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
>evolve,
and ~~~ offer ~~~"goldmines"~~~ to us all!!
"I want you to feel everything, every little thing!"

 

 

See below: 2002 - Israel~Ismael-My Peace-work in the Seventies>Mobile "Partnership" Workshops



2014


The FELT days 254, 255, 256, 257 ~ of the next 15 FELT years
[see linear time-line]


to feel better, you have to get better at feeling!

1 5   y e a r s  = 5 4 8 0   days   of
g e f u e h l t e - g e f u e l l t e   Z e i t   
"inmitten der Ewigkeit",
f e l t - f i l l e d   t i m e  
"amidst eternity"
from the beginning of my 76th till the completion of my 90th year [unless I'll die after all]
The feeling chosen from a day is exhibited in max. 7 lines per day since August 28, 2013
Since March 25, 2014, almost the only documentation of my life is distilled in "Felt Days"!! --
-What is implied in the biblical Tent-quotes, is my role in the manifestation of the Tent-Vision!
Names in Latin letters on top can be found in "Search"
or on the Internet
Nourishment refers to every outside input, which I enjoyed or from which I learnt.
Often some "Driving Backward into the Future" is presented in a link beneath a day's song!


2014-05-19-Monday-still 5225 days



Song: Ruth-Efrat, mi zot at

Driving Backward: Nimrod ~ Nimrhod

2014-05-20-Arad>Shoham - still 5224 days



Song: [Names of the actors in my life's drama:]
Mika-Tomer-Rotem-Itamar-Yael,
Alon-Arnon-Ayaelet-Elah ve-Yonathan!
Uri-Tzippi-Micha-Efrat-Immanuel,
Ronnit-Itai-Yanina-Lior-Tal-Ra'ayah.

2014-05-21-Wednesday-Shoham-5223 days

Expectations from Children>FeltDay May 13


Song for Immanuel
: Elohim al domi lakh

2014-05-22-Thursday-Shoham-5222 days
Immanuel in Masterchef , SongGame

2013Song: yedid-naefesh....ana.. rafae-na

 
Move to my next Felt Day in Closeup>Rotem&Tomer

 

May 19, 2014- OHEL 102 from among its 365 appearances in the Bible

Israel stayed (no! "settled"!!!) in Shittim/Acacias,
and the people began to whore with the women of Moav.
.... Moshe said to the officials of Israel: Let each-man kill (those of) his men who yoked themselves to the Baal of Pe'or!
Now here, a man of the Children of Israel had come and had brought near to his brother the Midyanitess,
before the eyes of Moshe and before the eyes of the entire community of the Children of Israel while they were (all) weeping at the entrance to
the TENT of APPOINTMENT.
Numeri 25:1-6

Jisrael sass in Schittim. Es begann das Volk nach den Toechtern Moabs hin zu huren...
Mosche sprach zu den Richtern Jisraels: Umbringt, jedermann von seiner Mannschaft, die sich dem Baal von Por verjochten.
Eben da kam ein Mann von den Soehnen Jisraels, der fuehrte die Midjanitin in die Naehe seiner Brueder, unter den Augen Mosches, unter den Augen aller Gemeinschaft der Soehne Jisraels, waehrend die
am Einlass des ZELTS der BEGEGNUNG weinten.

In der Wueste 25, 1-6


This is one of the most horrid stories in the Bible, though it's "nice" that the people at least
weep , weep at the Tent of Appointment.
Though far from the infamy of the "whoring" and from the atrocity of the "killing", I was in a situation at the very place "Shittim",
s. also, and also
[it was also where Tamah removed the symbol of Right Use of Will from her neck: 'It was made for me in India, but now I feel you should wear it!' And I am, indeed, wearing it on this Felt Day!
which sadly reminded me of what happens, when people "settle" instead of wander - this strong concept of the Bible:
lekh-lekhâ and go-out!
It may not be by chance, that the strongest metaphors of this "settling" appear in a prophecy about Moab, see my song: Sha'anan Moav
Of course, what is missing in all the many stories about sexual abuse , is the question: what is the source of this overpowering SIN?

