripturally as his “having no place to lay his head” can alternatively be
understood as a radical manifestation of freedom, one that Jesus engages
actively.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">So a couple of key questions are: How can we
nurture such capacities in ourselves? And: What kinds of disciplines can we
practice that shape a “forgiving life,” interrupting and overcoming the
life-taking and destructive patterns we have been in enmeshed in? <o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">First, I believe that exploring Prayer is
essential to this way of being.<span style="mso-spacerun: yes;"> </span>A mentor
of mine taught me long ago that prayer involves “dislocation and new
location.”<span style="mso-spacerun: yes;"> </span>The dislocation of the ego,
the denial of oneself, not necessarily in an internal tug of war but by having
self-interest replaced at the heart of attentive living.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Jesus’
command that we love our enemies and pray for them is a stirring example.<span style="mso-spacerun: yes;"> </span>“You have heard that it was said, ‘You shall
love your neighbor and hate your enemy;” here Jesus invokes the dualism the
world is so imbued of!<span style="mso-spacerun: yes;"> </span>That’s where we
start out. But Jesus doesn’t leave us enmeshed. He contrasts that with an
inspired alternative: “But I say to you, love your enemies and pray for those
who persecute you, so that you may be children of your Father in heaven.”<span style="mso-spacerun: yes;"> </span>Again, a matter of being!<span style="mso-spacerun: yes;"> </span>And thus, a matter of wholeness.<span style="mso-spacerun: yes;"> </span>I think that Matthew 5:48, the conclusion of
this teaching, should be translated: “Therefore, be whole and complete as your
heavenly Father is whole and complete.”<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Historically, we have struggled with that
passage because most translations have rendered the Greek term <i style="mso-bidi-font-style: normal;">teleios a</i>s<i style="mso-bidi-font-style: normal;"> </i>“perfect;” “Be perfect as God is perfect.”<span style="mso-spacerun: yes;"> </span>That is not a passage that is accessible to
us. And hearing it that way pushes love of enemies further away.<span style="mso-spacerun: yes;"> </span>But <i style="mso-bidi-font-style: normal;">teleios
</i>can also mean, “whole” or “complete.”<span style="mso-spacerun: yes;">
</span>In that case, we are being directed toward a wholeness that images God’s
wholeness; that is, being whole or complete in love.<span style="mso-spacerun: yes;"> </span>No one—particularly the enemy-is left out of
God’s love.<span style="mso-spacerun: yes;"> </span>Jesus drives the point
home: If you only love people who love you back, well, even nonbelievers do
that!<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">So if my practice of forgiveness can begin
with me praying for my adversary, rather than needing to excuse them or summon
some affection for them (both of which I might find impossible), that is a
different matter.<span style="mso-spacerun: yes;"> </span>To lift my adversary
in intercessory prayer first requires me to place his/her well-being at the
center of concern, rather than my own perceived self-interest.<span style="mso-spacerun: yes;"> </span>That is a new location for both of us!<span style="mso-spacerun: yes;"> </span>As Buechner would say, to see the lines in
their faces and the way they walk when they’re tired, to see their families, to
perceive their fears; To pray for them to be loved, forgiven, transformed by
God, even when we seem unable to summon such love ourselves. It’s a revolution.<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">This goes hand-in-hand with our praying of the
Lord’s Prayer with attention and intention. In Matthew, “And forgive us our
debts as we forgive (or have forgiven) our debtors,” and in Luke, “forgive us
our sins as we also are forgiving . . .”<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Prayer is a time of paying attention.<span style="mso-spacerun: yes;"> </span>My former pastor, Ted Loder, describes
prayer as “a way of attempting to focus on grace, to pay attention to it, to
praise it.”<span style="mso-spacerun: yes;"> </span>I love that!<o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">It seems to me that Confession is another
critical discipline. Confession releases.<span style="mso-spacerun: yes;">
</span>The good news is that God’s fore-giving opens healing space for our
confessions.<span style="mso-spacerun: yes;"> </span>“The spirit of judgement is
cut off at the roots,” Bonhoeffer said about the power of confession; “In
confession the break- through to community takes place.”<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
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<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">There is a church in Somerville,
Massachusetts, that engages that wisdom publicly.<span style="mso-spacerun: yes;"> </span>At First Congregational United Church of
Christ, public confession is an integral part of their worship.<span style="mso-spacerun: yes;"> </span>Their time of Confession and Assurance of
God’s Grace involves people coming up and sharing stories from their lives. The
person serving as liturgist for that week makes a public confession of sin and
vulnerability.<span style="mso-spacerun: yes;"> </span>They begin: “Now is the
time we bring our stories before God.”<span style="mso-spacerun: yes;"> </span>Their former Pastor, Molly Phinney Baskette, has written a book about
the practice: “<a href="https://www.amazon.com/Standing-Naked-Before-God-Confession/dp/0829820302">Standing Naked Before God: The Art of Public Confession</a>.” The
process is quite reflective.<span style="mso-spacerun: yes;"> </span>The
liturgist receives the scripture, Sermon Title, and a synopsis of the theme for
the week.<span style="mso-spacerun: yes;"> </span>They ponder, inviting the Holy
Spirit’s work, and discern connecting stories and situations rising from their
own experience.<span style="mso-spacerun: yes;"> </span>And what is my responsibility
in the story?<span style="mso-spacerun: yes;"> </span>How would I name it as
sin?<span style="mso-spacerun: yes;"> </span>How has the grace of God been
manifested in ways that have been healing, strengthening, revealing?<span style="mso-spacerun: yes;"> </span></span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">The book chronicles real life struggles;
fallenness; fears of loss; responses to bad things happening; needs to control;
addictions; lying to loved ones; victimization and longsuffering wounds; anger
and frustration with children; working through differences in a primary
relationship; being hung up on how things look; failures; sense of emptiness;
anxiety—all these and more are the territories of truth.</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Baskette says that this was a central practice
in helping the community to grow considerably.<span style="mso-spacerun: yes;">
</span>She quotes her Associate Pastor as saying that the confession was
“critical self-examination for an internal peace.” It seems to me that this
practice invites people in the community to share deeply in one another’s
lives; to be entrusted with gifts of truth, while encouraging
self-awareness.<span style="mso-spacerun: yes;"> </span>It has me considering
the ways that entering such a process itself transgresses boundaries of place,
social location, and the tyranny of “shoulds!” And also internal boundaries
that have separated acceptable and unacceptable.<span style="mso-spacerun: yes;"> </span>People seek authenticity, release,
entrusting, and invitation. They yearn for understanding. By the time Molly
left, there was a 20-month waiting list of folks who wanted to lead! But any
faith community can wade into the waters.</span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
<b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Yago:</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span></b><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">In a<a href="http://www.breathingforgiveness.net/2014/03/anti-slavery-campaign-interview-series_24.html"> previous interview in this blog</a>, we discuss the challenge of
transforming historical harms.</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Particularly the one related to the history of slavery in the United
States.</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">What is the role of forgiveness
in this transformative process?</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>Scott:</b><span style="mso-spacerun: yes;"> </span>Your interviews with <a href="http://www.breathingforgiveness.net/2014/03/anti-slavery-campaign-interview-series_24.html">Amy Potter Czajkowski </a>and <a href="http://www.breathingforgiveness.net/2014/01/anti-slavery-campaign-interview-series.html">Phoebe Kilby</a> were both
really beneficial.<span style="mso-spacerun: yes;"> </span></span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Amy’s contained a number of important
references to forgiveness as we have been discussing it. She resonates with Dr.
King’s understanding of forgiveness as recognizing that someone is more than
the harmful acts that they have committed.</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">This humanizes the offender and opens up possibilities for engagement,
including inner-engagement. In this way, forgiveness manifests the biblical
theme of “seeing.”</span><span style="font-family: "trebuchet ms" , sans-serif;"> </span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Not only seeing others
more clearly and deeply, but being seen.</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">I found very compelling her words: “Being seen beyond one’s harmful
behavior as potentially</span><span style="font-size: large;"><span style="font-family: "trebuchet ms" , sans-serif;"> good can be a tremendous gift.” </span><span style="font-family: "trebuchet ms" , sans-serif;">The texture here is </span><i style="font-family: 'trebuchet ms', sans-serif;">charizomai. </i><span style="font-family: "trebuchet ms" , sans-serif;">In talking about the historical beneficiaries of slavery
and its legacy, Amy says: “So for European Americans whose families have
financially benefited from slavery, being forgiven ignites a part of their
humanity that they don’t always see.”</span><span style="font-family: "trebuchet ms" , sans-serif;">
</span><span style="font-family: "trebuchet ms" , sans-serif;">She is articulating the experience of </span><i style="font-family: 'trebuchet ms', sans-serif;">being humanized.<span style="mso-spacerun: yes;"> </span></i><span style="font-family: "trebuchet ms" , sans-serif;">We have talked
in some detail about the connection between experiencing forgiveness and being
released to practice it with others.</span></span><br />
<span style="font-size: large;"><span style="font-family: "trebuchet ms" , sans-serif;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-BN9okrJEB6I/WaLZWSLJCAI/AAAAAAAAi_A/QWQkiQ-iF7AxogPU-u00PpFprrmJ87uvQCLcBGAs/s1600/for37.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1232" height="320" src="https://3.bp.blogspot.com/-BN9okrJEB6I/WaLZWSLJCAI/AAAAAAAAi_A/QWQkiQ-iF7AxogPU-u00PpFprrmJ87uvQCLcBGAs/s320/for37.jpg" width="246" /></a></div>
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">THH, as I understand it, focuses on
interrupting the intergenerational transmission of experiences, beliefs, and
institutions that come from enslavement.<span style="mso-spacerun: yes;">
</span>Forgiveness always involves the interruption of violent and destructive
cycles, creatively and generatively.<span style="mso-spacerun: yes;">
</span>Both Amy and Phoebe embody this in deeply personal ways.<span style="mso-spacerun: yes;"> </span>To “face history” requires a significant
measure of courage.<span style="mso-spacerun: yes;"> </span>Research risks
revelation. Amy’s willingness helped her understand the economics of slavery,
and to identify and acknowledge ways she has benefitted.<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Her journey resonates with Fittipaldi’s
insights, particularly in becoming aware of the cultural filters through which
one has beheld and interpreted the world. Any measure of liberation from those limitations enables reframed
perspective, sharpened receptive language, and increased accountability.<span style="mso-spacerun: yes;"> </span>“If the narrative we got through our families
and societies doesn’t actually represent reality, we need to expand our
narratives.”<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Phoebe’s participation in <a href="http://www.breathingforgiveness.net/2014/01/anti-slavery-campaign-interview-series.html">Coming to the Table</a> has been both life changing and world changing. I was struck by her courage.
Her testimony about reckoning with the filters through which one has perceived
race is so powerful, personal, and so encouraging!<span style="mso-spacerun: yes;"> </span>As you know, her willingness to face history
has included studying the awful accounts of eugenics, its damaging impact, and
its transmission at the University of Virginia Medical School while her father
studied there. This gave her new insight into the racial filters she learned
from her father and from visiting his medical practice.<span style="mso-spacerun: yes;"> </span>It enabled her to understand him more fully,
and led her to reflect honestly on her own racism and how it has
manifested.<span style="mso-spacerun: yes;"> </span>Also poignant are her
reflections on inner -contradiction and fear.<span style="mso-spacerun: yes;"> </span>Many people would join me in relating to this.<o:p></o:p></span></span><br />
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<span lang="EN-US"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">You and Phoebe related Tee Turner’s relevant
insights into the power of language to perpetuate things or change things, to
facilitate liberation or to reinforce bondage. </span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">For-giveness can be experienced in dialogue, in embracing a
shared journey. </span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span>
<br />
<div style="margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Yago: </span></b><span style="background-color: white; color: black; letter-spacing: -0.1pt;">Thanks
Scott for the wonderful insights and life experiences you have shared with us.
