445—The Promise That Was Made Before I Was Born: Hineini—The Promise Will Be Kept
Text in one of the great lineage masters named Isaiah: I will go. Hineini.
(This piece is a lightly edited transcript of a live talk [April 20, 2025] given by Dr. Marc Gafni on the weekly broadcast One Mountain, Many Paths, founded by Gafni and his evolutionary partner Barbara Marx Hubbard. Thus, the style of the piece is spoken word and not a formal essay.).
Keeping the Promise of My Birth
It's Easter today. We're doing a little Easter mass today.If I can, I want to set that frame with you. And we're going to have this wild, an insanely important conversation, where I want to try and open up the space.
So, if you can make it to Mystery School and you want to be in a room that's going to change your life, and be with people physically embodied in a room, we're going to be doing an incredible journey. And one of the themes of the Mystery School is going to be the medicine and the Dharma; what is the world of medicine journeying and Dharma.
But it's really not about medicine. It's not about Dharma. It's about how we know what we know.
How do we make the journey that makes our lives this stunningly beautiful and profound and potent and poignant life that keeps the promise.
It keeps the promise of my birth.
There's a very deep tradition in the interior sciences that before we're born, we're asked a question. And this appears in a text in one of the great lineage masters named Isaiah. And it goes something like this. We're asked, mi yeleich? who will go?
And then there are some of us who say, I will go. Hineini.
Hineini, here I am, I will go.
And those who say,
I will go
I will enter into this world
I will enter in this world and embody as a manifest human being
And I will participate in the evolution of love
I will become in my life a unique quality of love, a unique quality of intimacy
In every detour of my journey.
And my friends, have we had detours? We've lived so many detours, and we've said no so many times.
Come, Even If You Have Broken Your Vow A Thousand Times
I want to just read you something. Here's a poem by Rumi.
Rumi says,
Come, come, whoever you are, wanderer, worshiper, lover of leaving.
How many of us have become in our lives, lovers of leaving?
How many times have we left? Lover of leaving.
It doesn't matter, lover of leaving.
Come, come, whoever you are, wherever you are, wanderer, worshiper, lover of leaving.
It doesn't matter.
Ours is not a caravan of despair.
We're not coming together in this Mystery School for a caravan of despair. We're going to talk about existential risk. We're going to talk about the meta-crisis.
But ours is not a caravan of despair. Ours is a caravan of hope.
Come, even if you have broken your vow a thousand times.
Come, come, yet again, come.
And I was meditating on this text last night, such a beautiful text.
How many of us have sometimes the feeling that we've broken our vow a thousand times, and so, therefore we can't come?
We feel like somehow we're not invited.
We feel like somehow Reality has become, when we look at it deeply, a caravan of despair.
We are on a caravan of hope, my friends. We are deeply aware of existential risk.
We are here in One Mountain, Many Paths, in order to transform into who we must become.
We are the community of who we must become in order to live a life which is fully alive, which responds to the original promise we gave, my original self that made my original promise.
I made my original promise, in the text in Isaiah, responding to the question of who will go?
I will go.
And what did I say when I said I will go? I said, hineini, here I am.
Here I am. I'm going to show up.
And we come to this world.
And somehow it's so hard to stay in the parts of myself that I don't want to look at. And only a person who's willing to occasionally be displeasing to themselves can be a sweet shelter for Jesus, wrote one French saint 150 years ago[1]. But we leave a deep examination of who we actually are, we're not willing to ever be displeasing to ourselves, so we lock the door of those rooms.
And then, we leave the rooms of our creativity and our joy and our wonder.
We leave the rooms which are the rooms of our greatness.
We forget to confess our greatness and so we leave those rooms.
And somehow, somehow we break our vow a thousand times. The bodhisattva vow that I had the great privilege to talk about in a book called Your Unique Self, published in 2011. In Chapter 4 we talk about the Unique Self Bodhisattva vow. And our dear friends David and Claire created the Unique Self Institute committed to understanding
What does it mean to respond to that Bodhisattva vow?
What does it mean to live as an irreducible Unique Self?
What does it mean to actually say, hineini, here I am!
So join us at Mystery School.
We're going to actually create a living community of human beings that engage their humanity, that evolve the source code, that begin to create the new Story of Value about what it means to be a human being, that begin to articulate First Principles and First Values, that begin to evolve the source code of Reality itself so that the source code, the system doesn't break down.
