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Rudolf Steiner, Dornach, Switzerland, August 29, 1920:
It was my aim in yesterday's lecture to evoke an idea of man's position in the universe. If he is considered from the viewpoint attained beyond the threshold that lies between the world of the senses and the supersensible worlds, then man's being is understood to be an integral member of the cosmos. Yesterday I first sought to show how man stands externally in the cosmos, as it were, by indicating that there exists a spiritual world behind the tapestry spread out about us containing all the sense impressions. I stressed that this spiritual realm is a chilly, cold world. We are within this domain unconsciously, as you know, between falling asleep and waking, but in reality we then dwell in it without experiencing its actual character. We then mediate the spiritual world's intercourse with this domain by carrying warmth-bestowing love into it. This then is one region of the spirit. As I pointed out yesterday, however, the spiritual region that is our actual environment is a different one; it is the one that lies below that mirror that reflects the memories within us. It is this domain of the spirit that gives rise to the forming of our limb organism and all that belongs to it; it is to this spirit region that the ordinary mystic strives. He does not find it, because it can only be disclosed if man penetrates the secrets of the physical and etheric organisms and discovers what it is that forms and molds this organism and permeates it with movement. This spiritual region differs essentially from the spirit domain described in connection with the external world. It need not first be warmed by man; it gives the impression of warmth. It is a region endowed with forces opposite of those in the other domain. Concerning the latter, I said that it is equipped with centripetal forces that hold the spiritual cosmos together. This other region, the source of the forces that move our limbs, is permeated with the opposite, namely, centrifugal forces. These are active perpetually, expanding the spiritual universe far and wide, as it were. They are the centrifugal forces, but you must not picture them as physical forces. They are spiritual beings. Here, in a sense, we look into the constitution of the universe. We relate what constitutes the universe to what is within ourselves. We trace the forces that live in our eyes, our ears, in short, in our whole sensory apparatus, and we recognize them as the forces that hold the world together. We find in ourselves the forces through which we move our arms and legs, by means of which a number of other things occur in our limb organism. We pronounce them to be forces that if left to themselves would disperse the universe in all directions. We as human beings are set within this nexus of forces. Within it is found a world of the most diverse beings, those beings with whom the nine hierarchies, of whom we have spoken on many occasions, come into relation through the human being, who is the intermediary between worlds of gods. One would like to put it like this: The gods encounter each other through the human being.
Thus one looks into the universe and beholds the human being in a certain respect as the mediator between divine worlds. One wishes that the awareness of this would penetrate human souls, for only such an awareness could overcome the egoistic elements of traditional religions. Indeed, these old religious elements are to a large extent founded entirely on egoism. In existing denominations, sermons are preached to appeal to people's egoistic instincts of immortality and the like. In the traditional religions the egoistic instincts are addressed. One need only have a feeling for how people speculate on these instincts. Spiritual science aims at presenting man in such a way that he becomes conscious of the role he plays in the universe. He arrives at the realization that through him a world of centripetal forces and a world of centrifugal forces are connected; in fact, they meet one another only in man himself.
If what I have just said does not remain a colorless theory but passes over into man's whole nature of feeling and perception, then he feels himself standing in the universe and says "I am here for the sake of cosmic evolution; through me passes the stream of cosmic events." This feeling of being an integral part of the universe must permeate the consciousness of the present and of the immediate future. Think how this feeling contrasts with another that has been brought to the surface of human development by the civilization of the last three to four hundred years. Have these last centuries arrived on their own at anything like such an awareness of the human being? Indeed not; science has in no way reflected on what the human being is and signifies in the cosmos. Attention was directed to the various types of animals. People learned to recognize how one animal form evolved from others and concluded that man is the highest of the animal forms. Man was added on to the lower animals, so to speak, as the highest animal. People learned to know man in his animality; they did not speak at all about the essential being of man. From now on a reversal must take place in the souls of mankind. The human being must again become aware that he represents a channel for divine forces, that in a way he is the stage on which hierarchies encounter each other so that they may work together in the universe. Man should also know that when he has a low opinion of himself, acts basely and degrades his awareness of humanity, he will not be a mediator between the higher and the lower worlds. Man must learn to think of himself as a being that belongs to the cosmos. Divine beings who serve the centrifugal motive powers and divine beings serving the centripetal powers meet each other in man.
