2023/01/01

Lilies of the Field (1963 film) - Wikipedia 들백합

Lilies of the Field (1963 film) - Wikipedia

Lilies of the Field (1963 film)

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Lilies of the Field
Lilies of the Field (1963 film poster).jpg
Theatrical release poster
Directed byRalph Nelson
Screenplay byJames Poe
Based onThe Lilies of the Field
by William Edmund Barrett
Produced byRalph Nelson
StarringSidney Poitier
Lilia Skala
Stanley Adams
CinematographyErnest Haller
Edited byJohn McCafferty
Music byJerry Goldsmith
Production
company
Rainbow Productions
Distributed byUnited Artists
Release dates
[1]
Running time
94 minutes
CountryUnited States
LanguageEnglish German
Budget$240,000[2]–247,000[3]
Box office$3 million (rentals)[2] or $7 million[3]

Lilies of the Field is a 1963 American comedy drama film adapted by James Poe from the 1962 novel of the same name by William Edmund Barrett, and stars Sidney PoitierLilia SkalaStanley Adams, and Dan Frazer. It was produced and directed by Ralph Nelson. The title comes from the Sermon on the Mount in the Bible (Matthew 6:27–33 and its parallel scripture from Luke 12:27–31). It features an early film score by prolific composer Jerry Goldsmith.[4] The film was turned into a Broadway musical in 1970, retitled Look to the Lilies, with Shirley Booth in the role of Mother Maria Marthe.

It tells the story of an itinerant worker who encounters a group of East German nuns, who believe he has been sent to them by God to build them a new chapel.

It was praised by critics and received numerous accolades, including five Academy Award nominations, including Best Picture and Best Supporting Actress for Skala. Poitier won the Academy Award for Best Actor, becoming the first person of color to win an Academy Award for a leading role and the second person-of-color to win after Hattie McDaniel won for Best Supporting Actress for Gone with the Wind.

In 2020, the film was selected for preservation in the United States National Film Registry by the Library of Congress as being "culturally, historically, or aesthetically significant".

Plot[edit]

Homer Smith is an itinerant jack-of-all-trades who stops at a farm in the Arizona desert to obtain some water for his car. There he sees several women working on a fence, very ineptly. The women, who speak very little English, introduce themselves as German, Austrian and Hungarian nuns. The mother superior, the leader of the nuns, persuades him to do a small roofing repair. Instead of paying him and letting him continue on his way, they invite him to stay to dinner, where all speak in German. They all call him "Schmidt" the German equivalent of Smith. He teaches them some more English and they all have fun.

He stays overnight, assuming that he will be paid in the next morning. Next day, he is given a frugal breakfast and mother superior shows him a broken structure and says she wants him to build a chapel. He resists and just wants pay.

Smith tries to persuade the mother superior to pay him by quoting Luke 10:7, "The laborer is worthy of his hire." Mother Maria Marthe (called Mother Maria) responds by asking him to read another Bible verse from the Sermon on the Mount: "Consider the lilies of the field, how they grow; they toil not, neither do they spin. And yet I say unto you that even Solomon in all his glory was not arrayed like one of these.”

When Sunday comes, Mother Maria informs Smith that he will drive the sisters to Mass in his station wagon. (The nuns have no vehicle and thus ordinarily would walk the long distance to church.) Smith is invited to attend the Catholic Mass, celebrated by a roving priest not in a church but outdoors, but he declines because he is a Baptist. Instead, he takes the opportunity to get a proper breakfast from the trading post next door. In talking to the proprietor, Juan, Smith learns about the hardships that the nuns, led by the unyielding Mother Maria, overcame to emigrate from Eastern Europe—over the Berlin Wall—only to scratch out a meager living on the farm that was willed to their order. Juan humorously tells Homer that he considers prayer and belief in religion a form of "insurance", and suggests that that is why Homer is helping the nuns without payment. The priest confides in Homer that the nuns have no money but says the nuns told him that Smith will build a chapel.

Mother Maria likes things done her way. The nuns have essentially no money and subsist by living off the land, on what vegetables the arid climate provides, and some milk and eggs. Even after being stonewalled when asking for payment, Smith, persuaded to stay for a meal, agrees, against his better judgment, to stay another day to help them with other small jobs, always with the faint hope that Mother Maria will pay him for his work.

On the day Smith plans to leave they ask for a lift to town to a building supplier. The owner and contractor, Ashton, has donated materials to the nuns but is wary of being sucked in by the Mother’s persuasiveness. He calls Smith over, calling Homer "boy". He ridicules the nuns saying that Smith might build a chapel. Smith turns it round, calling the contractor “boy” so the audience understands the initial racial slur involved. He offers to work with the contractor operating the earth moving equipment. When asked what he will do on the other three days, he says he will be building a chapel.

As Smith's skills and strengths become apparent to the nuns, they come to believe that he has been sent by God to fulfill their dream of building a chapel for the townsfolk—who are Mexican American and impoverished—as the nearest church is miles away.

He spends his own money to buy better food in the supermarket and gives it to the nuns.

Though he has come to realize how unlikely it is that he will be paid, and partly out of respect for all the women have overcome, Smith stays longer and finds himself driven to work at least on clearing the construction site for the chapel. He rationalizes that it would be too hard for the sisters to move the heavy beams. After losing another duel of Bible quotes with Mother Maria, Smith acknowledges that he has always wanted to be an architect, but couldn't afford the schooling. His unfulfilled dream impels him to agree to undertake the (unpaid) job of building the sisters a chapel.

To pass the evenings, Smith (whom the nuns call "Schmidt") helps the sisters improve their rudimentary English (only Mother Maria speaks the language well enough to converse with him) and joins them in singing. They share their different musical traditions with one another: their Catholic chants and his Baptist hymns. He teaches them to join him in the call-and-response song "Amen" by Jester Hairston (dubbed by Hairston in the film).

One evening Smith argues with mother superior who asks why he buys food when they need bricks. He accuses her of being like Hitler. He disappears for a few days. He rematerialises with a hangover and a jazzy shirt, but the nuns are happy to see him. The locals start to contribute materials. However they just watch him building rather than helping. They call him the "Americano". Then, starting with Juan, the cafe owner, they start to help. Things start to go wrong as no-one is in overall charge. Smith is put in charge and also starts organising the nuns to make their own adobe bricks to save money.

Smith, determined that the building will be constructed to the highest standards, insists that the work be done by him and only him. Meanwhile, the nuns write letters to various philanthropic organizations and charities asking for money for supplies, but all their requests are denied. As word spreads about the endeavor, locals begin to show up to contribute materials and to help in construction, but Smith rebuffs all offers of assistance in the labor. As he gains a larger and larger audience for his efforts, the locals, impressed with his determination, but no less dogged than he, will content themselves no longer with just watching. They find ways to lend a hand that Smith cannot easily turn down—the lifting of a bucket or brick, for example. Once the process is in motion, they end up doing as they intended, assisting in every aspect of the construction, as well as contributing materials. This greatly accelerates the progress, much to the delight of everyone but Smith.

Even Ashton, who has long ignored Mother Maria's pleas, finds an excuse to deliver some more materials. Almost overnight, Smith finds that he's become a building foreman and contractor. Enduring the hassles of coordinating the work of so many, the constant disputes with Mother Maria, and the trial of getting enough materials for the building, Smith brings the chapel to completion, placing the cross on the spire himself and signing his work where only he and God will know. Ashton offers Homer a job as foreman on a new road project, calling him Mr Smith, acknowledging the proper respect Homer deserves. Homer declines but mutual respect is evident as Homer calls him Mr Ashton.

On the evening before the Sunday when the chapel is to be dedicated, all the work has been done and Smith is exhausted. Now that there is nothing more to keep Smith among them, Mother Maria, too proud to ask him outright to stay, insists that he attend the opening Mass next day to receive proper recognition from the congregation. She speaks enthusiastically of all that "Schmidt" still can do to aid the town, such as building a school. Making no reply to any of this, Smith tricks Mother Maria, as part of the night's English lesson, into saying "thank you" to him. Until then, she stubbornly had thanked only God for the work, assistance, and gifts that Smith had provided to the nuns. It is a touching moment between two strong personalities.