I want to quote Fox' comment to this passage:
"
yoked": A strong image of attachment, in a story of strong images. Baal: A major Canaanite god (of thunder and fertility)
the worship of whom was considered the greatest danger to the Israelite people by the Prophets [cf. 1 Kings 17f.]


 


In these barefoot steps above the Ramon-Crater I'm "investing" my hope for a movement in the manifestation of the Tent-Vision
Maya sent a video , "promo to the Crater Festival-Mitzpe-Ramon" on June 13, 2014
All the time I preach to myself and others,
that feelings have to be felt,
because DENIAL of feelings
is the cause of all misery on earth,
and I can prove that eloquently.
But now I remember a line in the "Blue Book"

"Right Use of Will offers ....to recover the powers of the Will

.... an opportunity ...of  enjoying  life  to its fullest".
In other words
- it's so banale, I'm ashamed to call it an insight -
it's not only for saving myself and humankind from misery,
that stopping denial is asked for,
but in order to enjoy life to its fullest.
Enjoying life doesn't mean,
that the feelings have to be"good".
I KNOW, that I can enjoy almost all feelings,
for the very reason, that they are feelings,
which means I am vibrating and therefore living.

Which means, that instead of judging myself
for creating bad feelings
(mainly three:
"I should work and complete what I've started!"'
"I shouldn't have said or written this or that, or I shouldn't have talked so much,"
and: "I don't want to exist".)


I want to be GRATE-FULL for all these OPPORTUNITIES TO FEEL.

Also when I've done something,
which causes a turmoil (...) for others and for myself,
instead of blaming myself,
I should be grateful for this great chance to feel,
even if it's anger and fear, guilt and shame.

 

 

May 20, 2014- OHEL 103 from among its 365 appearances in the Bible

In those days was Hezekiah sick unto death.
And Isaiah ... came to him, ..Set thy house in order;

for thou shalt die, and not live.'
...I [had] said: I shall not see the LORD,
even the LORD in the land of the living;
I shall behold man no more
with the inhabitants of the world.
My habitation is plucked up
and carried away from me as a shepherd's TENT;
Isaiah 38:1+12

In jenen Tagen war Chiskijahu zum Sterben erkrankt.
Da kam zu ihm Jeschajahu...Gebiete ueber den Haus,

denn du musst sterben, kannst nicht leben bleiben....
Schon hatte ich ich gesprochen:
Nicht mehr werde ich oh Ihn sehen,
Ihn oh im Land der Lebendigen,
nicht mehr einen Menschen erblicken,
des Waehrens Siedlern gesellt, .
...abgebrochen wird meine Huete,
von mir weggeschleppt einem HirtenZELT gleich!
Jeschajahu 38, 1+12

What synchronicity! At night I told Tzippi, that I came to the conclusion that Yanina wasn't meant to die now and that I urged her to ask her teacher Shmuel Shaul about this.
She did so, but
"I was disappointed! I thought he would give me a clear answer: "yes you are going to die!" But he didn't." I laughed: "You see? I, too, if told, 'you'll die in 6 months', would be disappointed: why not tomorrow? And you know, that I constantly wonder, why all these 7 000 000 000 people want to live. But since there is no death, you better make up your mind, that and what for you have to live." Then Tzippi's depressive friend came and we entered the issue "of not wanting to live" deeply. And now this ardent prayer [read all of it!] of a Judaean King 2750 years ago, what all he would miss if dead. And why is he allowed to live: because of his "great weeping", "your tears"!


My morning-book:
my diary written during my visit of my daughter's family
while they stayed in Bolder/Colorado for 2 years, 1994-1995.

