The Purpose  of   HEALING - K.I.S.S.

- as stated 12 years ago - was and is

  to help me and my potential P E E R s 

"to HEAL ourselves into WHOLEness,

and - by extension - all of CREATion!"
Intro to Healing-K.i.s.s. 2001-2013
and Overview of its main libraries

[If you look for a word on this page,
click ctrl/F and put a word in "find"]

I focus my experiencing and awareness on being
"a   pioneer of  Evolution  in  learning  to  feel":
I let my Body vibrate and my Heart 'womb'

pain, shame, fear, boredom, powerlessness,
so feelings can >heal >guide>fulfill
and ~~~ offer ~~~"goldmines"~~~ to us all!!
"I want you to feel everything, every little thing!"



See below -since October 2010- Fragments of my 1974 novel: "The  V I C T O R Y   of the   D E F E A T E D"
See - in K.i.s.s.-Log 2008-05-26- my letter to the President of Israel, Yitzchak Navon, on May 26, 2080


The sculpture of this parable was stimulated by
puzzle-piece 37 Violence at Adora/Israel and in Erfurt/Germany
See an earlier sculpture - integrating the version of the story in the Qur'an - in pp20

2002_05_08 ; last update: 2009_08_11

             BR O T H E RS   


The relevance of the parable is
the pain of Kayin and the victimhood of Hevel.
It's my task now - in the face of Erfurt&Adora -

to heal the pain
of Kayin
in Me

If you want to win
someone as a friend,
don't give him a gift,
but cause him
to give a gift to you.

[a sentence my daughter heard today - 2002_11_14 - from her teacher in "Group Facilitating"]

I remember to have read once in the Holy Hadith
(Islamic tradition that followed the Qur'an)
"If a Muslim kills another Muslim,
they are both in Hell."

What is the pain of Kayin
that made him kill his brother?
How can Kayin's pain heal?

Why did Hevel act as "hevel"
= a waft of breath or air
and let himself be killed?
How can Hevel's victimhood heal?

In this case I want to do - what I usually refrain from doing -
I'll use the learning method of distancing myself from others.

The parable reveals the deep reasons for human non-coexistence.
In Western traditions not only the meaning has not been understood,
in Christian translations, the very text has been pitiably distorted!



See this website:
The selection of the text used as caption for the picture,
deprives the text of its relevance for me.
For I'm not a murderer, am I?

But the story must be relevant for me,
or it wouldn't be there.

I now want to stick to the text and context of the parable
and interpret it strictly from the inside.



Before the message encoded in the Abraham/Israel Saga starts to unfold,
the Bible tells a few interconnected parables about Creation and Mankind.

There is the twofold story about Creation from polar perspectives.
[Gn 1 - 2]

There is the absurd story about Wo/Man needing to choose choice.
[Gn 3]

The legend about the Flood , adopted from extra-Biblical sources,
serves to explain, how the Creator learnt to accept his Creation.

[Gn 6 - 8]

In between there is the one realistic story about 2 realistic men.
Supposedly the first humans born from a woman.

[Gn 4]

Now the human knew Havva his wife,
she became pregnant and bore Kayin.

She said: Kaniti/I-have-created a man with YHWH.
as to this meaning of "kaniti" see Gn 14:19; 14:22
"the highest God, creator, konaeh, of heavenand earth."

She continued bearing - his brother, Hevel.
Now Hevel became a shepherd of flocks,
and Kayin beame a worker of the soil.

Now it was, after the passing of days
that Kayin brought, from the fruit of the soil, a gift to YHWH,
and as for Hevel, he too brought -
from the firstborn of his flock, from their fat-parts.
YHWH had regard for Hevel and his gift,
for Kayin and his gift he had no regard.
Kayin became exceedingly upset and his face fell.