Later that evening, as he leads the nuns in singing "Amen" once again, Smith slips out the door and, still singing the lead, the nuns' voices chiming softly behind him, takes one last look at the chapel he built. Mother Maria hears him start up his station wagon, but remains stolidly in her seat, singing along with the rest of the sisters, as Smith drives quietly off into the night.

Instead of the usual "The End" credit, the film closes with "Amen."

Cast[edit]

Production[edit]

The movie was filmed on the northern edge (near Sabino Canyon and Cloud Road)[5] of Tucson. The church doors were borrowed from the Chapel in Sasabe, Arizona and were carved by local Tucson artist Charles Bolsius.

Jester Hairston, who wrote the gospel arrangement of Amen used in the film and who arranged the vocal parts, dubbed the vocals for Poitier, who was tone-deaf.

Release[edit]

The film was screened in competition at the 1963 Berlin Film Festival in June 1963. It opened October 3, 1963 at the Murray Hill Theater in New York City.[1]

Reception[edit]

On the review aggregator website Rotten Tomatoes, 92% of 24 critics' reviews are positive, with an average rating of 8/10.[6] Metacritic, which uses a weighted average, assigned the film a score of 68 out of 100, based on nine critics, indicating "generally favorable reviews". Variety said it was a film "loaded with charm and which is full of good, clean, honest fun."[7]

Awards and honors[edit]

Award[8]CategoryNominee(s)Result
Academy AwardsBest PictureRalph NelsonNominated
Best ActorSidney PoitierWon
Best Supporting ActressLilia SkalaNominated
Best Screenplay – Based on Material from Another MediumJames PoeNominated
Best Cinematography – Black-and-WhiteErnest HallerNominated
Berlin International Film Festival[9]Golden BearRalph NelsonNominated
Interfilm AwardWon
OCIC AwardWon
Youth Film Award – Honorable MentionWon
Best ActorSidney PoitierWon
Blue Ribbon AwardsBest Foreign Language FilmRalph NelsonWon
British Academy Film Awards[10]Best Foreign ActorSidney PoitierNominated
United Nations AwardNominated
Directors Guild of America AwardsOutstanding Directorial Achievement in Motion PicturesRalph NelsonNominated
Golden Globe AwardsBest Motion Picture – DramaNominated
Best Actor in a Motion Picture – DramaSidney PoitierWon
Best Supporting Actress – Motion PictureLilia SkalaNominated
Best Film Promoting International UnderstandingWon
Laurel AwardsTop General EntertainmentWon
Top Male Dramatic PerformanceSidney PoitierNominated
Top Female Supporting PerformanceLilia SkalaNominated
National Board of Review AwardsTop Ten Films2nd Place
New York Film Critics Circle AwardsBest ActorSidney PoitierNominated
Writers Guild of America AwardsBest Written American ComedyJames PoeWon

Sidney Poitier became the first African-American actor to win the Academy Award for Best Actor and the second African-American Oscar winner overall (after Hattie McDaniel won the Academy Award for Best Supporting Actress for Gone with the Wind in 1939).[11][a]

Also, the film is recognized by American Film Institute in these lists:

Sequel[edit]

The sequel Christmas Lilies of the Field was made in 1979 for television in which Homer Smith (now played by Billy Dee Williams), returns and is "persuaded” to build a kindergarten for a group of orphans and runaways whom the sisters have taken in.

See also[edit]

References[edit]

Informational notes

  1. ^ James Baskett won an Honorary Academy Award for Song of the South (1946); it was not competitive.

Citations

  1. Jump up to:a b Lilies of the Field at the American Film Institute Catalog
  2. Jump up to:a b Sshumach, Murray (February 9, 1964). "Hollywood Trick: Or, How To Turn Cheap 'Lilies' Into Gold"The New York Times. p. X9.
  3. Jump up to:a b Warga, Wayne. A Blue-Ribbon Packager of Movie Deals. Los Angeles Times April 20, 1969: p. w1.
  4. ^ Clemmensen, Christian. Jerry Goldsmith (1929–2004) tribute at Filmtracks.com. Retrieved April 14, 2011.
  5. ^ Simpson, Corky (September 12, 2013). "Tucson, Poitier scored with 'Lilies of the Field'"Tucson Citizen. Retrieved September 11, 2019.
  6. ^ "Lilies of the Field"Rotten TomatoesFandango Media. Retrieved February 3, 2022. Edit this at Wikidata
  7. ^ Myro. (July 3, 1963). "Film Reviews: Lilies of the Field". Variety. p. 6.
  8. ^ "Lilies of the Field"IMDb.
  9. ^ "Berlinale 1963: Prize Winners"berlinale.de. Retrieved February 14, 2010.
  10. ^ "BAFTA Awards"British Academy of Film and Television Arts. Retrieved January 9, 2018.
  11. ^ "Sidney Poitier"IMDb.
  12. ^ "AFI's 100 Years...100 Heroes & Villains Nominees" (PDF)Archived (PDF) from the original on March 13, 2011. Retrieved August 14, 2016.
  13. ^ "AFI's 100 Years...100 Cheers" (PDF)American Film InstituteArchived (PDF) from the original on March 13, 2011. Retrieved August 14, 2016.

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들백합 (1963년 영화) - Wikipedia 들백합
들판의 백합 (1963년 영화) - Wikipedia

들판의 백합  (1963년 영화)
무료 백과 사전, 위키피디아에서
내비게이션으로 이동검색으로 이동
들판의 백합
은방울꽃 (1963년 영화 포스터).jpg
극장 개봉 포스터
감독 랄프 넬슨
각본 제임스 포
기반으로 윌리엄 에드먼드 바렛
의 들의  백합화
생산 랄프 넬슨
주연 시드니 포이티어
릴리아 스칼라
스탠리 아담스
영화 촬영법 어니스트 할러
편집자 존 맥카퍼티
음악 제리 골드스미스
제작사
_
레인보우 프로덕션
배포자 유나이티드 아티스트
발매일
1963년 6월 ( 베를린영화제 )
1963년 10월 3일(뉴욕)
[1]
시간을 실행 94분
국가 미국
언어 영어 독일어
예산 $240,000 [2] –247,000 [3]
박스 오피스 300만 달러  (임대) [2]  또는 700만 달러 [3]
Lilies of the Field  는  William Edmund Barrett  의 1962년  동명 소설을 James Poe 가  각색한  1963년 미국  코미디  드라마 영화로 Sidney Poitier ,  Lilia Skala ,  Stanley Adams ,  Dan Frazer 가 출연 합니다. Ralph Nelson 이 제작 및 감독했습니다 . 제목은 성경의  산상수훈  (마태복음 6:27~33과 누가복음 12:27~31의 평행 성구)에서 따왔습니다. 그것은 다작 작곡가  Jerry Goldsmith 의 초기 영화 악보를 특징으로 합니다 . [4] 이 영화는 1970년에 브로드웨이 뮤지컬로 바뀌어  Look to the Lilies 라는  제목으로 바뀌었고 Shirley Booth  가 Mother Maria Marthe 역을 맡았습니다.

그것은 동독 수녀 그룹을 만나는 순회 노동자의 이야기를 들려줍니다. 그들은 새로운 예배당을 짓도록 하나님이 그들에게 보내셨다고 믿습니다.

 비평가들의 찬사를 받았으며 Skala의 Best Picture  및  Best Supporting Actress 를 포함하여 5 개의 아카데미 상 후보를 포함하여 수많은 찬사를 받았습니다  . 푸아티에는  아카데미 남우주연상을 수상하여 주연 으로 아카데미상을 수상한 최초  의 유색인종 배우가 되었으며 바람과 함께 사라지다로  여우조연상을 수상한  해티 맥다니엘  에 이어 두 번째 유색인종  배우가 되었습니다 .

