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Friendship as a prayer

the quote from Jacques Derrida had already made up right as the motto on my blog. And because the two sets do not let go, and I quote it again today. In his Politics of Friendship, "Derrida writes:" Friendship is never an actual fact, it is the experience of waiting, the promise or commitment given over. Its discourse is that of prayer, he stated no, he creates, he calmed down not to what is, he is on the way to that place where a particular responsibility opens in the future. "

The first sentence contains a paradox. First it is said that the friendship "never an actual fact" is, but then to have an "experience" is what evidence suggests that it is experienced in the present. The experience refers to the waiting, the promise or commitment - as long as we in the present (? On the friendship of the friend on my willingness to actually be a friend) can wait as long as we stick to a promise is friendship as an experience there.

your discourse is the prayer ... In prayer, we focus on something bigger, something that goes beyond ourselves, to something divine. We believe (imagine, suppose hope?) That the greater use really exists, we noted, hear us, even if it is not objectively and tangibly present in the present. Prayer is an attempt to reconnect, which constitutes the essence of religion: In the prayer we are trying to restore a lost relationship.

He (the discourse of friendship) stated nothing ... Ascertaining numerical means on a beautiful German: find, fix, THEREFORE, YOU something, write something a clear meaning. In the discourse of friendship, everything remains in limbo, a condition that is sometimes hard to endure, as it makes us in our insecurities not exactly encouraged. We are inclined to again and again, give us with judgments (about friends and enemies) to collateral.

He donates ... Derrida does not say: the discourse of friendship "is based," but "creates", which is more of an airy, fiery affair. The etymological origin of the word, according to Duden 7 unknown, revealed in old words such as "collegiate" and phrases such as "mischief" still the original meaning. Pins is "causing" something like - in the present experience of waiting for something caused that unfolds as an effect only in the future.

He does not calm at what is ... Even if you wait in peace - Serenity is a high virtue - is not one in which what is, but in what still is not, in other words, this is what is perfect as something imperfect in his in-his coming- taken. That is what is not being taken as something that soothes, but it is reversed taken alone as something that points to something in its incompleteness Coming.

He is on the way to that place where a particular responsibility opens into the future ... In friendship (which is a never-current conditions) is felt a responsibility that does not exist yet, but will open only in the future. The responsibility not yet there, so I understand Derrida, in the presence but does have an obligation. Quite apart from the wonderful phrase, that responsibilities are OPEN surprised at this point of Derrida's final leap into the future. Unknown responsibilities that do not exist in the present, lead to commitments in the present, a present, however, that there really is not when you "move", that is on the rise.

The view Derrida opens the friendship a responsibility that does not exist yet. Thus, she is associated with a specific and extremely relevant obligation, which means above all: not set do not want to judge, so, instead: want to wait, pray and do promise to do. In friendship is celebrated on a persistent difference, the open future. And as Derrida speaks of a prayer, I understand it so that it involves, in his view only once for an internal activity, first of all ...

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fragment of the hostility. The Fate of Cain and Abel

goods Cain and Abel enemies? Yes, they were as enemies, as they were brothers. Very close to Abel Cain and Abel has been waiting for Cain, in the intimacy of the family, where Jacques Derrida, "is only the friend welcome." Because the famous biblical story is just in its details very meaningful, I quote from Genesis 4:

"After some time, Cain brought the Lord a sacrifice of the fruits of the field, and Abel brought one represents the first fruits of his flock and of the fat. The Lord looked upon Abel and his offering, but on Cain and his offering he did not look. Since it went over very hot Cain and his eyes fell. The Lord said to Cain, "Why are you running to hot, and why lowering your gaze? Not true if you do well, you may look up, and if thou doest not well, sin is lurking at the door as a demon. To you he's after, but you will master it on! Then Cain said to Abel his brother: Let's go to the field! When they were in the field, grabbed Cain his brother, and slew him. "

is clear from this narrative is not necessarily clear, as you might think that the enmity between Cain and Abel was unbalanced, as if his brother Abel, Cain would have hated, and not vice versa. What was going on in Abel, in Genesis does not tell, is in the old Jewish legends, however, reported that took place before the murder, a conversation between Cain and Abel, tried in the Cain, his brother Abel, his pain-from-God- to-be-refused to mediate.

Cain says that God created the world with "arbitrary power" rules, which in his view is "not good". Abel can be Cain's arguments are not one and insists that Cain apparently "bad", or if God had not yet rejected its victims. The Judgement of God, as he understands it, Abel therefore more important than being close to his brother, a situation that violates Cain added depth. The legend is meant only this: From Cain was Abel's view, become due to the ruling of God, even to the enemy.

What happens? The story is read twice. On the one hand, it is clear that Cain can not bear that his "options" are on the side of God and therefore Abel, apparently not recognized. Out of envy - or disappointment? - He kills Abel and is for punished, the other, it does not seem to go to a penalty, but a great task that is assigned to him, "Lord of the demons to be.

