most royal greening verdancy,
rooted in the sun,
you shine with radiant light.”
~ Saint Hildegard ~
It’s amazing how things change. Two weeks ago at the cabin we were in the midst of snows of early March. Then I was out and about the garden a few days ago and there was yellow and purples, oranges and green. Spring had arrived here on the Northern Hemisphere – right on schedule with the Equinox.
I was taken by the crocus and, as you’ll see, by the robin too; it’s all coupled with the visions of Saint Hildegard de Bingen, 12th century Christian Mystic and Benedictine Abbess.
Cheers ~ Bruce
“Even in a world that’s being shipwrecked, remain brave and strong.”
Song of the Open Road
by Walt Whitman
Public Domain (first published 1856)
Healthy, free, the world before me,
The long brown path before me leading wherever I choose.
Henceforth I ask not good-fortune, I myself am good-fortune,
Henceforth I whimper no more, postpone no more, need nothing,
Done with indoor complaints, libraries, querulous criticisms,
Strong and content I travel the open road.
The earth, that is sufficient,
I do not want the constellations any nearer,
I know they are very well where they are,
I know they suffice for those who belong to them.
(Still here I carry my old delicious burdens,
I carry them, men and women, I carry them with me wherever I go,
I swear it is impossible for me to get rid of them,
I am fill’d with them, and I will fill them in return.)
You road I enter upon and look around, I believe you are not all that is here,
I believe that much unseen is also here.
Here the profound lesson of reception, nor preference nor denial,
The black with his woolly head, the felon, the diseas’d, the illiterate person, are not denied;
The birth, the hasting after the physician, the beggar’s tramp, the drunkard’s stagger, the laughing party of mechanics,
The escaped youth, the rich person’s carriage, the fop, the eloping couple,
The early market-man, the hearse, the moving of furniture into the town, the return back from the town,
They pass, I also pass, any thing passes, none can be interdicted,
None but are accepted, none but shall be dear to me.
The earth expanding right hand and left hand,
The picture alive, every part in its best light,
The music falling in where it is wanted, and stopping where it is not wanted,
The cheerful voice of the public road, the gay fresh sentiment of the road.
O highway I travel, do you say to me Do not leave me?
Do you say Venture not—if you leave me you are lost?
Do you say I am already prepared, I am well-beaten and undenied, adhere to me?
O public road, I say back I am not afraid to leave you, yet I love you,
You express me better than I can express myself,
You shall be more to me than my poem.
I think heroic deeds were all conceiv’d in the open air, and all free poems also,
I think I could stop here myself and do miracles,
I think whatever I shall meet on the road I shall like, and whoever beholds me shall like me,
I think whoever I see must be happy.
From this hour I ordain myself loos’d of limits and imaginary lines,
Going where I list, my own master total and absolute,
Listening to others, considering well what they say,
Pausing, searching, receiving, contemplating,
Gently,but with undeniable will, divesting myself of the holds that would hold me.
I inhale great draughts of space,
The east and the west are mine, and the north and the south are mine.
I am larger, better than I thought,
I did not know I held so much goodness.
All seems beautiful to me,
I can repeat over to men and women You have done such good to me I would do the same to you,
I will recruit for myself and you as I go,
I will scatter myself among men and women as I go,
I will toss a new gladness and roughness among them,
Whoever denies me it shall not trouble me,
Whoever accepts me he or she shall be blessed and shall bless me.
Now if a thousand perfect men were to appear it would not amaze me,
Now if a thousand beautiful forms of women appear’d it would not astonish me.
Now I see the secret of the making of the best persons,
It is to grow in the open air and to eat and sleep with the earth.
Here a great personal deed has room,
(Such a deed seizes upon the hearts of the whole race of men,
Its effusion of strength and will overwhelms law and mocks all authority and all argument against it.)
Here is the test of wisdom,
Wisdom is not finally tested in schools,
Wisdom cannot be pass’d from one having it to another not having it,
Wisdom is of the soul, is not susceptible of proof, is its own proof,
Applies to all stages and objects and qualities and is content,
Is the certainty of the reality and immortality of things, and the excellence of things;
Something there is in the float of the sight of things that provokes it out of the soul.
Now I re-examine philosophies and religions,
They may prove well in lecture-rooms, yet not prove at all under the spacious clouds and along the landscape and flowing currents.
Camerado, I give you my hand!
I give you my love more precious than money,
I give you myself before preaching or law;
Will you give me yourself? will you come travel with me?
Shall we stick by each other as long as we live?
