View allAll Photos Tagged Humility
With all the natural humility on the California coast it makes for some wonderful wild flower shots.
oh... still found another oldie and added Shana Rae's textures.
"Humility does not mean thinking less of yourself than of other people, nor does it mean having a low opinion of your own gifts. It means freedom from thinking about yourself at all." ~William Temple~
textures Shana Rae - you can view her page here
In late February, 2018, I trekked across the megalopolis (and prefecture) known as Tōkyo, where, by the late afternoon on this day, scattered rains had crept their way across the Kantō Plain, showering the streets with cold winds and water, adding to the already brisk air blanketing the city (and her wards), and granting me a dramatic view from the highest observation deck at the top of the Tōkyo Sky Tree, 451 meters above the ground.
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The sight was truly beautiful to see (and this image hardly does it justice), as the sprawling jungle of human construction, which stood as a marvel of progress and achievement, was yet still humbled beneath that which the Lord hath made.
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It shows us that, no matter how great we pridefully boast to be, or how advanced we think we are, we are - in all actuality - tiny by comparison to all that God has created, and we should never forget as such.
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Yet being humble before such a reminder doesn't mean you can't marvel at the sheer beauty before your eyes, and being tiny by comparison in no way means you're insignificant either.
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Truly we are capable of great and meaningful things in our lifetime. Tōkyo itself stands as proof of such a statement. But none of that comes without hard work, some sacrifice, being of service, having humility, and enduring and learning from a little adversity along the way.
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So take up thy courage, leave thy bubble, and embark on an epic journey down a path of achievement to great and meaningful things! Yet while you do, don't forget to bask in the glory of all the Lord has created, be thankful for all He has provided, and humble enough to know your place in the world...
Thank you, in advance, to those of you who take a moment to leave a comment and/or fave my photo. I appreciate it tremendously.
Stained glass window produced by Morris & Co., titled Humility, Mercy, Generosity, Charity, Justice, Liberty, Truth, Love, Faith and Courage (c. 1898)
David Healey was the mayor of Heywood, Lancashire, England. Over one hundred years ago, he made a substantial donation to the local Unitarian Church (a church that his father had helped to found). His donation enabled the congregation to commission a beautiful 15-foot tall stained glass window for the church chancel. The window now bears his name: the David Healey Memorial Window.
The piece was acquired in 1999, from collectors in Carmel, California (USA). The couple who last owned the piece bought it in 1967 from the now-demolished Britain Hill Unitarian Church in Lancashire, England (where Morris & Co. had installed it in 1898).
The abandoned church suffered through a fire the year after the stained glass window was sold. The work would have been lost, had it not been sold.
The Huntington:
A private, nonprofit institution, The Huntington was founded in 1919 by Henry E. Huntington, an exceptional businessman who built a financial empire that included railroad companies, utilities, and real estate holdings in Southern California.
Huntington was also a man of vision – with a special interest in books, art, and gardens. During his lifetime, he amassed the core of one of the finest research libraries in the world, established a splendid art collection, and created an array of botanical gardens with plants from a geographic range spanning the globe. These three distinct facets of The Huntington are linked by a devotion to research, education, and beauty.
In 1919, Henry and Arabella Huntington signed the indenture that transferred their San Marino property and collections to a nonprofit educational trust, creating The Huntington Library, Art Collections, and Botanical Gardens, which hosts more than 500,000 visitors each year.
The Lord of Humility
also known as Apo Pacencia
Middle of the 19th Century
FILIPINO
A wooden image painted in frank imitation of ivory.
Dimensions: 36.5 cm or 14.6 in.
Provenance: The Antonio Martino Collection
Published in:
Jose, R. T. 2004. Power+Faith+Image: Philippine art in ivory from the 16th to the 19th century. Manila (Makati): Ayala Museum. p. 264.
Jose, R. T. 1990. Images of faith: Religious ivory carvings from the Philippines. Pasadena (CA): The Pacific Asia Museum. p. 137.
Special Note: Miniature images (also know as 'Table Top' images) made of ivory or having ivory parts depicting the suffering and passion of Jesus Christ are quite rare. There are numerous images of the the crucified Christ in ivory (both large and small) but Passion images are few and far between.