Looking forward to a second part of our interview.</span><span style="color: black;"><o:p></o:p></span></span></div>
<div style="margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott: </span></b><span style="background-color: white; color: black; letter-spacing: -0.1pt;">Me
too! I am grateful for this opportunity for you and I to explore this territory
together. I hope we can move even more deeply into the relationship between
forgiveness and atonement in opening paths for healing and reconciliation. You
are raising some challenging questions about the role of forgiveness in
confronting the legacy of white supremacy in the United States and tending the
open wounds borne by many in America. I also look forward to sharing our
present healing work with the veterans of war, the communities they return to,
and the victims of war's violence.</span></span><span style="color: black; font-family: "-webkit-standard" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-18284708297884588452017-08-19T01:29:00.000+02:002017-08-19T02:47:36.796+02:00Anti-Slavery Campaign Interview Series. Ocheng Tonny <div class="MsoNormal" style="text-align: center;">
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<b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Ocheng Tonny,</span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';"> to
give him his full name was born in 1995 in Awach sub county, Abim
District-Uganda. He attended his primary school studies in Abim District and
afterwards joined St. Mary’s Minor Seminary Nadiket for Ordinary level and
Advanced level certificate in Apostles of Jesus Seminary, both in Moroto
District. With that seminary background in place, he felt an inner desire for
missionary life and since then, he has been discerning his missionary vocation
with the Missionaries of Africa presently in Lavigerie House Jinja where he is
finalising his first stage in philosophy at the Queen of Apostles Philosophy
Centre Jinja. Hailing from Awach Sub-county which for long experienced
tragically the traumatising events of LRA invasion, he confesses that he has
been a victim of the LRA insurgency.</span><span style="font-family: Times;"><o:p></o:p></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">For a better comprehension of Transforming Historical Harms
Framework please read the following two documents:</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span lang="EN-US" style="font-family: Times;"><span style="font-size: large;"><a href="http://www.breathingforgiveness.net/2014/03/anti-slavery-campaign-interview-series_24.html"><span style="color: #420178; font-family: 'Trebuchet MS';">Interview with Amy Potter Czajkowski: Transforming Historical
Harms. Preventing the Multigenerational Transmission of Trauma >>></span></a><o:p></o:p></span></span></div>
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<span lang="EN-US" style="font-family: Times;"><span style="font-size: large;"><span style="color: #420178; font-family: 'Trebuchet MS';"><a href="http://comingtothetable.org/wp-content/uploads/2013/10/01-Transforming_Historical_Harms.pdf">Download Transforming Historical Harms Manual >>></a></span><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny welcome
to this interview for the site “Breathing Forgiveness. Conflict Transformation
in the Here and Now”. This interview deals with your remarkable work on
Transforming Historical Harms in Northern Uganda, done in the course Conflict
Transformation (Philosophical Center of Jinja, Uganda Martyrs University). </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny:</span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';"> Thanks a great
deal for having taken your time to conduct this interesting interview which
befits the life events I have lived to remember.<span style="mso-spacerun: yes;"> </span></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">First of all
could you give us a brief introduction about the Lord Resistance Army? Its
origin and current situation?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">The Lord’s
Resistance Army (LRA) insurgency in Northern Uganda that started way back as a
simple spiritual led movement called Holy Spirit Mobile Forces Movement
(HSMF) in 1987 has had far reaching and long term serving atrocious impacts that
cannot just be elaborated in a single piece of work. As a powerful movement
that grew wings and caused much harms for long, even up to date, it continues
existing especially in the Central African Republic though now with few
members. Being a victim of the same circumstance, the dangers I witnessed still
reign freshly in my life both in the bodily or physiological reactions and
cognitive aspects. It has had an impact of power wounding where I have
witnessed a lot of instances in which I felt inferior<span style="color: #fb0007;">
</span>because the instances of power over us that the LRA exhibited in violent
tortures have limited my potentiality and capacity for full actualisation and
that of my local community members as well.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Historical
harms are defined as the modern day negative impacts of historical trauma
transmitted across generations through legacy and aftermath (<a href="http://comingtothetable.org/wp-content/uploads/2013/10/01-Transforming_Historical_Harms.pdf"><i><span style="color: #420178;">THH framework</span></i></a><i>,</i> p.3). Could you
share with us how “historical harms” applies to you and to your people in
Northern Uganda?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">That is a very
relevant question in as far as my case in point is concerned<b>. </b>I have had
and witnessed a wide range of the historical harms and I am still experiencing
both within me and in Northern Uganda in general. The first and most common and
excruciating is the high level of psychological impairments leading to insanity
among most people in Northern Uganda. It is very common to find that in most
communities in Northern Uganda including mine, in a single village over 90
children are mentally unstable and some cannot rightly make clear connections
with daily life and this is seen in the directly affected victims like some of
my village friends and even the indirectly affected ones like those whose
parents suffered overwhelming events of LRA attacks. In my case four of my
closed neighbours are currently having virtually insane youths whose narratives
are centred around the violent attacks and invasions of LRA, the deadly sound of
the gunshots that they experienced right from their childhood has affected
their internal capacity to make necessary connections to the extent that
currently, even the mere sound of a vehicle can incite them to make alarms that
the rebels have invaded a nearby village. This is an historical harm arising
from flash backs being experienced and these mentally affected people cannot be
left alone in my village, they are always accompanied by people who are upright
because any slight misunderstanding can make them to cause physical harm in
form of fights in the community. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Thanks for your
sharing Tonny. Can we say that there are still inter-tribal conflicts in
Northern Uganda as a result of the Historical Trauma produced by the LRA
conflict? </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny:</span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';"> I would
rightly and courageously agree that, there is first of all a harm of continuous
inter-tribal conflicts especially among the Acholi, the Itesots and the
Karimojongs. Consequently, it is causing divisions of all sorts with evidences
advancing even to land border conflicts and waylaying each other on a journey.
This is leading to continuous insecurity in the northern region. This is
because during the insurgency, the rebels destroyed peoples’ lives and caused
wanton destruction of property of the neighbouring tribes like the Itesots and
Karimojongs, meanwhile the Karimojongs in turn took advantage of the conflict
to raid and loot the cattle of the Itesots as they too had so many guns for
defence against the rebels. During the disarmament in karamojong region, guns
were taken away and they became powerless, the Itesots started creating hatred
for the Karimojongs and the Acholi for all those violence inflicted on them.
Since also the Acholi considered Itesots as inferior and the Karimojongs also
regarded Itesots as weak, mistrust emerged among the Itesots and has continued
up to now, so this is accountable for the current prevalence of insecurity
along borders of these tribes. This is a serious historical harm.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Could you also
show the existing condition especially about the current economic disparities?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny:</span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';"> Indeed, there
exist economic disparities between the Acholi and the other Bantu speakers in
Central and Western Uganda. Currently the level of access to wealth for home
ownership and entrepreneurial activities is low and very rare for northerners
yet the southerners are getting more access to it since they have no much
impact of the rebel activities. This is because for the northerners the rebels
ravaged them so much that they could not get any moment to engage in productive
economic activities. So in this case as the Transforming Historical Harms<span style="color: #fb0007;"> </span>manual stipulates that economically harmed past
generations of certain groups can lead to difference in economic activities (<a href="http://comingtothetable.org/wp-content/uploads/2013/10/01-Transforming_Historical_Harms.pdf"><i><span style="color: #420178;">THH manual</span></i></a><i>, current indicators of
historical harm, p.54</i>), it is very applicable and clear to the Acholi case
in which they have been harmed by the insurgency that they cannot have any
portion of generational wealth as compared to the southerners who since the
onset of the war, have been in charge of economic activities and so they are
the ones having generational wealth.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Thanks for that
much so far! How can you describe the current political disparities?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">I wish to
openly emphasise that there is a political disparity existing in Uganda. This
is especially in the struggle between the northern tribes and the other Bantu
tribes. As the LRA disorganised the Acholi and north in general, they could not
participate in politics of the country and so up to now, they have not got any
chance and they feel that they have no say in the affairs of the nation any
more. Even in the post war situations, presidential candidates like Olara
Otunnu and Norbert Mao who hailed from the north have not been considered by
the Bantu speakers as appropriate and so they have lost seriously most probably
on the ground that they cannot decide equally for the country since their minds
have been affected by the violence.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny, could
you identify some other Historical Harms that you find existing in Northern
Uganda? </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny</span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">: Well there
are so many historical harms that I am very sure that we cannot even exhaust at
this moment. Never the less I can just expose those that are vividly seen.
Among the many historical harms present, mistrust and cohesion among the Acholi
and other tribes is worth mentioning. In practice; the Acholi are considered by
other tribes as hostile, rebellious and generally warlike. There is no
engagement with them in social settings and currently it is rare to find an
Acholi working peacefully and in harmony with the Bantu speakers for a long
period. In instances where they work in the same place, there is no trust and
no sharing of secrecy. Even back at home among my community members, it is at
times common to find that we do not fully trust each other for example we
cannot share our deep secrets with community members as it used to be in the
past. This is because with the influence of war, we became suspicious of each
other that sharing secrets was like telling a potential rebel all about
yourself as they would turn against you.<span style="mso-spacerun: yes;"> </span>This has remained in my society and manifests itself as historical harm.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago:</span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';"> Could you
enumerate for us the different actors affected currently by this conflict?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">There are so
many groups or actors that are being affected by the above historical harms.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">Primordially, the Acholi are the ones who are greatly being
affected by those harms. In Acholi land, the number of handicapped people is
very high. They are complete dependants as some do not have legs, nose, and
mouths and hears. The mentally handicapped always have flash backs and nasty
experiences.<span style="mso-spacerun: yes;"> </span>The effects are still seen
in the excruciatingly low levels of educations and so high illiteracy rate as
school activities were interrupted for long. At the relational level with the
neighbours, the Acholi are affected in a way that they are not trusted by the
majority of Ugandans. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-c2gE635Uwyk/WZeBPt9ABfI/AAAAAAAAhuI/zsaqkwYbAQkWFWAHeShNpfHx8ZGnX-PSgCLcBGAs/s1600/_95702381_josephkony.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="371" data-original-width="660" height="177" src="https://1.bp.blogspot.com/-c2gE635Uwyk/WZeBPt9ABfI/AAAAAAAAhuI/zsaqkwYbAQkWFWAHeShNpfHx8ZGnX-PSgCLcBGAs/s320/_95702381_josephkony.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Joseph Kony, leader of LRA</td></tr>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">The Lord’s Resistance Army who are perpetrators are being
affected today much as they took themselves to be immune to violence. Most of
them are reported to be ageing and getting weaker so they desire to come back
but they are afraid of coming back since psychologically they feel guilty for
the harms caused and yet also the Acholi traditional ways of welcoming a
perpetrator of violence is so painful in what is commonly known as ‘matoput’,
where the perpetrator is given bitter herbs to drink with a big calabash that
is normally very difficult. Among the ex-rebels who have managed to come back
home, they are psychologically unstable and cannot settle fully in the
community. Even those in the bush now, are experiencing participation induced
trauma as their acts towards others make them feel guilty. This is how they are
being affected.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Would it be
right to say that the Ugandan Government has been also affected in one way or
another by this insurgency in question?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<tr><td style="text-align: center;"><a href="https://2.bp.blogspot.com/-M5V_i_Y5woo/WZeBzMZEZ3I/AAAAAAAAhuQ/TbLtcq8PKLooYONwjjWwLsGqkNRXyBhmgCLcBGAs/s1600/849x493q70Caroline-James-elections-social-media.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="493" data-original-width="849" height="185" src="https://2.bp.blogspot.com/-M5V_i_Y5woo/WZeBzMZEZ3I/AAAAAAAAhuQ/TbLtcq8PKLooYONwjjWwLsGqkNRXyBhmgCLcBGAs/s320/849x493q70Caroline-James-elections-social-media.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Yoweri Museveni, President of Uganda</td></tr>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny:</span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';"> Yes, the
government of Uganda has been and is still being affected by the harms. First
of all the image of the incumbent government officials has been tarnished like
for president-Museveni who has been considered segregative and inefficient,
incompetent president due to impacts of the war in Northern Uganda.
Financially, the government is spending a lot of money to combat the post war
negative impacts on the livelihood of the people in the north for example the Northern
Uganda Social Action Fund (NUSAF) has been the initiative of the government.
However, dishonest people who have been employed in distributing this fund to
the affected people have frustrated government efforts by corrupting a huge sum
of it. This is making the government to even suffer more in form of criticisms
from other countries. The government is still affected in a way that they have
been compelled to recruit so many soldiers and to deploy them in the north and
this has a strain on the national budget. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Let us move now
to Historical Trauma. <a href="http://www.breathingforgiveness.net/2014/03/anti-slavery-campaign-interview-series_24.html"><span style="color: #420178;">Amy Potter Czajkowski </span></a>says that historical
trauma is conceived to be an event or complex set of events that have had
negative impacts on a significant segment of the society. Could you share with
us how historical trauma applies to you? </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-5Lx5HHuaLgw/WZd_kC6BDfI/AAAAAAAAhuA/7hatagTvBdQRmwxWygkYV4awaQACU17swCEwYBhgL/s1600/DSC_0022.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1067" height="320" src="https://1.bp.blogspot.com/-5Lx5HHuaLgw/WZd_kC6BDfI/AAAAAAAAhuA/7hatagTvBdQRmwxWygkYV4awaQACU17swCEwYBhgL/s320/DSC_0022.jpg" width="213" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Tonny's village: Awach, Abim District</td></tr>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny:</span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';"> let me answer
that question by comprehensively dealing with some of the touching events that
in turn will suit the needs of the above question. There are cumulative events
that I personally experienced that up to now remain reminders of trauma or
technically traumagenic for me. In my village and the neighbouring districts, I
witnessed the painful event of the 2004 LRA invasion into my village at 2 am in
the night when everyone was deeply asleep and suddenly some people saw huts
burning, granaries and in the same event, over 100 people were killed and 200
and above were abducted and the worst experience for me in this particular
event, was the untimely abduction of my best friend Jimmy. Still in this event,
as I was running in escape from the rebels, I knocked a big trunk of tree and I
fell down. This caused a big injury on my leg that has had impacts on me till
now on my left leg. The experience of spending sleepless cold nights in the
bush coupled with tragic gunshots and inhuman killings of my close relatives
have all had menacing impacts on my relational life especially when I remember
how they were killed, I tend to be aloof thinking about it and this separates
me from the public sometimes. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">Another extremely mournful historical trauma I consider in LRA
was the event in which in a place called Pajule, few Kilometres away from my
home village, 400 people were cooked in big drums of boiling cooking oil and
were cooked like normal food. Some of the abducted people were forced to eat
their bodies. This event has remained a trauma that affects the society around
there (cultural trauma)<span style="color: #fb0007;"> </span>whose emotional and psychological
injury remains a disturbing trauma reawakening instances (traumagenic) event
that the whole Acholi society and neighbours consider as the most inhuman form
of acts they faced in their community. Those who witnessed have vowed never to
forgive or forget Kony and the LRA in general. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Horrible
indeed! Thanks Tonny for your openness to share with us these terrible events.