Cheers ~ Bruce
Charles Brandt has turned 94 on Feb. 19th, 2017. Speaking about contemplation or to the local meditation group he facilitates, he often quotes his fellow monk Thich Nhat Hahn…
(bruce witzel photo)
In Being Peace, Nhat Hahn says,
“Our world is something like a small boat. Compared to the cosmos, our planet is a very small boat. We are about to panic because our situation is no better than the situation of the small boat in the (stormy) sea… Humankind has become a very dangerous species. We need people who can sit still and be able to smile, who can walk peacefully. We need people like that to save us… You are that person… each of you is that person.”
The Catholic monk Thomas Merton once described Thich Nhat Hanh as “more my brother than many who are nearer to me in race and nationality because he and I see things in exactly the same way.”
In the mid 1950’s when Charles had intended to enter the Abbey of Gethsemini where Thomas Merton was novice master, he was advised by Merton “Don’t come here. We could make a good monk of you, but not a good contemplative.” Charles did become a Trappist, but in 1965 he left for Vancouver Island.
The well known Canadian activist Bishop Remi de Roo, who is now a good friend of Charles and also turns 94 on February 24, ordained Charles to the priesthood as a hermit monk in 1966 – the first time this happened in over 200 years.
This past November 21, 2016 Charles Brandt celebrated 50 years of his vows to the extended community of people and the earth. His testament on that occasion can be found here in Charles Brandt Speaks (part 3). At the event there were no less less than 10 tributes shared including Ecology, Spirituality and Sustainability (part 1) and These Fish, This Land, This Water (part 2).
A unique interview was conducted with Charles Brandt on Friday, February 12, 2016, and recently published in the Thomas Merton Annual Review. Below is a condensed version.
Conducted by Donald Grayston and David Chang
Charles Brandt is a Roman Catholic priest and hermit, a bookbinder and paper conservator, and an award-winning ecologist.
Since 1965, he has lived the hermit life, mostly at Merton House, his hermitage at Black Creek, British Columbia (a few miles north of Courtenay on Vancouver Island).
When working elsewhere as a conservator, he would make his urban apartment his hermitage, always intending during those years to return to Black Creek.
Now 94, he says this: “I’m looking towards eternity now. . . . I’m not going anywhere. I love this spot. I’m permanent. I feel steady, in a sense, with life, and with my calling.”
He is a beautiful old man…
Donald Grayston: First of all, thank you very much for giving us your time, and let’s cut right to the chase: why be a hermit? How do you explain yourself to yourself?
Charles Brandt: Part of it, I think, is tradition. You know I was a Trappist monk for eight years at New Melleray, and I couldn’t quite bring myself to making final vows. During Vatican II [1962-65], monks were trying to discover their roots. So there was a kind of a movement among the Trappists to explore their roots, and they discovered the hermits. We went back, just trying to discover our roots as monks.
DG: That was then, as the teenagers say, and this is now: so why be a hermit in the twenty-first century?
CB: It still has its place, and I think that anybody who prays benefits the whole body of Christ. Prayer touches everybody. The person next to me is affected by whatever I do. If I pray, that helps them, and it also helps the natural world. I’m very keen on the natural world, and I think that the human community and the natural world must go into the future as a single sacred community or perish in the desert, as Thomas Berry says. Praying, living a life of solitude and stillness, quiet, is good for my soul; it’s good for everybody, I think.
David Chang: Did your interest in spirituality and your interest in the natural world – matters of ecology – did they always go hand in hand, or did one come first and feed into the other?
CB: I was a Boy Scout, and I spent some time in the summer at Osceola Scout Camp in Missouri, where I was called into the tribe of Mic-O-Say. The Osage Nation lived in that part of Missouri; they [the Scouts] had braves and runners, and they called them Mic-O-Say. You would come down as a camper, and if you did well, and showed exemplary character, you were called into the Mic-O-Say; and so I was.
Roe Bartle, the mayor of Kansas City, was the chief, and said to me, “You’ve been called, you do not know why, nor will you ever know, but thus far you’ve been considered worthy”; and then he gave me something to drink, bitter with the sweet, turned me around several times, and told me to keep absolute silence for 24 hours. Then I was to report to Blue-Eyed Otter, the medicine man of the tribe. He told me to go out and sleep in the wild, and to make medicine, and to take vows to God, to [my] mother, and [my] country. In terms of country, I wasn’t thinking of Missouri or America; I thought of the earth, and that was a revelation to me.