 2020년에 이 영화는 "문화적으로, 역사적으로 또는 미학적으로 중요한" 영화 로 의회 도서관의 미국  국립 영화 등록부  에  보존 대상으로 선정되었습니다.

내용물
1 구성
2 깁스
생산
4 풀어 주다
5 리셉션
5.1 수상 및 영예
6 계속
7 또한보십시오
8 참조
9 외부 링크
줄거리 
Homer Smith는   자동차에 사용할 물을 얻기 위해 애리조나 사막에 있는 농장에 들르는 떠돌이 팔방 미인입니다. 그곳에서 그는 매우 부적절하게 울타리에서 일하는 여러 여성을 봅니다. 영어를 거의 못하는 여성들은 자신을 독일, 오스트리아, 헝가리 수녀라고 소개합니다. 수녀들의 지도자인 원장은 그에게 작은 지붕 수리를 하도록 설득한다. 그에게 돈을 지불하고 계속 가도록 내버려 두는 대신, 그들은 모두가 독일어로 말하는 저녁 식사에 머물도록 그를 초대합니다. 그들은 모두 그를 "슈미트(Schmidt)"라고 부른다. 그는 그들에게 영어를 좀 더 가르치고 그들은 모두 재미있습니다.

그는 다음날 아침에 돈을 받을 것이라고 가정하고 하룻밤을 지냅니다. 다음날 그는 검소한 아침 식사를 받고 어머니는 그에게 부서진 구조를 보여주고 예배당을 짓기를 원한다고 말합니다. 그는 저항하고 단지 지불을 원합니다.

스미스는 누가복음 10장 7절 "일꾼은 그 삯에 합당하니라"를 인용하여 어머니 상사에게 그에게 급여를 주도록 설득하려고 합니다. 어머니 마리아 마르테(Mother Maria라고 함)는 그에게 산상 수훈 에서 또 다른 성경 구절을 읽어 달라고 요청함으로써 응답합니다  . 솔로몬도 모든 영광을 누렸으나 이 꽃 하나와 같지 아니하였나이다.”

일요일이 되면 마더 마리아는 스미스에게 자신의 스테이션 왜건을 타고 수녀들을 미사에 데려다 주겠다고 알립니다. (수녀들은 차량이 없기 때문에 일반적으로 교회까지 먼 거리를 걸어야 합니다.) Smith는 교회가 아닌 야외에서 이동하는 신부가 거행하는 가톨릭 미사에 참석하도록 초대받았지만 그는 침례교도이기 때문에 거절했습니다. 대신 그는 옆집 교역소에서 제대로 된 아침 식사를 할 기회를 잡습니다. 소유주인 후안과 이야기를 나누면서 스미스는 완고한 어머니 마리아가 이끄는 수녀들이 베를린 장벽 을 넘어 동유럽에서 이주하기 위해 극복한 고난에 대해 알게 됩니다  . 그들의 순서.Juan은 Homer에게 기도와 종교에 대한 믿음을 "보험"의 한 형태로 간주한다고 유머러스하게 말하며 이것이 Homer가 보수 없이 수녀들을 돕는 이유라고 제안합니다. 신부는 수녀들이 돈이 없다고 호머에게 털어놓았지만 수녀들은 그에게 스미스가 예배당을 지을 것이라고 말했습니다.

어머니 마리아는 자신의 방식대로 일을 하는 것을 좋아합니다. 수녀들은 본질적으로 돈이 없으며 건조한 기후가 제공하는 야채와 약간의 우유와 계란으로 땅을 먹고 살아갑니다. 지불을 요구할 때 담을 쌓은 후에도 Smith는 식사를 위해 머물도록 설득했지만 그의 더 나은 판단과는 달리 다른 작은 일을 돕기 위해 하루 더 머물기로 동의했습니다. 일하다.

Smith가 떠날 예정인 날, 그들은 건물 공급업체에 마을까지 가는 승강기를 요청합니다. 건축주이자 계약자인 애쉬튼은 수녀들에게 재료를 기증했지만 어머니의 설득력에 빨려 들어갈까 봐 조심스럽다. 그는 Smith에게 전화를 걸어 Homer를 "소년"이라고 부릅니다. 그는 스미스가 예배당을 지을지도 모른다고 수녀들을 조롱합니다. Smith는 청중이 관련된 초기 인종적 비방을 이해하도록 계약자를 "소년"이라고 부르며 그것을 뒤집습니다. 그는 지구 이동 장비를 운영하는 계약자와 함께 일할 것을 제안합니다. 남은 3일 동안 무엇을 할 것인지 물었을 때 그는 예배당을 지을 것이라고 말했습니다.

Smith의 기술과 강점이 수녀들에게 분명해짐에 따라 수녀들은 가장 가까운 교회가 수 마일 떨어져 있기 때문에 멕시코계 미국인이자 가난한 마을 사람들을 위한 예배당을 짓는 꿈을 이루기 위해 하나님이 그를 보내셨다고 믿게 됩니다.

그는 자신의 돈으로 슈퍼마켓에서 더 좋은 음식을 사서 수녀들에게 줍니다.

그는 자신이 급여를 받을 가능성이 얼마나 희박한지 깨닫고 부분적으로는 극복한 모든 여성에 대한 존경심에서 비롯되었지만 더 오래 머물면서 적어도 예배당 건설 현장을 청소하는 일에 몰두했습니다. 그는 자매들이 무거운 들보를 옮기는 것이 너무 어려울 것이라고 합리화합니다. 마더 마리아와의 또 다른 성경 인용문 결투에서 패한 스미스는 자신이 항상 건축가가 되고 싶었지만 학교 교육을 받을 여유가 없었다고 인정합니다. 그의 성취되지 않은 꿈은 그로 하여금 자매들에게 예배당을 짓는 (무보수) 일을 맡는 데 동의하게 만듭니다.

저녁을 보내기 위해 Smith (수녀들은 "Schmidt"라고 부름)는 자매들이 기초적인 영어를 향상하도록 돕고 (Mother Maria만이 그와 대화 할 수있을만큼 언어를 잘 구사함) 노래에 합류합니다. 그들은 카톨릭 성가와 침례교 찬송가 와 같은 서로 다른 음악적 전통을 공유합니다   . 그는 그들에게 Jester Hairston 의 전화 응답 노래 " Amen "   (영화에서 Hairston이 더빙)에 참여하도록 가르칩니다 .

어느 날 저녁 Smith는 벽돌이 필요할 때 왜 음식을 사느냐고 묻는 상사와 논쟁을 벌입니다. 그는 그녀가 히틀러 와 같다고 비난합니다  . 그는 며칠 동안 사라집니다. 그는 숙취와 재즈 셔츠로 다시 물질화하지만 수녀들은 그를 만나서 기뻐합니다. 지역 주민들이 자료를 제공하기 시작합니다. 그러나 그들은 그가 돕지 않고 건물을 짓는 것을 지켜볼 뿐입니다. 그들은 그를 "아메리카노"라고 부릅니다. 그런 다음 카페 주인인 주안을 시작으로 도움을 주기 시작합니다. 아무도 전반적인 책임을 맡고 있지 않기 때문에 일이 잘못되기 시작합니다.  Smith가 책임을 맡고 돈을 절약 하기 위해 자신의  어도비 벽돌 을 만들기 위해 수녀를 조직하기 시작합니다.

