Die Gütekraft bei Khalil Gibran als Brücke zwischen Orient und Okzident

The present dissertation deals with the special phenomenon of the “Strength to love” in the life and work of the Christian writer and poet Khalil Gibran (1883 – 1931). The academic research as a basis of my study, a. o. done by the working group on “truthforce” with Martin Arnold, as well as some case studies, show detailed evidence and examples: “When love beckons to you follow him, though his ways are hard and steep ... And when he speaks to you believe in him, though his voice may shatter your dreams as the north wind lays waste the garden. For even as love crowns you, so shall he crucify you. Even as he is for your growth so is he for your pruning. All these things shall love do unto you”, says Gibran in “The Prophet”. All this is life and faith for Gibran, including pain. The strength to love also means prophecy, being convinced that positive developments do good because they bring along change. The effective power is love, and the figure of Christ expresses devotion and voluntariness. For Gibran, strength to love is also a purposeful caring for his fellows, when, for instance in times of war, hunger may be eased by sending a ship with food to Syria. (In those days the Middle East was known under this name.) And here also the comparison with a bridge is adequate, which Khalil Gibran was using; he himself wanted to be a human being “laying a bridge” towards goodness. But “strength to love” is a new concept, a word from Sanskrit. Gandhi had found it: strength to love is the English translation for satyagraha. Meanwhile it also found its way into other languages. And there are more German meanings of “Gütekraft” such as “Liebe als Heilkraft” (love as a healing power) or “Kraft der Gewaltfreiheit” (non-violent action truthforce). Thus the strength to love may have a visible and sensible effect on people. It may achieve an overcoming of enmity, of fears, and bring about encouragement. These effects are verifiable, even in warlike situations. Or also when people think they must hate, e.g. when hatred turns into torture. At the end there may be a wonder, so that the torturing perpetrator will discover his own guilty conscience. This happened in a prison camp. Short sketch of a concept of the strength to love. Plan in three phases: a.No violence, even if such is threatening – a foundation of trust is being laid – perhaps empathy – if necessary, a change of heart is demonstrated – mutual understanding is aimed at. That means: truth force, i. e. nonviolence. b.If understanding is impossible because the enemy wants to avoid disadvantage, then application of pressure but without damaging the opposite side; the opponent in the conflict wants to avoid a drawback for himself. c.Understanding is unsuccessful, basis without trust. Now pressure or coercion by others, assault by those, physical damage. The strength to love is no longer there. If the strength to love is to be carried out, human rights shall be observed. In the end, the strength to love is the moving power of conscious responsible living. And Gibran did not hesitate to live in that way. His strive was practical action in the sense of justice and truth; thus he tried – and he also managed – to implement his statements from the small booklet “The Prophet” (even if perhaps only the beginnings of it). This was not easy for him, and sometimes outside observers would push him into the wrong direction. And conflict situations should be considered differently than usually wanted. To expose oneself to threat, then “show one’s colors” thus keeping or deterring the enemy from the bad intention, that would be a possible but admittedly not an easy way. And Gibran proved to be imperturbable when he heard about such a danger for himself.