History shows that both from the beginning and went all by itself, separate ways. Cain wanted to be farmers, which means basically that he had actively intervene in the natural conditions; fields in nature are not simply exist, they have captured from the wild each year to be prepared again. With agriculture begins in the history of humanity to that of what we call culture: one designed by human creation in which God-given reality. With agriculture, the man goes first but basically in the area of technology, the means to a means of creation. With agriculture a state of mind is connected, which is to be understood as emancipation: the man makes himself free from an embedded unconsciously in his work and created by God from another plant. Cain's brother Abel

but wanted to be a shepherd, that is, stay close to God. He was careful what God had given the people, without interfering in the nature or design on its own to do something independently. He wanted to be with the sheep of his and this being with God. The will of Abel and Cain were the will thus polar: where the younger brothers in a vertical line are wanted by God, that could be in the spirit of Martin Heidegger described as being, the older a horizontal tension was looking at the given world, which would tend to interpret as beings.

took the fateful murder, according to the legend, instead of just at the place where later the Temple of Solomon was built, the sanctuary, then, which was considered a sacred focal point of the Jewish people. In the later construction of the temple was repeated, the voltage between Cain and Abel, which was visible from the fact that the king and builder with his religious wisdom of Solomon, regarded as a representative of Abel and the architect Hieram Abiff with his technical skills as a descendant of Cain was. The heart of the ancient Jewish culture, it was understood it, was thus precisely in the tension between the two attitudes - the way the people of Israel emerged from the conflict between the two brothers, in other words, the hostility that was a brotherhood constituted the Jewish community.

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A second fragment over the failure. Again, to Elias and Adventura

failure is only successful if you try to look back upright, the reasons that led to understand. And with an understanding that is the case: in order to get over their own limitations, especially when you were a failure PARTICULAR directly involved or is, a clearing is needed, in which the positions of the other Involved can be illuminated. So we go into the forest to look for a clearing that is large enough for a group of many people.

How many people were actually involved in the Joint Initiative of Elias and Adventura? It's hard to say because there were between the core and perimeter many transitions, many intentional arrangements, many unique and special types of connections that made the whole thing quite diverse. I maintain, however, that the core - so people who have worked vigorously with the preparations for the meeting - about twenty people was. These people came from Germany, Holland, France and Switzerland.

The radius is about 500 people but have included, perhaps just a little bit more. Of these parties can be said that in her own life had a concern that corresponded with the apparent goals of the Joint Initiative of Elias and Adventura. Just the list of countries of origin of the parties (probably incomplete) indicates that the core radius and were not identical. In addition to the above four countries could be identified: the United States, Canada, England, Scotland, Sweden, Finland, Czech Republic, Slovakia, Austria, Italy, Luxembourg, Belgium, Peru ...

The momentum of the meetings was without any ifs and buts in the book "On the salvation of the soul "by Bernard Lievegoed to describe the pulse is shown exactly is not easy. I would say that the contents of the book conveyed a great idea, which might perhaps be formulated in words: in each web, there are wounds that can be transformed into intellectual, social and artistic skills. The goal of the two communities - Elias and Adventura - was to enable people in the encounter between a closeness and trust, which causes this transformation with. The guideline was that your problems are global problems, world problems are your problems.

This is a really BIG Idea, which is due to great figures of intellectual history: Mani, Christian Perrier Rose, Elias, Zarathustra, Rudolf Steiner - I would also add: Mahatma Gandhi, Joseph Beuys and Nelson Mandela ... The "Manichean" idea is not just big, but also controversial because it raises an unusual view of so-called human shortcomings. This view is perhaps in the sentence: "Without my (your) wounds, where would my (your) power" reasonably indicate. Especially where our weaknesses are, apparently hidden creative potential.

How about this idea beyond the personal in a community lives, is not a difficult additional issue that relates to any possible practical "implementation", but the main question simply, one could say also: the only question that could be done only once did not. A self-open-and-free-in-this-question-"being", they can endure, makes the main thing. The tendency at this point to insist on specific solutions will necessarily result that the community falls apart.

If one meetings (conferences, seminars, lectures) organized, flows of money - and if money flows, is required on the legal level, a transparent structure. In this regard, existed over the years always two positions, which were felt to be correct spontaneously. The first position was with commercial-entrepreneurial: some people would start a company that organizes the various meetings. The parties could then live off the profits.

The second position won the debate. She was oriented to the whole community: it was a club (the Elias-initiative eV) was founded. All participants were able to become a member. The members elected board members, who took over on behalf of the members of the daily responsibility for achieving the targets, as is common in clubs.