So it was through birding and Scouting that I got into contact with the natural world, and it always seemed to go hand-in-hand with what I was thinking about. And when I was about five years old, we moved out of Kansas City to a farming area, in the countryside, in the wilderness. Every tree had a bird’s nest in it. It was amazing to me, my real first contact with the natural world, moving from the city to a farming area.
DG: So it was important for you to grow up on a farm, and then have this exposure through Scouting.
CB: Very much so. And were you asking about the natural world and the spiritual?
CB: When I was quite young, I felt that we should have contact with God, that we should be able to communicate with God. Nobody told me anything about that, it was just kind of an intuition. I would ask pastors, do you know God? And it was kind of embarrassing, you know, it was sort of hem and haw, and I took it for granted that they should be able to communicate with God.
DG: Do you know The Way of a Pilgrim?
DG: The pilgrim goes to his priest and then the bishop and neither knows what to say; finally he meets somebody who teaches him the Jesus prayer. You had a similar experience.
CB: Then somebody told me about The Man Nobody Knows, by Bruce Barton; and it was the first time I realized that Christianity was more than just an ethical thing, that Jesus was really Son of Man, Son of God, he was God, and that was a revelation to me that he was divine. He never says he’s God [laughs], but that’s the theology . . .
DG: Divinity and humanity together.
CB: That’s right.
(thomas merton photo – detail of abbey church)
DG: You did tell us in your Time Line that you started reading Thoreau when you were 13. Now, what kind of a kid reads Thoreau at the age of 13?
CB: My mother’s brother’s wife, my Aunt Hildred, did book reviews for The Kansas City Star. She did one on Walden, and I read it, and I got interested then in Henry David Thoreau. He went to the woods to find out what life was all about, and that was really quite exciting, and a real challenge for me; and I wanted to do something like that. That was probably my first inroad into the hermit life. Then again in high school, we had to do a project on what was our vocation; and I wanted to be a fire-watcher, to live in a tower. So again, I guess that was sort of leaning toward a solitary life.
DG: Which was something that Thomas Merton discussed with Dom James (his abbot) about doing at one point.
CB: That’s right. Dom James thought that would give him kind of a footing.
Thomas Merton, original painting by John Giuliana
DC: I want to ask a question about Thoreau. The first time I read Thoreau, I had a particular view of him. A couple of years later, I read him again, and I appreciated him differently. Did you find that? Or, have you revisited him?
CB: I think the big thing about Henry David Thoreau – I’ve been to Walden Pond, and I saw where the hermitage was – was that he went to the woods, and gave us a deeper appreciation of the natural world, what’s out there. We take it for granted, when they [the colonists] first came to America, they came to use it, and to conquer the First Nations people, and to use the land. But Henry David Thoreau went out just to appreciate what was there. I think that’s perhaps his great contribution, and I think that’s a big thing we could do today: show people the natural world so they fall in love with it. That’s the only way we’re going to save the world: to appreciate it. It’s sacred, and we only love what is sacred. I think Thoreau helped us, along with John Muir and Emily Dickinson.
DG: In your second year in high school, you became quite interested in bird study, and you had a very special experience with a stream of warblers.
CB: It was Sunday morning. My Dad was not very appreciative of my not going to church, but I really became interested in bird study, and I was out along the Blue River. I saw birds of different colors, maybe five or seven different species. These were warblers of different species which migrate though in the spring, different species each with its own coloration, oftentimes moving through together. It was a quite amazing thing to me that that should exist, and that I should see that, and it was kind of a breakthrough for me. It was an experience that lifted me out of the ordinary run of life…
DG: Aldo Leopold spent a lot of time observing birds. Do you still do bird-sound recording at all?
CB: I don’t, but I have a friend in the valley who does. You need some really special equipment for that. At Cornell, we had a sound truck with a parabolic reflector. When I was at Cornell, I won a scholarship in bird-sound recording.
CB: When I was in the Air Force, I learned to build radios, so I did a lot of work with preamplifiers, built a couple of those. That was my primary work for the bird-sound recording at Cornell. At the time, they had finished pretty much all the birds, and they were getting into recording amphibians, voices of the night, frogs and toads and crickets and things like that.
DG: That’s what Merton calls “the huge chorus of living beings.” It’s a wonderful passage, in which he describes the sounds of the night.
DC: What is it about birds that provide an entry point to a larger ecological consciousness?
CB: There’s something really magical about birds. The fact is, they can fly, they can move. That’s really an enchanting thing, but I think once you get interested in any part of natural history, then it opens you up to everything, to rivers and trees and plants.