Smith는 건물을 최고 수준으로 건축하기로 결정하고 그 작업은 자신만이 수행해야 한다고 주장합니다. 한편 수녀들은 다양한 자선 단체와 자선 단체에 편지를 보내 용품을 요구하지만 모든 요청이 거부됩니다. 노력에 대한 소문이 퍼지면서 지역 주민들이 나타나 재료를 기부하고 건설을 돕기 시작하지만 Smith는 모든 노동 지원 제안을 거부합니다. 그의 노력에 대해 점점 더 많은 청중을 확보함에 따라 그의 결의에 깊은 인상을 받았지만 그만큼 끈질긴 지역 주민들은 더 이상 구경하는 것으로 만족하지 않을 것입니다. 그들은 Smith가 쉽게 거절할 수 없는 손을 빌려주는 방법을 찾습니다. 프로세스가 진행되면 결국 의도한 대로 수행됩니다. 건설의 모든 측면을 지원하고 재료를 제공합니다. 이것은 Smith를 제외한 모든 사람의 기쁨을 위해 진행을 크게 가속화합니다.

오랫동안 마더 마리아의 간청을 무시해 온 애쉬튼조차도 더 많은 자료를 전달할 구실을 찾습니다. 거의 하룻밤 사이에 Smith는 자신이 건축 감독이자 계약자가 된 것을 알게 됩니다. 많은 사람들의 작업을 조정하는 번거로움, 성모 마리아와의 끊임없는 분쟁, 건물에 필요한 충분한 자재를 구하는 시련을 견디며 스미스는 예배당을 완성하고 첨탑에 직접 십자가를 놓고 작업에 서명했습니다. 그리고 하나님은 아실 것입니다. Ashton은 Homer에게 새로운 도로 프로젝트의 감독직을 제안하고 그를 Mr Smith라고 부르며 Homer가 마땅히 받아야 할 존경심을 인정합니다. Homer는 거절하지만 Homer가 그를 Mr Ashton이라고 부르기 때문에 상호 존중이 분명합니다.

예배당이 헌납될 일요일 전날 저녁, 모든 일이 끝나고 스미스는 기진맥진했다. 그들 사이에 더 이상 스미스를 가둘 수 있는 것이 없기 때문에 어머니 마리아는 너무 자랑스러워서 그에게 머물 것을 완전히 요구하지 않고 다음 날 개회 미사에 참석하여 회중으로부터 적절한 인정을 받으라고 주장합니다. 그녀는 "Schmidt"가 학교를 짓는 것과 같이 마을을 돕기 위해 여전히 할 수 있는 모든 일에 대해 열정적으로 말합니다. 이것에 대해 아무 대답도 하지 않는 스미스는 밤의 영어 수업의 일부로 어머니 마리아를 속여 그에게 "고마워"라고 말하도록 합니다. 그때까지 그녀는 스미스가 수녀들에게 제공한 일과 도움, 선물에 대해 고집스럽게 하나님께만 감사를 드렸습니다. 개성 강한 두 사람의 감동적인 순간이다.

그날 저녁, 스미스는 다시 한 번 수녀들을 이끌고 "아멘"을 부르면서 문 밖으로 빠져나와 여전히 리드를 부르며 뒤에서 부드럽게 울리는 수녀들의 목소리가 그가 지은 예배당을 마지막으로 한 번 봅니다. 어머니 마리아는 그가 스테이션 왜건을 시동하는 것을 들었지만 스미스가 조용히 밤으로 차를 몰고 가는 동안 나머지 자매들과 함께 노래를 부르며 자리에 굳게 앉아 있습니다.

일반적인 "The End" 크레딧 대신 영화는 "Amen"으로 끝납니다.





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들백합

위키백과, 우리 모두의 백과사전.

Picto infobox cinema.png
들백합
Lilies Of The Field
Lilies of the Field (1963 film poster).jpg
감독랠프 넬슨
각본제임스 포
제작랠프 넬슨
출연시드니 포이티어
촬영어네스트 핼러
편집John McCafferty
음악제리 골드스미스
개봉일
  • 1963년 10월 1일
시간94분
국가미국
언어영어



들백합》(Lilies Of The Field)은 미국에서 제작된 랠프 넬슨 감독의 1963년 영화이다. 시드니 포이티어 등이 주연으로 출연하였고 랠프 넬슨 등이 제작에 참여하였다.

동독 수도자 그룹을 마주치는 아프리카계 미국인 유랑민 노동자의 이야기를 다루고 있다.

이 영화는 1964년 아카데미 남우주연상을 받았다



2022/12/31

Listening to Sacred Stillness: Is Anyone Listening? | Greg Richardson

Listening to Sacred Stillness: Is Anyone Listening? | Greg Richardson

Listening to Sacred Stillness: Is Anyone Listening?
 SEPTEMBER 27, 2022 BY GREG RICHARDSON
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Is Anyone Listening?
There are times when I wonder whether anyone is listening, even me.

Some people spend time each day in a contemplative practice of listening to sacred stillness. There are people who have been practicing every day for years.

We believe in the power of listening and the sacredness of stillness.


Even those of us who believe ask, at times, whether anyone is listening.

We practice listening to stillness. Sacred stillness offers to give us rest and refresh us. Sometimes we feel restored, but we thirst for more.

Sacred stillness is so limitless, so far beyond our ability to comprehend. We may by overwhelmed by the immensity of what we are trying to do.

How can it even be possible to listen to sacred stillness? Do we actually think we can understand what sacred stillness has to say to us? Is it really true? Is anyone listening?

We struggle to open ourselves to the deep sacred truth all around us and within us. It feels like we are turning ourselves inside out to find and connect to spiritual life. We are stretching beyond what we imagined were our limitations. Why are we going to such lengths for something which seems so far beyond us?

If there is anyone listening, why are they so remote, so difficult to know?

We pause to listen to sacred stillness, trusting there is someone in the stillness listening to us. Sometimes it is easy for us to be confident there is someone there. Other times it is like trying to sleep during a long, restless night. We toss and turn, looking for a way to be comfortable.


If only we can keep our eyes closed long enough to find the rest we seek.

Over time the stillness slowly enfolds us in its sacred embrace.

Who Is Listening?
We are listening for truth in sacred stillness without necessarily understanding why. We may be confident, usually, there is sacred depth all around us and within us.

How do we know who waits for us in the stillness? It is like we are standing in the mouth of a cave, unable to see into the dark interior.

Even if we could see who was waiting for us, would we recognize them?

How well do we know them? Have we even seen them before?

We may become familiar with spiritual life in some ways when we run into something new. It can feel like spiritual life has shown us one face and then transformed into someone else.

Like getting to know anyone, our relationship to spiritual life develops over time. We may find deeper intimacy, or might decide to spend some time away for a while.

The difficulties comes when we feel spiritual life may have abandoned us altogether.

Practices or experiences we have come to depend on no longer bring us satisfaction. It feels like we have begun a relationship with spiritual life and it has moved away from us.


Is there anyone listening? Anyone at all?

Like any strong relationship, the ways we connect with spiritual life are not based on mechanics. We may believe we can achieve certain results if we take particular actions. Our relationship to spiritual life, though, is not something we control. It is not as if our actions will coerce spiritual life into giving us particular results.

Our relationship is more intimate than that.

It can be like learning to ride a bicycle. Training wheels help us learn, but sooner or later the time comes to remove them. We may feel afraid or uncomfortable, but it is the only way we really learn to ride.

Can We Know Who Is Listening?
We want to be certain, to know. Having certainty before we try something is how we protect ourselves. We like to have things all sorted out before we begin doing anything.

Real relationships are more than acting out our certainties.

We cannot truly know outside a real, working relationship.

It is impossible to know whether there is anyone out there until we go and look, and listen. All the advance planning and thinking things through we can do does not take the place of experience.

We may find it less risky to be certain. There may be less risk, but is that a real relationship?

We will never really know whether there is anyone out there until we go and see.

Spiritual life draws us more and more deeply into relationship. It is not about intellectual certainty or our emotional comfort zones. It is only as we leave those behind our relationship becomes real.

Spiritual life gradually peels away our assumptions and expectations. Like any other relationship, we learn to let go of what we thought we knew. We open ourselves to what is.

Listening to sacred stillness is a step in the direction of spiritual life.