Now let us move to the legacy in this conflict. Again <a href="http://www.breathingforgiveness.net/2014/03/anti-slavery-campaign-interview-series_24.html"><span style="color: #420178;">Amy Potter Czajkowski</span></a> defines legacy as the
collection of beliefs, ideas, myths, prejudices, biases and behaviors that are
disseminated and then inherited by and/or about differing groups. Could you
share with us how this applies to this conflict?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">At the level of
legacy I can say that beliefs, ideas, myths, prejudice and biases are inherited
for example by the Acholi and other differing groups. In this case the biases
that other tribes have had on the Acholi as only being aggressive and murderers
since LRA days has been inherited by young generation from those tribes to the
extent that even those who have never had any physical contact with any Acholi,
conclude that the Acholi are always aggressive and even on meeting them, they
still impatiently conclude that they are murderers. These biases have made have
the Acholi to face difficulties in acquiring quality education, descent jobs as
they are considered aggressive, they are only given security posts and this has
lowered the level of acquiring wealth among the Acholi.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">The cultural narratives that have been passed on to the young
have increased the level of historical harms. In my case, my cultural leaders
have always narrated to me how my birth was very much affected by this war
especially how my mother had to escape with me in the womb for long distances,
how some powerful community members were executed by the LRA and other events,
these have influenced me to have prejudice against the Acholi and the langi who
actively participated as rebels in oppressing us. Among my community members,
narratives connected to these events have perpetrated more hatred and biases
for the Acholi in general. This is transmitting historical harm to the new born
people as they grow up knowing that the Acholi long ago oppressed their
parents. This causes more historical harm in terms of hatred and prejudice in
society. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Thanks again
for your witness. Now let us explore the <span style="color: #3d090d;">aftermath,
this </span>refers to the institutions, laws, political and economic structures
and the official narrative conveyed and enforced by a society’s supporting
systems (education, religion, social services, criminal justice, etc.) that
were formed to enforce or reinforce particular aspects of a legacy. How do you
see the aftermath in this conflict? How have you experienced it?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">In this case
some adjustments were made by the government to economically empower the
affected people in the north for example by securing some funds for
constructing roads, houses and compensations like that which was directed to
Acholi war debt claimants, and still some NGOs were sent to the north for
economic empowerments. In all these efforts of the aftermath, some positive
changes took place like some Non Governmental Organisations (NGOs) put in place
projects for supporting the affected youths like <a href="https://www.warchildholland.org/">WAR CHILD Holland</a> that was in
my village and I too benefited from the scholastic materials that they supplied
to us.<span style="mso-spacerun: yes;"> </span>However, some political and
economic programs failed and instead transmitted the harms to others for
example the Northern Uganda Social Action Fund (NUSAF) that the political
figures provided through parliament to distribute money for the Internally
Displaced Persons (IDPs) in camps failed in effecting this aim. The management
of this fund who were still politicians and worse of all non-Acholi, instead of
distributing the resources provided by parliament to the people, corrupted much
of the fund thus leading to low level of development in the region and this
fact reminds the northerners of the long enmity that has existed between the
southerners and the northerners. This is still causing a lot of mistrust as a
historical harm being manifested today.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Could you tell
us the on-going traumas being transmitted through the legacy and the aftermath?
</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">From the side
of on-going traumas and from the lens of <b>legacy</b>, the history of this insurgency
has not been sufficiently availed to all the parties involved for example the
rebels consider themselves as real Christians and they maintain that they were
formed to defend the commandments of God, this historical perspective is not
widely known to the majority of the population in Uganda. At the level of
connecting, there has been separation for example the government keeps terming
the LRA as confused and are terrorists and at the same time Kony and his rebels
maintain that Museveni is a dictator and should not be trusted. There are a lot
of harms left and there is a lot of shame among the people whose nose, ears and
mouths have been cut by Kony, so their stress and hopelessness is continuing
rapturously leading to generational patterns today. There has been even the
inability to act in the post war Acholi land as everyone is vulnerable. The
rebels still continue to deny that they are not murderers and say that they are
not ready to pay for what has been done either by them or by other people. So
no serious action is being taken to collaborate to address the legacies of
stereotypes created between the government, the LRA and Acholi people. Even the
NGOs that came for actions have failed to establish avenues for actions and
they have been sent away due to their failures. These are continuous
manifestations of harms and are thereby blocks to the transformation. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">On the side of<b> aftermath</b>, the on-going harms and potential
blocks at the level of history is still the insufficient information shared now
about the history related to LRA and instead a lot of information is being
channelled to the ICC, there is even segregation and conflicts in the
neighbourhood of the Acholi land that is to say the Itesots against the Acholi
and the karamojong. At the level of healing, the focus is now on the physically
handicapped who have been affected and the mentally affected and are not given
much attention, their issues are treated with silence as there are no many
trauma healing centres in the north. At the level of the inability, there is a
tendency of forming NGOs on the pretext that they will help to act on the
conditions in place, instead these bodies are taking advantage of the horrible
conditions to accumulate a lot of personal wealth as they take pictures of the
desperate people to lobby for huge funds yet there is nothing in the ground
being effectuated to transform the historical harms. These are some of the
on-going harms and potential blocks to transforming this conflict. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Now, let us
shift to the application of the Transforming Historical harms framework to the
LRA conflict. Let us start by the need of <b>facing history.</b> How do you see it? </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">As I try to
apply the THH approach, I see the connection in attempting to transform the
historical harms above with the fact that it is very necessary to face history,
to know what happened to solve current problems and bring healing. In this case
an understanding of this LRA conflict entails identifying the root causes like
ethnic differences between the Nilotics and the Bantu speakers or power
imbalance or even the spiritual dimension of this conflict. </span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">So as Sankofa says
that looking back helps to understand the future, I find it relevant in this
case in the fact that it helps me to acknowledge the root causes of the
conflict and when I incorporate many individuals in trying to transform the
conflict, we shall be able to uncover the history of the present harms, to also
identify some inaccuracies, myths and lies which have been spreading wrong
propaganda. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Another key
strategy is to promote all kind of initiatives that will make the parties <b>to
connect</b>. How do you envision it in this conflict?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny</span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">: In making
connections, I agree with the view that it is important to connect one’s own
story or group’s story with history. Just as my community and I have been
affected by this conflict, as part of connection, I see the need to move beyond
the way traumatic events that led to the formation of LRA were like for me and
my community. In reality, I would consider coming together as northerners and
later with the southerners represented by Museveni and the LRA in peace talks
to acknowledge what happened in the past as history and to find common sense of
humanity among all the three parties as the manual suggests. This connection
will help to build a relationship of trust. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';"><b>Healing wounds</b>
is primordial in any process of conflict transformation. How do you envision it
happening in this conflict?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">From the lens
of healing wounds as remarked that unhealed trauma impacts on emotional,
cognitive, behavioural, physical and spiritual levels, these have been the same
things in this conflict as in the historical harms in Northern Uganda which are
all acting in both of the above levels. It is still possible from my view that
as we are experiencing on-going trauma reactions, we are likely to harm
ourselves and other innocent people especially if the cycle of this violence
begins to act out like if it is to start acting out in me, I can become an
aggressor causing harm to my neighbours. So I need the healing of my wounds and
of my community too and this can be done through intentional spaces like
initiating dialogue, reconciliatory processes and Acholi cultural rituals of peace
building and reconciliation called ‘<a href="https://www.youtube.com/watch?v=eb2hnrkvRXA">Mato Oput.</a>’ When these harms are recognised
by both parties and accepted in society, healing is enhanced and this can even
be mediated through the use of media where some wounded healers from Acholi are
given chance to talk to the public on how he left LRA and became healed of all
the traumas. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">In the end
concrete <b>action</b> needs to be taken. How can this be done?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">From the view
of taking actions a stage where things are made right and justice is
established to acknowledge harms and change behaviour to avoid the continuation
of the harm, I see that conflict transformation practitioners in the North and
well-wishers should be able to consider this aspect in transforming the harms.<span style="mso-spacerun: yes;"> </span>After understanding the history and impact of
the historical trauma and identifying current manifestations of the harms, for
example I as a conflict transformation practitioner will consider facing
history and listening to myself and others who have been affected and I will
relate my hurts with theirs so as to take actions through participation with
some instrumental people like various leaders from NGOs, civil society leaders,
religious leaders and other stakeholders to build trust and see possible
barriers that can hamper working together. So in the end, the historical harms
like psychological problems, mistrust and economic disparities will gradually
be transformed when serious actions are taken. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">The <a href="http://comingtothetable.org/wp-content/uploads/2013/10/01-Transforming_Historical_Harms.pdf"><span style="color: #420178;">THH approach</span></a> is value based and adopts values
used to define reconciliation like<b> truth, justice, mercy and peace. </b>How do you
see these values fuelling the reconciliation process?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">I see that this
transformative process will be influenced by those qualities so as to restore
Acholi, neighbouring communities, individuals so as to bring unity and
wholeness. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">As <b>truth </b>establishes a correct account of the past, present and
builds trust, it is my task to face history and truly dig out from credible
sources some of the root causes of the harms and to seek healthier ways of
correcting them. In this way, the transformative process would have already
been successful if the truth in this true root causes, are considered as very
fundamental to the transformation. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">Similarly with <b>mercy </b>which allows for empathy and gives ability
to see others as humans, the transformative process will also consider mercy as
making connections enables us to build authentic relationships in this I find
it possible in my attempt through listening to LRA, Acholi and the government.
Through this, we can develop the bond thereby reaching steps of acknowledgment
and forgiveness. As we reach a point of forgiveness, we are able to consider
all the parties as having the same essence as humans.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';"><b>Justice </b>too influences this process. As it is a commitment to
righting the wrongs of the past, I see that in this case, a commitment to
healing the wounds created by the LRA war brings justice. Making connections
allows for the creation of authentic right relationships which is an influence
of justice to avoid the past wrongs.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">Values of <b>peace</b> and justice are evidenced in taking actions
which have already been discussed. As taking actions involves making things
right and acknowledging harm and change behaviours so that harm does not
continue, to me this is providing assurance for protection of dignity and rights
as stakeholders participate in effective actions the Acholi use matoput as a
ritual act to enable perpetrators to realise their wrongs and swear oath never
to continue with such acts, I will include this traditional aspect in my
attempt to transform the conflict.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Thanks Tonny!
Very enriching! We are moving towards the end of this interview. The <a href="http://comingtothetable.org/wp-content/uploads/2013/10/01-Transforming_Historical_Harms.pdf"><span style="color: #420178;">THH approach</span></a> applies the multifaceted tool of
narrative. How would you apply it in the transformation of this conflict? </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">The following
are the ways in which I am going to apply the multifaceted tool of narrative.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">As <b>narrative for history</b> helps to bring attention to the
previously untold and undervalued stories which offer alternative explanations
for current situations, I will apply the practices of taking and giving oral
histories which have been in my community about LRA and to avail them to the
public like narratives about LRA being a spiritually eternal sent spirit
movement. I will try to research on some of the under exposed narratives among
the Acholi who joined the rebel group. In my capacity as a student of conflict
transformation, I will write ad perform plays with my age mates at home.