YHWH said to Kayin:
Why are you so upset? why has your face fallen?
Is it not thus:
If you do well in bearing it and if you don't do well,
at the entrance is sin, crouching, and for you is its desire,
and you shall master it.
[I had to deviate from Fox' translation!]
Kayin said to Hevel his brother...
But then it was, when they were out in the field
that Kayin rose up against Hevel his brother
and he killed him.




The questions behind the fourth chapter of Genesis are:
What is so unbearable for me, that it can cause me to kill,
though killing certainly doesn't make things better for me?

And what is the role of my brother, who lets himself be killed?

When I used to teach this story to students or teacher candidates,
if often took me eight 90 minute lessons to make them understand:

"tua res agitur", as the Romans said, it's you who are at stake.

How can I sculpt this in writing? And in English?
In unfolding the reasons for the fatal clash
between the symbolic first two humans,
as if it happened to THEM in the PAST
 I must not forget, that they are Me now.



On April 14, 2012 , on a TV program about the Rambam (Maimonides) I learnt:

"And YHWH said:
Yes, Man [ha-adam] has become like ONE of us to know good and evil...
And the man [ha-adam] knew Chawa his wife."


The keyword of the story about choosing choice is
la-da'at, i.e. to know, i.e. 'to differentiate'.
We cannot "know" light, if there is not darkness,
we cannot "know" love, if we haven't experienced non-love.
But the same Hebrew verb means also the opposite:
to make love, to unite.


This union results in the first birth, the first human creation,
and Chava, "the mother of everything living" [Gn 3,20], rejoices:
"I've created [caniti] a man [ish] with YHWH"
[caniti is a rarer word for 'created', see Gn 14,19.22].


Hevel's name needs no association to interpret it.
It's very meaning - Hauch in German - is darkly forboding.
Though Hevel is the second and like an appendix to Kayin,
they are equal: each one represents an ideal of Man.

Kayin serves/works [oved] the land [adamah]
which is the very vocation of Man [adam]
as stated even before Man existed
[Gn 2,5].

Hevel is pasturing sheep, i.e. is caring for creatures,
as did the two greatest leaders, Moses and David.


A not less important implication in Hevel's identity is,
that shepherds at that time were wandering nomads.
SETTLING, which often implies stagnating [Jr 48,11],
as well as clinging to the land, warring for the land,
is not much favored in Israel's symbolic pre-history.


Israel's symbolic forefathers are cast as wandering shepherds,
though their story is set in the time period of Egyptian civilization:
"Every shepherd is an abomination to the Egyptians."
[Gn 43,32; 46,34]

Click and stay
Get up from the computer
and dance with me a gypsi dance.

The gypsies, or as they want to be called,
the Sinti and Roma,
have been the wandering people
par excellence
for the last thousand years.

At their festival, exactly a year ago,
at Saintes-Maries-de-la-Mer, France,
for the black Sara Kali
and the two Maries ,
I enjoyed them playing this on the street.



An anonymous painting, which I discovered in a museum at Kassel, Germany, in 1986 (see details on the following pages)




The Kayin & Hevel pages were extended in Sept.-Oct. 2010,
by Fragments from my Novel, written in Sept.-Oct. 1974:

The Victory of the Defeated

Sept. 29, 1974: Fragments of a Novel about Aisha , the Egyptian, and Azmeeyeh, the Palestinian.
I stopped writing when I felt the strength -in Nov. 1974- to move from writing to acting.

[But see "Azmeeyeh, a survivor of Dir-Yassin", in the fragment of another novel, written in English, 1980]

Introduction or Overvew: Sept. 29, 1974 -

On Oct. 17, 1974 I noted a Temporary Plan:
see at the end of the fragments, now dispersed over the 5 Kayin & Hevel pages

page 2a (beginning?)

page 2b

Page 3a

Page 3b

Page 4a

Page 4b

Page 5a

Page 5b

Page 7a

Page 7b

Page 9a

Page 9b

Page 10a

Page 10b



Page 11a



Page 11b


Page 12a

Page 12b

Page 13a


continuation on the second Kayin-Hevel page