Once a year, a General meeting was held, the vote in the the direction and activities. At this point, however, important to note that the meetings of Adventura, which only emerged later, in Elias Association found no embedding, simply because not all members of Elias with the employment of Adventura felt comfortable. After a few years it became clear that the club had come as a legal entity to an end - fewer meetings were organized, it took place less, "the cause" expired.

me today, both proposals seem to have been too narrow. The very large "Manichean" idea needs a flexible structure that has a bit of both: entrepreneurial Community spirit and senses. And to me it's still a big question: how are the economy and community as part of a spiritual impulse to obtain meaningful and fruitful one another? I contend that there is still no concrete answer to this question.

thing is, however, the cooperation in my view, did not fail. The real point is that too few participants, including myself, the view of the clearing of the great idea to endure, expect to endure and remain in the were. To say goodbye, at least for a while by their own ideas and expectations to create an open space for that which was coming was not sufficiently possible. And that is, ultimately, that the great idea was not well understood in all its consequences.

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A fragment over the failure. The Joint Initiative of Elias and Adventura

1993 widened from my life suddenly. The reason was the publication of the last book by Bernard Lievegoed, first in the Netherlands - with the title "Over de redding van de goal" - then, in the same year, in Germany, "Over the life of the soul". I was involved in the writing of the text because Lievegoed sick on his death bed and was only able to speak. He told me the content I started with a tape recorder and processed into a manuscript. He also asked me to write an introduction to explain how the book came about was. When the book appeared in 1993, Bernard Lievegoed had died, he died on 12 December 1992.

In my books, "middle" and "heart work" I have described, where the publication of the book led me. About the content I need to say anything at this point: who is interested can read the books. It's enough for now to write that Lievegoed was of the opinion that anthroposophy is advised, as they evolve in the twentieth century in a spiritual isolation that he tried with his esoteric comments in "On the salvation of the soul" to break through. He put the anthroposophy is as a movement with a specific task that only under understanding of a higher spiritual impulse is, namely, the Manichean. A guide to this spiritual movement is needed to understand the "child" tasks of anthroposophy better and to take.

Only ten days before he died, said Bernard Lievegoed me that he is much promise of the book. And he was right: Right after the book was published I received requests for lectures and seminars all over Europe. In the years that followed, I traveled almost every other weekend to go somewhere to talk about the contents of the book in Holland, Belgium, Germany, Austria, Switzerland, England, France, Greece, Finland ... Most inquiries, however, came from Germany. Decisive, however, the first seminar, there were seven in total, one each week, which took place in Greece.

On the Greek island of Santorini, I met people, including the since and to this day to my contemporaries. The seminars were organized in Greece by Elias Community initiative, an initiative of Cornelia Härtelt and Brigitte Rauth from Stuttgart. As part of this community a few years later founded a club that had as objective to pursue the substantive and social consequences of the book "On the salvation of the soul" to continue to deepen and make more. Friends, acquaintances and connections emerged, which spread like a wattle many countries.

Work in the Community initiative aimed Elias heavily on the personal-biographical needs of participants. It was to heal the wounds in his own biography, without having to go to a therapeutic level need. The starting point was the brokered by Bernard Lievegoed Manichaean view that the evil and the consequences of evil "can be transformed by kindness." In the meeting dialogs and had artistic activities that allow a closeness between the participants, is very important. In a book in 2005 by Elias Joint Initiative published, is from one of these meetings (July 2002, at Neukirchen near Flensburg) a dynamic protocol under the programmatic title: Without my wound, where were my strength? given.

After a few years ago was within the Elias Community initiative, a second initiative, which was directed less to the personal needs of the people and the more public social issues was contemplating. Not all participants in the Joint Initiative made it actively, because for some the feeling prevailed that a social approach is not consistent with the atmosphere of personal trust.

The second initiative was "Adventura" called which means: "What is to come." Beginning in 1997 took place over the years major events where people from all over Europe from its social-political work reported. The beginning was in Gander bath home in an area where people work a thousand years ago by Roswitha Gander home and worked and was operated in the Third Reich by the Nazis, a branch of Buchenwald. A small group of people prepared for the meeting intensively. The major meetings were "reverse conferences', and that is, the themes and content came from the side of the participants.

went to three events in Bad Gandersheim, a fourth and a fifth in Bruges in Aachen us the power off. The number of participants decreased: it was the first time in Bad Gandersheim about 180 in Aachen were still about 40 left. With the decline of the participants were, however, tensions in the core group. The differences include the proposal finances, in the open and uncommitted structure of Adventura, we were unable to make the money flows transparent.

broke after about seven years to gradually Adventura. Adventura was an initiative that provided a biography: she was born, lived passionately and died. The landscape of my relations, acquaintances and friendships were manageable again. On top of that I now tired had become, from traveling in endless discussions of organizational constraints ... I had spent many years. I came up in the need to reflect on my experience to assess the Elias Community initiative and Adventura as an event for me. I asked myself the question: Adventura has failed?