Through these, I see that I will be able to empower the illiterate population
in my village to participate through those plays in defining their own lives,
to allow them establish some norms and new values as they learn from the plays.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">Under <b>narratives for connection</b>, I will try to create a network
of connection among people who have experienced trauma differently. As I was
traumatised by these events, I will try to engage in self reflection to think
about my narratives, my present harms to share with others. I will try to reach
out to others who are still affected to try to listen actively to them so as to
understand and relate their experiences with my experiences. This will help us
to recognise our shared humanity in this context of the insurgency. </span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">In the <b>narrative for healing,</b> as my family and community have
been affected by this conflict to the extent that we lost the capacity to make
decisions and to properly plan for our future, when I apply this narrative, I
will be able to talk about our history in line with the LRA to allow me and my
community to reflect on it. This will further help us to find meaning and
significance in traumatic events we have lived through with. As it is stated
that stories give cognitive and emotional significance to experience and unlock
the mysteries of psychological sufferings, I will allow myself and my community
to narrate our story to make meanings as we have lost sense of safety and the
purpose and order of life for the past years. So I will consider the fact that
once this meaning is made, my healings and community’s healing will begin to
take place gradually. This is the healing power of the narrative that I see I
will be able to use.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="font-family: 'Trebuchet MS';">Under <b>narrative for action</b>, I will consider the fact that
stories inspire us to act, communicate our values, hopes and emotions. I will
be able to tell my story and listen to the stories of others that I believe
will inspire me to act on their behalf as I am considered educated in my
village. So I will apply the public narrative where narratives for history and
connection will lead to narrative for action. I will use the story-telling
skills to motivate my community to organise themselves to take collective
actions to reach our shared values, hopes and concerns.<span style="mso-spacerun: yes;"> </span>Through this, I will encourage community
leaders to establish new ways of forgiving one another, ways of eradicating the
poverty caused by LRA as we will put collective effort into savings and credit
cooperatives to empower us economically.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Finally, could
you share with us how this <a href="http://comingtothetable.org/wp-content/uploads/2013/10/01-Transforming_Historical_Harms.pdf">Transforming Historical Harms framework</a> has helped
you for a better understanding of the LRA conflict?</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny:</span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';"> This process
that I have been able to critically engage in immersing myself in to the
context of the war condition in Northern Uganda has effectively enabled me to
fully understand the conflict that affected me and my entire community in
general. It has also equipped with some lenses of viewing this conflict
different from the way I knew as I witnessed a section of the conflict
manifesting in violence and above all the process has given me the challenge to
attempt a transformation of the conflict as I was able to apply the approach
required. I appreciate the methodology of this sort that allows a student to
take a wider scope of analysing, understanding conflict while identifying root
causes and historical harms and traumas. I also applaud the lecturer for his
dynamic and relevant approach towards the course in general.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Yago: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Thanks Tonny
for your wonderful work. I believe this is a relevant contribution towards the
transformation of this conflict. Thanks also to Amy for the <a href="http://comingtothetable.org/wp-content/uploads/2013/10/01-Transforming_Historical_Harms.pdf"><span style="color: #420178;">THH framework </span></a>proposed.</span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="font-family: 'Trebuchet MS';">Tonny: </span></b><span lang="EN-US" style="font-family: 'Trebuchet MS';">I am humbled to
have had this moment to share with you my real life event in as far as the LRA
insurgency affects me. Transforming historical harm has been a very relevant
tool for me and hopefully for my entire community that I intend to apply this
tool in. The information I have given is true to the best of my knowledge and
real situations that I experienced.<span style="mso-spacerun: yes;"> </span></span><span lang="EN-US" style="font-family: Times;"><o:p></o:p></span></span></div>
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Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-44456194188404611712017-07-20T18:35:00.001+02:002017-08-10T00:08:10.518+02:00Richard Rohr: "God is more a Verb than a Noun" <iframe allowfullscreen="" frameborder="0" height="270" src="https://www.youtube.com/embed/8FGObtu-EMI" width="480"></iframe>Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-72970552068631241132017-07-18T01:41:00.003+02:002017-07-18T09:19:10.857+02:00Second Intentional Dialogue<div class="separator" style="clear: both; text-align: center;">
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<b style="color: #660000; font-family: 'trebuchet ms', sans-serif;"><span style="font-size: x-large;">MORAL INJURY, FORGIVENESS, AND ATONEMENT</span></b></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">Scott Hutchinson and </span><span style="color: black; font-family: , serif;"><o:p></o:p></span><span style="font-family: "trebuchet ms";">D. Glen Miller</span></b></span><br />
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<b><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">Glen Miller</span></b><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"> is a veteran of the Vietnam War. He served as an Army Ranger
Team Leader from September 1969-September 1970. Six men made up a standard
Army Ranger combat patrol. </span><span style="color: black; font-family: "trebuchet ms";">Glen is also adjunct professor for Temple University’s
Fox School of Business. He teaches ethics and leadership
courses. Glen founded Veteran’s Community Network in 2014. His wife
Mary helps him lead VCN. They have two daughters and four grandchildren.</span><br />
<b><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></b>
<b><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">Scott Hutchinson </span></b><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">is Pastor of St. Andrew’s United Church of
Christ in Perkasie, PA, where he has served for 21 years. He was
previously a counseling professional. His areas of focus and expertise include
forgiveness, trauma healing, and peace education. Scott is co-founder of
Touchstone Veterans Outreach and the COMPASS Healing Circle. Scott is married
to Debra, a US Army veteran. They have three children and a grandson.</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><span style="color: black;">As a combat veteran I
have killed others. In war those killed on the ground, up close and
personal, are called enemies. Later on in a veteran’s life he or she becomes
more conscious of a nagging feeling, uncertainty or doubt that all killed were
enemies. Some might not be. I pause and the soul releases
a murder, then another.</span></i><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><span style="color: black;">We, Scott and I, have a
relationship that honors truth telling. We respect and honor each
story as part of what and who we have become and who we intend to
be. In our first dialogue we poked, prodded, and revealed
my moral wounds. I had witnessed a murder on my very first Army Ranger patrol.
Together we came to atonement as a necessary and powerful step in healing moral
wounds. It is important to note that we chose to represent our
thoughts in dialogue. Our choice reflects the unveiling of truth
-telling as an iterative process. I reveal; Scott interprets with wisdom
gleaned over the years in battle zones, as pastor, as counselor. I
interpret and respond to his thoughts and in dialogue more understanding enters
our being. </span></i><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><span style="color: black;">In this piece we
continue to explore atonement and its twin, forgiveness. </span></i></span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><span style="color: black;"><br /></span></i></span>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><span style="color: black;">–Glen
Miller</span></i><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><i><span style="color: #274e13;">*****</span></i><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen: </span></b><span style="color: black;">You and I have been
talking about atonement . It is a path I step into so that my
identity is congruent with my life. Helping build a school in
Vietnam seems like the right thing for me to do.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott: </span></b><span style="color: black;"> It would e<i>nact
healing.</i></span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen:</span></b><span style="color: black;"> Yes. I feel
the door to healing will open more fully through atonement. I like
engaging in movement. </span><span style="color: black;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">You and I have begun to
explore the relationship between forgiveness and atonement.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">At first I thought about
forgiveness as a kind of “bridge” to atonement. That to be forgiven
might be what empowers me to take action toward healing. But now I
am not so sure. I think of forgiveness as an internal emotion while
atonement requires action. Maybe taking the action first is what opens the door
for inner change to follow.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott:</span></b><span style="color: black;"> That’s
compelling. Tell me more.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen: </span></b><span style="color: black;">I am uncomfortable with
the idea of “needing” forgiveness. And I don’t like all the talk about sin and
sinners. Pastors and the Bible say we are all sinners but I’m not
buying every bit of that. If war is a sin then, yes, I have sinned;
and so has everyone else! War may be a necessary evil to prevent
further abuse and oppression. I just don’t accept that my actions as
a soldier are necessarily sin. I survived and most of the people I
knew survived. I do not see that as sinful.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott: </span></b><span style="color: black;"> Sin is a difficult
subject. In the New Testament, the most common terminology for sin
actually means “missing the mark.” For me, “sinner” is unhelpful as a label but
much more facilitative when understood as a condition. I understand
sin as the experience of distance: from one another’s humanity; from our own
truest selves; from our understanding of God’s will. These
are <i>experiences </i>of sin. You have very sensitively
articulated each one as a part of your own combat experience.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen: </span></b><span style="color: black;">That helps. Combat did
not necessarily set me right with God! Each patrol was a stride into
moral ambiguity. With reflection, I believe moral dilemmas were
commonplace. Innocent people, particularly “mountain people,” were not
considered people let alone innocent. On most patrols the Ranger
teams were sent into free fire zones. In short, we could kill anyone
according to war rules. I resisted that command more often than
not. However, there are times when like that first patrol that I
feel guilty that I did not do enough. </span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott:</span></b><span style="color: black;"> Perhaps this is
where forgiveness is particularly important. Glen, in the Christian
gospels “forgiveness” means release or liberation. To experience
forgiveness is to be released from whatever has been binding us, burdening us,
distorting our being. I am interested in where and how you are
experiencing release.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen:</span></b><span style="color: black;"> For me, the door
has opened in sharing. I have opened that door with many partners;
the most influential is you, my friend. Perhaps together we move
forward searching for the bridge between a whole soul and a fragmented
identity. Scott, you are not innocent! You, dear
peacemaker, are part of a nation that frequently declares war but rarely
munches on the pain begotten by its actions. </span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott:</span></b><span style="color: black;"> Amen! --to the
part about me and the part about the nation! That journey toward wholeness and
the healing of fragmented identity is a shared one. You and I have a shared
story, whether we have recognized it before or not. You are giving expression
to a key truth about forgiveness: that it is always deeply
interactive; an acknowledgment that all of life is lived in
relationship. In my faith tradition, the territory of
forgiveness is where God’s story intersects with our stories, and with the
stories of our neighbors <i>and</i> our enemies. When the
streams unite we have the makings of a “whole” story!</span><span style="color: black;"><o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen:</span></b><span style="color: black;"> Can you connect
that even more with what we have been discussing?</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott: </span></b><span style="color: black;">The biblical terminology
is rich and illuminating. The healing power of forgiveness is about
restoring sight when it comes to perceiving the full humanity of others, and of
ourselves. Accepting forgiveness is being able to claim our
relationship with people we have hurt or failed to protect, or with people who
have hurt us. That is what you are doing right
now. Honestly. Courageously.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen:</span></b><span style="color: black;"> Wow. But
wait—I thought you received forgiveness from God only if you confessed your
sins. I already told you that I am reluctant. And yet you are
telling me that I am already experiencing forgiveness? On top of that, I don’t
really want to forgive others until after they have acknowledged their wrong
and repented—if then. So how does this work?</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott:</span></b><span style="color: black;"> It’s already
working in you! Let’s get specific. The Circle that you
and I take part in is full of the power of forgiveness, the power for
liberation. It is in the sacred space that we create with one
another; it is in the deep listening, and the accountability that does not
condemn. Forgiveness is made real in the articulation of truths that
are difficult, and painful, and sometimes breathtakingly
beautiful. It is in community where the integrity of each story, and
the pain within it, is honored.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen: </span></b><span style="color: black;">So in the Circle, we not
only receive forgiveness but we are also agents of it?</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott: </span></b><span style="color: black;">Yes. Glen, think about
how telling your truth has loosened the bonds that were strangling you; how the
sharing of your truth has encouraged and helped other vets, and now civilians
who were disconnected before. Forgiveness removes obstacles. In our
Circle, we have been committed to the renunciation of bullshit. That
is incredibly liberating! And we have discovered that the gift of
someone else’s story –<i>their truth--</i>can unlock something deep within us.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen:</span></b><span style="color: black;"> So, to experience
forgiveness is to realize the place where our stories, and each of us, can
belong? </span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott: </span></b><span style="color: black;">Yes! Where it
becomes real. It seems to me that the Circle has become a for-giving
place for a gathered people with an abundance of truth in their guts; people
who, even when hurting and bewildered, have already begun an inner journey
committed to authenticity and accountability. </span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen:</span></b><span style="color: black;"> So our deepening
relationships become outward expressions of at-one-ment, even as they help us
to reconstruct a more whole and healthy personal narrative. I have
sought kindred spirits in my life, but haven’t always been able to find them. Immediately
after my tour of duty I would open up to friends. Most—actually
all—turned away from the deeper secrets of war. When they asked me
about my war experience and I answered honestly, they quickly needed to excuse
themselves to go to the bathroom or to get a drink or take care of something
they just remembered. I felt very isolated from my
community. The way you are describing atonement is that I am no
longer isolated from my growing community. I’m at-one with others who actually
know most of me, including my most violent and compassionate self.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott: </span></b><span style="color: black;">I think of this as holy
ground that we sanctify with our trustworthiness and our entrusting.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen: </span></b><span style="color: black;">And with
protection. In this case, it is not protection <i>from </i>the
truth, but protection that e<i>nables the truth to be told. </i> I
feel safe in Circle. The security comes from it being a sacred
place. Security and protection of truth-tellers comes from a common
bond. We are authentic together. I have looked for that
ever since I fought and survived with a bunch of men that I did not know until
I went on patrol.<i> </i>Good soldiers are authentic: they show fear
but do their best for all, including themselves. Bullets fired in
your direction are very real. The bullets intent is not confused;
enemies aim to kill. How one responds is the essence of
authenticity. The question, “Who am I as a soldier?,” is answered
the first time someone really tries to kill you. You either fight or
you don’t; that is who you are plain and simple.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott:</span></b><span style="color: black;"> Isn’t your
authenticity an expression of your deeper humanity? You once
told me, “I learned in Vietnam that I am a warrior and enjoy that
role.” That is both a statement of acceptance and a
declaration! A primary self-understanding, even vocation, is
realized. And there is a paradox interwoven with it. Even
as you have described so vividly an environment where moral rules were