Where do they find their balance? The centripetal forces work principally through the human head; the centrifugal ones work primarily through the limb system. The middle man, the rhythmic man, is the one who is supposed to bring about the balance, the consonance and harmony between the centripetal and centrifugal cosmic forces. Consider what that means! It implies that when the human being develops a certain mood of soul, an inner attitude, which, as we have seen from a variety of aspects, can only come about in him through spiritual science, he gives a certain nuance to his whole inner experience, and it takes its course in a certain manner. This is expressed even in his very organism, the rhythms of heart and breathing. This means, in other words, that the manner in which man breathes and his heart beats has significance not only within the human being but within the whole cosmos. In the human heartbeat we have the combined activity of different worlds of gods or spirits. The ancient saying that man is a temple of the divine emerges anew from the modern knowledge of initiation science.
Therefore what arises from these insights of initiation science will have to bear a different character from what the traditional religions can bring to man. They reckon with his egoism. And the world conception that can come about through spiritual science — on what does that count? It reckons with man's responsibility in regard to the world; it appeals primarily to his sense of responsibility. It exalts the human being by showing him his position as an essential member of the whole universe.
This attainment of a certain consciousness of humanity is what is so urgently required. For what is the reason that mankind has fallen into such chaos today, the chaos into which, all over our civilized world, the social order has partly disintegrated already, and in part threatens to disintegrate? The reason is that the human being has forgotten his position in the cosmos; he wishes to know nothing of it. A person who does sense his link with the cosmos will realize that world evolution cannot be depicted as proceeding merely from causes outside man. He will know that it is primarily the forces in man himself that have caused the Earth's origin and that will bring about its end, carrying it over into other metamorphoses of universal formation. It is in the human being that we above all must seek for what we should know and feel, and through which we are intended to shape our will.
What is the nature of the forces that work chiefly in the human head and are related to the centripetal, compressing forces of the cosmos? They are the forces that are the oldest in our universe. Recall my description in Occult Science where I depicted the ancient Saturn evolution, and had to indicate that the human sense life emerged out of it. Behind our sense tapestry lies what has remained behind of this Saturn evolution as the cold, frosty world that has developed from the initial condition of warmth, into which we today must carry warmth. What lies behind the tapestry of the senses is, as it were, the oldest of worlds. We enter it unconsciously from the moment we fall asleep until we awaken; though, actually, we move about in it all the time. This world bestows on us everything connected with our senses. Shaping the senses in a way from within outwards, the centripetal forces work into our senses, into our eyes, ears, and from there into our physical brain, into which we think. Inasmuch as we go through the world as thinking beings, we actually pass through it with that human property that is fashioned for us out of this environment; that is to say, with the oldest forces that have already reached disintegration. We must never forget that these are the forces that have already arrived at dissolution.
It is really like this: If one makes a diagram of the universe as it draws apart into distant space, yet is held together centripetally at this boundary, we discover the oldest forces of the universe [see sketch above]. In a certain sense, they disintegrate. And our comprehension, our human intellect, arises from these disintegrating forces that are passing over into death and have turned into chaos.
It was modern humanity's destiny that for the last three to four hundred years this intellect had to be especially developed. This intellect, however, arises, so to speak, out of the dying chaos remaining from the ancient Saturn evolution. Right into the present, into the social life, people have been trying to introduce reforms based on these very forces. These forces, however, are those that exert their normal effect just when they are destructive. We could not think if we did not have them. We could not develop our intellect without them. We destroy the social order if we try to permeate it with what results out of this, our intellect.
Any activity of thought must call upon the intellect, the intellect that arises from chaos. We must not, however, apply to social reforms something that emerges out of chaos. In Eastern Europe we see the extreme offshoots of European intellectualism appearing in social reforms. What has arisen in Eastern Europe will spread across Asia, Europe, and the West unless, while there is still time, not once again an intellectual counteraction, but a different action is brought about that we shall consider right away. We need these forces for our spiritual life, our free cultural life. We need them because what is to be produced by our intellect can only arise from the chaos. But these forces are not usable if they are joined with the forces active in the social life. Here the same intelligence that is useful and productive in the narrowly defined life of the mind is harmful. The element that brings about inventions and creates gifted poems must arise out of the chaos, the mature material aspect of the human organism, but it must not be believed that it can bestow social impulses to man's external life. It is important for mankind to begin now to have clear insight into these matters. This will not be the case as long as people continue to reject any consideration of spiritual science. Nonetheless, what bestows greatness on the actual life of the spirit has to arise from this chaos. Mental life must emerge out of the chaotic substrata of man's individuality.
This links the question of education with that of general culture. For anything of this nature that is to be given to humanity must arise from the chaos that man brings with him when he descends through birth from higher worlds. He brings the disintegrating organism of the brain. From this chaotic brain organism arises the element that can constitute the life of the spirit. At the opposite end of mankind's organization the forces must develop that can underlie social ideas.