DG: Because it’s all connected.
CB: It’s all connected . . . our community here by extension includes plants and soil and all sentient life, so it’s everything that’s connected.
DG: Do the Buddhists have something to teach us about that?
CB: Oh, absolutely. What do they call it? . . . dharmakaya? . . . everything is connected, everything is compassion, and everything is emptiness, but I think the big thing that Thomas Berry – I’ve read a lot of Thomas Berry – would say is that the big thing with the Buddhists is their respect for life; that all life is precious, and that’s really influenced me. I’m a fisherman, and I used to do fishing, catch and release, and I’ve given that up now, because I realized that once that hook gets into that mouth, they feel some pain, and the Buddhists want all pain to cease, all suffering. Thomas Berry was quite keen on Buddhists because of that…
DG: Back to you. You entered active service in the US Army Corps, and later the Air Force, and you had a number of military experiences, including bombardier training.
CB: I was a navigator officially, but I did have bombardier training. You had to have bombardiering to be a navigator, so you could understand what the bombardier was [doing] .
DG: How do you feel about that now, looking back on that military period?
CB: You know, I never thought much about it. The war (World War 2) was going on when I was in high school. My father was an officer in the Air Force and I’d hear a little bit about the war. I never took it seriously; I never thought about it. Went to William Jewell College, went to the University of Missouri, joined the reserve corps, then I was drafted.
I finally wound up training as a navigator, and then about halfway through the course, I began to think, well what is this about war? Is this really right? Should we be dropping these bombs? So I went in to see the chaplain – and this wasn’t really down on my record, I know that. I said I may be a conscientious objector, I don’t really know, I haven’t really thought it out. So the chaplain said well, you go and think about it for a while. Then, I was shipped out to gunnery training and then finally navigation training.
CB: Things were really moving right along, and I really didn’t have time [to think about it]. Today, I don’t say I’m a conscientious objector, but I’m nonviolent. That’s what Merton was. Merton was nonviolent. That’s where I think I would stand. Merton might say there might be a necessity to take a stand, but he was really nonviolent. So that’s where I stand, and I would be there from the very beginning, I think, had I realized what was taking place…
DC: I was just wondering, whether bookbinding, as a form of practice, has any contemplative value for you.
CB: I think it does. Probably the best contemplative part of bookbinding is sewing the book. It’s a very relaxing, I think a very meditative, contemplative aspect of binding. Literature is disappearing at a great rate from our libraries all over the world, and it’s our written record of humanity. So if you’re preserving that, as I am, you’re preserving humanity, the culture, and I think that’s really quite worthwhile. It’s like preserving the earth. It’s not just a job, it’s something that’s conducive to the prolongation of civilization.
DC: It’s an act of beneficence.
CB: Yes, and it’s a slow, methodical work. You’re not in any hurry, not working with heavy machinery. Merton, that was one of his big gripes at Gethsemani.
DG: Here’s one more question. You spent a number of years away from here, doing archival and preservation work. How does that fit with being a hermit?
CB: After I’d been doing some bookbinding for a couple of years, I realized I didn’t have a lot of experience working with paper conservation, and I wanted to get more experience. I had a friend who had a friend in Massachusetts at the New England Document Center, Dr. Cunha. I wrote to him and asked if I could come, that I knew a little bit of bookbinding, and that I would offer that skill if he would teach me paper conservation.
So I was there for about a year, and I kept getting jobs. I became head of the bindery. But it wasn’t what I came for, and I wanted to learn how to do fine binding, you know what I mean? You do binding, then you put designs on it with tools, and it’s called finishing. I wanted to learn that. They had said, we can teach you that, but they didn’t have anybody there to do that. So I went to Ascona, in southern Switzerland.
While I was in Ascona, I got a telephone call from Ottawa, from the Canadian Conservation Institute, asking me if I would like to be interviewed for a job as conservator. That was a big chance, you know? So they flew me to Ottawa, and I got the job, and then they flew me back to Europe and I finished what I planned to do, and started working for the Canadian Conservation Institute. I did that for five years, and got a pension from that. Then I went from there to Winnipeg, and set up a conservation centre for the [provincial] government there.
DG: During this time, what about the hermit life?
CB: Well, in Ottawa, I had a flat. I didn’t do much parish work, and when I got to Winnipeg, I said a daily Mass at the cathedral there for a couple of years. When I was in Ottawa, I spent most of my weekends in Combermere: that’s where the Baroness was (Catherine de Hueck Doherty, founder of Madonna House, was also a major influence on Thomas Merton).