This image of the Pacnecia is of particular interest because it was specifically finished to look like ivory.
About You
OUR TRUE SELF
It is not humility to insist on being someone that you are not. It is as much as saying that you know better than God who you are and who you ought to be. How do you expect to arrive at the end of your own journey if you take the road to another man’s city? How do you expect to reach your own perfection by leading somebody else’s life? His sanctity will never be yours; you must have the humility to work out your own salvation in a darkness where you are absolutely alone…
And so it takes heroic humility to be yourself and to be nobody but the man, or the artist, that God intended you to be.
You will be made to feel that your honesty is only pride. This is a serious temptation because you can never be sure whether you are being true to your true self or only building up a defense for the false personality that is the creature of your own appetite for esteem.
But the greatest humility can be learned from the anguish of keeping your balance in such a position: of continuing to be yourself without getting tough about it and asserting your false self against the false selves of other people.
Source: New Seeds of Contemplation, 100-101
I'm not planning to eat all of them at once, but I do have to take 40 of them over the next 10 days >.< My illness appears to be baffling the doctor though, go figure. I just got off of anti-biotics for Strep-C, and had a negative mono test in December, but this is the fifth throat problem I've had since the end of August. Who knows the name of the medicine I'm taking? Extra points for correctly guessing my illness! (This is humility because I hate going to the doctor when I'm sick. I feel like most of the time, it really isn't necessary, and I was going to tough it out again, but I decided to give in to my better reasoning).
constructive criticism welcome
"We're sitting on our blessed Mother Earth from which we get our strength and determination, love and humility, all the beautiful attributes that we've been given. So turn to one another; love one another; respect one another; respect Mother Earth; respect the waters-because that's life itself!" ~ Phil Lane, Sr. YANKTON SIOUX
Our entire point of view can be altered by making one change to align with the principles of the Great Spirit. Let's say we decide to become respectful. As we become respectful, our attitude
will change. We will automatically draw into our lives knowledge about the other principles of the Great Spirit such as love, appreciation, trust, beauty, and peace of mind. By focusing on these principles, we will let go of selfishness, self centeredness, self pity, dishonesty, and fear. You focus on respect, you get respect; you focus on love, you get love; you focus on the Red Road, you get peace of mind. Great Spirit, let me learn the lessons of respect.
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(Chorus)
Wade in the water.
Wade in the water, children.
Wade in the water.
God's gonna trouble the water.
Well, who are these children all dressed in red?
God's a-gonna trouble the water
Must be the children that Moses led
God's a-gonna trouble the water.
Chorus
Who's that young girl dressed in white
Wade in the Water
Must be the Children of Israelites
God's gonna trouble the Water.
Chorus
Jordan's water is chilly and cold.
God's gonna trouble the water.
It chills the body, but not the soul.
God's gonna trouble the water.
Chorus
If you get there before I do.
God's gonna trouble the water.
Tell all of my friends I'm coming too.
God's gonna trouble the water.
Chorus
*Wade In The Water* ~ by Cedarmont KIdshttps://www.youtube.com/watch?v=ERpRj8ZmLsA&list=RDERpRj8ZmLsA&start_radio=1
Rovingian Animist Perspective - Ethics of Subsistence and Relationships by Daniel Arrhakis (2026)
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The Rovingian Animist Position on Poverty and Material Possessions
Commitment to humility, reciprocity, and community solidarity
Rovingian Animist Perspective: Ethics of Subsistence and Relationships
The Rovingian animist view on poverty and material possessions presents a significant break from Western approaches, which tend to value the accumulation of resources or economic deprivation, and from Abrahamic traditions, which often associate poverty with virtue or trial. In this perspective, an ethics of subsistence prevails, where value is centered on the fluidity of relationships and solidarity among beings, rather than the possession of goods.
Fundamental Pillars of the Animist Vision
- The Notion of Poverty as Isolation
In the animist context, poverty is not defined by the absence of money or resources, but by the rupture of social and spiritual bonds. To be poor is to be deprived of a network of reciprocity with the community, ancestors, and nature. Individual accumulation is viewed negatively, as a sign of poverty of spirit or illness, because it interrupts the vital flow that sustains the collective.