We listen whether we hear anything or not, whether we think there is anyone out there or not. As we listen we begin to recognize who is listening. It may not be certainty, but we grow into intimacy.

We begin to know in our hearts as well as our heads.

Recognizing Who is Listening
Listening to sacred stillness helps us recognize who is there.

Spiritual life draws us into deeper intimate relationship. As we listen, letting go of our preconceptions, we begin to see more clearly.

It is not someone out there, far away, after all.


Spiritual life draws us into relationship with itself, all around us and within us. We are not concerned about whether someone, anyone out there is listening to us. Our question is whether anyone in here is listening.

The deep wisdom of sacred stillness runs through us. It fills us and pours out to fill the rest of the world.

We learn to listen without assumptions or expectations, opening ourselves. As we listen we are drawn more deeply into relationship.

The sacred stillness reminds us of all we have to experience.

We leave the training wheels behind and begin really riding.

How will we recognize who is listening in sacred stillness today?

When will we begin to open ourselves to sacred stillness this week?

[Image by wanderinghome]

Greg Richardson is a spiritual director in Southern California. He is a recovering assistant district attorney and associate university professor, and is a lay Oblate with New Camaldoli Hermitage near Big Sur, California. Greg’s website is StrategicMonk.com and his email address is StrategicMonk@gmail.com.


아나밥 테스트 세계 교제의 주일 – 키타메노 [일어한역]

아나밥 테스트 세계 교제의 주일 – 키타메노

키타메노
일본 메노나이트 그리스도 교회 협의회

메뉴
아나밥 테스트 세계 교제의 주일
게시일:2022년 12월 31일
투고자: 히로


메노나이트 세계회의(MWC)가 세계로 부르는 '아나밥 테스트 세계 교제의 주일'. 2023년은 1월 22일입니다. 1525년 1월 21일에 아나벙테스트 운동에서 최초의 신앙자 세례가 행해졌으며, 아나밥 테스트/메노나이트의 세계적인 교제를 기억하고 예배하는 것이 호소되고 있습니다. 올해의 자원은 MWC 아프리카 지구 대표가 담당했습니다.

주제: '예수 그리스도, 우리의 희망'

깊은 어려움에도 불구하고, 우리는 세계의 형제 자매들과 함께 모여 예수를 따르고 희망을 얻습니다. 이것은 "리뉴얼 2023"의 테마이기도합니다.

성서
이사야 40장 28~31절
시편 62절 1~6절
누가복음 18장 35~43절
베드로의 첫 편지 1장 3~6절
주님께 희망을 남기는 사람은 새로운 힘을 얻습니다. 참된 평화와 희망은 하나님만에서 온다. 눈에 보이지 않는 구걸이 예수를 통해 희망을 알게 된 것처럼 우리도 생생한 희망으로 하나님을 찬양합시다.

기도의 과제

아프리카의 여러 교회는 많은 젊은 신도들에게 주어지고 활기차고 있습니다. 교회의 성장을 하나님께 감사하고, 지도자가 충분한 훈련을 받고 목회의 역사에 충실히 참여할 수 있도록 기도하십시오.
각지의 무력분쟁의 중간에 있는 사람들을 위해, 특히 콩고 동부와 부르키나파소의 분쟁이 평화적으로 해결되도록 기도합시다.
기후 변화와 우크라이나 전쟁의 영향을 받고 가뭄과 기아로 고통받는 아프리카 사람들을 위해 기도하십시오.
인도네시아에서 열린 2022년 대회는 성회 중에 끝났습니다. 인도네시아의 교회에 의한 두터운 대접을 기억해 주셔서 감사합니다.

MWC 총회에서는 새로운 집행위원 6명이 선출되어 3개의 전문위원회에서 위원장이 개선되었습니다. 신체제로 스타트한 MWC의 걸음을 지키도록 기도합시다.
세상의 각 교회가 커뮤니언이 되는 의미를 더 깊이 이해하고 성장할 수 있도록 그분의 작업을 통해 하나님의 사랑이 얼마나 깊고 넓어지는지를 더 잘 이해할 수 있도록 기도하십시오.
아나밥 테스트 세계 교류를 위한 보다 풍부한 리소스는 MWC 홈페이지에서 구할 수 있습니다. 세계의 아나밥 테스트/메노나이트 제교회로부터의 비디오에 의한 인사, MWC 인도네시아 대회에서의 찬미(동영상), 사진이나 포스터, 인터랙티브 지도 등, 다채롭습니다.
Anabaptist World Fellowship Sunday 2023 | Mennonite World Conference (mwc-cmm.org)

총:

Spiritual Direction: Searching for Light in the Darkness | Greg Richardson

Spiritual Direction: Searching for Light in the Darkness | Greg Richardson

Spiritual Direction: Searching for Light in the Darkness
 DECEMBER 15, 2022 BY GREG RICHARDSON
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Searching for Light in the Darkness
We live in a world of deep darkness, searching for light in the darkness.

Darkness surrounds us, seeping into how we live our lives and see ourselves. Some of us are afraid of the dark and refuse to acknowledge its presence. The darkness makes some of us feel tired or frustrated. We want to stay in bed wrapped in blankets with our eyes closed.


Maybe the darkness will go away.

Some of us struggle against darkness, but it silently absorbs all our efforts.

We do not remember where the darkness came from, nor when it started. It becomes harder and harder for us to recall what life was like before the darkness arrived. When we try to work or play hazardous obstacles hiding in darkness block our way.

We do not know what to do about the darkness, how to avoid it, or how we will live another day in it. Darkness drains our energy and destroys our hope. Some of us work to bring an end to the darkness. People try to create new technologies or new laws to overcome the power of darkness. Others have decided to sit and wait to find out what will happen. None of us really knows what we can do to save ourselves from the darkness.

The darkness around us hides more than just walls and obstacles. Darkness makes it harder for us to recognize each other, or recognize our own true selves. We believe there are deep, essential truths about life and the world we cannot see in the dark.

There are no technological or legal fixes to solve the ways darkness challenges us. Our only way to overcome darkness is for each of us to open ourselves and become lights shining in the dark.

Finding Light in the Darkness
It is easy for us to forget how dark the darkness can be.

Many of us live in places where real darkness is rare. We dilute our dark times with artificial night lights, lights over the door, street lights, headlights, lighted signs, and other things which glow in the dark. We turn our eyes toward lighted screens, hiding our faces from the power of darkness.

I remember living far from here, where darkness really is dark. Driving home at night on a country road with only my own headlights to cut through the darkness. Every so often, in the distance, lights from a barn or the window of a farmhouse would shine like stars.

One of the many things which draw me to New Camaldoli Hermitage, along with its beauty and its stillness, is its rich darkness. When I step out onto the porch of my trailer early in the morning headed for the chapel, it is dark. You can hear faint sounds of the ocean and feel the wind, and the sky is filled with stars.

Spiritual life is like the light from a distant farm or stars shining in the dark night sky.

It can be easy for us to forget spiritual life is born in darkness.


We find ourselves surrounded by the darkness of confusion, or pain, or loss. It is not clear where we are and we cannot find our way. Some of us are afraid we are lost and might never find our way home again. Then, when it seems there is no hope, light shines in the darkness.

Some of us forget spiritual life lives in us, turning us into lights shining in darkness.

Other people see us shining like stars in the night sky, like a barn in the distance.

We Are Light in the Darkness
Many of us feel we are stumbling around in the dark, running into what we cannot see. We do not see our own aurora shining.

If only we had someone who would shine a light for us or show us the way. Some of us are not confident we are doing well or are on the path we set out to follow.

Our contemplative practices teach us how to recognize and appreciate the light shining within us. We learn how to listen and trust spiritual life living in us.

S0me of us see other people as lights shining in the darkness and try to follow their paths.

As we explore spiritual life we find ourselves becoming the people we have the potential to be. We give our permission for spiritual life to live in us and we discover our true selves.