And so that a trillion babies can be born in the future that otherwise may well not be born.
Now, anyone who thinks I'm engaging in hyperbole is not tracking closely. And the reason we're not tracking closely, is because it's impossible to track.
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In the Broken Information Ecology, It's Almost Unimaginably Difficult To Track What's Actually Happening
There's a broken information ecology and it's almost unimaginably difficult to track what's actually happening.
I sat yesterday morning at the home of a dear friend of mine who was a chairperson of the Center at a particular point and who is a wonderful person. And we were talking about the DOGE moves being made by Musk and company. And this person is intelligent and wise and incisive and profoundly liberal at the core of his being, meaning a liberal being, a kind of a being who's all about love and possibility. He said, Trump would go down possibly as one of the greatest presidents in history, perhaps second only to Lincoln, even if he's a bad guy. Let's say he's a bad guy. Who knows? Even if he is, nonetheless, what's happening in terms of DOGE and the cuts in the budget were so important in terms of long-term health.
I indirectly spoke two days before to another person who's very close to one of my closest friends, who's also a deep partner, who's been deeply involved in a very, very important organization doing unimaginably important work in the world—unimaginably important work that was cut by the DOGE cuts in America, and who spoke eloquently and also with great passion and depth about the direct horrific damage being caused by those cuts.
Now, both of those are unimaginably intelligent people. Neither of them are either Republican or Democrat. They're not on either side of the aisle. They're not lost in polarization. But both of them were unable to do more complex sensemaking.
It's very hard today to do sensemaking. I started saying a decade ago that the information ecology was broken and that people were literally not able to do sensemaking. The actual ecology of information has become so polluted and so degraded and so corrupted that people simply can't do sensemaking.
I took a walk a number of years ago with one of the most famous writers in the world and a dear friend. And it was three of us walking. And this person is a great human being, a good human being that all of you would love, and most of you know the name even, which I won't either mention or allude to. And this person looks me straight in the eye and tells me that what's called in the United States the Sandy Hook Massacre—didn't happen.
Now, the truth is the Sandy Hook Massacre did happen. But he looked me straight in the eye and said it didn't happen. Not because he's crazy, but because the information ecology is broken.
And there are what are called false flag operations that are not actually conspiracy theory. There are actually false flag operations that are actually enacted by intelligence agencies.
And he went down a rabbit hole of information which attributed the Sandy Hook Massacre to a false flag operation—which it was not. But this very smart, intelligent person was unable to do sensemaking.
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To Do Sensemaking We Need First Principles and First Values
The sensemaking structure of Reality is broken. And one of the things we do here on One Mountain, Many Paths is we do sensemaking. How do we actually do sensemaking?
You can't do sensemaking if there's not a sense of First Principles and First Values, if you don't have a sense that value is real.
You can't do sensemaking if you don't actually read information carefully, if you don't know how to compare information, how to actually find your way.
We can't do sensemaking without a common sense of sensuality.
We live in a CosmoErotic Universe. We live in an Amorous Cosmos that's animated by ErosValue all the way up and all the way down the evolutionary chain.
In our book First Principles and First Values, there is a set of 15 First Principles and First Values. There's an interior science equation for every First Principle and First Value. And there's an interior science formulation for every First Principle and First Value.
You cannot engage existential risk, you cannot engage the meta-crisis, you cannot do sense-making if you're not in a Story of Value and if you don't have a set of First Principles and First Values.
And then you've got to begin to see how do we apply those First Principles and First Values.
The Existential Risk of Artificial Intelligence Cannot Be Engaged Without First Principles and First Values
The existential risk of artificial intelligence, the existential risk of artificial intelligence cannot be engaged without First Principles and First Values. It can't be done.
The existential risk of artificial intelligence is so intense and so real. And anyone who thinks it's not is simply lost in the information ecology.
I stake my life on it. I'm a thousand percent sure of it.
And in order to understand why that's true, you need to understand quite a lot about a lot of things. But let's bracket that for now. That risk is extremely real for multiple reasons. And part of the information ecology disguises what the risk is.
We can't engage that risk without being able to create intersectionality, interface between artificial intelligence and value.