- Material Goods as Agents
According to this view, material goods are not simply inert objects, but agents endowed with purpose ("anima"). The use of these goods should be ritualistic and functional, avoiding excessive accumulation that imprisons energy and prevents the renewal of resources. Thus, material goods represent transformative and solidarity potential, and should circulate among the members of the community. Possession becomes a responsibility to maintain the flow, not a right to accumulate.
- Reciprocity: The Community Flow
Rovingian economics is based on the principle of giving and receiving, promoting the circulation of goods to strengthen and unite the community. True wealth is measured by the capacity to distribute and sustain the collective, renewing and transforming the system instead of stagnating accumulated resources.
- Cosmological Humility
Humility is understood as the recognition of the human condition: we are not the owners of the earth, but its guests. Resources are seen as loans from the spirits and the earth itself, requiring gratitude and thrift, in contrast to modern extractivism. The earth is considered the property of ancestors or spiritual entities, and the living only have the right to sustainable use in order to guarantee prosperity for future generations.
Postulates of Conduct of the Rovingian Monks
Simplicity
Cultivating a sober and simple life is fundamental. The practice consists of minimizing material needs, living only with what is necessary and rejecting consumerist practices.
Humility
Humility involves renouncing the pursuit of prestige, power, or dominion, whether social, political, or spiritual. The goal is to integrate oneself equally into a natural and universal whole.
Sharing
Sharing guides that goods and knowledge should not be accumulated as private property, but circulate freely. One person's surplus meets another's need, and true abundance manifests when the flow of giving and receiving is not interrupted by selfishness.
Reciprocity
It is recognized that nothing we receive from nature is free or unilateral; every resource used must be honored with gestures of gratitude or actions of preservation, maintaining the balance of the ecosystem.
Universal Communion
Community life should reflect the web of life, in which cooperation replaces competition and mutual care is the basis for collective evolution.
Volunteering and Selfless Help
Volunteering and selfless help are essential values. The willingness to help should exist whenever necessary, including in situations of conflict or under repressive regimes.
Voluntary Payment for Spiritual Services
Payment for spiritual services rendered to monks is voluntary and based on principles of ethical reasonableness. Regardless, assistance is not refused to those in need due to financial hardship. Reciprocity and Sharing: Interdependence and Breaking Down Possession
The logic of Rovingian Animist Monks emphasizes postulates of reciprocity and sharing that reinforce the interdependence between all beings and promote the overcoming of the sense of individual possession, consolidating an ethic based on flow, solidarity, and collective responsibility.
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A Posição Animista Rovingiana Sobre a Pobreza e os Bens Materiais
Compromisso de humildade, reciprocidade e solidariedade comunitária
Perspetiva Animista Rovingiana: Ética da Subsistência e Relações
A visão animista rovingiana sobre pobreza e bens materiais apresenta uma rutura significativa em relação às abordagens ocidentais, que tendem a valorizar a acumulação de recursos ou a carência económica, e às tradições abraâmicas, que frequentemente associam a pobreza à virtude ou provação. Nesta perspetiva, prevalece uma ética de subsistência, em que o valor está centrado na fluidez das relações e na solidariedade entre os seres, em vez da posse de bens.
Pilares Fundamentais da Visão Animista
- Noção de Pobreza como Isolamento
No contexto animista, pobreza não se define pela ausência de dinheiro ou recursos, mas pela rutura dos vínculos sociais e espirituais. Ser pobre é estar privado de uma rede de reciprocidade com a comunidade, antepassados e natureza. A acumulação individual é vista negativamente, como sinal de pobreza de espírito ou doença, pois interrompe o fluxo vital que sustenta o coletivo.
- Bens Materiais como Agentes
Os bens materiais, segundo esta visão, não são simples objetos inertes, mas agentes dotados de propósito ("anima"). O uso desses bens deve ser ritualístico e funcional, evitando-se a acumulação excessiva que aprisiona a energia e impede a renovação dos recursos. Assim, os bens materiais representam potencial transformativo e solidário, devendo circular entre os membros da comunidade. A posse transforma-se numa responsabilidade de manter o fluxo, e não num direito de acumular.