The people around us see us as lights shining in the darkness as our true selves come to life. We grow into the people we can become and our lives shine like stars in the night sky.

Being light in the darkness does not require extra effort or discipline from us.

We are lights shining in the darkness.

Living as Light in the Darkness
We do not earn the opportunity to shine in the darkness. Shining is not about achieving a certain level or gaining enough points. We live as lights shining in darkness because it is who we are.

Growing into our true selves takes us a lifetime. We may begin as a tiny spark of glimmering light and grow into something brighter. Some of us will flare up quickly while others of us will burn slowly and steadily.

Each of us has our own life to live, our own true self to become. Some of us might wish we were more like someone else, but no amount of work will change who we are.

Part of living as light in the darkness is realizing and appreciating who we are. The more we live into our true selves the more we honor the true selves all around us.

Sometimes we feel brighter than others, as if darkness were receding.

We live as light in the darkness and it is darkness which allows us to shine.


Where will we find light in the darkness today?

How will we live as light in the darkness this week?

[Image by mypubliclands]

Greg Richardson is a spiritual director in Southern California. He is a recovering assistant district attorney and associate university professor, and is a lay Oblate with New Camaldoli Hermitage near Big Sur, California. Greg’s website is StrategicMonk.com and his email address is StrategicMonk@gmail.com.
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Spiritual Direction: What Does a Spiritual Director Actually Do? | Greg Richardson

Spiritual Direction: What Does a Spiritual Director Actually Do? | Greg Richardson

Spiritual Direction: What Does a Spiritual Director Actually Do?
 OCTOBER 6, 2022 BY GREG RICHARDSON
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What Does a Spiritual Director Do?

It is not unusual, when anyone asks me about what I do, for their next question to be What is spiritual direction? or What does a spiritual director do?

Not many kids say they want to be a spiritual director when they grow up. Most of us have never heard of someone being a spiritual director and we do not understand what it means.


When I explain spiritual direction to people it tends to spark more questions in them. Some people want to know if I am a minister, or why someone would not just talk to a minister. There are people who see me as a resource they can use when they have questions about theology or religion. Other people seem to assume they can tell me about their problems and I will tell them what to do.

A spiritual director is not a substitute for a minister or a church. I do not have the answers to most theological questions, and have quite a few questions myself. It is rare I tell people what they should do.

One of my favorite things about the job title of spiritual director is its irony. I talk with people about a lot of things many of us do not see as spiritual and I work hard not to be particularly directive.

Spiritual direction has a long history. Traditionally, people would seek out a member of the clergy or a monk and tell them their stories. The director would suggest ways they could approach specific problems or issues. Some of these relationships were focused on particular questions, while some continued on an ongoing basis.

There are now many people who are not ministers who have been trained and certified as spiritual directors.


What Makes Someone Good at Spiritual Direction?
Each of us is a unique person, and each spiritual director has their own personal approach to what they do.

I believe the first essential element of spiritual direction is listening well.

For me, practicing spiritual direction is part of my path toward contemplative spirituality. I did not become interested in being a spiritual director until I began to practice listening to sacred stillness.

When I meet with someone for spiritual direction my role is creating and protecting our sacred time and space. It is not my responsibility to solve their problems or make them feel good. We share time and a space where we can be honest with each other. I listen to what they have to say.

Another essential part of my practice of spiritual direction is asking questions which are insightful.

As a recovering attorney, I needed to learn many things in my spiritual direction training. One of the first was how not to cross-examine people.

Now I try to ask questions which get underneath the way someone hears their own story. It helps me to appreciate I am listening to a person’s story for the first time. They may have grown tired of their own story or closed their eyes to significant parts of their lives.

I can hear their stories with fresh ears and recognize things they may have missed.

A third significant part of being a spiritual director is remembering all of life is spiritual.

We too often allow expectations or ideas about what is spiritual and what is not to blind us to spiritual life. Many of us assume certain days or particular kinds of places are more spiritual than others.

A good spiritual director appreciates all of life is spiritual and nothing is excluded.

Finding a Spiritual Director
There are many ways to look for spiritual direction.

Some people look online while others ask their friends. There are associations like Spiritual Directors International which have directories of their members.

No matter how we carry out our search, there are significant things for us to remember as we look.

We are not necessarily trying to find the best educated spiritual director or the one with the most qualifications. The practice of spiritual direction is, at its heart, a relationship. It is important for us to find a spiritual director we can trust and with whom we can be honest.

Spiritual direction is essentially an ongoing conversation. I believe it is important to experience what the conversation will be like for us before choosing whether, and how, to participate.


Many of us seek spiritual direction because we have questions we would like to answer. In addition to finding a conversational connection, we need to be comfortable asking our questions.

It is helpful for us to understand what questions we have before we talk with a spiritual director. Clarifying what someone’s questions are is a helpful step when I talk with someone about spiritual direction.

We are hoping to find someone who will help us recognize new things in parts of our lives.

Why Do People Want Spiritual Direction?
Each of us has our own reasons for seeking spiritual direction. Some of us want an opportunity to discover and explore the deepest truths of our lives. Other people find it helpful to have someone with whom to talk things through. When we hear something or read something we want to be able to work through it with another person.

Some of us want to find someone who will listen to us and ask insightful questions.

We may need to be reminded all of life is spiritual.

Spiritual direction is not about fixing or correcting us, or telling us how to live. A spiritual director is not necessarily like our friend who pokes holes in our arguments and shows us where we are wrong.


Many of us are seeking a spiritual director to be a companion and guide on our journey. Each of us has our own preferences and expectations. We are looking for a relationship which will help us explore spiritual life in our everyday lives.

What would we talk to a spiritual director about today?

How could spiritual direction be helpful to us this week?

[Image by Portland Seminary]

Greg Richardson is a spiritual director in Southern California. He is a recovering assistant district attorney and associate university professor, and is a lay Oblate with New Camaldoli Hermitage near Big Sur, California. Greg’s website is StrategicMonk.com and his email address is StrategicMonk@gmail.com.

Spiritual Direction: Talking About Spiritual Life | Greg Richardson

Spiritual Direction: Talking About Spiritual Life | Greg Richardson

Spiritual Direction: Talking About Spiritual Life
 DECEMBER 1, 2022 BY GREG RICHARDSON
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There are people who talk to me who seem particularly uncomfortable talking about spiritual life. Some of them ask me whether I really am a Christian and, if I am, why do I not sound like one? They think all my talk of spiritual life and sacred stillness sounds a little vague.


Some people want to understand how I experience spiritual life. Others seem a little nervous I am trying to put something over on them.

Let me assure you my spiritual journey grows in and reflects the Christian tradition. I have spent time in a number of different Christian churches and denominations, primarily Protestant ones.

I was born a Methodist and became a Congregationalist by the time I was in first or second grade. A pastor and his family moved in across the road from us and we began attending their church. That is the church where I began to appreciate spiritual life.

When I was eight years old I was “born again” and accepted Jesus into my heart. I was baptized there. It shaped how I have been talking about spiritual life since then in significant ways.

There have been other churches along the way. I have been a member of Presbyterian and Reformed churches, as well as nondenominational congregations. Two different Baptist denominations welcomed me. I have been a confirmed member of the Episcopal church for quite some time.

I am also a lay Oblate at a Roman Catholic Benedictine hermitage.

Each of the churches on my long and winding path has shaped how I talk about spiritual life. Like with any friend we have had for a long time, the ways I know God have grown and developed.


I am not talking about spiritual life the same way I did when I was eight years old.

Are We Talking About Spiritual Life?
Each of us talks about and hears spiritual life in our own unique, personal ways.

For some of us it has been used to intimidate us or make us feel guilty. Some of remember it primarily when we are frustrated or when we hit our toe on something hard.

Others of us ask spiritual life to help us when we most need it. Some of us cry out for strength or for mercy. I know people who ask for help as they deal with addiction or other illnesses. Other people depend on spiritual life as they lose someone they love or struggle to find a new job.