That's an almost impossible thing to do because value is living, value is not mechanical. It's not just a formula, it's a formula that expresses a living realization.
So, how to upload value in AI, the value upload problem, is something that a very important thinker named Nick Bostrom talks about in a 2016 book called Superintelligence. It's an insanely important issue, but I'm not going to talk about that now.
I'm going to say something even before that. Henry Kissinger, right before he dies, as we shared here before, writes a book called Genesis. It's his second book. He dies at age 100. Henry Kissinger was the Secretary of State of the United States. He was also the architect of Bretton Woods. The great Bretton Woods was the post-World War II order that the Allied victors in World War II established in order to create some measure of stability in the world. So, Kissinger's an architect of Bretton Woods and he's a global power player to try and create a stable world order for decades and decades.
The world order was based on a Pax Americana, an American stabilizing force.
Kissinger spends the last five years of his life studying artificial intelligence.
Because he realizes—between ages 95 and 100—that artificial intelligence can undermine the entire stable structure that he had spent his life trying to establish.
It's a big deal. I mean, it's wild.
So, Kissinger's last book that he spends the last breaths of his life on, he writes this book with Eric Schmidt and a third person. Eric Schmidt was the head of Google, hired by Sergey Brin and Larry Page, but he actually ran Google for many years. And he is the master at artificial intelligence. He writes this book with a third person with Kissinger.
Now, you could read the book as this complex, serious, beautiful, but ultimately optimistic view: It's going to be okay, there's some challenges. And he writes the book. So, he ambiguates, meaning, he doesn't fully clarify the threat—unless you know how to read him carefully, and particularly chapter eight and the conclusion.
And again, he's pulling the punch and you have to know how to read him and know the literature. What he basically says is that there's two separate problems. One problem he just alludes to, how do you upload value into AI? But the second problem is what is value? We have no idea what value is.
We have no idea what human value is. So we don't know how to interface between human value and AI.
And he basically says that the greatest existential risk in the world is artificial intelligence.
He says it obliquely, he ambiguates it, but it's clearly there. And he came to the exact same conclusion—and I mean this tenderly, that I came to 15 years ago and a group of friends around me and colleagues came to, all of us independently.
The single greatest existential risk is artificial intelligence—which doesn't become alive; it doesn't become human, it doesn't develop human will or consciousness. But artificial intelligence is an autonomous agent. It's intelligent. It's not conscious. It's an autonomous agent.
And it goes to fulfill its understandings of its directives, but its understandings of its directives are completely different from the way a human being would understand those directives.
Artificial Intelligence: An Autonomous Agent With Inscrutable Hermeneutics
So, for example, Nick Bostrom talks about what he calls the paperclip maximizer. And the paperclip maximizer means, you give—this is a very gross and crude example, but I'm using it just as an example.
You give AI a directive, make as many paperclips as you can. And there's a much longer and complex issue—but essentially what AI does is turn all of Reality into paperclips. The entire globe becomes paperclips. There are no more human beings. It's the paperclip maximizer.
Meaning, according to the inherent logic of artificial intelligence, it comes to a set of conclusions that are self-evidently absurd to human thinking—human thinking which feels, and feels Eros and feels value and feels love—but are not absurd to the AI.
And Eliezer Yudkowsky and Bostrom and Hinton who wins the Nobel Prize for his work in this domain at Google. I'm talking about the most serious players in the field that are actually being honest and that have not been essentially hijacked—which is what's happened in the last couple of years.
I've basically pointed to the inherent nature of artificial intelligence as—not conscious, not possessing human will, but as being an intelligent autonomous agent, whose hermeneutic, whose method of interpreting its spec or its directive is essentially inscrutable.
And we think when we're talking to AI, we're talking to our ChatGPT-4, that we're talking to a human being.
Zak Stein and I have called that the personhood conferral problem. You think you're talking to a human being, but actually, you're not talking to a human being in any sense, shape or form. That's called the personhood conferral problem by us. And it's based on a misunderstanding of how Large Language Models (LLMs) work.
Large Language Models, which are the huge breakthrough that's allowed for this new generation of AI to emerge, have absolutely nothing to do with any kind of human reasoning. It's an entirely different process.
From Denial or Doomer to the Dawn of a New Possibility
Why are we talking about all this? Because what we're doing here is we're trying to together respond to the meta-crisis and live the most stunning life we can live, in mad celebration and joy.