- Reciprocidade: O Fluxo Comunitário
A economia rovingiana é baseada no princípio do dar e receber, promovendo a circulação de bens para fortalecer e unir a comunidade. A verdadeira riqueza é mensurada pela capacidade de distribuir e sustentar o coletivo, renovando e transformando o sistema em vez de estagnar recursos acumulados.
- Humildade Cosmológica
A humildade assume-se como reconhecimento da condição humana: não somos donos da terra, mas seus hóspedes. Os recursos são vistos como empréstimos dos espíritos e da própria terra, exigindo gratidão e parcimónia, em contraste com o extrativismo moderno. A terra é considerada propriedade dos antepassados ou de entidades espirituais, e os vivos têm apenas o direito de uso sustentável, a fim de garantir prosperidade para as gerações futuras.
Postulados de Conduta dos Monges Rovingianos
Simplicidade
Cultivar uma vida sóbria e simples é fundamental. A prática consiste em reduzir ao máximo as exigências materiais, vivendo apenas com o necessário e rejeitando práticas consumistas.
Humildade
A humildade implica renunciar à busca de prestígio, poder ou domínio, seja social, político ou espiritual. O objetivo é integrar-se de forma igualitária num todo natural e universal.
Partilha
A partilha orienta que bens e conhecimentos não sejam acumulados como propriedade privada, mas circulem livremente. O excedente de um atende à necessidade de outro, e a verdadeira abundância manifesta-se quando o fluxo de dar e receber não é interrompido pelo egoísmo.
Reciprocidade
Reconhece-se que nada do que recebemos da natureza é gratuito ou unilateral; cada recurso utilizado deve ser honrado com gestos de gratidão ou ações de preservação, mantendo o equilíbrio do ecossistema.
Comunhão Universal
A vida em comunidade deve refletir a teia da vida, em que a cooperação substitui a competição e o cuidado mútuo é a base para a evolução coletiva.
Voluntariado e Ajuda Desinteressada
O voluntariado e a ajuda desinteressada são valores essenciais. A disposição para ajudar deve existir sempre que necessário, inclusive em situações de conflito ou sob regimes repressivos.
Pagamento Voluntário dos Serviços Espirituais
O pagamento pelos serviços espirituais prestados aos monges é voluntário e baseado em princípios de razoabilidade ética. Independentemente disso, a assistência não é recusada a quem precisa por insuficiência financeira.
Reciprocidade e Partilha: Interdependência e Rutura da Posse
A lógica dos Monges Animistas Rovingianos enfatiza postulados de reciprocidade e partilha que reforçam a interdependência entre todos os seres e promovem a superação do sentido de posse individual, consolidando uma ética baseada no fluxo, solidariedade e responsabilidade coletiva.
One year, two perspectives. This image is part of a 365(+1) project, my friend Tilo and I are working on. If you want to see more, check out our website zweisichtig.de.
Consider a humble artisan assuredly creating great masterpieces. Thinking them mere happenstance, when, in actuality such a supple intelligence portrays an artful sensitivity skilfully executed to spark moments of discernment.
Her nature, being modest, wanting nothing but to share her passion for the wondrous yet often hidden and unsung treasures. Permitting only humilities garments to frame her magnanimity, she is content with somewhat anonymity.
Humilities virtuosity in keeping with its innocence will never succumb the ego of this practitioner the impertinence of self praise, even the well deserved adulation from another will most often be set aside for modesty’s sake..
Henceforth such wonders are born to us in magnificent grandeur, thusly we are enriched by unintended circumstances. Artistic virtuosity humbly rendered to awaken us from seemingly perpetual slumber. Such depth of spirit duly submerged in the love of humanity deserves the crown of praise.
One year, two perspectives. This image is part of a 365(+1) project, my friend Tilo and I are working on. If you want to see more, check out our website zweisichtig.de.
This picture was taken 4 years ago, in Venezuela where I had the chance to live, more precisely in Maracaibo. It was a complete different reality of living from the ones I was used to in Europe. Venezuelan people have a big heart, warmness and humility. This pictures reprensent for me what the current situation is, but at the same time I can see hope in the eyes of the girl, the ending of poverty, a decent life for everybody and the recovery of a great nation which it used to be.
