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The ''Thou'' meets me. But I step into direct relation with it. Hence the relation means being chosen and choosing, suffering and action in one; just as any action of the whole being, which means the suspension of all partial actions and consequently of all sensations of actions grounded only in their particular limitation, is bound to resemble suffering.

The ''Thou'' meets me. But I step into direct relation with it. Hence the relation means being chosen and choosing, suffering and action in one; just as any action of the whole being, which means the suspension of all partial actions and consequently of all sensations of actions grounded only in their particular limitation, is bound to resemble suffering.

The primary word ''I-Thou'' can be spoken only with the whole being. Concentration and fusion into the whole being can never take place through my agency, nor can it ever take place without me. I become through my relation to the ''Thou''; as I become ''I '', I say ''Thou''.  

The primary word ''I-Thou'' can be spoken only with the whole being. Concentration and fusion into the whole being can never take place through my agency, nor can it ever take place without me. I become through my relation to the ''Thou''; as I become ''I'', I say ''Thou''.

All real living is meeting.

All real living is meeting.

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I{{sc|n one of the three examples}} it is obvious that the direct relation includes an effect on what confronts me.  In art the act of the being determines the situation in which the form becomes the work. Through the meeting that which confronts me is fulfilled, and enters the world of things, there to be endlessly active, endlessly

I{{sc|n one of the three examples}} it is obvious that the direct relation includes an effect on what confronts me.  In art the act of the being determines the situation in which the form becomes the work. Through the meeting that which confronts me is fulfilled, and enters the world of things, there to be endlessly active, endlessly to become ''It'', but also endlessly to become ''Thou'' again, inspiring and blessing. It is "embodied"; its body emerges from the flow of the spaceless, timeless present on the shore of existence.  

to become ''It'', but also endlessly to become ''Thou'' again, inspiring and blessing. It is "embodied"; its body emerges from the flow of the spaceless, timeless present on the shore of existence.  

The significance of the effect is not so obvious in the relation with the ''Thou'' spoken to men. The act of the being which provides directness in this case is usually understood wrongly as being one of feeling.  Feelings accompany the metaphysical and metapsychical fact of love, but they do not constitute it. The accompanying feelings can be of greatly differing kinds. The feeling of Jesus for the demoniac differs from his feeling for the beloved disciple; but the love is the one love.  Feelings are "entertained": love comes to pass.  Feelings dwell in man; but man dwells in his love.  That is no metaphor, but the actual truth. Love does not cling to the ''I'' in such a way as to have the ''Thou'' only for its "content," its object; but love is ''between I'' and ''Thou''. The man who does not know this, with his very being know this, does not know love; even though he ascribes to it the feelings he lives through, experiences, enjoys, and expresses. Love ranges in its effect through the whole world. In the eyes of him who takes his stand in love, and gazes out of it, men are cut free from their entanglement in bustling activity. Good people and evil, wise and foolish, beautiful and ugly, become successively real to him; that is, set free they step forth in their singleness, and confront him as ''Thou''. In a wonderful way, from time to time, exclusiveness arises—and so he can be effective, helping, healing, educating, raising up, saving. Love is responsibility of an ''I'' for a ''Thou''. In this lies the likeness—impossible in any feeling whatsoever—of all who love, from the smallest to the greatest and from the blessedly protected man, whose life is rounded in that of a loved being, to him who is all his life nailed to the cross of the world, and who ventures to bring himself to the dreadful point—to love ''all'' men.

The significance of the effect is not so obvious in the relation with the ''Thou'' spoken to men. The act of the being which provides directness in this case is usually understood wrongly as being one of feeling.  Feelings accompany the metaphysical and metapsychical fact of love, but they do not constitute it. The accompanying feelings can be of greatly differing kinds. The feeling of Jesus for the demoniac differs from his feeling for the beloved disciple; but the love is the one love.  Feelings are "entertained": love comes to pass.  Feelings dwell in man; but man dwells in his love.  That is no metaphor, but the actual truth. Love does not cling to the ''I'' in such a way as to have the ''Thou'' only for its "content," its object; but love is ''between I'' and ''Thou''. The man who does not know this, with his very being know this, does not know love; even though he ascribes to it the feelings he lives through, experiences, enjoys, and expresses. Love ranges in its effect through the whole world. In the eyes of him who takes his stand in love, and gazes out of it, men are cut free from their entanglement in bustling activity. Good people and evil, wise and foolish, beautiful and ugly, become successively real to him; that is, set free they step forth in their singleness, and confront him as ''Thou''. In a wonderful way, from time to time, exclusiveness arises—and so he can be effective, helping, healing, educating, raising up, saving. Love is responsibility of an ''I'' for a ''Thou''. In this lies the likeness—impossible in any feeling whatsoever—of all who love, from the smallest to the greatest and from the blessedly protected man, whose life is rounded in that of a loved being, to him who is all his life nailed to the cross of the world, and who ventures to bring himself to the dreadful point—to love ''all'' men.