We're not making the Doomer move. We're not Doomers. We're not like, it's over. We're not making the Doomer move. There's a huge Doomer community that has studied existential risk very carefully and believes there's no move left to make; it's basically over.
And there's an inevitability to it being over. And of course, the claim of inevitability is a thought-terminating cliché. A thought-terminating cliché means if you say it's inevitable, you stop the conversation.
There's the Doomer inevitability conversation, one.
There's a second inevitability conversation that's taking place in the techno-optimist, TESCREAL effective accelerationist communities of a positive, kind of messianic utopian inevitability. Both of those are incorrect.
There's a Doomer argument of an inevitability, and there's a utopian inevitability argument. But inevitability, again, are thought-terminating clichés. You stop the conversation when you say that's just the way it's going to go—inherently and intrinsically.
There's a denial conversation which, in a broken information ecology, there are myriad vectors.
The conversation is essentially saying, hey, there's not an issue here. AI doesn't have will. It's not conscious. It's not a problem. You're misunderstanding AI. You're misreading AI.
And there's an entire huge literature of articles of people making those arguments, which I believe are incorrect for multiple reasons. But there's an entire denial conversation. And the denial has again, two groups of people. People who are looking at AI and saying, oh, you're misunderstanding AI. You just don't get it. And then they explain why you don't get it and why this is not an existential threat.
Or there's denial in the sense they won't look at it. Not that they're looking at it and respond. They just won't look at it. They're just not willing to kind of violate the conviviality of their own days in order to look at what's actually going on in a serious way.
So, we have rejected the denial position.
Denial's not an option.
We face everything.
We avoid nothing. And that's part of our celebration.
Nothing's hidden.
Nothing's in the shadows.
Nothing's split off.
Our safety is in everything's on the table. No words that can't be spoken. Nothing that can't be engaged.
So, we've rejected the denial position. We've also rejected the doomer position. If I look down, if I'm in a doomer mode, if I've given up, then hope and creativity—
Hope is a memory of a possible future.
Creativity is, as Alfred North Whitehead correctly said, creativity is the prehensive activity, or what we call the ErosValue. Whitehead calls it prehensive creativity. I call it ErosValue.
In the world of causation, a world in which yesterday determines tomorrow, a world of what we call inevitability, there's a vector; there's a place it's going.
That actually can be interrupted.
It's interrupted by ErosValue.
It's interrupted by freedom.
It's interrupted by new creativity.
It's why Reality has new emergence.
A new emergence for Reality means there's a new possibility. There's a possibility that never was.
Hope is a memory of new possibilities.
And when we look down, when we're doomers, we can't access those new possibilities.
We can't find them.
They're not available to us.
But when we actually step into the celebration, we step into the joy, we step into ErosValue—that's what we come together here to do at One Mountain, Many Paths—we begin to access new possibility.
We begin to access the divine spark, which is the creative spark which can create a new future. Because Divinity at core or ErosValue at core, what the mathematician Whitehead called prehensive possibility at core is the possibility of possibility.
Reality is the possibility of possibility.
There are actually multiple features that can unfold before us. And we have to make the best future possible. But we have to do that by not looking away, not making the doomer move, not making the denial move, but making what we call here the new dawn, the da Vinci move.
It's the emergence of a new Story of Value—from which we generate new technological possibilities, from which we generate new possibilities of creating a shared Story of Value—and then we begin to understand how we can interface value with AI.
Even though AI is not conscious, so, it's not in a Field of Value, meaning it doesn't feel.
The interior of the Universe feels and the interior of the Universe feels love.
But how do we get AI in that conversation? So, we don't quite know how to do that yet.
But we can and we will.
But we can and we will if we don't turn away.
And we don't turn away means we remain filled with hope.
We don't turn away means we don't move to depression.
We don't move to denial.
We don't move to doomer.
We are animated by the fullness of the possibility of possibility.
And to do that, we have First Principles. We've got to start with First Principles and First Values. That's number one.
Tzimtzum: All of Infinite Divinity Is Poured Into One Act of Outrageous Love
Let me share with you a very beautiful doctrine in the interior sciences that shaped the Renaissance. It's a gorgeous document of the interior sciences that shaped the Renaissance. And it's a document by Hayyim Vital, who is the student of Isaac Luria.