There, however, I am touching on something still quite incomprehensible to modern humanity's dreadful prejudices. Modern people believe that they think only with the head. This is nonsense; man thinks, feels, and wills not only with the head but with his whole being. Arms and legs are just as much organs of the soul as is the head. It is one of the worst prejudices that the soul life was apportioned organically in a one-sided way to the nervous system. Only the intellectual life is apportioned to the nervous system. Hence it is from the centrifugal forces, the fresh organic forces that do not represent the chaos but dwell particularly in man's limb organization and in all that belongs to it, that we must develop that which can result in social impulses, above all those of outer life and particularly the third member of the social organism, namely, the economic life. Here we are dealing with the youngest developments. In the head organization underlying the mind and spirit we deal with the oldest formations. In everything forming the basis of the economic organization we confront the youngest developments, those that are the bearers of the human will. In man of today they normally rest entirely in the unconscious; they must, however, be drawn up into consciousness through initiation science, the science of the Mysteries. And how can they be drawn up? I do not need to describe to you how the actual free spiritual life has to come about. It begins with the education of the child; from the child's individuality it draws out what was sent down by the gods from the spiritual worlds when the child entered through birth into physical existence. There we work out of the chaos, out of the dark, misty depths, in order to lead the human talents and gifts out of the spirit, through the chaos of matter, into physical existence.
It is a different matter when we must call upon the youngest member of man's organization, of which the human being is completely unaware in normal consciousness. There initiation science must draw everything out of unconscious depths. How does this take place? Well, social thinking is different from thinking out of the spirit. In the case of spiritual thinking, everything is based on the development of the individuality. In the case of social thinking one can, for instance, figure out statistically how many persons among a thousand twenty-year-olds will reach age sixty. The necessary figures are easily obtained by taking a thousand twenty year-olds from a certain region; of these, so many will reach age thirty after ten years; ten years hence, a certain number will reach age forty; and so on for age fifty and sixty. A certain type of calculation, the theory of probabilities, relies on what can thus be deduced from the numerical course of the development of groups of people. And in the matter of social institutions, one can rely upon this calculation. The insurance systems are based on these figures. If I insure my life when I am twenty, I have to pay at the rate arrived at by someone having calculated how many persons among one thousand twenty-year-olds will reach sixty, meaning how much one still has to pay at sixty. By considering this matter from the social standpoint, from that of the group, it works; otherwise all insurance companies would be bankrupted. They rely upon such groupings of facts in humanity's development.
Does this calculation have any value for the individual? Does it tell me at twenty how much longer I will probably live? Nobody will say to himself "This means that I shall live only so many more years." The probable length of life according to which I insure my life is different from the one I count on as an individuality. We are dealing with two quite different spheres of thinking and forming judgments. One has to consider the human being in quite a different way when trying to insure him, hence wishing to make some social arrangements, than when one thinks as an individual human being about one's own life.
What should be done if we wish to arrive at social arrangements in general, particularly those of an economic nature? We must engage in statistics along the same lines as these insurance statistics; we must compile results. From this, we never arrive at the wisdom that arises from man's inner being, the chaos; instead, we obtain something that can be expressed in numbers. Just look around at what people have come to, especially those devoted to Western science. You find statistics everywhere; based on statistics, decisions are made on how much duty should be paid for this or that article, how much is needed for one thing or another. The calculation is quite similar to that used for insurance. When we focus on the individual element that stands creatively in the spiritual life, we are subject to forming a quite different judgment than if we turn to what becomes established socially in groups of people. What becomes socially established, however, in human groups and can thus be calculated is connected with the centrifugal forces, the youngest forces of man's organization that have not yet reached consciousness. Therefore their content must be concluded from statistics.
Those who have a particular kind of enthusiasm, a cynical enthusiasm like Nietzsche [ Note 82 ] had, for all that springs from man's inner chaotic being and works itself out of it, attribute value to to this alone, and despise everything of a group order. Nietzsche had a tremendous scorn for anything of a group nature in the world. This is the reason why, particularly in his early years, he considered the whole development of humanity in such a manner that only the single chosen individuals had value in his view. He regarded world history as being merely the path whereby the others, the insignificant ones, provided a sort of circuitous route for a few outstanding individuals. This was the foundation of Nietzsche's first world conception. He wished to focus solely on the few geniuses evident in human evolution. As for the rest, Nietzsche said that the devil or statistics could have them. They were more or less the same thing to him. What is connected, however, with the economic structure and judgment which deal with the centrifugal forces, the youngest forces, of humanity's organization, is, and has to be, founded on statistics today.