Humility would be the reason for sure but it was also the harsh afternoon sun that made them bow and walk. Seen near Mehrauli, south Delhi.
"This past Friday, Skully's Music Diner was filled to the brink of its capacity as the Cleveland Invasion rolled in to town. The show featured Columbus natives The Midas Touch, NiQ, Le and The 3rd. The headliner for the show was Cleveland's Chip Tha Ripper."
Read the rest of the article at the Examiner
More photos at URB
to accept my humanness... to know that i am not greater than, nor lesser than anyone else... to realize there is room for all ... to be rid of petty jealousy... to know that life is for living, not competing... to keep my ego in check... for allowing something greater than myself to guide me... for all this i pray.
amen.
Buddha Bar -Desire
www.youtube.com/watch?v=PB8Dk9k-iVw
"A Lover knows only humility,
He has no choice.
He steals into your alley at night,
He has no choice.
He longs to kiss every lock of your hair,
Don’t fret,
He has no choice.
In his frenzied Love for you,
He longs to break the chains of his imprisonment,
He has no choice.
A Lover asked his Beloved,
“Do you Love yourself more than you Love me?”
Beloved replied:
“I have died to myself and I live for you,
I’ve disappeared from myself and my attributes,
I am present only for you.
I’ve forgotten all my learnings,
But from knowing you I have become a scholar.
I have lost all my strength,
But from your power I am able.
I Love Myself,
I Love You.
I Love You,
I Love Myself.”
I am your Lover,
Come to my side,
I will open the gate to your Love.
Come settle with me,
Let us be neighbors in the Stars.
You have been hiding so long,
Endlessly drifting in the Sea of my Love.
Even so, you have always been connected to me.
Concealed, revealed, in the norm, in the un-manifest.
I am Life itself.
You have been a prisoner of a little pond,
I am the Ocean and it’s turbulent flood.
Come merge with me.
Leave this world of ignorance
Be with me,
I will open the gate to your Love.
I Desire you more than food or drink.
My body, my senses, my Mind,
Hunger for your taste.
I can sense your presence in my Heart.
Although you belong to all the world,
I wait in Silent Passion,
For one gesture, one glance from You."
(Taken from “The Love Poems of Rumi”)
Special thanks to Alex Y. for helping out with post production. You can check out his awesome work at: www.flickr.com/photos/114739792@N02
Metaphysical certainty is not God, though it contains something of Him. This is why Sufis accompany even their certainties with this formula: ''And God is more wise".
A cult of the intelligence and mental passion take man further from truth. Intelligence withdraws as soon as man puts his trust in it alone. Mental passion pursuing intellectual intuition is like the wind which blows out the light of a candle.
Monomania of the spirit, with the unconsious pretension, the prejudice, the insatiability and the haste which are its concomitants, is incompatible with sanctity.
Sanctity introduces in the flux of thoughts an element of humility and of charity, and so of calm and of generosity. This element, far from being hurtful to the spiritual impetus or the sometimes violent force of truth, delivers the spirit from the vexations of passions and thus guarantees both the integrity of thought and the purity of inspiration.
According to the Sufis mental passion must be ranked as one of the "associations" with Satan, like other forms of"idolatry" of the passions. It could not directly have God for its object, for, were God its direct object, it would lose its specifically negative characteristics.
Man must beware of two things: first of replacing God, in practice if not in theory, by the functions and products of the intellect, or of considering Him only in connection with this faculty; and, secondly, of putting the "mechanical" factors of spirituality in the place of the human values - the virtues - or only considering virtues in relation to their "technical" utility and not in relation to their beauty.
Intelligence has only one nature, that of being luminous. But it has diverse functions and different modes of working and these appear as so many particular intelligences. Intelligence with a "logical", "mathematical" or- one might say - "abstract" quality is not enough for attaining all aspects of the real.
It would be impossible to insist too often on the importance of the "visual" or "aesthetic" function of the intellective faculty.
Everything is in reality like a play of alternations between what is determined in advance - starting from principles - and what is incalculable and in some way unforeseeable, of which we have to get to know by concrete identification and not by abstract "discernment".
