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Quote by Jean-Michel Hansen

“There is but one peacemaker: the Prince of Peace. He is a revolutionary: His teachings run counter to the prevailing assertion that the “other” must change. He quietly asks me to see myself as I am: messy, fallen, sinful. He gently invites me to change. Then He enables me to become, in Him, what I cannot become in and of myself. As He changes me, I experience His peace. As he changes me, I begin to understand that the “other” is my brother. As He changes me, I desire to love and serve my brother. These changes He enables in me transform me from trouble-maker to peace-maker. It is through the Prince of Peace – and through Him only – that I experience peace and become a peaceful man.”

Quote by Jean-Michel Hansen

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Jean-Michel Hansen

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“When destiny leads one to the frontier of his being, it makes him personally conscious that he stands before the decision either to fall back upon that which he already is or else to transcend himself. Every person is at that point led to the frontier of his being. He perceives the Other over beyond himself, and it appears to him as a possibility and awakens in him the anxiety of the potential. He sees in the mirror of the other his own limitedness, and he recoils; for at the same time this limitedness was his security, and now it is threatened. The anxiety of the potential draws him back into his bounded reality and its momentary calm. But the situation into which he will return is no longer the same. His experience of the potential and his failure toward it leaves a thorn behind, which cannot be eliminated, which can only be driven out of the consciousness by suppression. And where that occurs, there arises that spiritual phenomenon which we call fanaticism. The original meaning of the word is "divinely inspired" - that is, born out of a distraught spiritual structure and thereby destructively fulfilled. That can appear in smaller, greater or enormous measure, in persons and in groups.”

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Book:The Future of Religions
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“The human mind is only capable of absorbing a few things at a time. We see what is taking place in front of us in the here and now, and cannot envisage simultaneously a succession of processes, no matter how integrated and complementary. Our faculties of perception are consequently limited even as regards fairly simple phenomena. The fate of a single man can be rich with significance, that of a few hundred less so, but the history of thousands and millions of men does not mean anything at all, in any adequate sense of the word. The symmetriad is a million—a billion, rather—raised to the power of N: it is incomprehensible. We pass through vast halls, each with a capacity of ten Kronecker units, and creep like so many ants clinging to the folds of breathing vaults and craning to watch the flight of soaring girders, opalescent in the glare of searchlights, and elastic domes which criss-cross and balance each other unerringly, the perfection of a moment, since everything here passes and fades. The essence of this architecture is movement synchronized towards a precise objective. We observe a fraction of the process, like hearing the vibration of a single string in an orchestra of supergiants. We know, but cannot grasp, that above and below, beyond the limits of perception or imagination, thousands and millions of simultaneous transformations are at work, interlinked like a musical score by mathematical counterpoint. It has been described as a symphony in geometry, but we lack the ears to hear it.”

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“Christianity grasped perfectly that there is an element in the apparent contingency of love that can’t be reduced to that contingency. But it immediately raised it to the level of transcendence, and that is the root of the problem. This universal element I too recognize in love as immanent. But Christianity has somehow managed to elevate it and refocus it onto a transcendent power. It’s an ideal that was already partly present in Plato, through the idea of the Good. It is a brilliant first manipulation of the power of love and one we must now bring back to earth. I mean we must demonstrate that love really does have universal power, but that it is simply the opportunity we are given to enjoy a positive, creative, affirmative experience of difference. The Other, no doubt, but without the “Almighty-Other”, without the “Great Other” of transcendence.”

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