Nevertheless, nothing really sound and wholesome can result from statistics. Trotsky and Lenin [ Note 83 ] have acquired their principal tenets from such statistics. In the purely economic thinking of the West, statistics play a major role. Yet, the whole of statistics has no direct value. Try sometime to compile statistics. You will not get much from them, however ingeniously you go about it. Indeed it must be admitted that what goes on by means of statistics as sociology is a pretty bad thing. Nothing much results or has resulted from it. Basically, some people classify the figures one way, others group them a different way; accordingly, the most diverse counsels are advocated.
What is the reason for this? The reason is that the forces to which all this relates, the centrifugal forces, are indeed the youngest forces in the human being, and have in no way risen into the realms of consciousness. Man is still childishly lost in this region. We therefore have to say that if one wishes to establish social science and impulses upon what exists in the normal, modern consciousness of humanity, nothing constructive would result. There will be no clear insight into what is necessary until men admit that modern science and consciousness are impotent in shaping a social judgment in the form which is necessary today. For what is required? It is necessary to know that an individual can get nowhere with figures; only associations can do something with numbers — groups of people who make use of these experiences, each complementary to the other. Yet despite this, such associations will still accomplish nothing special unless they have forces of direction, and what kind must they be? They must be those arising from imaginative perception, from initiation science. There will have to be those who are initiated in a certain sense, who will guide the experiences of associations into the right direction, particularly in the economic life.
Where will spiritual scientific directive forces first be required, if the needs of mankind in the present and near future are correctly understood? They will be needed precisely in the domain of the economic life. There, associations must be formed. The results that associations compile with their figures must be given their guidelines from the effects that can be gained solely from inner experience in the higher worlds. The life of the spirit, the life of genius, must be drawn from the chaos of the natural human organization by means of education. The basis of the economic life must be given its guidelines from initiation science. Initiation science must regulate whatever is collected by the different associations from various professional, industrial, or agricultural circles, and so on. It is precisely the economic realm that makes the influence of the spiritual life mandatory, particularly in economics. There will be no advancement without it. For, in the sphere of economics, everything will remain instinctive if it is not brought to consciousness by being developed in the manner I have stated. Therefore one should really say: "First of all, get a broom and out with everything that negates the spirit in the economic life!" On that depends the future welfare of mankind. Away with everything that rejects the spirit in the economic life — there above all! There, it is the most compelling; otherwise, economic chaos will result and with it the general chaos of civilization; and this, I might say, is becoming evident clearly and plainly enough.
People's way of thinking during this catastrophic, world-historical moment has been strange. Since 1914 they have seen the advent of a world catastrophe. What have been their thoughts? They felt that if only peace would come within a year, all would be in order again. When peace did not come, they said "If only it comes next year everything will be all right!" — and so on. Then came a peace that was actually only the starting point for greater conflicts. Now people continue to sleep. They do not see that the forces of decline accumulate and grow stronger from month to month. They do not wish to see it. And why not? Because they do not want to accept the spirit; they do not wish to have what alone can help to restore the world. It is of no use to believe today that compromises can be made with anything carried over from the past. That does not work. The world is asking to be built up anew; from new sources it must have new forces. What must be brought to bear as initiation science — from which forces could originate such as those I have characterized — it is this that is newly trying to come into the world. Initiation science must be accepted because without it the measures intended to lead to an ascent will deteriorate without fail, and there will be no progress.
What is needed is that a strong awareness of these things is established particularly in those people who will shoulder the greatest responsibility in the near future — I have already spoken of these facts here — namely, the Anglo-American world. The nations of Central and Eastern Europe are struck down. Inasmuch as their power and, above all, their influence are increasing, the English and American people have the definite responsibility to turn toward the life of the spirit.
This was the reason it was of such great importance that the representative center of our spiritual movement stood on neutral ground during the catastrophic years. Dornach offered a neutral ground on which those from all nations who wished to come could meet one another, where what was rooted in the soil of spiritual science itself placed no obstacle in the way of anybody. What stands here now was placed here, I might say, out of Central Europe. Truly, those were certainly not the worst forces of Central Europe which, in a material respect as well, established what stands here now. It stands here as if asking: "Does the world confront this with understanding?" Central Europe cannot be asked whether the world has an understanding for it. It is crushed to the ground, nearing its spiritual and economic devaluation, but that it had values may be evident from the fact that it could place this building here. This structure [ Translator's Note A ] now stands here as a question to man's comprehension for it. It is indeed an international question, a question directed to the world: Will this building stand here unfinished one day, as conditions now appear to suggest? Will it be unfinished, with only that part constructed that was built by Central Europe and added to by neutral regions? Or will the Anglo-American world bring understanding to this question that is directed to the future of humanity? One should experience this question as a deeply significant one. For either one will say "yes" to the spirit, and then the ways and means will be found to finish what otherwise must remain incomplete; or one will say "no" to the spirit, and then an unfinished building will stand here as a sign that one has no wish to understand the forces of ascent. Then, however, one will have given a negative reply to the question of whether one wishes to take the progress of humanity seriously.