In speculations about formal elements it would be a handicap
to lack this aesthetic function of intellect. A religion is revealed, not only by its doctrine, but also by its general form, and this has its own characteristic beauty, which is reflected in its every aspect from its "mythology" to its art.
Sacred art expresses Reality in relation to a particular spiritual vision. And aesthetic intelligence sees the manifestations of the Spirit even as the eye sees flowers or playthings.
Thus, for example, in order to understand Buddhism profoundly, if one is not a Buddhist born, it is not enough to study its doctrine; it is also necessary to penetrate into the language of Buddhist beauty as it appears in the sacramental image of the Buddha or in such features as the "sermon on the flower".
The aesthetic function of the intelligence - if you may call it
that for lack of a better term - enters not only into the form of every spiritual manifestation but also into the process of its manifestation.
Truth must be enunciated, not only in conformity with certain proportions, but also according to a certain rhythm. One cannot speak of sacred things 'just anyhow", nor can one speak of them without limitations.
Every manifestation has laws and these intelligence must observe in manifesting itself, or otherwise truth will suffer.
Intellect is not something cerebral, nor is it specifically human
or angelic. All beings "possess" it. If gold is not lead, that is because it "knows" the Divine better. Its "knowledge" is in its very form, and this amounts to saying that it does not belong to it itself, for matter could not know. None the less one can say that the rose differs from the water-lily by its intellectual particularity, by its "way of knowing" and so by its mode of intelligence.
Beings possess intelligence in their form to the extent that they are "peripheric" or "passive" and in their essence to the extent that they are "central", "active" and "conscious".
A noble animal or a lovely flower is "intellectually" superior to a base man.
God reveals himself to the plant in the form of the light of the
sun. The plant irresistibly turns itself towards the light; it could not be atheistical or impious.
The infallible "instinct" of animals is a lesser "intellect", and man's intellect may be called a higher "instinct". Between instinct and intellect there stands in some sense the reason, which owes its troubles to the fact that it constitutes a sort of "luciferian" duplication of the Divine Intelligence - the only intelligence there is.
Knowledge of facts depends on contingencies which could not enter into principial knowledge. The level of facts is, in certain respects, inverse in relation to that of principles in the sense that it includes modes and imponderables that are the extreme opposite of the wholly mathematical rigour of universal laws. At least this is so in appearance, for it goes without saying that universal principles are not contradicted.
Even beneath the veil of the inexhaustible diversity of what is possible their immutability can always be discerned, provided that the intelligence is in the requisite condition for being able to discern it.
If the intellect is, so to speak, sovereign and infallible on its own ground, it cannot exercise its discernment on the level of facts otherwise than conditionally. Moreover God may intervene on the level of facts with particular things willed by Himself that are at times unpredictable, and of such things principial knowledge could only take account a posteriori.
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Frithjof Schuon
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Quoted in: The Essential Frithjof Schuon (edited by Seyyed Hossein Nasr)
One year, two perspectives. This image is part of a 365(+1) project, my friend Tilo and I are working on. If you want to see more, check out our website zweisichtig.de.
The bird that soars on highest wing, Builds on the ground her lowly nest; And she that doth most sweetly sing, Sings in the shade when all things rest: In lark and nightingale we see What honor hath humility.
James Montgomery
Sacred Rovingian Natural Landscapes - The Transformative Journey Through the Gorges by Daniel Arrhakis (2026)
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With the music : Breath of the Night (feat. Rautu) · The Void Wanderer · Rautu by ℗ 2026 Cryo Chamber
The Transformative Journey Through the Gorges or Canyons
Reflection on Humility, Overcoming Challenges, and Connection with Nature
The Gorge as a Learning Path
The narrow and deep canyons or gorges impose themselves with their almost steep and imposing slopes, leading us to adopt a posture of humility during the journey. At the same time, they invite us to reflect on our mission in this world.
The experience of the Rovingian monk at the beginning of the journey differs significantly from that which he feels upon leaving; throughout the journey, we are challenged physically and spiritually, with the canyon being the stage for multiple trials.
This journey goes beyond a mere crossing through nature—it is a true walk of self-knowledge and a journey that transcends time and space.