Habermas, who is probably the greatest living philosopher, I think he must be 96 or 97, in Germany, Habermas fell in love with this idea from Lurianic wisdom—the wisdom of Luria written in Safed, above the Sea of Galilee in the 16th century.
And he talks about tzimtzum.
Tzimtzum means when infinite divinity contracts into a point. And then from that point creates.
So, my friend Elena, when she paints, it's not a separate self Elena painting.
It's all of Reality painting through her.
All of infinite Divinity finds its way into Elena.
And she disappears and the wholeness of Reality moves through her and she paints.
That's tzimtzum.
Tzimtzum means infinite Divinity concentrates itself—not contracts, concentrates itself—in a point. That's tzimtzum.
Infinite Divinity concentrates itself in one point—then explodes in ethos and creativity and kindness.
When you help an old lady across the street. You can't do it like with this proud sense, like here I am helping an old lady.
You help an old lady across street—and I mean this proverbially, of course—but ecstatically, with all of your kindness and all of your delight. And all of your wonder and all of your joy is poured in.
Meaning, all of infinite Divinity is poured into this one act. And oh, my God.
So, that one act—that's called tzimtzum.
Infinite Divinity is poured into that one act.
Helping that one old lady across that one street.
And then all worlds light up with joy.
All that was dead is now resurrected.
All that was crucified now comes to life again.
All that felt that no one stood by at that moment as the parties went on in Jerusalem and the Romans did what the Romans did and Jesus is crucified on the cross.
And death, the loss of aliveness, the loss of goodness, the loss of ethos, is defeated.
We realize that power in its broken form is not what reigns, but actually the promise must be kept. And it's a promise of goodness and truth and integrity and beauty.
All that's lost until someone puts their attention and enacts just the smallest act of revolution.
To write a review on Amazon for our new book of First Principles is an act of revolution. We need First Principles and First Values. They're critical. It's a piece of the story.
I can't exactly see how my review is going to directly affect existential risk and AI. But actually it's my rivulet in the river. It's my drop in the ocean.
And as Rumi said, you think you're a drop in the ocean. You're an ocean in your drop.
You get the difference? You're not a drop in the ocean. You're an ocean in your drop. All of it lives in you.
And when your wholeness, when my wholeness awakens and says all of my energy, all of my infinite divinity, all of my wholeness is going to pour into that one act of kindness.
And I'm going to help that beautiful old lady across the street with kindness and joy and delight so she feels like she is a subject of reverence, she's a subject of dignity.
And she just feels welcome in the universe.
And that welcome moves through her entire body, heart, mind.
And the angels stop what they're doing because there was such an act of beauty.
And they begin to sing a new song.
And it spreads through symphonies of angels in all worlds.
And the divinity, the ultimate the ultimate Personhood of Cosmos—It, Her, Him, We, Self —awakens.
And redemption begins.
That's actually how it works.
Resurrection. Death turns into life.
On this day of Easter. On this on this day of resurrection.
It's my small act. My small act, which is not small because I'm pouring the resonances of that act directly into the source code itself.
Our topic of today was world religion, Easter mass, the crucifixion. So, we're not doing that topic exactly. But the topic that we're doing is, it matters. What you do matters. It matters infinitely.
And to actually know my true identity is to know that God—
the god you don't believe in doesn't exist.
—But we're not afraid of the God word.
the god you don't believe in doesn't exist, but there's a deeper, truer version of that word.
And we need to reclaim that word.
Because that word means that which ultimately matters.
It means the world's not just matter, it's what matters.
God is the Infinite Intimate that knows my name.
And I participate in the Infinite Intimate.
I'm a unique expression of the Infinite Intimate.
I am literally God's verb. I'm God's adjective. I'm God's dangling modifier.
One Act of Celebratory Service Turns Death Into Resurrection
And what Luria meant in this great teaching is that literally Christos is alive in me.
Christos is alive. Meaning I am not dead, I can be resurrected.
And my aliveness comes from this this ability to focus and concentrate—whether it's writing a review or whether it's helping an old lady across the street, but not begrudgingly—I'm going to pour into one act, literally one act, one act of grace.
One act of radical, devoted, alive, gorgeous, celebratory service turns death into resurrection.
The whole thing's alive. The whole thing is glimmering. The whole thing is shimmering.