Translator's Notes:A. Note by translator: Reference to the First Goetheanum.


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subset: commoncrawl


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How to Avoid an Unclean Current of Feeling
Unbridled play of the senses! incessant, attached, blatant functioning;
Impetuous, petty, bold, and feigning,
Indisciplined, arrogant, cruel, overcome by sleep, sloth and lust;
Predominantly black; all these show one possessed of krishna leshya.
Envious, angry, proud, shameless, ignorant, inaustere,
Deceitful, drunk, malicious, wicked, gluttonous, ever-seeking
Pleasure, ever-preoccupied, mean, insolent,guilty and vain;
Deceptive; blue-coloured—typical product of neel leshya!
Perverse in conduct and speech, insincere, sinful wretch
Full of guile, hiding self-defects, ingoble mendacious,
Jocular, speaking vile, theiving, jealous, violent;
Green his colour, of kapot leshya sure sign!
Q.While discussing the current of feeling and the aura, you said that these could also be known from the conduct of the individual concerned. In order to identify an unclean feeling or aura, what attributes do we look for?
Ans. Unclean, disorderly feeling or inauspicious leshya and a filthy aura can be identified from the instincts and actions of the individual concerned. Violence, untruth, stealing, lust, possessiveness, accumulation of material objects, mental, verbal and physical fightiness, pettiness, audacity, arbitrariness, sensual indiscipline, cruelty, excessive sleep, and sloth–on the basis of these attributes, it can be concluded that the feelings of krishna leshya are primarily at work in a particular individual and his aura is predominantly black. The above mentioned attributes are possible only in a state of krishna leshya.
The behaviour of all those possessed of krishna leshya is not similar. There can be wide variations. In the language of the Agamas, it is called chhathhanvarya, which literally means that the thought or conduct of one krishna leshya being, as compared to other krishna leshya living being, can be infinitely 'more unfortunate' or 'more lacking in merit.'
Envy, anger, pride, effrontery, ignorance, illusion, negligence, malice, wickedness, gourmandism, constant desire for comfort, voluptuousness, ceaseless activity, meanness and boldness—these attributes indicate the predominance of neel leshya.
Crookedness of behaviour, obliquity of speech, duplicity and deceit, the desire to hide one's defects, falsehood, excessive jocularity, vile utterance, thieving, malice, and violence—these are the attributes of kapot leshya.
Krishna, neel, kapot—all the three are inauspicious leshyas. All effort stands vitiated by their virulence and impurity. And the shabbiness of effort affects one's conduct. The purification of leshya and action alone promotes good conduct.
Q.Outwardly, some people appear to be religious. They faithfully perform all the rituals of the received tradition. But their instincts remain unsublimated. Is mere outward show or self exhibition an adequate basis for the determination of one's leshya?
Ans. Outward exhibition is of little use in the determination of leshya. How can there be any decisiveness in conduct, if there is only exhibition of religiosity, and no religion at all. No fleeting tendency can provide a factual analysis of a person's individuality. The determination of leshya depends upon long-term activity.
Sometimes one can be mistaken in assessing a person's conduct. Similarly, there is the possibility of negligence in understanding leshya. In fact, leshya is much more connected with a person's behaviour.
Wherever there is a display of religiosity, life turns into a kind of farce. The tendency to hide one's defects and to put a gloss on one's conduct may deceive another person. Still the deception cannot last for long. Continued cohabitation cannot but lay bare the fundamental nature of a man. The story of Rama, the heron and the fish in this connection adduced earlier, highlights the fact that religiousness may be feigned, but such deception is short-lived. The moment the curtain of artificiality falls, the true nature of a person stands revealed.
Q.Every sensible person would want that unclean leshya does not dominate his life. What should he do to ensure this?
Ans. Clean leshya can influence unclean leshya and vice versa. For one to influence the other, there is a need to make it strong. If clean leshya is stronger, the unclean leshya cannot influence it. It is a kind of a race. Whoever gets in the lead, dominates the other. Therefore, one must exert to make clean leshya stronger and more effective.
In our view, one way of making clean leshya strong is the creation of an armour. Many mantra-sadhaks have recourse to it to protect themselves from inauspicious outer influences. Some sadhaks make themselves a hardy defence, a Parshvanath shield. The novices make use of a mantra, also body-armour. Different communities use different mantras. This is the method commonly employed for avoiding the danger of external influences.