The Symbolism of the Journey
Humility of the Slopes
The narrowing of the path nullifies the ego of the traveler. Faced with the monumental scale of the rock, our physical smallness becomes evident, opening space for spiritual growth and the pursuit of inner greatness.
Physical Challenge as a Mirror
The effort required by the climbs and the uneven terrain test not only the muscles, but also the resilience and patience of the hiker. Each obstacle encountered becomes a practical lesson in overcoming and perseverance.
Crossing Time
In the silence that inhabits the depths of the canyon, the noise of the modern world disappears. This Rovingian journey, marked by deliberate wandering, values the state of presence more than the final destination, making the journey a space for contemplation and introspection.
The Impact on Personal Mission
Upon exiting the gorge, the vastness of the horizon acquires a renewed meaning. The act of crossing symbolizes a purification of vision and spirit.
Clarification
The isolation provided by the canyon allows the hiker to listen to their own inner voice, which often remains muffled in daily life.
Renewal
The exit from the canyon represents a rebirth, carrying with it the lessons learned in the shadows of the steep walls.
Connection
At the end of the crossing, one understands that our mission is not to dominate nature, but rather to integrate ourselves into it with wisdom and respect.
The Inner Metamorphosis
This new perspective transforms the geographical hike into an authentic inner metamorphosis. The canyon ceases to be a mere geological accident, becoming a liminal space—a portal where the hiker is no longer the same upon exiting, revealing a profound personal transformation.
In any case, the hike should always be just that, a crossing; staying longer is not recommended, as the canyons are powerful energetic ecosystems where antagonistic forces sometimes exist, or due to their rugged and impactful geomorphology, they can intensify feelings and alter consciousness.
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A Jornada Transformadora pelo Desfiladeiro
Reflexão sobre Humildade, Superação e Conexão com a Natureza
O Desfiladeiro como Percurso de Aprendizagem
Os desfiladeiros estreitos e profundos impõem-se com as suas vertentes quase íngremes e imponentes, levando-nos a adotar uma postura de humildade durante o percurso. Ao mesmo tempo, convidam-nos a refletir sobre a nossa missão neste mundo.
A experiência do monge rovingiano no início do trajeto difere significativamente daquela que sente ao sair; ao longo da jornada, somos desafiados fisicamente e espiritualmente, sendo o desfiladeiro palco de múltiplas provas.
Este percurso vai além da mera travessia pela natureza — é uma verdadeira caminhada de autoconhecimento e uma travessia que transcende o tempo e o espaço.
A Simbologia do Percurso
Humildade das Vertentes
O estreitamento do caminho anula o ego do caminhante. Diante da escala monumental da pedra, torna-se evidente a nossa pequenez física, o que abre espaço para o crescimento espiritual e para a busca de grandeza interior.
Desafio Físico como Espelho
O esforço exigido pelas subidas e a irregularidade do solo testam não apenas os músculos, mas também a resiliência e a paciência do caminhante. Cada obstáculo encontrado transforma-se numa lição prática sobre superação e perseverança.
Travessia do Tempo
No silêncio que habita as profundezas do desfiladeiro, o barulho do mundo moderno desaparece. Esta jornada rovingiana, marcada por uma errância deliberada, valoriza mais o estado de presença do que o destino final, tornando o percurso um espaço de contemplação e introspeção.
O Impacto na Missão Pessoal
Ao sair do desfiladeiro, a amplitude do horizonte adquire um significado renovado. O ato de atravessar simboliza uma purificação da visão e do espírito.
Clarificação
O isolamento proporcionado pelo desfiladeiro permite ao caminhante escutar a própria voz interna, que muitas vezes permanece abafada no quotidiano.
Renovação
A saída do desfiladeiro representa um renascimento, transportando consigo as lições adquiridas nas sombras das paredes íngremes.
Conexão
Ao fim da travessia, compreende-se que a nossa missão não passa por dominar a natureza, mas sim por integrarmo-nos nela com sabedoria e respeito.
A Metamorfose Interior
Esta nova perspetiva transforma a caminhada geográfica numa autêntica metamorfose interior. O desfiladeiro deixa de ser um mero acidente geológico, tornando-se um espaço liminar — um portal onde o caminhante já não é o mesmo ao sair, evidenciando uma profunda transformação pessoal.