["I talked with the director of the Licennse-department of KOA on the phone,
after I had endeavored for 4 hours to accumulate info for him about my Desert-Vision.
There was one pretty print with the shortest phrasing in English:

Succah in the Desert
Integration of Nature and Man
7 beautiful "auccahs" with solar energy,
strewn in the desert calm,
inviting hosts for creation and guests for re-creation.

I probably would find this text in one of the pages
of my Succah-Desert-Vision on Healing-K.i.s.s.,
but what intrigues me, is the combination

of my so loving stay with Ronnit and Uri, Jonthan and Rotem,
their two first-born children who were already on Earth then,

with my Desert-Vision - on this day,
on which I set out to finally reach them at Modi'in
and stay with them again - lovingly, I pray.

When searching for something in my computer archive,
I came across this image, its title:
Dec. 2005 in the park.
How can this be? in what park and 2 years after R's separation from me?
The composition of my young children, always present on my wall.
During one of my visits we made a gorgious journey through the west of the United States:
Ronnit and Uri, Rotem and Jonathan + I and Rotem in a cave (where else?)
, I and Jonathan on a tree (where else?)
12-13 years later - Grandma Days with the Quartet - and perhaps the most beautiful one, in Mazkeret Batya, after a night of rain.
See much more in January 2007-The Four Elements: Yael and Itamar (Ronnit's kids), Arnon and Ayelet (Micha's kids)


 

 

May 21, 2014- OHEL 104 from among its 365 appearances in the Bible

"They that hate thee shall be clothed with shame; and the tent of the wicked shall be no more."
Job 8:22

"in Schande kleiden sich deine Hasser,
der Frevler ZELT ist nimmermehr."

Ijob 8:22

I don't like this polarization in those who love and those who hate,
and I hope, that the punishment meant for the evildoeers, was not Ijob's belief, but only that of the "friend" he chose for these dialogs.


 

 

May 22, 2014- OHEL 105 from among its 365 appearances in the Bible

There shall no evil befall thee,
neither shall any plague come nigh thy tent.
Psalm 91:10

Boeses wird dir nicht widerfahren,
deinem ZELT ein Streich nicht nahn.
Preisungen 91, 10

How do I love this line and the other metaphors of "taking refuge under His wings" in this psalm! See my Song: al tira...



During my stay at Shoham this time I detected this glorious photo and asked Efrat to send it to me



ENVISIONING - SONGs

Abraham and Moshe
at the entry of the tent


YHWH from TENT to TENT

The TENTS of Ya'aqov/Yisrael return home



my own tune

my own tune

Video about The Tent-Vision 
Second part

"Once humans know who they are
vibrate and womb what they feel,
there'll be zest ~~~ full-fill-ment,
no need for war
!"
adapted to a tune in a movie

 
Move to my next Felt Day in Closeup>Rotem&Tomer

 

 

2002

Overview of & Links to the Pages of My Community: Israel&Ismael and My Community: Peace through Desert Economy

 

 
MY  V IS ION
 

 

1) E-volving,  Un-folding  the  "SPS"  resources of the Desert
  S  P  A  C  E            P  U  R  I  T  Y          S  I  L  E  N  C  E         
    [as opposed to the cities' crowdedness, pollution & noise],
will be the great  CHALLENGE , which will help Jews and Arabs
to   bring   about     E Q U A L I T Y     in     S E L F - E S T E E M .

2) Since 1974, my peace-work[started in 1958] has been based on:
   Transforming a negative dependency into a positive dependency.

3) Positive dependency or" Partnership" is based on 3 conditions:
 COMMON INTEREST / MUTUAL TRUST / EQUALITY in SELF-ESTEEM.

4) After 40 years of having PRACTICALLY tested this theory ,
I know, that  EQUALITY in SELF-ESTEEM can only be realized,

if the adversaries, forced into mutual dependency by destiny,
will   engage   in   COPING   TOGETHER   with   a   CHALLENGE
which is SO BIG , that it  DWARFS  the GAP in  SELF-ESTEEM.