(thomas merton photo)
CB: So I was really in contact with the life. I wasn’t just secular, and I was, like St. Paul, a tent maker. I was a bookbinder, and trying to live a contemplative life in a busy world.
(bruce witzel photo)
DG: Did you feel stretched by that experience? Did you have a sense of pull back to this place?
CB: Oh yes. I was always moving back. I was always coming back.
DC: At this point in your life, how you would say you’ve grown or changed in your appreciation of spirituality in relation to ecology, and in relation to your place here in Black Creek?
CB: In a way, I’m looking towards eternity now. I’ll be 93 on February 19, , so I’m not going anywhere. I love this spot. I’m permanent. I feel steady, in a sense, with life, and with my calling. And this is my place. I walk out and I know the trees, and I know the birds and the animals. They’re my friends. As I said, the human community and the rest of the natural world has to go into the future as a single sacred community. I feel that I’m part of this community where the natural world and people come and go; and if we don’t, as Thomas Berry says, we’ll perish.
DC: So, you know the birds: do the birds know you? Do they have a sense you are a person who lives in their neighborhood?
CB: I think the deer know me more than the birds, because the birds are more skittish. But in a way, I’m sure they accept me into their community.
It’s wonderful to hear your story. Many thanks.
~ with cheers from Bruce ~
Postscript from Charles:
IT IS NOT CLEAR FROM THE INTERVIEW ABOUT MY SERVICE IN THE AIRFORCE.
WHILE I WAS PONDERING MY POSITION AS A NON-VIOLENT PERSON, THE WAR
ENDED ABRUPTLY WITH THE DROPPING OF THE A. BOMB. I THINK IT IS IMPORTANT
TO MENTION THAT I SAW NO ACTION. IT WAS OVER BEFORE I HAD TIME TO THINK
IT OUT CLEARLY, JUST MOVING FROM PLACE TO PLACE. NO SOLITUDE OR SILENCE
OR LEISURE TO RESOLVE THE ISSUE. IT IS RESOLVED NOW AND FOR SOME TIME.
We will continue to fail in our ability to love until we recognize that it is the personal responsibility of each individual to learn how to love…
Love must be an integral part of all areas of our society, so that it can halt the march of isolation, separation and a hostile social order…
Petra Kelly (1947 –1992)
Considering this Saturday’s wide-spread peaceful protests against the new American Trump administration, activist Petra Kelly’s essay below on Social Defence written 25 years ago, still sing true today.
Petra was born in Germany in 1947. Her step-father was an American army officer based in Germany, although Petra remained a West German citizen. The family returned to the United States in 1959. Petra was active in the civil rights movement during the 1960’s. During Robert Kennedy’s bid for the US presidency she was a campaign organizer.
After studying political science at the American University’s School of International Service in Washington, D.C., Petra returned to Europe. During the 70’s she worked on Public Health Issues and Environmental Protection in Brussels for the European Community Commission. Later,
Petra Kelly was a leader in the peace and anti-nuclear movements when I heard her speak in Vancouver in the mid 1980’s. She was also deeply involved with ecological and human rights issues, helping form the German Green Party and becoming among the world’s first green parliamentarians in 1983. In the late 80’s and early 90’s she helped organize support for both the Free Tibet Movement and the Chinese Democracy Movement.Tragically, she was murdered in 1992.
Listen up! Here an excerpt of her life-work.
On Nonviolent Social Defense
Social defense is practical and pragmatic. It requires excellent preparation, organization, and training; a courageous, creative, and determined citizenry; and a radical commitment to democratic values. Independent, resourceful, freedom-loving people that are prepared and organized to resist aggression cannot be conquered…
In the 20th century, we have seen several examples of the effectiveness of nonviolent social defense. The home-rule movement led by Gandhi mobilized so much grassroots pressure that the British were forced to withdraw from India. The civil rights movement created profound changes in U.S. society. Philippine “people power” overthrew Marcos non-violently. And in Eastern Europe, it was citizens’ movements, not political or military powers, that toppled the state security systems.