officially suspended and where it was kill or be killed, you also discovered
the freedom to flesh out that warrior identity in much fuller and deeper human
terms, with each decision you made, some of them unpopular with your men.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen: </span></b><span style="color: black;">Morality is tested every
day in a war zone. In Vietnam mountain people were basically caught in the
middle. As a Ranger our war zone often included where mountain people lived. My
orders were to gather intelligence and kill anyone in the “free fire
zone”. I just could not obey those orders. One time three women, an
older man and one child walked out in front of my Ranger team. Being in charge,
I was in a moral dilemma. Let them go, call in a helicopter to extract them or
kill them. I chose to let them go and the mountain people were later pressured
by Viet Cong to describe our whereabouts. At dusk mortars were fired into our
position where we saw the mountain people. Fortunately I had moved the team
onto the other side of high ground. No injuries or death but the
story illustrates the challenges to morality. </span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott: </span></b><span style="color: black;">And in the
release you are now experiencing, four decades later, you are able
to claim that even then you functioned as a moral agent! So
you are able to teach me about integrity. And as you continue to
embrace this “letting,” this permission to reconstruct and reinterpret your
story, I would call it accepting for-giveness; engaging your role as
a valued teacher, a person of wisdom.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen: </span></b><span style="color: black;"> I think I have
been working on telling my story for many years. I survived
combat. I learned a lot about myself and the world because of that
year in combat. I instinctively know that my combat experience was
blood real. As I accept what I did and what I learned, I want others to learn
from me. </span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott: </span></b><span style="color: black;">Accepting your
experience is a move toward wholeness. Also, it frees you to seek
justice and peace because you know the disruption and pain of
war. </span><span style="color: black;"><o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen: </span></b><span style="color: black;">Yes, I think that anyone
who has fought to the death has experienced that reality as
transformative. I am in fact different than I was before I fought in
combat.</span><span style="color: black;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott:</span></b><span style="color: black;"> Our colleague
Roger Brooke says that as a warrior you have learned lessons: about
the nature of evil; about politics; about duplicity; about life; about the
human condition. ‘</span><span style="color: black;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">“There are lessons
learned and it is difficult to find peace ultimately . . . until you’ve taken
up the lessons and somehow carried them back into the culture that could surely
do with those lessons.” (1)</span><span style="color: black;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen: </span></b><span style="color: black;">That is what I have
started to do over the last couple of years. Back in 2003, I was furious when
the commander- in-chief stated “mission accomplished.” I had no idea
what to do with my rage at the time. Now I am speaking out so that
others may learn the realities of war. It is not
glorious. It is never over. </span><span style="color: black;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Scott:</span></b><span style="color: black;"> Early on you said,
“Helping build a school in Vietnam seems like the right thing for me to
do.” That is also a clear assertion full of heart and
vision! How do you get from here to there?</span><span style="color: black;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: black;">Glen:</span></b><span style="color: black;"> By continuing to
step into that path that <i>enacts</i> healing. For
example, I now look forward to Veterans Day. I never celebrated or
acknowledged that holiday until a couple of years ago, when we started
witnessing to the high suicide rate among veterans and active duty
military. Now from November 1<sup>st</sup> until Veterans Day I
am getting up every morning to gather with others to bear witness to the soul
pain that ends up in suicide. We hang sets of dog tags on a tree in
a public place, one set for each warrior who has taken their life, over a
period of eleven days. Publicly witnessing, bowing our heads and
praying and caring about the fallen is conscious action to bring attention to a
wrong. </span><span style="color: black;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;"> </span><span style="color: black;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><span style="color: black;">________________________________________________</span><span style="color: black;"><o:p></o:p></span></span></div>
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<span style="color: #274e13;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">(1)
Brooke, R. (2015). Project 22 Interview. At: rogerbrookephd.com</span></span><span style="color: black; font-family: "-webkit-standard" , "serif"; font-size: 10.0pt;"><o:p></o:p></span></div>
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Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-11835854527666472422017-07-18T01:34:00.000+02:002020-06-02T19:12:42.930+02:00First Intentional Dialogue<div class="separator" style="clear: both; text-align: center;">
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<b style="color: #660000; font-family: 'trebuchet ms', sans-serif;"><span style="font-size: x-large;">HEALING THE SOUL WOUNDS OF WAR</span></b></div>
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<span style="font-size: large;"><b><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">Scott Hutchinson and </span><span style="color: black; font-family: , serif;"><o:p></o:p></span><span style="font-family: "trebuchet ms";">D. Glen Miller</span></b></span><br />
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<br />
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<b><span lang="EN-US" style="font-family: "trebuchet ms";">Glen Miller</span></b><span lang="EN-US" style="font-family: "trebuchet ms";"> is a veteran of the Vietnam War. He served as an Army Ranger
Team Leader from September 1969-September 1970. Six men made up a standard
Army Ranger combat patrol. </span><span style="font-family: "trebuchet ms";">Glen is also adjunct professor for Temple University’s
Fox School of Business. He teaches ethics and leadership
courses. Glen founded Veteran’s Community Network in 2014. His wife
Mary helps him lead VCN. They have two daughters and four grandchildren.</span><span style="font-family: , serif;"><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<b><span lang="EN-US" style="font-family: "trebuchet ms";">Scott Hutchinson </span></b><span lang="EN-US" style="font-family: "trebuchet ms";">is Pastor of St. Andrew’s United Church of
Christ in Perkasie, PA, where he has served for 21 years. He was
previously a counseling professional. His areas of focus and expertise include
forgiveness, trauma healing, and peace education. Scott is co-founder of
Touchstone Veterans Outreach and the COMPASS Healing Circle. Scott is married
to Debra, a US Army veteran. They have three children and a grandson.</span><span style="font-family: , serif; font-size: 10pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "trebuchet ms";"><br /></span></div>
<!--EndFragment--><br />
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<br /></div>
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</div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><i><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">"Well I am
almost through my first patrol. The jungle is hot and dense. For four days I
have not been able to see more than a few yards ahead. Monkeys and
snakes move suddenly and scare me but so far no NVA. It was my hope
to earn my stripes with some action. This war includes killing and
dying just like other wars, and I did not see any of that so far. Sarge
holds up his fist for the five of us to stop. Our team is on the
edge of the LZ. We have survived and soon will be extracted through
a small clearing in Southeast Asia jungle. Sarge indicates that we
should sit and rest; eyes front, sides and Pudge takes the rear. His face says
we are never safe.</span></i><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><i><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><i><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">I open up a
can of peaches saved for this occasion, the end of my first Ranger patrol. I
slurp some peach juice. Then crack, crack, crack of two weapons.
Sarge and his point man kill a man on the LZ. I cannot see clearly
but now there is just silence and the hum of the radio. </span></i><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><i><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><i><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">Pop smoke!
Roger, smoke out. Purple smoke! Roger. The chopper pulls into the LZ, I finish
my peaches and prepare to move out. Now, I see the dead man. He
looks young. I see no weapon. I get on the chopper."</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><i><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">Glen told this story in the
Healing Circle. Glen, Scott and others commit to Circle once a month. In Circle
we tell our truth and truth continues to unfold. Our spirits and souls are
intertwined within these stories. The authors are: Glen, a Vietnam era combat
veteran; and Scott, a minister and a man of peace with his own
experiences in war zones and places of enmeshed conflict. Scott is a Strong
Heart for the Circle process. Strong Hearts listen without judgment. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">Together we (Scott and
Glen) will use snippets of our dialogue to explore journeys of healing from the
soul wounds of war. We will pay particular attention to the relationship
between forgiveness and atonement in addressing the crucible of wars demons:
namely betrayal, murder, killing and fear. We do not intend to minimize the
courage and honor that also accommodate the fog of war. However, our purpose is
not with the many positive stories. Our purpose is to illuminate the deep and
unrelenting pain that many veterans suffer. Some may characterize the pain as
moral injury. </span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
<div class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="font-family: "trebuchet ms";"><span style="color: #274e13; font-size: x-large;">*****</span></span></div>
<div class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="font-family: "trebuchet ms";"><span style="color: #274e13; font-size: x-large;"><br /></span></span></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://2.bp.blogspot.com/-FDz6FG2Bwig/WW1JJJ-BvhI/AAAAAAAAcR0/Hd3FtVTCCO0FM2-qHUoNFxLjRBaY8B9cACLcBGAs/s1600/20149047_10154952323059141_936402631_o.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1276" height="320" src="https://2.bp.blogspot.com/-FDz6FG2Bwig/WW1JJJ-BvhI/AAAAAAAAcR0/Hd3FtVTCCO0FM2-qHUoNFxLjRBaY8B9cACLcBGAs/s320/20149047_10154952323059141_936402631_o.jpg" width="255" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Glen Miller as a soldier in Vietnam</td></tr>
</tbody></table>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>Now days I reflect on
that first combat patrol. In my gut I know that Sarge should not
have shot that man to death. Forty five years after the fact I know
that I witnessed a murder. Murder is wrong and I was a witness. What do you do
with that dreadful thought? </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">Questions haunt me,
particularly at night. Could I have done anything to stop the
murder? Why do these things happen? Is it alright to kill someone
that may be an enemy at night but searching for food by day?</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">I do not expect answers in
Circle. What seems to be working is deep listening and openness to
difficult truths that I am telling. Many times I wish that I never questioned
the killing. Nobody said anything about it when we got on the
chopper. The mood was that killing an innocent is just part of war. Could
I be the only one that questions the morality of this act? Was my
inaction a betrayal of my own conscience? Are there moral standards
in war? Or perhaps a better question is: do immoral acts linger in the soul of
the soldier? If so, and I think they do; what can one do to make amends?</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>You have a flood of
important, interrelated questions there. First, you are articulating
–with considerable clarity—your own experience of moral injury, what we have
called a “soul wound.” You are someone who participated in several dozen combat
missions, events that have continued to impact and shape your life over five
subsequent decades. Post –traumatic stress has been a daily reality
for you and your wife over those years. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen:</b> So killing that
innocent kid wounded me even though I did not shoot him?</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>Yes. Moral injury
can result when soldiers violate their core moral beliefs. The consequences can
be devastating. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen:</b> I think that’s true.
But I never thought about it that way. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>What is unsettling
you now is that, forty-five years later, you are identifying this initial
trauma as one that substantially defines and frames your war year, and that may
be the source of your greatest distress. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen:</b> Well I had not
thought about that first mission until Circle. I think the prompt for that
night in Circle was about trust and betrayal. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott:</b> Though you have
admittedly taken life in combat, what is most disturbing to you is that you
witnessed what you now describe as the murder of an unarmed man. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen:</b> I know I do not wake
up at night thinking about killing NVA. I do wake up thinking about that kid
coming back to get me. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>You ask yourself,
“Could I have done anything to stop it?” It bothers you deeply that no one,
including you, objected.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>It is bothering me
now. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>You asked
if your inaction was a betrayal of your conscience. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>Yes, it is and it
hurts. Right now I wish that I never questioned the killing.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>That is
acknowledgment that you are grappling with material that is essential for your
healing and for your commitment to live with integrity. Glen, if you listen
again to your own questions, you’ll realize that they are not so much queries
as they are testimony. They have implications for all of us! But let’s stick
with you. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>Remembering is
challenging and painful. I have witnessed immoral acts. I have killed in
combat. And I have sinned. These acts and witnesses are a part of me. So how do
I bring my full identity into congruence with the man I intend to be? </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>“Forty five years
after the fact I know I witnessed a murder.” While you may not be able to
identify every development that has led to this revelation, it seems to me that
there is a measure of salvation for you in reclaiming the details. You also
state with equal clarity: “I have witnessed immoral acts. I have killed in
combat. I have sinned. These acts and witnesses are a part of me.” Your words
are deeply confessional. Has sharing your story with me and in Circle enabled
your confession?</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen:</b> Sure. Talking with
friends and veterans in Circle has helped me remember. Talking with you helps
clear up the mess. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott:</b> I think that the
story of the first patrol ending in murder is an awakening for the deeper soul
searching. The story demanding to come out was prompted by the sacredness of
our Circle and our friendship. The first patrol may not have been
your defining combat experience; but it is certainly revealed as a defining
moral experience.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen:</b> I do feel guilty,
like I did something wrong.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>When I hear the
clarity of your statements and the language that you choose, I am reminded of
our mission partner Chris, who was an Army Chaplain in Afghanistan. He
has suggested that to pastorally understand the problem facing returning
veterans, we need to wrestle with the term sin and its meaning. That
killing is an offense to our nature, an offense to right conscience. That sin
seems to be an inevitable consequence of all war. (1)</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>Probably it is. It is
confusing but sharing my confusion helps. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>Your story is
powerful commentary on what Chris has said. As I
re-read his words I can also hear you: “So how do I bring my full identity into
congruence with the man I intend to be?” This is so important. When we talk
about the soul we are talking about identity at the richest levels of our
self-understanding and expression. The soul is who we are as whole people;
deeply human. Soul wounds are injuries – often severe- that do harm and
distortion to that identity. In reluctantly identifying yourself as “sinner,”
one who has witnessed immorality and has killed, you are claiming your history
as someone who has wounded others and also incurred wounds. You are speaking
truth and also claiming your moral agency. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>Well, it is a relief
to remember. It also disturbs my sleep; but the witnessing of killing an
innocent is definitely more disturbing than combat. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>The
groundbreaking VA study that began addressing “moral injury” identified anguish,
guilt, and shame as “signs of an intact conscience and self and other
expectations about goodness, humanity and justice.” (2) So
your inner and increasingly articulated struggles are a sign of your moral
health, Glen; a significant measure of well-being and intactness in the midst
of the pain and confusion that has been a chronic state. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>Just remembering is then
a step towards wholeness. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott:</b> Yes. The future can
be different not in spite of the sin and wounded-ness but because of it and
your willingness to claim it. Your truth illuminates broader truths.