See also a small-scale application: a Desert Peace Process 2002 and the pages about the RedSeaPartnerSHIP, especially my late and sad insight...


The Partnership Song - 3. stanza

2002


My peace work in the seventies
Shutafut/Mushaaraka/Partnership


Maryam, alias Christa-Rachel Bat-Adam, married Rachel Rosenzweig, born Eva-Maria-Christa Guth

SOME LESSONS LEARNED FROM "PARTNERSHIP'S"
FIRST THREE INTERCOMMUNITY MOBILE WORKSHOPS

(Galilee: Nov. 1978; Negev: Jan. 1979; Sharon: Feb. 1979)

 

 

 

 

 

"Rabbi Hillel used to say:
"One should love peace
and pursue it actively."
What does this imply?
If a person sits in his place quietly,
how can he be running after peace? Rather, he should go out into the world and pursue peace in Israel,
as it is written:
"seek peace and pursue it!"

(Psalm 34:15)
.
How is this done?
Seek peace where you are
and pursue it to other places!"
(Midrash Abbot de Rabbi Natan, p. 51)

 

 

 

May 18-19, 2014:
I found the photos of only 4 machine-written pages. inserted here.
There must have been more.
In any case: I copied the pages,
so they can appear in "Search" and also in order to win some space.

I feel -while reading and copying, -yes I faintly remember,
that it's not me who has written this report
- my English wasn't sufficient for this at that time.
But did USA-born Prof. Benjamin Yanouv, one of my partners,
translate what I prepared or did he write on his own account,

not daring to publish it under his name?
See a picture with Yanouv amidst a Partnership committee meeting!
[See a book which Yanouv published in 1992]

A statement like
"bad feelings have to be discharged"
could have been said also by me at that time,
for it was much later,
after I was granted to learn the message
in the "Right Use of Will" books
and "Godchannel.com",
that I understood, that the term "discharge" ,
used up to this day by the otherwise
so great "Re-evaluation Counseling",
makes feelings "bad" to begin with,
and if feelings are judged as "bad",
there is no wonder,
that they are denied by almost all humans
and that they cannot fulfil their task

 
 

 

A "Partnership" Way of Working for Peace

"I still don't know what our common interest is, or what interest I, as an Arab, should have in the State of Israel", said Abdullah (all personal names are disguised), a Jaljulia village resident who graduated from a Jewish agricultural school. Speaking during the closing circle of the third PARTNERSHIP Workshop, he added: "But some time ago, I reached the conclusion that the Jews have a right to a homeland just as I have a right to a homeland. This idea has been greatly reinforced by my teacher, five year-old Boaz, who insisted I play with him this weekend whenever we had a break." (It was the first Intercommunity Workshop where some of the Arab and Jewish participants brought their children, and they took turns in caring for them!) "I know now, this child must live!" he added.

What is a "Mobile Workshop"? The term was coined by Prof. Ernest Stock, one of our members, and stands for three days of building trust as well as discovering common interests among small neighboring communities of Arabs and Jews. The participants in such a Mobile Workshop move from a kibbutz to an Arab vilage, and from there to a Jewish moshav, learning how to talk together, and staying in each place consecutively for 24 hours. The goal is to undergo training in the principles of PARTNRSHIP and to create conditions for a concrete working relationship between these neighboring communities. The participants consist of PARTNERSHIP members and representatives of the three places (themselves not members of the organization). The ultimate goal is to learn to exist together in peace.



-2-


Peace, like self-determination, cannot be brought about, or sustained, by a contract between governments only. In fact, how can there be peace as long as Abduallah can look daily at the fine avocado groves being grown by Jews from France and Argentine on lands which once belonged to his fathers? How can Eva from Kibbutz Horshim, brought up in an ideology of justice and brotherhood, work for peace as long as she is caught between the feelings of guilt (because
"We took your land away") and the need to survive after Hitler's holocaust? How can there be peace as long as the little children of Moshav Sdei-Hemed disguise their fear of the Arab citizens of Jaljulia (whom they equate with the familiar image of Arab terrorists) by singing mocking songs while passing through the village in their school-bus?

There are so many barriers to peace. There is first of all, the psychological barrier of suspicion and fear, humiliation and superiority, guilt and confusion about identity. These are not negotiated away be peace treaties. Secondly, there are objective conflicts of interest, like the distribution of land and other resources, discrimination in education or army-service, and differences of political status. And finally, there is the enormous social and educational gap between the well-cared-for child in a kibbutz, and, for example, the Beduin girl, whose mother has passed on to her the oppression she herself suffered as a woman in an underdeveloped society.



-3-

Coping with Irrationality:

More and more people understand that
peace is not heaven on earth. Peace means an atmosphere where people can concentrate on coping creatively with problems instead of struggling with sheer survival; an atmosphere where people will enjoy the challenge of their differences - differences created by the uniqueness of each nation and each society. They learn to enjoy this challenge instead of feeling threatened by it.


For this atmosphere to prevail, the relationship between the different peoples and societies in Israel must be based on: 1) the awareness of their common interest, 2) on equality of self-respect, and 3) on the fostering of mutual trust.These three conditions of any partnership between persons or people are only the foundation; they must be created and tested day after day between those people who are committed to this goal of peace. Unlike the famous peace-song "We shall brothers be", we sing; "We are partners NOW!"


The difficulty of this consistent application of the partnership principles may be demonstrated by two typical examples of irrationality between members of "Partnership" (who belong to the same nation):
"I hate Mira", cried Naomi after she had felt insulted by Mira over a difference of interpretation of "Partnership's" policy. "It's much easier for me to be a partner of a Palestinian than of Mira!" And when Said, out of anger at the facilitator of the workshop, publicly spoiled the consensus about the name of the little forest we wanted to plant, Fuad grasped him by his shoulders and screamed: "typical Arab mentality! I'll never come again, if you are here."


It is human irrationality which prevents us from pursuing our enlightened self-interest. One of the main aims of the workshops, as well as of other training activities in "Partnership", is to help people become aware of the difference between rationality (i.e. giving an accurate response to each new situation) and irrationality (i.e. thinking and acting which are coloured by fresh or past hurts and fears.) To know the difference between feelings and reality, and to learn to help each other in discharging bad feelings and then re-evaluating our power to resolve conflicts, is a pre-conditon for effectively coping with the problems which prevent peace.


The feeling of powerlessness must be tackled first: "What can we do, we Jews; the world hates us and nobody will ever stand up for us!" "What can we do, we Arabs in Israel! We are the minority and Jews have the power!" "What can I, an ordinary citizen, do, the government has the power and I am nothing!" Most powerless human beings think that their only alternatives consist of either violence or doing nothing. To give people a sense that they can cope constructively with problems, and to develop their creativity in living and working together, are the major goals both of "Partnership" in general and of each workshop in particular.


-4-

Creating Trust

The Inter-Community workshop focuses on meeting two needs:: the need to provide "Partnership "members with tools which enable them to succeed in their work and to enjoy it, as well as the need to create models of concrete partnership in various regions of the country.


The preparations for such a worksho involve an enormous amount of work. First, three neighbouring communities, representing the incredibly heterogenous society of Israel, have to be chosen: a well-organized kibbutz of Western Jews or native Israelis, a less well-organized moshav of mostly uneducated Jews from Arab countries, and an Arab village or a Bedouin tribe - itself often torn by different religions, ideologies or tribal feuds. The Galilee workshop included Kibbutz Sasa, Moshav Dovev and the village Jish. We had contact with the three of them while working on our model of how to solve a conflict of interests concerning land ownership. Dovev participated only marginally. The Negev workshop took place in the Bedouin tribe Al-Husseil and in Kibbutz Dvir. As in the Galilee, the moshav that had been "won over", then dropped out in the last minute. Though their representatives trusted us, the people did not.