The second method is awareness, eternal wakefulness. If one's aim is to be constantly open to good feelings, bad feelings would have no occasion to manifest themselves. An accident takes place only when attention flags. This equally applies to the influence of unclean leshya. If a man is fully alert and aware of himself from moment to moment, no undesirable element could dominate him.
The strengthening of clean leshya, building a self-protective armour, total awareness—with these any person can fulfil his urge to be free from the influence of unclean leshya, and lead a life free from contradiction.


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Hope That Won't Stumble
What do the Psalms look to? What is the theme that courses its way through psalm after psalm? What gives the Psalms their meaning and depth?
Well, the thing that the Psalms point to again and again isn't a "thing" at all. No, it's a person, and his name is Jesus. It's not as though some of the psalms are Messianic — all of the psalms point to the person and work of the Savior in some way!
Consider Psalm 27:2,
When evildoers assail me
to eat up my flesh,
my adversaries and foes,
it is they who stumble and fall.
You can't help but think of the cross when you read these words. There was a dramatic moment in time when evil men advanced against Christ. It was a moment of jealous injustice. It seemed unthinkable that this could actually happen to the Messiah. Yet, this horrible moment wasn't outside of the sovereign plan of the God of grace.
Looking Forward to the Cross
What seemed like the darkest moment in all of human history was, in fact, a bright and shining moment of redemptive love. What seemed like a sad moment of defeat was, in fact, a moment of eternal victory. Psalm 27 looks forward to the cross and captures what happens there, which is recorded in the New Testament. Here are two examples:
Peter's first sermon, in Acts 2:23–24:
this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.
Paul's words about the cross from Colossians 2:14–15:
. . . by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.
The Enemy's Ultimate Stumbling
Doesn't Psalm 27 predict exactly what these passages look back to and say about the cross? These words, "When my enemies and my foes attack me, they will stumble and fall," mirror Paul's words, "He made a public spectacle of them, triumphing over them by the cross."
You see, the cross wasn't an unexpected moment outside the plan of God in which Jesus faced temporary defeat. On the contrary, it was the ultimate moment of stumbling for the forces of darkness. In what looked like the enemy's time of triumph, he was actually being dealt his ultimate defeat. From the moment of the fall of Adam and Eve, the enemy was destined to stumble at the cross.
You need to understand that your hope right now is rooted in the fact that there was no possibility that Jesus would be defeated. Peter makes it clear that the outcome had been determined before the foundations of the earth had been put in place. God had controlled the forces of nature and written the events of human history to bring the promised Messiah, the sacrificial Lamb, the hope of the world, to this point.
Where Your Life Is Found
The hope of the universe, yes, your hope rested on this moment. Yet, there was no doubt his moment of suffering would be the universe's moment of victory and freedom. This circumstance of death would be a triumph of eternal life. It was destined to be; it would not be Christ, but the enemy, who would stumble and fall.
Remember that in the stumbling of the enemy your life and hope is to be found — and then filled with deep appreciation for God's sovereign redeeming grace.
The enemy stumbled at the cross so that your hope would never stumble and fall. If you have hope in Christ, you have, hope right here, right now, that is guaranteed and sure.


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via IPS News
With President Barack Obama winning re-election, foreign policy analysts here are pondering whether his victory will translate into major changes from the rather cautious approach he followed overseas in his first term.
For now, speculation is focused primarily on the Middle East, the region that has dominated the international agenda since 9/11, much to the frustration of those in the Obama administration who are hoping to accelerate Washington's "pivot" to the Asia/Pacific, especially in light of growing tensions between China and Japan and the ongoing political transition in Beijing.
Others are hoping that Obama will be willing to invest a fair amount of whatever additional political capital he gained from his victory on reviving international efforts to curb global warming, a challenge that thrust itself back into public consciousness here with hurricane-force winds as "Super-Storm Sandy" tore up much of the northeastern coast, including lower Manhattan.
Indeed, long-frustrated environmental groups seized on Obama's allusion to the "destructive power of a warming planet" in his Chicago victory speech early Wednesday's morning as a hopeful sign that the president, who hardly mentioned the problem during the campaign for fear of key coal-producing swing states, notably Ohio, may make climate change one of his "legacy" issues.
"President Obama's legacy will be shaped by his ability to take on big challenges, including climate change, clean energy, environmental protection, and sustainability," said Andrew Steer, president of the World Resources Institute (WRI).
As with climate change and other issues with major domestic implications, however, Obama will be constrained by certain political realities, most notably the fact Republicans will still hold a solid majority in the House of Representatives and 45 seats in the Senate, enabling them to effectively block any legislation to which they are strongly opposed.
"You've had an election that more or less preserves the status quo in the House," noted Charles Kupchan, a foreign policy expert at the Council on Foreign Relations. "At a time when Obama's top priority is getting the economy going, I'm not sure we'll see a major initiative on climate change."