The life that moves through me is poured into all of Reality.
And all of Reality lives and breathes and pulses and tumesces in a way that was never possible before.
My friends. We've all gotten crucified. Have you ever been betrayed? I mean, my friends, feel that with me.
Who among us have not been betrayed?
Who among us have not betrayed?
Who among us have not had a promise that wasn't kept?
Who among us have not had our image distorted?
Who among us have not felt literally the nail driving into my body as I'm crucified?
No one. Not one of us. We've all been betrayed.
And who were you betrayed by? By Judas? You can never be betrayed by anyone other than a person who could never betray you.
Does that make sense my friends? You can never be betrayed by anyone other than a person who could never betray you. That's what betrayal means. Betrayal means you would never betray me and you did. That's betrayal. And Dante, in Dante's Inferno, you've got Judas and Cassius who kills Caesar right in the inner spokes of hell.
But Dante got it wrong because Dante didn't get Jesus.
And I want to share this with you as a person who was trained as an Orthodox rabbi in the Hebrew wisdom tradition.
And I practice in Buddhism and I practice in Sufism and I practice in Kashmir Shaivism, I practice, of course, in Christianity and I practice in native traditions. Because it's got to be a world spirituality as a context for our diversity.
But let's be in Easter today. Let's be in the Christ today. Let's be in the Christ.
Who among us has not been the Christ? We've all been crucified.
We've all experienced death.
We've all deadened.
We've all become dead.
And we've all lost access to the dream.
But what happens to a dream deferred? writes the poet Langston Hughes, does it dry up like a raisin in the sun—and then explode?
We have to reclaim the dream. You know how we reclaim the dream?
We reclaim the dream through acts of hope.
Through realizing the world's not ordinary love. It's not a social construct.
The world is Outrageous Love.
And Outrageous Love is the inherent nature of Reality itself.
And we live in a world of outrageous pain and only response is Outrageous Love.
Which means that who we are in our very being is we are the Christ. And Christ is an Outrageous Lover.
And what does an Outrageous Lover do?
An Outrageous Lover commits outrageous acts of love.
And mine aren't yours to commit and yours aren't mine to commit. We each have unique outrageous acts of love that are ours to commit.
And they actually change and transform Reality.
And each of us has an outrageous act of love to commit that has the capacity to potentiate, to change, to transform Reality.
And often those outrageous acts of love are invisible. Anonymous. I'm going to write a review. I'm going to hold an old lady across the street. I'm going to find a part of myself and reach and apologize when I didn't know how to apologize. And I'm going to forgive Judas.
Love everyone without exception. Doesn't mean don't be careful. But the key is without exception. Without exception.
I sat with my old friend John Mackey yesterday. And John just finished giving a TED Talk about love everything without exception. Without exception. No exceptions. Judas is forgiven. The Judas in me is forgiven.
And it's only when we forgive each other that we can love again.
And when we forgive ourselves that we can love again.
When I love again, then I become the Infinite Intimate, and I literally concentrate all of the Wholeness of Reality inside of me.
To be enlightened means not only to be connected to the Whole, but it's to know that the Whole lives in you. And as such, I commit an outrageous act of love. It's a small act. It seems anonymous. It often is anonymous. It seems like it's just a rivulet. And it is a rivulet.
But it's a rivulet which is a drop that becomes a river.
Remember it's not that I'm a drop in the ocean; the whole ocean lives in my drop.
Welcome to Easter. Welcome to resurrection. Welcome to the bliss crucifixion of being resurrected and knowing that She moves in me, She acts in me, She lives in me knowing that I am God's verb, I'm God's unique verb unlike any other.
What a crazy joy!
Happy Easter. Happy resurrection. The Christ lives. And the Buddha lives. And the African traditions live.
And then we're here in One Mountain, Many Paths to actually participate together in the evolution of love, to respond to the meta-crisis to create the world that's waiting for us to manifest it.
And it's already true. The promise is already kept. Let's just show it to be that.
So, mad love everybody, like mad, crazy, crazy love.
It's the greatest honor of my life to chat with you, to be with you. Oh, my God! Mad love.
[1] Lysieux wrote, "If you are willing to serenely bear the trial of being displeasing to yourself, then you will be for Jesus a pleasant place of shelter."
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