The Sharon workshop, in the centre of the country, included Kibbutz Horshim, the village Jaljulia, and Moshav Sdei-Hemed, after violence had broken out between them. We had made contact with Neve-Yamin several times, but in the end we chose another neighbouring Moshav, with mixed oriental and Western population, Sdei-Hemed.


We then began the delicate task of winning the trust of leaders in each of the three communities. After some basic information about "Partnership" has been communicated, these leaders were asked for two things:
1) To suggest four or five people in the village who could be motivated to participate in the workshop, in order to work for a concrete partnership between the three communities afterwards.
2) To give hospitality to the workshop, i.e. to a group of about fifteen Jews and Arabs, in addition to the participants from the other two communities. They were asked to provide ten families as hosts for meals and sleeping accomodities, several rooms for the gathering of the workshop participants from morning till supper, and a large hall for the evening activities with the people from the entire community.

In some of the communities, because we could not get in contact with the designated representatives, we held meetings with random groups and won them over as participants. We learned from the first two workshops that holding only one meeting before the workshop was not enough. The organizer of the Sharon workshop [my pupil, Ma'ayan Biran] therefore set up seven meetings, two with each village and one for the registered participants from the three villages together, as well as held many additional meetings with individuals and representatives. Still, in the end, the five participants of the Moshav did not turn up the first day; they appeared only when we were guests at their settlement on the last day.

In addition to the problem of trust and reliability, there are also enormous technical stumbling-blocks which have to be overcome. Even in a kibbutz there is just one telephone and participants rarely have a car; Arab villages seldom have public rooms for even small gatherings; there are no holidays in common, and people work six days a week.This means that a continuous participation of three days is possible only for very few people. In the Negev workshop, we won over an orthodox religious social-worker from a moshav. This gave us the opportunity to practice partnership betwen religiously observant and non-observant participants, but again, it involved many technical problems. Since some of them could not be solved, additional psychological difficulties resulted.
-5-

Living Partnership

By the time any three-day workshop starts, we are hungry for some compensation for the enormous efforts invested in the preparations. This compensation comes from immediate personal closeness between the participants, brought about by the methods used in the workshop as well as by the common goal of winning over people for the idea of partnership. For example, on the evening, after an intense encounter between the participants, the visitors must begin to relate to the population of the host community. We tried all sorts of devices to do effective work with the villagers, taking into account the completely different needs in a kibbutz, an Arab village, or the moshav. A combination of dancing, singing the Partnership Hymn, an introductory lecture about the idea and activities of "Partnership", and discussions in small groups about feelings that prevent partnership from developing, seems to be most successful.



For the third evening in the Galilee, we had invited the Haifa theatre to perform the Hebrew-Arabic play " A Hole in the Wall'. This play, co-initiated by "Partnership" member Edna Zaretzk
i [Edna and the play is mentioned also in "Annapolis"] who is also an actress in the play, depicts the challenge of Jews and Arabs being different, but still coping together with problems of common interest.Since the most suitable place for the performance was in Kibbutz Bar'am, we used this opportunity to involve its population, and invited the people from Jish [Gush-Halav] and Sasa over there. As usual, a discussion conducted by Partnership members, took place after the play.
[where is the completion of this report?]



Quoted in "Heaven-to-Earth-1" 2007/2014

A critical letter concerning my report
[obviously not about this report but
about our
Mobile PARTNERSHIP Workshop [" Sayeret Shutafut"[

in the Galilee 1978
The letter, which influenced me deeply,
was from Yuval, who also led such a "Sayeret",
in the Negev.
together with Ofra Lotan from Kibbutz Dvir,
whom I find mentioned in a quote from my 1979 diary,
[which shows a bit of the abyss in which used to "live" ].