And, while Obama won a sturdy majority of the electoral vote, his margin in the national vote is unlikely to exceed three percent when all the votes are counted. As a result, the institutional and partisan balance of power remains much the same as before the election.
Moreover, the fact that foreign policy did not play much of a role in a campaign dominated by the economy – only five percent of voters told pollsters as they left the voting booth that foreign affairs was the most important issue facing the country – suggests that Obama cannot claim a clear mandate for major policy changes.
Still, the fact that his Republican challenger, Mitt Romney, dropped his earlier hawkish, neo-conservative rhetoric as the election approached and essentially embraced Obama's general policy approach, including even in the Middle East, in the closing weeks of the campaign was taken by some as a green light, if not a mandate, to pursue the president's instincts.
"The election campaign, and not only the outcome, should be seen as the rout of the neo-conservatism of the disastrous 2001-2006 period of the Bush administration and the consolidation of a broad, bipartisan foreign policy consensus," wrote Middle East analyst and occasional White House adviser Marc Lynch on his foreignpolicy.com blog Wednesday.
He predicted that what he called Obama's "caution and pragmatism" in the region, particularly with respect to generally supporting democratic transitions, seeking ways to convene Israelis and Palestinians, engaging moderate Islamists, and pursuing Al-Qaeda and its affiliates, is unlikely to change, although he suggested that bolder approaches in some areas were called for.
In particular, the administration should begin "serious efforts at real talks with Iran" on its nuclear programme and "be prepared to take yes for an answer," he wrote, echoing a consensus among realists in the foreign policy establishment that Obama will have greater flexibility to strike a deal with Tehran now than at any time in the last two years.
Reports of back-channel talks between the U.S. and Iran in preparation for a new round of negotiations between Tehran and the so-called P5+1 powers after the election have been circulating for two weeks.
Lynch also called for Washington to get behind a major push to unify the two main Palestinian factions and "encourage the renewal of a peace camp in the upcoming Israeli election" in hopes reviving serious efforts to achieve a two-state solution – a recommendation that also been urged by many analysts disappointed by Obama's failure over the last two years to apply real pressure on Israel to halt the growth of Jewish settlements in the West Bank and East Jerusalem.
Since 2010, Obama and his fellow Democrats have avoided confronting Israeli Prime Minister Benjamin Netanyahu – who made little secret of his support for Romney – on either issue in major part because they felt their re-election chances depended heavily on the neutrality, if not the goodwill of the powerful Israel lobby.
Remarkably, however, those fears appear to have proved largely unfounded. Despite the expenditure of tens of millions of dollars in swing states on ads by the hard-line neo-conservative Republican Jewish Coalition and the Emergency Committee for Israel, as well as repeated charges by Romney that Obama had "thrown Israel under the bus," 70 percent of Jewish voters opted for the president – a result that suggested that at least those hard-line neo-conservative elements of the lobby most closely tied to Netanyahu and the settler movement were not nearly as powerful as generally believed.
If so, Obama may have more room for manoeuvre on both Israel-Palestine and Iran, if he chooses to exercise it, than he himself previously thought.
Indeed, the election results were greeted with some considerable anxiety by Netanyahu's supporters both here and in Israel.
"(R)emember that Obama is deeply committed to three things: global nuclear disarmament, rapprochement with the Islamic world, and Palestinian statehood," wrote David Weinberg Wednesday in Israel Hayom, an Israeli newspaper funded by U.S. casino billionaire Sheldon Adelson, a major Netanyahu backer who also funded the election ads against Obama.
"I believe that he will forcefully act to progress on all three fronts, and this could bring him into conflict with Israel," he added. "So start filling your sandbags. We're in for a rough ride."
Moreover, surveys of Jewish voters nationwide and in the swing states of Ohio and Florida commissioned by J Street, a "pro-peace" Zionist group, found that Obama's tally among Jewish voters was only four percent less than in 2008 – roughly the same proportionate loss he suffered among virtually all demographic groups, except Latinos, who increased their support for the president significantly compared to four years ago.
The surveys also found overwhelming (79 percent) support for the creation of a Palestinian state in the West Bank and Gaza and East Jerusalem, 76 percent support for an active U.S. role in negotiating a settlement, as well as a significant plurality for continuing diplomacy with Iran.
Still Kupchan believes Obama is unlikely to aggressively challenge Netanyahu, especially on the Israel-Palestinian issue.
"I think the chances of a major push on the peace process are slim," said Charles Kupchan, a foreign policy expert at the Council on Foreign Relations. "That would happen only if there is an opening of sorts in the region or if it comes primarily from within Israel and a shift in the electoral landscape there that gives it Netanyahu an incentive to do something bold."