That you are a sinner in a society that is sinful and engages the sin of war
with an addictive fervor. (3) But that is not all of who
you are: neither is it all that your comrades in-arms are or will be. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>I want to be less
angry and more at peace.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott:</b> Is giving voice to
your experiences helping you?</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>Yes. Talking with you
and reflecting on our Circle meetings is actually me remember. I am restless
and sometimes have nightmares after our talks or the circle meetings. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>Judith
Herman has written a classic book, <u>Trauma and Recovery</u>. In
it, she teaches that post-traumatic healing involves the
re-construction of a personal narrative. She calls the process “the restorative
practice of truth telling. ” (4) I wonder if that is what
is happening as you are sharing your story with me. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen:</b> I think so. More
importantly, I trust you!</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>And I am honored by
the way you en-trust me.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>So again: how do I
bring my full identity into congruence with the man I intend to be? How does
remembering and telling my truth help? </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott:</b> You talked about our
conversations and the Circle helping you to remember. It has also stirred
memories and material that you have been holding a long time. The release can
lead in the immediate to the restlessness that you describe. Yet in an
environment that is trustworthy and non-judgmental, you are invited to deepen
the journey. We might call this Re-memberment: restoration of that which has
been fragmented and dismembered.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>Well, not remembering
the murder for so long moves towards an unsettled feeling; perhaps broken apart
from a bad memory. It is my desire to be whole. What do you think is next?</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">Scott: The re-construction
of your narrative opens up the possibility for you to understand and experience
your story in new ways that offer possibility and are life-giving. Your words,
as profound as they are, have been offered in the midst of a larger history and
context. Being able to recover and re-tell a fuller story opens the door for
release. Sharing it with others in an environment of trust makes it real. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen:</b> But what do you think
it opens the door to?</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>In my faith
tradition we call it atonement. It is helpful to break that term down: At-one
-ment. It is a movement towards wholeness. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>Tell me more.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>According to our
friend Ed Tick, atonement is “performing acts of repair that bring what was
separated, divided, or broken back into union . . . re-creating
oneness within and between people and nations from the shattered bits of the
worlds that are left after the aftermath of war’s carnage.” (5) Glen,
I think “within” and “between” are really important terms here. Your inner
healing and actions taken to heal the world are inextricably tied together.
With the process of your inner healing, we are working toward you
reconstructing a “whole story” for your life, rather than being locked in a
fractured or reduced story defined by the events that have traumatized you.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>Telling you what I
feel about combat leads to more remembering. I feel a need to piece that
together.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>You get passionate
and energized when you talk about moral injury. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen: </b>That’s true. I want
others to learn from my experiences. Other veterans could benefit and be more
at peace in their own skin. </span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Scott: </b>I suggest that your
outreach to veterans is atonement. It helps them while it helps you.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><b>Glen:</b> It is healing. I have
some nightmares but I’m more calm and peaceful during the day.</span><span style="color: black; font-family: , serif;"><o:p></o:p></span></span><br />
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"> </span></span><br />
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><br /></span></span>
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><span style="color: #0000ee; text-decoration: underline;"><a href="http://www.breathingforgiveness.net/2017/07/second-intentional-dialogue.html">Link to Second Intentional Dialogue: Moral Injury, Forgiveness, and Atonement >>></a></span></span></span><br />
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";"><span style="color: #0000ee; text-decoration: underline;"><br /></span></span></span>
<span style="font-size: large;"><span lang="EN-US" style="color: black; font-family: "trebuchet ms";">_________________________________________________</span></span></div>
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<div style="text-align: left;">
<span style="color: #274e13; font-size: large;"><span style="font-family: "trebuchet ms"; text-indent: -18pt;">(1) Antal, C. J. (2013). Moral
Injury, Soul Wound, and Sin. White Paper received from </span><span style="font-family: "trebuchet ms";">author, pp. 11, 13.</span></span></div>
</div>
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<div style="text-align: left;">
<span style="color: #274e13; font-size: large;"><span style="font-family: "trebuchet ms"; text-indent: -18pt;">(2) Litz, B., Stein, N., Delany, E.,
Liebowitz, L., Nash, W.P., Silva, C., Maguen, S. (2009). </span><span style="font-family: "trebuchet ms";">Moral Injury and Moral Repair in War Veterans: A Preliminary Model
and </span><span style="font-family: "trebuchet ms";">Intervention Strategy. </span><i style="font-family: 'Trebuchet MS';">Clinical Psychology
Review. </i><span style="font-family: "trebuchet ms";">29(8): pp. 695-706.</span></span></div>
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<span style="font-family: "trebuchet ms"; text-indent: -18pt;"><span style="color: #274e13; font-size: large;">(3) Antal, p. 14.</span></span></div>
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<span style="color: #274e13; font-size: large;"><span style="font-family: "trebuchet ms"; text-indent: -18pt;">(4) Herman, J. (1992). </span><u style="font-family: 'Trebuchet MS'; text-indent: -18pt;">Trauma
and Recovery</u><span style="font-family: "trebuchet ms"; text-indent: -18pt;">. New York, NY: Basic Books, pp. 175-181.</span></span></div>
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<span style="color: #274e13; font-size: large;"><span style="font-family: "trebuchet ms"; text-indent: -18pt;">(5) Cousineau, P. (ed) (2011). </span><u style="font-family: 'Trebuchet MS'; text-indent: -18pt;">Beyond
Forgiveness: reflections on atonement</u><span style="font-family: "trebuchet ms"; text-indent: -18pt;">. San </span><span style="font-family: "trebuchet ms";">Francisco, CA; Jossey-Bass, p. 116.</span></span></div>
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<span style="color: #274e13; font-size: large;"><span style="font-family: "trebuchet ms";"><br /></span></span></div>
Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-53979445285753358212017-06-11T08:55:00.000+02:002017-06-11T08:55:08.905+02:00How Inherited Family Trauma Shapes Who We Are<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-1eQb3uSvLsU/WTzowmgVUBI/AAAAAAAAZiw/JnAemIxHbSgGjnq0p9ZMS94pioezIHpMgCLcB/s1600/book_cover.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="787" data-original-width="600" height="320" src="https://1.bp.blogspot.com/-1eQb3uSvLsU/WTzowmgVUBI/AAAAAAAAZiw/JnAemIxHbSgGjnq0p9ZMS94pioezIHpMgCLcB/s320/book_cover.jpg" width="243" /></a></div>
<div style="text-align: justify;">
<span style="background-color: white; color: #222222;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">A well-documented feature of trauma, one familiar to many, is our inability to articulate what happens to us. We not only lose our words, but something happens with our memory as well. During a traumatic incident, our thought processes become scattered and disorganized in such a way that we no longer recognize the memories as belonging to the original event. Instead, fragments of memory, dispersed as images, body sensations, and words, are stored in our unconscious and can become activated later by anything even remotely reminiscent of the original experience. Once they are triggered, it is as if an invisible rewind button has been pressed, causing us to reenact aspects of the original trauma in our day-to-day lives. Unconsciously, we could find ourselves reacting to certain people, events, or situations in old, familiar ways that echo the past.</span></span></div>
<div style="text-align: justify;">
<span style="background-color: white; color: #222222;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><br /></span></span></div>
<div style="text-align: justify;">
<span style="background-color: white; color: #222222;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><a href="http://www.filmsforaction.org/articles/it-didnt-start-with-you-how-inherited-family-trauma-shapes-who-we-are/">Read more >>></a></span></span></div>
Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.comtag:blogger.com,1999:blog-6760381551263498847.post-67158431926404084652017-03-20T16:20:00.002+01:002021-05-21T17:27:28.908+02:00TALLER MODELO MARIPOSA<!--[if gte mso 9]><xml>
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<o:p><span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large;"><b>DEJARME APRENDER</b></span></o:p></div>
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<span face=""trebuchet ms" , sans-serif" style="font-family: trebuchet; font-size: large;"><i>Dejarme
aprender</i><span face=""trebuchet ms" , sans-serif">, fue la respuesta que pronuncié al preguntársenos por la
experiencia compartida en Ereño.</span><span face=""trebuchet ms" , sans-serif"> </span><span face=""trebuchet ms" , sans-serif">Al
escucharlo, me dí cuenta que recogía mi motivación y, en cierto sentido ahora
que lo escribo, mi aprendizaje una vez concluido el taller.</span><span face=""trebuchet ms" , sans-serif"> </span><span face=""trebuchet ms" , sans-serif">Querer aprender y permitirme aprender de una
misma, como experiencia de conocimiento que recorre un cuerpo y su espacio, el
propio.</span><span face=""trebuchet ms" , sans-serif"> </span><span face=""trebuchet ms" , sans-serif">Permitírnos aprender del grupo
como cuerpo social y su experiencia en el tiempo, memoria colectiva.</span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-family: trebuchet; font-size: large;"><br /></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-family: trebuchet; font-size: large;"><span face=""trebuchet ms" , sans-serif">Un recuerdo
evoca, convoca y provoca. </span><span face=""trebuchet ms" , sans-serif">Su narrativa
combina una reflexión en torno a las estructuras simbólicas que dan forma y
sentido a nuestro estar en el mundo.</span><span face=""trebuchet ms" , sans-serif"> </span><span face=""trebuchet ms" , sans-serif">El
orden de lo único posible como categoría dominante no acota el acto creativo
que anhela darse.</span><span face=""trebuchet ms" , sans-serif"> </span><span face=""trebuchet ms" , sans-serif">La imposibilidad del
ser como instancia acabada ante el ser en potencia, su instante en acto y
posibilidad de querer, de querer saberse.</span><span face=""trebuchet ms" , sans-serif">
</span><span face=""trebuchet ms" , sans-serif">La tradición cultural de occidente, también, lo recoge "</span><i>Crisálida
que devora su envoltura, sed de vida: voracidad que traspuesta a lo humano es
amor, hambre irresistible de existir, de tener "presencia y figura</i><span face=""trebuchet ms" , sans-serif">"</span><a href="https://www.blogger.com/blogger.g?blogID=6760381551263498847#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[1]</span></span></a><span face=""trebuchet ms" , sans-serif">.</span><span face=""trebuchet ms" , sans-serif"> </span><span face=""trebuchet ms" , sans-serif">Presencia sin figura, locura.</span><span face=""trebuchet ms" , sans-serif"> </span><span face=""trebuchet ms" , sans-serif">Presencia y figura, esencia presente.</span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-family: trebuchet; font-size: large;">Agradezco
la presencia de cada una de las personas que ha participado del encuentro en el
Taller "Modelo Mariposa" por su confianza y latido. A John Paul Lederach por su enseñanza y
consejo, a Yago Abeledo por la oportunidad de explorar el Modelo Mariposa y
abierta guía, a Alex Carrascosa e Iñigo Retolaza por involucrarse y dar forma
gráfica y narrativa a la versátil aventura, a Asier Gallastegi y a Nice Lazpita
por su generosa contribución al confluir en la misma. Y especialmente, a Mireia
Uranga, Aitziber Blanco y Esther Canarias, crisálidas aladas, por permitir
volver a encontrarnos y compartir, una vez más y junto con las personas
presentes experiencias transformadoras. <o:p></o:p></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-family: trebuchet; font-size: large;"><br /></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-family: trebuchet; font-size: large;"><span face=""trebuchet ms" , sans-serif">Agradezco
al Centro de Investigación por la Paz </span><i>Gernika Gogoratuz</i><span face=""trebuchet ms" , sans-serif"> por habilitar,
desde su inicio hace 27 años, espacios de aprendizaje, investigación y práctica
que permiten explorar metodologías de trabajo e inspirar iniciativas para la
convivencia.</span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-family: trebuchet; font-size: large;"><br /></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-family: trebuchet; font-size: large;"><span face=""trebuchet ms" , sans-serif">Una
convivencia renovada sobre el cuidado de la vida con criterios de justicia
social.</span><span face=""trebuchet ms" , sans-serif"> </span><span face=""trebuchet ms" , sans-serif">Esencia presente.</span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-family: trebuchet; font-size: large;">María Oianguren Idigoras</span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #783f04; font-family: trebuchet; font-size: large;"><i><span style="text-align: justify;">Directora de Gernika Gogoratuz.</span><span style="text-align: justify;"> </span></i></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #783f04; font-family: trebuchet; font-size: large;"><i><span style="text-align: justify;">Centro de Investigación por la Paz. Fundación Gernika Gogoratuz.</span><span style="text-align: justify;"> </span></i></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #783f04;"><i><span face=""trebuchet ms" , sans-serif" style="font-family: trebuchet; font-size: large; text-align: justify;">www.gernikagogoratuz.org</span></i></span></div>
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<div style="mso-element: footnote-list;">
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<span face=""trebuchet ms" , sans-serif"><a href="https://www.blogger.com/blogger.g?blogID=6760381551263498847#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="Smbolodenotaalpie"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="Smbolodenotaalpie"><span style="font-family: "times new roman"; font-size: 10pt;">[1]</span></span><!--[endif]--></span></span></a><span style="font-size: 10.5pt;"><span style="mso-tab-count: 1;"> </span>Zambrano,
María. <i>La tumba de Antígona y otros textos sobre el personaje trágico</i>,
Madrid: Cátedra, 2013, p.30<span style="font-size: large;"><o:p></o:p></span></span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;">INVITACION ESENCIAL</span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: large;"><i><b>"Todo lo que puedes Imaginar es Real"</b></i></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #4c1130; font-size: large;"><i><b>Pablo Picasso</b></i></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b>AREAS DE INVESTIGACION PRIORITARIAS: </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large;"><b>LO INTERIOR (INCONSCIENTE), LO TRANSCENDENTE Y LA CALIDAD DE LA PRESENCIA</b></span></div>
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<a href="http://1.bp.blogspot.com/-55lt4kOCvqI/U8J1Kn85BGI/AAAAAAAAVG4/c59cCBsMbnM/s1600/Slide17.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="300" src="https://1.bp.blogspot.com/-55lt4kOCvqI/U8J1Kn85BGI/AAAAAAAAVG4/c59cCBsMbnM/s1600/Slide17.jpg" width="400" /></span></a></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b>LA "CONSTRUCCION" Y EL EGO</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b>ESTEMOS ATENTOS A LAS PALABRAS QUE UTILIZAMOS ENTORNO A LA PAZ</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b>La <span style="color: #660000;">Construcción de la Paz </span>es posterior a Ser Paz,a Permitir la Paz, a Despertar a la Paz</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large;"><b>ORGANIZACION EFECTIVA</b></span></div>
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<a href="http://4.bp.blogspot.com/-FvbFpawFxNw/U8HGW47hNqI/AAAAAAAAVFk/iugyYZaOUuo/s1600/effective+peacebuilding.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="320" src="https://4.bp.blogspot.com/-FvbFpawFxNw/U8HGW47hNqI/AAAAAAAAVFk/iugyYZaOUuo/s1600/effective+peacebuilding.jpg" width="320" /></span></a></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large;"><b>EXPLORING KNOWLEDGE BY IDENTITY</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large;"><b>THROUGH </b></span><b style="color: #660000;">SPACE-TIME CONSTELLATIONS </b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #073763; font-size: large;"><b><i>with Iñigo Retolaza, Asier Gallastegui and Nice Lazpita </i></b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b><span style="font-family: "trebuchet ms"; font-size: medium;">El conocimiento y la No-Dualidad:</span></b><span style="font-family: "trebuchet ms";"><span style="font-size: medium;">
El conocimiento se adquiere principalmente por identidad. Conocemos algo porque
lo somos. Es un tipo de conocimiento directo, intuitivo o contemplativo,
no gracias a la mente. Se adquiere a través de una manera no-dual del
pensamiento. Es diferente del conocimoento discursivo, fruto de la razón.