Many of us do not grasp most of the intricate details of theology or philosophy. We do appreciate, though, spiritual life in human form. I know people who find great hope in the idea God can relate to us in our everyday lives.

I know many people who, whether they call themselves Christian or not, appreciate spiritual life.

It is easy for some of us to get distracted and coat spiritual life in layers of religious syrup. We think we are supposed to be nice and polite and respect other people, to say please and thank you. That is not the picture I get when I listen to sacred stillness.


The spiritual life I experience and read about is insightful and authentic. Spiritual life is not afraid to take time to be honest with us, no matter who we are. It looks people in the eye and asks them the questions they are most hoping to avoid. Spiritual life responds to us in ways which exceed our expectations.

It can be a challenge for us to see past the accumulated layers of interpretation and assumptions to the truth.

When We Are Talking About Spiritual Life
Lots of us have opinions and feelings about spiritual life. Some of them are strong ones. It can be a challenge for us to hear spiritual life speak on its own behalf.

I understand we do not have a complete, annotated transcript of what spiritual life has to tell us. Accounts we read have been transmitted by word of mouth and eventually written down. Each version has its own nuances and points of emphasis. It is often a challenge for us to fit different accounts together.

Consistent themes emerge even from varied accounts.

Spiritual life tells us our actions speak louder than our words. It tends to value insightful questions more than concise answers. Again and again spiritual life asks us direct questions and prompts us to examine how we live our everyday lives.


The examples spiritual life gives are from experiences with which we are familiar. It does not speak to us in elaborate theories or complex explanations.

Spiritual life appears to work hard to put significant truths into language we can appreciate. It does not get caught up in the religious vernacular of the day.

What Do We Mean When We Are Talking About Spiritual Life?
I think many of us do not know what we really mean when we are talking about spiritual life.

We feel overwhelmed by the size and power of spiritual life and decide we do not have time to really explore it. It seems easier and takes less time when we fall back on theological language.

When we look at the picture of spiritual life in our mind’s eye we think we see the same person as everyone else. Each of us, though, sees our own picture with its own, unique meaning.

We do not need to discover the final answers to all our questions. That is not the most important part. What is important is we explore and grapple with our questions.

Our questions are not intended to help us know everything. Each one is a gift which draws us to see our lives in new ways and remember who we are becoming.

The spiritual life I know believes in the power of asking good questions. It does not use jargon to avoid exploring.

Who do we see when we are talking about spiritual life today?

What will we mean as we are talking about spiritual life this month?

[Image by frotzed2]

Greg Richardson is a spiritual director in Southern California. He is a recovering assistant district attorney and associate university professor, and is a lay Oblate with New Camaldoli Hermitage near Big Sur, California. Greg’s website is StrategicMonk.com and his email address is StrategicMonk@gmail.com.

My Interspiritual Compass | Gudjon Bergmann

My Interspiritual Compass | Gudjon Bergmann

My Interspiritual Compass
DECEMBER 29, 2022 BY GUDJON BERGMANN




Twenty-five years into my journey, I am still on the unbeaten path, the seeker I’ve always been. Compared with the early days of my journey, the biggest difference is that I now have a compass that allows me to explore without becoming lost or confused. I can walk the sturdy trails of religion or roam around in dense spiritual jungles without losing my bearings. All it takes is one look at my compass, and I immediately evoke all the fundamentals of syncretism, interfaith, and interspirituality.


Central Tenets

Central to this personal navigation system of mine—which I am only sharing for illustration purposes, not as an exercise in evangelism—are the experiential paths of Oneness and Goodness.

Oneness and My Affinity for Eastern Mysticism

For those who have read this publication, it should not come as a surprise that I am more attracted to the Oneness path, made evident by my meditation practice and affinity for Eastern mysticism. Early on, I was trying to escape the dysfunctional trauma of my childhood and quell the volatile nature of my unbridled passions, seeking a state of equilibrium where I would not be affected by highs or lows. Later, I stopped striving for permanency and learned to enjoy moments of peace instead. I’ve had many experiences of vastness, peace, calm, and tranquility in my meditation practice, affirming a nondual sense of I-am-ness. Such firsthand occurrences have created a sense of knowing that no amount of reading or philosophizing can ever generate.


Four Manifestations of Oneness

That being said, the contemplative or philosophical side of the Oneness path has also been quite rewarding. For instance, by discerning between four manifestations of Oneness, I’ve seen how spiritual seekers approach the idea from different perspectives. That understanding has helped me in my relationships with people of different faiths and provided me with clarity when reading modern and ancient texts.

1. Symbiotic Oneness

From a material perspective, symbiotic Oneness coincides with the realization that everything on our planet is interconnected, that we breathe the same air, use the same water, and are made of the same dust. Even though plenty of separation remains, such an understanding can have life-altering implications on everything from food consumption to how we treat each other. Symbiosis means that, like it or not, we are all in this together.

2. Unity

From an interpersonal perspective, unity implies a close relationship between two people—or one person and God—to the point where no separation is felt. I think of the Yin-Yang symbol in that context. Black and white are intertwined within a circle, so close that they seem like one, each with an aspect of the other embedded within. Yet, unity differs significantly from nonduality. The keyword to look for is ‘with.’ When people say they are ‘one with’ something, a degree of separation remains, however slight.


3. E = mc2

Energetic oneness is based on the concept that all matter came from the Big Bang, that all matter is energy, and that everything is interconnected. This definition most closely resembles my earliest spiritual experience of dissolving into light. It also supports the idea of eternal life. Energy is never destroyed; it only changes form. Take the example of a piece of wood thrown on a fire. Our senses tell us that the piece of wood has been destroyed, but upon closer inspection, we see that the wood has been transformed into ashes, heat, and air particulates. Those elements then turn into something else… and the cycle continues without end. Energy never dies and is interconnected, even though the senses detect separation.

4. Nonduality

Finally, nondual oneness speaks to our deepest sense of connection. The closest I have come to understanding nonduality is when I’ve compared it to space. The similarities are quite striking. Space exists separate from the objects in space. If I place an object in space, then space exists inside and outside the object. When I remove the object, space remains. If all objects are removed from space, then there is no up or down, no left or right, no back or forth… in essence, no duality. Therefore, the qualities of space are (i) it is always present, and (ii) it never changes, both of which are the ascribed characteristics of nonduality.


The Faces of Oneness

Many of my pagan and secular friends talk about Oneness in symbiotic terms. My traditionally religious friends, who revere an external aspect of God, usually speak of Oneness in unity terms. Our wording of choice in the New-Age movement was energetic Oneness, and mystics of all traditions describe a sense of nonduality in a similar way; that is, they don’t have many words for it.
Accepting Goodness as Equal

Because the Oneness path informed my spiritual route of choice since I was first introduced to Eastern thought, especially the energetic and nondual approaches, I have to admit that it took much longer for me to accept the equal importance of the Goodness path. When compared to unveiling the essence of who I am, then following moral maxims, recounting stories and myths, going through rituals, and observing cultural traditions often seemed too dualistic and shallow, not spiritual enough.

However, the longer I slogged through life with all its ups and downs, the more people I interacted with from a variety of faiths, and the more suffering I saw in the world, the more my appreciation for the Goodness path grew.
Direction and Meaning

Studying the world’s religions and consorting with people of all faiths has shown me that worshipping God, nurturing the internal seeds of altruism, following moral teachings, congregating, praying, and ritualizing the cycles of life has given us, mere mortals, direction and meaning for millennia.

Making Peace With Restrictions

Even the restrictions I railed against in my youth made more sense, especially after reading this passage by Huston Smith.


“Jealousies, hatreds, and revenge can lead to violence that, unless checked, rips communities to pieces. Murder instigates blood feuds that drag on indefinitely. Sex, if it violates certain restraints, can rouse passions so intense as to destroy entire communities. Similarly with theft and prevarication. We can imagine societies in which people do exactly as they please on these counts, but none have been found and anthropologists have now covered the globe. Apparently, if total permissiveness has ever been tried, its inventors have not survived for anthropologists to study.”