De qualquer forma a caminhada deve ser sempre isso mesmo, uma travessia, não se recomenda a permanência, pois os desfiladeiros são ecossistemas energéticos poderosos e onde por vezes existem forças antagonistas ou em virtude da sua geomorfologia acidentada e impactante pode potenciar sentimentos e alterar consciências.
Playing in the courtyard was discouraged as a kid. Besides risking offending adults with noise, if there's time for play or exercise then that's time that could be used for helping family, studying, or looking for work. It was a working class neighborhood that was relatively safe due to a few notorious mafia members making their homes in the area so it wasn't like living in the projects. Money was usually tight, it rarely felt that way.
Tall uneven stacks of boxes lined up against a wall covered with spider web cracks showing maybe a century of repeated application of paint. There aren't any adults here now that follow humility to the point of it becoming hamartia, just piles of memories accumulated over the past three decades waiting to be rediscovered and kept. Looking over the sofa for a clear seat, a nylon dao was sitting on it unused.
A katana was given to a family member for their birthday some time ago. A $70 gift is very thoughtful, but this sword-like-object with its two-piece stainless steel blade was decorative and would shatter when struck or flung into a ceiling when the lightly wield rat-tail tang broke. I got them a Chinese nylon dao from Kult of Athena that could take the punishment of being hit if not safe for full-speed sparring because of its rigidity. A free hour can be spared and it's been a week since I've done any longsword drills. I grabbed my gloves and opened the rusty-hinged door to go play in the courtyard.
The dao's weight of 1.5lbs. and a center of balance of about 7 inches was in line with not only real daos but with a lot of Western military sabres. Ignoring the fact that the extra blade width at the point of percussion made it difficult to do some guards and the lack of serious hand guard made some hanging guards look ridiculously reckless, a lot of the very, very basic Western military sabre exercises can be done with something that only cost $35.
A week of off time was certainly felt when doing some two-handed longsword exercises modified to cut with only the true edge. Knowing the weight, center of balance, and points of percussion can give a rough idea of the feel of a sword. Sabres and other blades with complex distal silhouette can introduce rotational and aero behavior that become apparent only after handling. Wearing gloves, the dao with its slippery molded grip and tip-heavy mass has a tendency to roll outwards away from the centerline. I'm fairly slow with the dao and suspect that it can benefit with a lot of momentum techniques such as allowing follow-through to go into a guard or an attack.
An old lady I haven't seen in years looks on through the screen door with disapproval. I am slow and inefficient with movement, sometimes I lead with the foot instead of the hand, and I have non-existent footwork. But I know what I'm doing because I have safety gear which means I'm not a mall ninja, see? I held up a gloved hand and waved and the old lady nodded her approval, disappearing to make plans for my arranged marriage to one of her beautiful relatives I'm sure.
Out of breath from being out of shape I noticed I'm using a nylon Chinese practice sword for Western military sabre and European longsword drills, and a turn of the previous century Brooklyn tenement brick and architecture as guides for cutting lines in a near ninety degree New York summer. It fits this courtyard, this amalgamation of culture, sweat, and spirit of using whats available. I stiffen my back and my feet came together. Bringing the dao up to my face I gave a salute without thought.
A few days later with some spare fifteen minutes before leaving I got around to shooting the courtyard. I usually hear the other kids playing here growing up but was convinced to never give much thought to the point of it all. There is a point - many in fact - and at the same time it would be fine if there wasn't any. Maybe that salute was made not so much for what was in front of me or even behind, just what is here. I'm glad that I was finally able to play here for the last time.
My comments on the Chinese nylon dao:
www.flickr.com/photos/vmax137/16536171359/in/album-721576...
Scholagladiatoria's military saber solo drill:
www.youtube.com/watch?v=CYGLtIDc1vQ&index=3&list=...
Scholagladiatoria's military saber solo footwork drill:
www.youtube.com/watch?v=qla_16L7PSU&list=PLMUtS78Zxry...
Scholagladiatoria's basic lunge:
www.youtube.com/watch?v=7sTibCWaues&index=35&list...
Roland Warzecha's Tactics 2: Fighting in True Times: