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Week 96 Trust and Faith
I was away for a break in a forest cabin and this sweet little deer came along outside the lounge doors, scratched the ground to make a little bed and lay down, just staring at me watching her. I picked up my camera and slid open the doors, expecting her to get up and run away but she just continued to lie there, totalling trusting that I wouldn't harm her. She must have lain there for at least 15 minutes before I left to go out myself so I think that fulfills the week's challenge for Faith and Trust (in humanity).
The Fifth Element has one of the most epic taxi rides ever captured in cinema. When fate drops into the back of Korben Dallas's cab (literally), it leads to a high speed chase unmatched for it's time. The bulbous flying cars have a classic style to them hearkening back to the early days of automobiles. This flying yellow cab and sprawling city landscape have been the inspiration for many sci-fi worlds, connecting familiarity with the future. The model is very strong, swooshable if you like, and comes with a display stand as well :)
The ECamper,
Ursa Minor,
Vancouver, British Columbia, Canada.
Model years; 2003–2011
Assembly; United States: East Liberty, Ohio (ELAP)
The Path to Freedom and Love and their Significance in World. Theodora’s Prophetic Revelation
Between these two poles lies the balancing factor that unites the two — unites the will that rays towards the head with the thoughts which, as they flow into deeds wrought with love, are, so to say, felt with the heart. This means of union is the life of feeling, which is able to direct itself towards the will as well as towards the thoughts. In our ordinary consciousness we live in an element by means of which we grasp, on the one side, what comes to expression in our will-permeated thought with its predisposition to freedom, while on the other side, we try to ensure that what passes over into our deeds is filled more and more with thoughts. And what forms the bridge connecting both has since ancient times been called Wisdom. (Diagram XI.)n his fairy-tale, The Green Snake and the Beautiful Lily, Goethe has given indications of these ancient traditions in the figures of the Golden King, the Silver King, and the Brazen King. We have already shown from other points of view how these three elements must come to life again, but in an entirely different form — these three elements to which ancient instinctive knowledge pointed and which can come to life again only if man acquires the knowledge yielded by Imagination, Inspiration, Intuition.From: The Bridge Between Universal Spirituality and the Physical Constitution of Man The Path to Freedom and Love and their Significance in World Events
December 19, 1920.... in english from Rudolf Steiner comments about Goethe's Work
Through the way in which Goethe lets gold flow through this fairy tale, he shows how he looks back into the time in which wisdom — for which gold also stands, hence, “The Golden King of Wisdom” — was exposed to such persecutions as those described. Now, he sought to show past, present and future. Goethe saw instinctively into the future of eastern European civilization. He could see how unjustifiable is the way in which the problem of sin and death worked there. If we wished to designate, not quite inappropriately perhaps, the nationality of the man who is then led to the Temple and the Beautiful Lily, who appears at first as without vigor as if crippled, then, from what we have had to say recently about the culture of the East and of Russia, you will not consider it unreasonable to deem this man to be a Russian. In so doing, you will almost certainly follow the line of Goethe's instinct. The secret of European evolution in the fifth post-Atlantean epoch lies concealed within this fairy tale, just as truly as Goethe was able to conceal it in his Faust, especially in the second part, as we know from his own statement. It is clearly to be seen in Goethe — we have already shown it in various respects; later it can be shown in others — that he begins to regard the world and to feel himself in it, in accord with the fundamental demand of the fifth post-Atlantean epoch.From: Inner Impulses of Evolution ...VI Ancient Cultural Impulses Spiritualized in Goethe. The Cosmic Knowledge of the Knights Templar
As he lay desperately ill, he had a momentous experience, passing through a kind of Initiation. To begin with, he was not actually conscious of it but it worked in his soul as a kind of poetic inspiration and the process by which it flowed into his various creations was most remarkable. It flashes up in his poem entitled “The Mysteries,” which his closest friends have considered to be one of his most profound creations. And indeed this fragment is so profound that Goethe was never able to recapture the power to formulate its conclusion. The culture of the day was incapable of giving external form to the depths of life pulsating in this poem. It must be regarded as issuing from one of the deepest founts of Goethe's soul and is a book with seven seals for all his commentators. Then, however, the Initiation took increasing effect in him and finally, as he grew more conscious of it, he was able to produce that remarkable prose-poem known as “The Fairy Tale of the Green Snake and the Beautiful Lily”; — one of the most profound writings in all literature. Those who are able to interpret it rightly know a great deal of the Rosicrucian wisdom.
We often find that persons who have not gone far enough into the matter will ask how a man such as Goethe can on the one hand bear within him certain secrets of the human soul, and on the other hand be so often torn by passion, as he is found to be by those who read his life-story in a rather superficial way. In fact, there was in Goethe something that can be called, in a crude sense, a double nature. To a superficial view the two sides can hardly be brought into harmony. On the one hand there is the great, high-minded soul who could bring forth certain portions of the second part of Faust, and gave expression to many deep secrets of human nature in the Fairy-Story of the Green Snake and the Beautiful Lily; and one would like to forget everything one knows from biographies of Goethe and pay homage only to the soul who was capable of such achievements. On the other side, there appears in Goethe, tormenting him and often causing him pangs of conscience, his other nature, “human, all-too-human”, in many respects. In earlier times the two natures of man were not so widely separate in their development; they could not diverge in this way. A person with a biography comparable with Goethe's could not rise to such heights as are revealed in certain passages of the second part of Faust or in the Fairy-Story of the Green Snake and the Beautiful Lily, and at the same time be so divided in his soul. That was not possible in earlier times. It has become possible only in later days, because there now exists in human nature something we have already spoken of — the part of the soul that has become unconscious, and the part of the organism that has died. The part that has remained alive can be so elevated and purified that the impulse which leads on to the Fairy-Story of the Green Snake and the Beautiful Lily; can be nurtured there, while the other part may remain exposed to the attacks of the outer world. And because the forces described are able to make their abode there, circumstances may arise in which there is very little agreement with the higher ego of the person. It should be understood that the soul living in Goethe had once belonged to an Egyptian Initiate, and had then lived in Greece as a sculptor and a disciple of philosophy; then, between this Greek incarnation and the one as Goethe, there comes an incarnation (probably only one) which I have not yet been able to find. If we keep this in mind, we can see how a soul who in former incarnations could rule the entire man can be led downwards, and then has to relinquish a part of the total human nature, which then lies open to the influence of evil forces.
That is what is mysterious and so hard to understand in a nature such as Goethe's; but by the same token it brings to light many hidden aspects of the human soul in modern times. Everything brought about by the duality of human nature lays hold, in the first place, of the Intellectual Soul, and the Intellectual Soul divides into those “two souls”, whereof one can sink fairly deeply into matter and the other can rise into the spiritual.
The middle of the nineteenth century was a much more incisive point in man's spiritual history than people can realise today. The period before it is represented in Schiller and Goethe; it is followed by something quite different, which can understand the preceding period very little. What we now call the social question, in the widest sense — a sense that humanity has not yet grasped, but should grasp and must grasp later on — was born only in the second half of the nineteenth century. And we can understand this fact only if we ask: why, in such significant and representative considerations as those attempted by Schiller in his “Aesthetic Letters” and represented pictorially by Goethe in his “Tale of the Green Snake and the Beautiful Lily,” do we find no trace of the peculiar way of thinking we are impelled to develop today about the structure of society — although Goethe in his “Tale” is evidently hinting at political forms?
If we approach the “Aesthetic Letters” and the “Tale” with inner understanding, we can feel the presence in them of a powerful spirituality which humanity has since lost. Anyone reading the “Aesthetic Letters” should feel: in the very way of writing an element of soul and spirit is at work which is not present in even the most outstanding figures today; and it would be stupid to think that anyone could now write something like Goethe's fairy tale. Since the middle of the nineteenth century this spirituality has not been here. It does not speak directly to present-day men and can really speak only through the medium of Spiritual Science, which extends our range of vision and can also enter into earlier conditions in man's history. It would really be best if people would acknowledge that without spiritual knowledge they cannot understand Schiller and Goethe. Every scene in “Faust” can prove this to you.
Looking back before the nineteenth century to the end of the eighteenth century, we can observe a significant impulse. It was the impulse working in Schiller when he wrote his Letters on the Aesthetic Education of Man; this was the time, too, when Goethe was stirred by his dealings with Schiller. They led Goethe to express the impulse which lay behind Schiller's “Aesthetic Letters” in his own tale, “The Green Snake and the Beautiful Lily.” You can read about the connection between Schiller's “Aesthetic Letters” and Goethe's fairy-tale in my recent small book on Goethe.
Goethe has not left the source uncertain from whose depths he has drawn his inspiration. In another tale, The New Paris, he gives in a veiled manner the history of his own inner enlightenment. Many will remain incredulous if we say that, in this dream, Goethe represents himself just at the boundary between the third and fourth sub-race of our fifth root-race. For him, the myth of Paris and Helen is a symbolic representation of this boundary. And as he — in a dream — conjures up before his eyes in a new form the myth of Paris, he feels he is casting a searching glance into the development of humanity. What such an insight into the past means to the inner eye, he tells us in the Prophecies of Bakis, which are also full of occult references:The past likewise will Bakis reveal to thee; for even the past oft lies, oh blind world, like a riddle before thee. Who knows the past knows also the future: both are joined in To-day in one complete whole.
Hence Goethe was stirred to write his “Tale of the Green Snake and the Beautiful Lily,” in which not only three but about twenty powers of the soul are described, not in concepts, but in pictorial forms, open to various interpretations. They are headed by the Golden King, who represents (not symbolises) wisdom, the Silver King who represents beautiful appearance, the Bronze King, who represents power, and Love who crowns them all. Everything else, too, indicates soul-forces;The three worlds are here represented as two regions separated from one another by a river. The river itself stands for the astral plane. On this side of it is the physical world, on the other side the spiritual (Devachan), where dwells the beautiful lily, the symbol of man's higher nature. In her kingdom, man must strive if he would unite his lower with his higher nature. In the abyss — that is, in the physical world — dwells the serpent which symbolizes the self of man. Here too is a temple of initiation, where reign four kings, one golden, one silver, one bronze, and a fourth of an irregular mixture of the three metals. Goethe, who was an alchemist, has clothed in alchemic terminology what he had to impart of his mystic experiences. The three kings represent the three higher forces of man: Wisdom (Gold), Beauty (Silver), and Strength (Bronze). As long as man lives in his lower nature, these three forces are in him disordered and chaotic. This period in the evolution of man is represented by the mixed king. But when man has so purified himself that the three forces work together in perfect harmony, and he can freely use them, then the way into the realm of the spiritual lies open before him. The still unpurified man is represented by a youth who, without having attained inner purity, would unite himself with the beautiful lily. Through this union he becomes paralyzed.Goethe here wished to point out the danger to which a man exposes himself who would force an entrance into the super-sensible region before he has severed himself from his lower self. Only when love has permeated the whole man, only when the lower nature has been sacrificed, can the initiation into the higher truths and powers begin. This sacrifice is expressed by the serpent yielding of its own accord, and forming a bridge of its body across the river — that is to say, the astral plane — between the two kingdoms, of the senses and of the spirit. At first man must accept the higher truths in the form in which they have been given to him in the imagery of the various religions. This form is personified as the man with the lamp. This lamp has the peculiarity of only giving light where there is already light, meaning that the religious truths presuppose a receptive, believing disposition. Their light shines where the light of faith is present. This lamp, however, has yet another quality, “of turning all stones into gold, all wood into silver, dead animals into precious stones, and of destroying all metals,” meaning the power of faith which changes the inner nature of the individual. There are about twenty characters in this allegory, all symbolical of certain forces in man's nature and, during the course of the action, the purifying of man is described, as he rises to the heights where, in his union with his higher self, he can be initiated into the secrets of existence. This state is symbolized by the Temple, formerly hidden in the abyss, being brought to the surface, and rising above the river — the astral plane. Every passage, every sentence in the allegory is significant. The more deeply one studies the tale, the more comprehensible and clear the whole becomes, and he who set forth the esoteric quintessence of this tale at the same time has given us the substance of the Anthroposophical outlook on life.Goethe, in his Legend of the Green Snake and the Beautiful Lily, has treated the forces of the human soul as three members, or forces; Power, Appearance, and Knowledge or Wisdom — or, as the Bronze King, the Silver King and the Golden King. Many remarkable things are spoken of in this legend, regarding the governing relationships which are being prepared for the present and which will live into the future. We can point out that what Goethe symbolizes by the Bronze king, the force of Power, is that which spreads over the world through the English-speaking peoples. This is necessary because the culture of the Consciousness Soul coincides with the special qualities of the British and American peoples.From: Social and Anti-Social Forces in the Human Being A lecture by Rudolf Steiner Bern, December 12, 1918
GA 186
you can read this in a article...by Rudolf Steiner
Sur la voie de la connaissance, il faudrait en connaître beaucoup pour rayonner sur toutes les raisons universelles, bien collées au sol de leurs pensées vers* la terre à terre,atterré par la lumière verte vient lire les lignes courbes des chemins de vie. L'effort d'attendre un moment que le train passe et espérer un rayon vert.
*vers de terre qui laissent les rayons du soleil purifier notre terre ou vers luisant qui éclairent la nuit dans la forêt des pensées inutiles qui serpentent au fond de l'esprit; le rayon vert c'est le dernier , l'orange du couchant rassemble les signes dans un faisceau d'idées qui éclaire les serpents entre les fenêtres du tramway vert,comme un autre signe d'un lien avec le savoir, le serpent devient un pont au moment exact deux trams se croisent un rayon se forme, le serpent devient droit pour laisser passer la lumière qui l'éclaire...
Lifted Honda Element
Mods include:
Yakima Basket and racks
Yokohama tires
Custom lift by Sparman
Few other goodies inside