Construimos nuestra intervención en lo que somos (identidad), y no tanto en lo
que conocemos (cognición).</span></span></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span>
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-gRKA6cP_Zi0/U8F1Fp-1qBI/AAAAAAAAVDg/nMPlLDq2Jjc/s1600/10334445_295398510627820_7429058715541340324_n.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="301" src="https://1.bp.blogspot.com/-gRKA6cP_Zi0/U8F1Fp-1qBI/AAAAAAAAVDg/nMPlLDq2Jjc/s1600/10334445_295398510627820_7429058715541340324_n.jpg" width="400" /></span></a></div>
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span>
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span>
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span>
<br />
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #20124d; font-size: large;">LAS DOS EMOCIONES BASICAS EN EL MODELO MARIPOSA: </span><br />
<b style="color: #660000;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;">MIEDO Y AMOR </span></b><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b style="color: #660000;"><br /></b>
<b style="font-family: "Trebuchet MS", sans-serif; font-size: xx-large;"><span style="color: #4c1130;">ENERGIAS ADICTIVAS</span></b></span><br />
<b style="font-family: "Trebuchet MS", sans-serif;"><span face=""trebuchet ms" , sans-serif" style="color: #20124d; font-size: large;">El MIEDO provoca una interpretación monolítica de la historia.</span></b></div>
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-5cyc5SXqvYo/U8F1c19JHVI/AAAAAAAAVEI/3PWPg5Es3wc/s1600/Slide26.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="300" src="https://1.bp.blogspot.com/-5cyc5SXqvYo/U8F1c19JHVI/AAAAAAAAVEI/3PWPg5Es3wc/s1600/Slide26.jpg" width="400" /></span></a></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span>
<br />
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="background-color: white; color: #660000; font-size: large;"><b>ENERGIAS COMPASIVAS</b></span></div>
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #20124d; font-size: large;"><b>El AMOR todo lo transforma</b></span></div>
<div class="separator" style="clear: both; text-align: center;">
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<!--StartFragment-->
<br />
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><span face=""trebuchet ms" , sans-serif" style="font-size: medium;"><span style="color: #180b3c;"><br /></span></span>
</span><br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-E-l_U_5QIdw/U8FaTDh3_QI/AAAAAAAAU-Y/Q5WtMl18T5M/s1600/Slide01+2.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="300" src="https://3.bp.blogspot.com/-E-l_U_5QIdw/U8FaTDh3_QI/AAAAAAAAU-Y/Q5WtMl18T5M/s1600/Slide01+2.jpg" width="400" /></span></a></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><span face=""trebuchet ms" , sans-serif" style="color: #180b3c;"><i>¿Qué es el amor? preguntó el discípulo.</i></span></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #180b3c; font-size: large;"><i>La ausencia total de miedo, dijo el maestro.</i></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #180b3c; font-size: large;"><i>¿Y qué es a lo que tenemos miedo?, volvió a preguntar el
discípulo.</i></span><br />
<span face=""trebuchet ms" , sans-serif" style="color: #180b3c; font-size: large;"><i>Al amor, respondió el maestro.</i></span></div>
<div style="border: 0px; line-height: 1.3em; margin-bottom: 20px; outline: 0px; padding: 0px; text-align: center; vertical-align: baseline;">
<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large; line-height: 1.3em;"><i>Anthony de Mello</i></span></div>
<div style="border: 0px; line-height: 1.3em; margin-bottom: 20px; outline: 0px; padding: 0px; text-align: center; vertical-align: baseline;">
<div align="center" class="MsoNormal">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b>EL INCONSCIENTE</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div style="text-align: center;">
<div style="text-align: justify;">
</div>
<ul>
<li style="text-align: justify;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b style="text-align: center;">Poniendo
prioridades</b><span style="text-align: center;">: "Debemos mirar a nuestro interior
para conocer nuestro propio mundo interno antes de que podamos conocer con
claridad el estado interno y la mente de los otros" (Daniel Siegel);
"Nuestra grandeza no radica tanto en poder rehacer el mundo como en ser
capaces de rehacernos a nosotros mismos" (Gandhi).</span></span></li>
</ul>
<ul>
<li style="text-align: justify;"><span face=""trebuchet ms" , sans-serif" style="font-size: large; text-align: center;">The
Subconscious Mind processes 400 billion bits of information per second. The
Conscious Mind processed 2000 bits.</span></li>
<li style="text-align: justify;"><span face=""trebuchet ms" , sans-serif" style="font-size: large; text-align: center;">The Conscious
Mind can only think forward and backward in time. Subconscious Mind always
operating in the Present moment</span></li>
<li style="text-align: justify;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;">Conscious Mind is the voice of our
thoughts. Our Programmed Subconscious mind runs the show (autopilot)</span></li>
<li style="text-align: justify;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;">Source: Bruce Lipton, The Biology of Belief</span></li>
</ul>
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<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-U7DMTePM1yQ/U8J09OBwISI/AAAAAAAAVGw/MsYooMS3sjI/s1600/Slide22.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="300" src="https://3.bp.blogspot.com/-U7DMTePM1yQ/U8J09OBwISI/AAAAAAAAVGw/MsYooMS3sjI/s1600/Slide22.jpg" width="400" /></span></a></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b><span style="font-family: "trebuchet ms";">SER SENSIBLES HACIA LOS</span></b><span style="font-family: "times";"><o:p></o:p></span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><span style="font-size: large;"><b><span style="color: #520001; font-family: "trebuchet ms";">CAMPOS DE INFLUENCIA</span></b><b><span style="font-family: "trebuchet ms";"> QUE
FORMAN NUESTRO COMPORTAMIENTO</span></b></span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></b></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-madkuYebcYI/U8J2NEpAJNI/AAAAAAAAVHE/Bc04UxAMRek/s1600/Slide28.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="300" src="https://4.bp.blogspot.com/-madkuYebcYI/U8J2NEpAJNI/AAAAAAAAVHE/Bc04UxAMRek/s1600/Slide28.jpg" width="400" /></span></a></div>
<div class="MsoNormal">
<br /></div>
</div>
</div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large;"><b>INVITACION A LA NO-DUALIDAD</b></span><br />
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><a href="http://3.bp.blogspot.com/-XiZNjzgg_3I/U8FkZsJB2UI/AAAAAAAAVAI/gBmZ2gSgmXE/s1600/MARTINEZ+LOZANO+Enrique+ByN.jpg" style="margin-left: 1em; margin-right: 1em; text-align: left;"><img border="0" height="320" src="https://3.bp.blogspot.com/-XiZNjzgg_3I/U8FkZsJB2UI/AAAAAAAAVAI/gBmZ2gSgmXE/s1600/MARTINEZ+LOZANO+Enrique+ByN.jpg" width="188" /></a><a href="http://2.bp.blogspot.com/-vmVs3pwZohg/U8FkYXOd0bI/AAAAAAAAVAA/yL0UTqk5Qds/s1600/9788433027221_04_m-214x300.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://2.bp.blogspot.com/-vmVs3pwZohg/U8FkYXOd0bI/AAAAAAAAVAA/yL0UTqk5Qds/s1600/9788433027221_04_m-214x300.jpg" width="227" /></a></span></div>
<div style="margin-left: 1em; margin-right: 1em; text-align: left;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><a href="http://2.bp.blogspot.com/-vmVs3pwZohg/U8FkYXOd0bI/AAAAAAAAVAA/yL0UTqk5Qds/s1600/9788433027221_04_m-214x300.jpg" style="margin-left: 1em; margin-right: 1em;"></a></span></div>
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span>
<span style="font-size: large;"><span face=""trebuchet ms" , sans-serif" style="font-size: medium;"><br /></span>
</span><br />
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b><span style="font-size: medium;">¿QUE ES
LA NO-DUALIDAD?</span></b><span style="font-size: 10pt; mso-bidi-font-family: Times; mso-bidi-font-size: 16.0pt;"><o:p></o:p></span></span></div>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<ul>
<li><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b><i><span style="font-size: 16pt; mso-bidi-font-family: "Trebuchet MS"; mso-bidi-font-size: 24.0pt;">No<span style="color: #1d1d1d;">-dualidad</span></span></i></b><b><span style="color: #1d1d1d; font-size: 16pt;"> </span></b><span style="color: #1d1d1d; font-size: 16pt;">es una experiencia en la que
no existe separación entre sujeto y objeto, un "yo" y el resto del
universo. Es la experiencia de la conciencia, nuestra verdadera naturaleza, que
se manifiesta como felicidad, amor y belleza absolutos. La conciencia se define
como "Eso", sea lo que sea, que percibe estas palabras aquí, en este
momento.</span></span></li>
</ul>
<div>
<span face="trebuchet ms, sans-serif" style="color: #1d1d1d; font-size: large;"><span style="caret-color: rgb(29, 29, 29);"><br /></span></span></div>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: medium;"><b><span style="color: #1d1d1d; font-size: large;">INVITACION </span></b></span></div>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<ul>
<li><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b><span style="color: #1d1d1d; font-size: 16pt;">Invitación: </span></b><span style="color: #1d1d1d; font-size: 16pt;">Pasar de la perspectiva dual
a la no-dual</span></span></li>
</ul>
<span face=""trebuchet ms" , sans-serif" style="font-size: large;">
<span face=""trebuchet ms" , sans-serif"><br /></span></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: medium;"><b><span style="color: #1d1d1d; font-size: large;">DIFICULTADES</span></b></span></div>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<ul>
<li><b><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Dificultades cuando nos
acercamos a esta “nueva” perspectiva no-dual:</span></b></li>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Es como un idioma desconocido
que nos resulta extraño, una especie de jeroglífico incoherente.</span></li>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Todavía no poseemos
herramientas conceptuales para poder expresar adecuadamente los fenómenos
no-duales. Nuestra mente, hoy por hoy, es de naturaleza dual.</span></li>
</ul>
<div>
<span face="trebuchet ms, sans-serif" style="color: #1d1d1d; font-size: large;"><span style="caret-color: rgb(29, 29, 29);"><br /></span></span></div>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: medium;"><b><span style="color: #1d1d1d; font-size: large;">APERTURA A LO NO-DUAL</span></b></span></div>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; tab-stops: 11.0pt 36.0pt; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<ul>
<li><b><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">La
apertura a la perspectiva no-dual es imprescindible e incluso urgente para:</span></b></li>
</ul>
<ul>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Superar
las trampas del modelo mental.</span></li>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Transcender
el dualismo que existe solo en nuestra mente, no en la realidad.</span></li>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Acceder
al nucleo mismo de nuestra experiencia profunda.</span></li>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Sortear
la pobreza reiterativa de discursos intelectuales apoyados en erudiciones
abstractas.</span></li>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Favorecer
una vivencia plena y honda de lo que somos en profundizad, a través de un
acceso directo, no-mediado y autoevidente, a nuestra verdad más profunda.</span></li>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Utilizar
la mente como una herramienta a nuestro servicio, en lugar de identificarnos
con ella y caer en reduccionismos de todo tipo.</span></li>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Encontrarnos
en el territorio común y compartido, la verdad de lo que somos, en vez de
encerrarnos en la jaula de los mapas particulares que nuestra mente ha
fabricado y continua fabricando.</span></li>
</ul>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; tab-stops: 11.0pt 36.0pt; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; tab-stops: 11.0pt 36.0pt; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b><span style="color: #1d1d1d; font-size: medium;">LA CLAVE</span></b></span></div>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; tab-stops: 11.0pt 36.0pt; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<ul>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">La
clave para que pueda iniciarse esa apertura radica en la asunción de un nuevo
modelo de cognición que implica el paso del pensar al atender, de la mente a la
consciencia.</span></li>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Si
el modelo mental nos proporciona lo que podemos denominar un conocimiento por
análisis y reflexión, el no-dual hace posible un conocimiento por identidad.</span></li>
</ul>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; tab-stops: 11.0pt 36.0pt; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span face=""trebuchet ms" , sans-serif" style="font-size: medium;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; tab-stops: 11.0pt 36.0pt; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<div style="text-align: center;">
<b><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">IDENTIDAD</span></b></div>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; tab-stops: 11.0pt 36.0pt; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<ul>
<li><span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Nuestra
verdadera identidad, al no ser un objeto, no puede ser pensada; solo puede ser
sida. Y es entonces, unicamente cuando la somos, que podemos conocerla.</span></li>
</ul>
</div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><i><span style="color: #1d1d1d; font-size: 16pt;">Fuente Información:
<a href="http://www.enriquemartinezlozano.com/nuevo-libro-otro-modo-de-ver-otro-modo-de-vivir-invitacion-a-la-no-dualidad/">Otro modo de ver. Otro modo de vivir. Invitacion a la no-dualidad.” </a></span></i><span style="color: #1d1d1d; font-size: 16pt;"><a href="http://www.enriquemartinezlozano.com/nuevo-libro-otro-modo-de-ver-otro-modo-de-vivir-invitacion-a-la-no-dualidad/">Enrique Martinez Lozano</a></span><span style="font-size: 10pt; mso-bidi-font-family: Times; mso-bidi-font-size: 16.0pt;"><o:p></o:p></span></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #1d1d1d; font-size: large;">Pagina Web con información extensa en la No-Dualidad: <a href="http://www.advaitainfo.com/index.html#">Link Advaitainfo >></a></span><br />
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<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
</div>
<ul>
<li><span style="background-color: white;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;">"En el Estado español se debería haber empezado a
hablar del impacto de la violencia política de la guerra y de la dictadura hace
años. No se ha hecho. Y ahora, con la urgencia de las políticas mortíferas del
neoliberlismo, es más necesario que nunca. Es difícil tener el coraje, la
fuerza y la claridad que exige este momento en la historia para luchar cuando
somos un país aún herido, con heridas que no hemos nombrado ni limpiado."</span></span></li>
<li><span style="background-color: white;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;">"Necesitamos las historias de la gente. Y no hay nada
sobre cómo impactó toda esa violencia y represión en los corazones y mentes de
nuestros abuelos, padres y en los nuestros, nosotros que crecimos mirando los
gestos, las emociones y los silencios de nuestros mayores."</span></span></li>
<li><span style="background-color: white;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;">"El trabajo de elaboración, de hacer consciente lo
inconsciente, ayuda a poder celebrar y honorar la valentía de ese abuelo al que
te refieres, de darle su sitio en la historia y en la historia de la familia.