My life has undoubtedly benefitted from having reins.

Essential to Moral Development

All the same, the significance of the Goodness path was not cemented in my mind until I realized that moral development—with its focus on an ever-increasing ability to care for others—was at the heart of the Goodness path—exemplified by moral codes and altruistic aspirations—and central to my own life. This meant that I had been on the Goodness path for decades, even though I had never acknowledged it as such.

Aha Moments

My late life “discovery” may seem as obvious as the nose on my face, but it still represented an important revelation. I had tried to push morality aside, both in my rebellious youth and as a nondual spiritual aspirant. Yet, I wanted to be kind and care for others, wanted to increase my capacity for compassion, and wanted to be a better man.

Accepting this reality led to several other realizations.

1. Care is Limited

First, care is limited by the amount of energy, money, and time I’ve had to spare. My primary resources are time and energy. Because both are limited, I’ve had to pick and choose what I focus on.


2. Actions Speak Louder Than Words

Second, and in line with the first, actions speak louder than words. Nothing has taught me more about caring for another human being than being a stay-at-home father. Parenting would be easy if predicated on good intentions and pleasant thoughts. Everyone “believes” that he or she will do a good job until the rubber hits the road.

Being the primary caretaker has taught me that unconditional caring is being there even when loving emotions are not, that I need to put selfish desires aside for the benefit of my children, and that I need to show up in all my imperfect glory, ready to help, nurture, and support, no matter the circumstances.

Before I was in the stay-at-home role, I took pride in helping others. It felt great to be the person everyone looked to for guidance in my workshops and seminars, especially in controlled environments where I could show only the good sides of myself. At home, however, pretenses are removed. I’ve been more emotionally naked dealing with my teenage son during his rebellious mood swings and tending to my tween daughter when she feels overwhelmed than at any other time in my life. My kids know that I love them dearly, but they also know that I am fallible, and that is okay.


3. Attraction Can Lead to Repulsion

Third, I had to reevaluate my connection with the Eastern concepts of raga (attraction) and dwesha (repulsion). On the nondual Oneness path, the goal was to rise above such dualistic feelings and find perfect equanimity. On the dualistic Goodness path, however, the goal was to focus more on attraction and less on repulsion. As I saw it, the problem was that a strong attraction often created an equally strong repulsion, consciously or unconsciously.

Love for one thing could easily turn into hate for another. People could start with good intentions, attracted by certain approaches to life, but then turn around and spend all their time railing against those who did the opposite, creating what some have called ‘the religion of hate.’

Once I recognized this dualistic rubber-band tendency, I started working on mitigating and tempering my feelings of repulsion. For instance, it would have been all too easy to allow my affinity for sobriety to turn into disdain for drinkers or my preference for marital fidelity to become a harsh judgment of infidelity. Instead, I remind myself why I don’t drink or cheat—mainly because both of those behaviors caused tremendous pain in my life and the lives of others—and make an effort to show compassion for those who are still caught in the web.

The attraction vs. repulsion paradigm reminds me that despising others will not make me a better person.

4. My Ethics Are Rooted in Christianity

Fourth, although substantial parts of my value system have come from psychology, Eastern mysticism, and my ability to think through the consequences of my actions, most of my ethical standards are rooted in my Christian upbringing.

Love thy neighbor as thyself, turn the other cheek, judge not lest ye be judged, know people by the fruits of their actions, seek and ye shall find, what you have done unto the least of these you have done unto me… and so on. All of those teachings are still perfectly valid. Seeing their manifestation in the lives of people like Martin Luther King Jr., Mother Teresa, Nelson Mandela, Mr. Rogers, Norman Vincent Peale, and Dr. Albert Schweitzer (to name a few) has provided me with tremendous inspiration over the years. I still don’t call myself a Christian, but it makes no sense to discard the cultural tradition I was raised in completely.
Balancing Oneness and Goodness

As things stand today, the Goodness path has earned its rightful place alongside the Oneness path in my life. I feel like the two balance each other out. When I detach too much, it can lead to indifference and apathy. To counter that, I turn to service and invest myself in this world. Compassion grounds me. On the other hand, when I am too heavily invested in the Goodness path, especially when I am advocating for a particular outcome in the world that I have no control over, I back off, detach and settle into a sense of serenity. Thich Nhat Hanh worded this dance between compassion and inner peace beautifully.


“Someone asked me, “Aren’t you worried about the state of the world?” I allowed myself to breathe and then said, “What is most important is not to allow your anxiety about what happens in the world to fill your heart. If your heart is filled with anxiety, you will get sick, and you will not be able to help.”


Two More Components of the Compass

The paths of Oneness and Goodness are so inclusive that I could easily have stopped there when constructing my interspiritual compass. Still, I decided to cushion it with two more components.

First, I added Wilber’s four quadrants (I, We, It, and Its). That model reminds me to look at everything from more than one angle and include the subjective personal point of view, the cultural perspective, and scientific facts.

Second, I incorporated the four classical paths of yoga (Gnana, Karma, Bhakti, and Raja) and their emphasis on a wide range of spiritual practices, including meditative experimentation, philosophical contemplation, devotion, love, service, and non-attachment, all of which have been instrumental in my life.
Symbols Exist for a Reason

Early in my spiritual journey, I developed a real antipathy for symbols. They were too vague in my mind, too open to subjective interpretation. I wanted to clarify everything with words and precise definitions.

Over time, however, I realized that symbols exist for a reason. For example, I once tried to extract everything the OM symbol could mean, and the stream of words it produced seemed never-ending.


“OM/AUM: The primal sound, the origin of all languages, holy vibration or holy trinity. AUM is everything. A represents the material world. U represents the astral world. M represents the causal world. All trinities can be found within AUM, such as Brahma-Vishnu-Shiva, past-present-future, creation-maintenance-transformation, waking-dreaming-deep sleep, father-son-holy ghost, tamas-rajas-sattva, body-mind-spirit, sat-chit-ananda, material world-astral world-causal world.”



My conclusion was that I could either say all of those things in one go or use the OM symbol and then slowly populate it with my understanding. I chose the latter.

I went through a similar process with the chakra system. First, I simplified each chakra into one word. Then, I added longer definitions for clarity. Finally, after the word clouds became too expansive, I reverted to the color spectrum of the rainbow as a symbolic representation.
Symbolizing My Compass

Based on those experiments, I decided that it would probably be wise for me to symbolize my compass. My thinking was reasonably straightforward and combined the following three elements.Infinity symbol: In Vedanta, the infinity symbol signifies Brahman and the eternal dance between nonduality and duality. To me, it symbolizes the paths of Oneness and Goodness.
Circle: The circle represents the confines of human life and the circle of nature into which we are born. It also signifies the essential sameness of zero and infinity, macrocosm and the microcosm, the drop and the ocean.
Lines/Chambers: The four lines that create the chambers within the circle are symbolic of the four quadrants (I, We, It and Its) and the four yoga practices (Raja, Jnana, Karma, and Bhakti).



The outcome is my personal compass—a visual representation that works for me. It summons all the right ideas and sentiments in my mind. With one glance, I see the practices and philosophies that have served me well to date. Better yet, the symbol prompts me to acknowledge similar practices and beliefs across other traditions.

* This article was curated from my memoir titled Spiritual in My Own Way

Gudjon Bergmann
Author, Coach, and Mindfulness Teacher
Amazon Author Profile

Recommended books:Monk of All Faiths: Inspired by The Prophet (fiction)
Spiritual in My Own Way (memoir)
Co-Human Harmony: Using Our Shared Humanity to Bridge Divides (nonfiction)
Experifaith: At the Heart of Every Religion (nonfiction)
Premature Holiness: Five Weeks at the Ashram (novel)
The Meditating Psychiatrist Who Tried to Kill Himself (novel)