Full demilitarization can only come about in a society in which power is shared at the grassroots. In the nineteenth century, Henry David Thoreau called upon free citizens to engage in civil disobedience and nonviolent actions whenever there is an injustice. Civil disobedience and nonviolence are an integral part of any democratic society. Even in Western democracies, the state seems invincible, and as individuals, we often feel powerless, unable to have much effect. We must remind ourselves that the power of the state derives solely from the consent of the governed. Without the cooperation of the people, the state cannot exist. Even a powerful military state that is nearly invulnerable to violent force can be transformed through nonviolence at the grassroots. Noncooperation, civil disobedience, education, and organization are the means of change, and we must learn the ways to use them. Direct democracies will come into being only when we demand from our leaders that they listen to us. This is fundamental to Green politics. Power is not something that we receive from above. To transform our societies into ones that are peaceful, ecological, and just, we need only to exercise the power we already have.
Like the militaristic mode of defense, social defense demands courage and the willingness to place the interests of the community ahead of individual self-interest, relying as it does on well-organized, tightly bonded affinity groups in every neighborhood prepared to conduct acts of nonviolent resistance on short notice. Every neighborhood must know how to conduct resistance and subversion. This method of democratic security requires little material apparatus but a lot of organization and training…
Faith that we have a natural disposition to love, that we are possessed of moral conscience, and that all life is sacred, are at the foundation of nonviolent action, and we can see their power in practical application. The political techniques of nonviolence — noncooperation, civil disobedience, grassroots organizing, fasting, and so forth — derive their power from the faith and confidence that through the integrity and self-sacrifice of our actions, we can awaken our opponent’s conscience and bring about a change of heart. Gandhi was uniquely creative in applying nonviolence as an effective force for political and social change. For him, nonviolence was always active, powerful, and dynamic, and had nothing to do with passivity or acceptance of wrongful conditions. He acknowledged the influence of the nineteenth century Indian women’s movement in the development of his approach. Because women’s contributions to nonviolence are often unrecognized, this influence is especially encouraging. He was also directly influenced by Jesus’ gospel of love and the writings of Tolstoy, Emerson, and Thoreau.
Violence always leads to more violence, hatred to greater hatred. Nonviolence works through communion, never through coercion. We must win over, not defeat, our opponent through openness, dialogue, patience, and love. Our real opponent is not a human enemy, but a system and way of thinking that give some people the power to oppress. Each struggle is part of a larger vision, one of building a society dedicated to the welfare of all. Gandhi felt that India could only become healthy with strong, politically autonomous, economically self-reliant villages. He was critical of industrialism for dehumanizing workers, splitting society into classes, and taking work from humans and giving it to machines. And he saw that any centralized production system requires a state that is restrictive of individual freedom. To him, the spinning wheel represented the dignity of labor, self-sufficiency, and humility needed to guide the people of India in the work of social transformation. Gandhi’s influence runs deep in the Green movement. Satyagraha and all it implies have inspired and informed our vision of nonviolent change.
All forms of structural and institutional violence — the arms race, warfare, economic deprivation, social injustice, ecological exploitation, and so forth — are closely linked…
A nation’s policies, values, institutions, and structures comprise the preconditions for violence or for peace. Gandhi said, “Nonviolence is the greatest force (hu)mankind has ever been endowed with. Love has more force than a besieging army.” Martin Luther King, Jr. added that this power of love is physically passive but spiritually active — that “while the non-violent resister is passive in the sense that he is not physically aggressive towards his opponent, his mind and his emotions are constantly active, constantly seeking to persuade the opposition.” Nonviolence is a spiritual weapon that can succeed where guns and armies never could. “Democracy can only be saved through nonviolence,” Gandhi said, “because democracy, so long as it is sustained by violence, cannot provide for or protect the weak. My notion of democracy is that under it the weakest should have the same opportunity as the strongest. This can never happen except through nonviolence.”
Excerpt from Thinking Green (1993), by Petra Kelly
In this world there is nothing softer or thinner than water.
But to compel the hard and unyielding it has no equal.
That the weak overcomes the strong, that the hard gives way to the gentle :
This everyone knows, yet no one acts accordingly.
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1) REMEMBER OUR VOWS
2) PRACTICE PATIENCE
3) REFRAIN FROM OUTRAGEOUS BEHAVIOUR
1) SUSTAINABILITY - For at least seven generations
2) GRASSROOTS DEMOCRACY
3) SOCIAL JUSTICE & RESPONSIBILITY - personal & global
4) NON VIOLENCE - a call to arms is the last choice
5) DIVERSITY - biological, cultural & spiritual
6) POST PATRIARCHAL CONSCIOUSNESS
7) SEXUAL & RACIAL EQUALITY
8) DECENTRALIZATION - of energy, politics & wealth.
9) ECOLOGICAL WISDOM