Al mismo tiempo, uno puede decidir comprometerse con el trabajo por una
sociedad más justa, con más alegría y sufriendo menos. Porque… ¡no es
obligatorio sufrir!"</span></span></li>
<li><span style="background-color: white;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;">"Sobre la palabra “perdón”, vale la pena preguntarnos
si nos acerca a nosotros mismos más, si nos acerca al Otro, como decía Levinas.
En el Estado español se oye mucho la expresión: “Ni perdono, ni olvido!”. Somos
muy ni-ni, que dicen ahora. Vale, no olvidemos, pero para no olvidar habrá que
poner palabras en las emociones, habrá que poner emociones en los recuerdos, en
las historias. Creo que hay que separar esas dos palabras, no ponerlas en la
misma frase. Está bien si alguien no quiere perdonar. Pero vayamos por partes.
Primero hablar. Luego a ver que siente uno sobre todas las historias que hay en
cada familia y sobre cómo es uno ahora." </span></span></li>
<li><span face=""trebuchet ms" , sans-serif" style="font-size: large;">"Somos un país herido. Da igual que seas de
derechas o de izquierdas. Nuestros abuelos vivieron en un tiempo, durante una
guerra, y eso deja una huella enorme. Hay una creencia que surge mucho en la
literatura internacional sobre la transmisión generacional de la violencia
política: que si uno admite que está dañado por el trauma político, el que ha
vivido uno o el que han vivido sus padres o abuelos, que es como darle más
poder al victimario, al opresor. Cuando en realidad es al revés. Al admitirlo,
uno se puede liberar de los aspectos dañinos y quitarle poder al opresor."</span></li>
<li><span face=""trebuchet ms" , sans-serif" style="font-size: large; text-align: center;">"Aún no he encontrado la palabra, aún no he
desenterrado la palabra para nombrar a las personas que han vivido un trauma
colectivo o individual. He leído cientos de teóricos y en ninguno encuentro la
palabra que busco."</span></li>
</ul>
<div style="text-align: center;">
<div class="MsoNormal" style="font-weight: bold;">
<span style="text-align: center;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></span></div>
<!--EndFragment--><span face=""trebuchet ms" , sans-serif" style="font-size: large; text-align: center;"><b style="font-weight: bold;"><span style="color: #660000;">EL PODER DEL AHORA </span>EN LA "CONSTRUCCION" DE LA PAZ</b></span></div>
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><span style="text-align: center;">
</span>
</span><br />
<ul><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b style="font-size: x-large;"><span style="font-family: "trebuchet ms";">El poder del ahora:</span></b><span style="font-family: "trebuchet ms"; font-size: small;"> "El
pasado se perpetúa a través de la falta de presencia El único lugar donde puede
ocurrir un verdadero cambio y donde el pasado puede ser procesado es en el
Ahora." Al mismo tiempo, "La calidad de tu conciencia en el momento
presente es lo que da forma al futuro, que, por supuesto sólo puede ser experimentado
como el Ahora." (Eckhart Tolle)</span></span></ul>
<ul><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><span style="font-family: "trebuchet ms"; font-size: medium;"><br /></span></span></ul>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-JRBONiupETI/U8J3KwEcIdI/AAAAAAAAVHQ/7ImhTOdQ2IQ/s1600/tolle-001.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="281" src="https://3.bp.blogspot.com/-JRBONiupETI/U8J3KwEcIdI/AAAAAAAAVHQ/7ImhTOdQ2IQ/s1600/tolle-001.jpg" width="400" /></span></a></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-V_r1o0WMSvE/U8HPE5juk5I/AAAAAAAAVGA/Vd_UTWSF-po/s1600/Diapositiva03.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="300" src="https://3.bp.blogspot.com/-V_r1o0WMSvE/U8HPE5juk5I/AAAAAAAAVGA/Vd_UTWSF-po/s1600/Diapositiva03.jpg" width="400" /></span></a></div>
<div class="MsoNormal" style="text-align: justify;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><span face=""trebuchet ms" , sans-serif" style="font-size: small;"><span style="line-height: 18px;"><br /></span></span></span></div>
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large;"><b>Exploring Process Oriented Dynamics</b></span></div>
<div style="text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #073763; font-size: large;"><b><i>with Iñigo Retolaza and Yago Abeledo</i></b></span></div>
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<li style="text-align: justify;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b><span style="font-family: "trebuchet ms"; font-size: 18pt;">Interconexión:</span></b><span style="font-family: "trebuchet ms"; font-size: 18pt;"> "El
mundo interior, las relaciones y la sociedad global son aspectos de un mismo
proceso comunitario" (Arnold Mindell)</span></span></li>
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<span face=""trebuchet ms" , sans-serif" style="color: #4c1130; font-size: large;"><b>BUTTERFLY MODEL PRESENTATION</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><a href="http://www.breathingforgiveness.net/2014/07/el-modelo-mariposa-en-espanol.html">Enlace para leer la introducción al Modelo Mariposa >></a></span></div>
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<a href="http://3.bp.blogspot.com/-pRYFfDaw4tE/U8Jxbx4V1FI/AAAAAAAAVGk/9X9NvXXWsj8/s1600/Slide02.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="300" src="https://3.bp.blogspot.com/-pRYFfDaw4tE/U8Jxbx4V1FI/AAAAAAAAVGk/9X9NvXXWsj8/s1600/Slide02.jpg" width="400" /></span></a></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><span lang="es" style="color: #520001;">"Lo que la oruga llama el fin, el resto del mundo lo llama mariposa" </span><span lang="es" style="color: #0a2850;">(Lao Tzu)</span></span></div>
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<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><span face=""trebuchet ms" , sans-serif" style="color: #1a1a1a;">El Modelo Mariposa es una marco nuevo que explora la transformación de conflictos en el aquí y en el ahora. Este Modelo sigue desarrollando el </span><b style="color: #1a1a1a;">Marco expandido para la Construcción de la Paz</b><span face=""trebuchet ms" , sans-serif" style="color: #1a1a1a;"> de John Paul Lederach, que, originalmente, se inspiró en el trabajo de Maire Dugan estudiando la relacion entre los diferentes niveles de un conflicto. El "Modelo Mariposa" explora un enfoque más integral y orgánico en la transformación de conflictos.</span></span></li>
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<span face=""trebuchet ms" , sans-serif" style="color: #783f04; font-size: large;"><b>PROCESANDO Y EVALUANDO</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #0c343d; font-size: large;"><b>NUEVA INFORMACION Y METODOLOGIAS</b></span></div>
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<br />
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<br />
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<a href="http://1.bp.blogspot.com/-9fp4cnwZio0/U8FjaMy7pRI/AAAAAAAAU_s/yQmHqM0m4ds/s1600/DSC_0020.JPG" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="266" src="https://1.bp.blogspot.com/-9fp4cnwZio0/U8FjaMy7pRI/AAAAAAAAU_s/yQmHqM0m4ds/s1600/DSC_0020.JPG" width="400" /></span></a></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b>The Peacebuilder as an Elder</b></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b>Arnold Mindell</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><span lang="EN-GB" style="mso-ansi-language: EN-GB;"><i>The leader
follows a plan; the elder honours the direction of a mysterious and unknown
river.</i></span><o:p></o:p></span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><i><br /></i></span></span></div>
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<br />
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><a href="http://4.bp.blogspot.com/-EdZMUJAXcxs/U8Ftktj6jnI/AAAAAAAAVBU/rqBHIrNXRa4/s1600/ArnoldMindell.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="200" src="https://4.bp.blogspot.com/-EdZMUJAXcxs/U8Ftktj6jnI/AAAAAAAAVBU/rqBHIrNXRa4/s1600/ArnoldMindell.jpg" width="138" /></a><a href="http://4.bp.blogspot.com/-kd_BQSeXI6E/U8Ftl6swSPI/AAAAAAAAVBc/bT3Je-FLHcM/s1600/Sacred_flame_of_hearts_desire.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="199" src="https://4.bp.blogspot.com/-kd_BQSeXI6E/U8Ftl6swSPI/AAAAAAAAVBc/bT3Je-FLHcM/s1600/Sacred_flame_of_hearts_desire.jpg" width="200" /></a></span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><i>Sentados en el Fuego</i></span></span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><i>Arnold Mindell</i></span></span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><i><br /></i></span></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large;"><b>BUTTERFLY MODEL NEW DEVELOPMENTS </b></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: large;"><b>Gates of "Not-Knowing"</b></span></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: large;"><b>Three Dimensional Representation of the Butterfly Model</b></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #073763; font-size: large;"><b><i>with Alex Carrascosa</i></b></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #073763; font-size: large;"><b><i><br /></i></b></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-vbjHaYUQNRg/U8FTSkFuw-I/AAAAAAAAU9w/81v5iGdV7RQ/s1600/Desktop47.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="400" src="https://2.bp.blogspot.com/-vbjHaYUQNRg/U8FTSkFuw-I/AAAAAAAAU9w/81v5iGdV7RQ/s1600/Desktop47.jpg" width="640" /></span></a></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-CqZNkktPTOk/U8FS-AkmX-I/AAAAAAAAU9o/kLNaiz9erL8/s1600/Desktop55.jpg" style="margin-left: 1em; margin-right: 1em;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;"><img border="0" height="250" src="https://4.bp.blogspot.com/-CqZNkktPTOk/U8FS-AkmX-I/AAAAAAAAU9o/kLNaiz9erL8/s1600/Desktop55.jpg" width="400" /></span></a></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><b>THE ROLE OF ART IN PEACEBUILDING</b></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large;">ASPEN ART PROJECT</span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;">Presentación del ejercicio explorativo con John Paul Lederach</span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><a href="http://www.breathingforgiveness.net/2014/04/reflecting-together.html"><br /></a></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span face=""trebuchet ms" , sans-serif" style="font-size: large;"><a href="http://www.breathingforgiveness.net/2014/04/reflecting-together.html">Link to the event >></a></span></div>
<div class="separator" style="clear: both; text-align: center;">
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<tr><td class="tr-caption" style="text-align: center;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;">"Talking Piece" with a crack for Circle Processes</span></td></tr>
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<b style="font-family: "Courier New", Courier, monospace; font-size: xx-large;"><span face=""trebuchet ms" , sans-serif" style="font-size: large;">Mindfulness and Synchronicity</span></b></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #274e13; font-size: large;"><b>PARTICIPANTES DEL TALLER</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #0c343d; font-size: large;"><b>ORGANIZADORES:</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #660000; font-size: large;"><b>Gernika Gogoratuz</b></span></div>
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<span face=""trebuchet ms" , sans-serif" style="color: #073763; font-size: large;"><b>Peace Research Center</b></span></div>
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Yago Abeledohttp://www.blogger.com/profile/11312778579167309467noreply@blogger.com