But he, too, predicted that Obama will try harder to reach some agreement with Iran in the coming months while continuing to resist intervention – especially military intervention – amid the continuing turmoil in the Arab world.
"The one place you'll see a growing footprint and presence and growing activism," he said, will be in Asia, especially if "things heat up more over territorial disputes between China and its neighbours. And the new Chinese leadership may pursue a more confrontational stance which could in turn invite an American response in kind."


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Please be aware that the process of using the Integrator ID in integration may vary depending on the product you are seeking certification for. Please refer to the following product documentation to learn how to include the Integrator ID in your integrations:


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Sourdough Challah (photos & recipe)
I baked my first challah last Thursday and wanted to share.
I was unsure what to expect but it was so much fun. I'd been meaning for some time to bake a recipe from Maggie Glezer's book, A Blessing of Bread, which is a wonderful compilation of traditional Jewish recipes from around the world. Floyd has written a very nice review of the book here.
http://www.thefreshloaf.com/bookreviews/ablessingofbreadI decided to start with Glezer's own personal recipe for sourdough challah. I love making sourdough and was interested to see what the texture of this bread would be compared to a yeasted challah which I have eaten only a couple times.
The recipe seemed easy to me despite the fact Glezer calls it expert. I'm not sure why but, again, I'm new to challah. The dough was so easy to mix together and then, as Glezer puts it, the time involved is mostly waiting after that.
She says to bake it to a dark brown which I did. I'm not sure if it is considered too dark or not but it was really a beautiful color and I do typically bake my bread darker as she instructs in Artisan Baking.
The crumb was amazing to me. It was very creamy and soft and almost reminded me of an angel food cake. It has remained moist to this day (5 days later) as there are only two of us to eat and can't quite get rid of all the bread I bake. I am going to cut very thick slices of what is remaining to freeze and later use to make French toast.
I decided for my maiden voyage into challah bread I would make an elaborate braid. I used the six-strand braid version and got a lot of help from the video Glezer did showing how to do it. Gosh, the internet is awesome! Just as she said it makes a beautiful, very high loaf.
Braiding Challah – Fine Cooking Video, Maggie Glezerhttp://www.taunton.com/finecooking/videos/braiding-challah.aspx?
I'm posting the recipe so those of you who are new to challah as I am can have a chance to make it and perhaps will be inspired to buy this lovely book. For those who have made challah for years I'd love it if you tried the recipe and let me know your thoughts on it compared the some of your favorite traditional recipes.
More of my photos can be seen here:
Thank you to each and every one of you on this site that have been such inspirations in baking such as Floyd, Bill Wraith, Susanfnp, Mountaindog, JMonkey, Browndog, Bluezebra, Eric, SDBaker, Mini Oven, Dolf, Qahtan, Zainab and so many others. All you wonderful bakers have helped me incredibly along the way over the past few months that I have been baking so many thanks to all.
My Sourdough Challah - Maggie Glezer's personal recipe from her book, A Blessing of Bread
Sweet sourdough breads are delicious and well worth the time (which is mainly waiting time) if you are a sourdough baker. The sourdough adds a subtle tang to my challah, and the crumb has a moister, creamier texture that keeps even longer than the yeasted version. While it's true that challah or, for that matter, all bread was at one time sourdough (the Hebrew word for leaven, chametz, means "sour"), challahs have definitely gotten sweeter and richer since the introduction of commercial yeast. To convert such recipes back to 100 percent sourdough, the sugar has to be cut back in order for the dough to rise in a reasonable length of time (sugar that is more than 12 percent of the flour weight inhibits fermentation), so this version will taste slightly less sweet than the yeasted one, a deficit completely overridden by the rich complexity of the sourdough. I have also changed the all-purpose flour to bread flour, which has more gluten, to counteract the starter's propensity to loosen the gluten (the acids in the starter change the proteins, a natural part of sourdough baking).
Skill Level: Expert
Time: About 20 hours (about 8 1/2 hours on baking day)Makes: Two 1-pound (450-gram) challahs, one 1 1/2-pound (680-gram) challah plus three rolls, or sixteen 2-ounce (60-gram) rolls
Recipe synopsis: Make the sourdough starter and let if ferment overnight for 12 hours. The next day, mix the dough and let it ferment for 2 hours. Shape the dough and let it proof for 5 hours. Bake the breads for 15 to 40 minutes, depending on their size.
For the starter:2 tablespoons (35 grams/1.2 ounces) very active, fully fermented firm sourdough starter, refreshed 8 to 12 hours earlier
1/3 cup (80 grams/2.8 ounces) warm water
About 1 cup (135 grams/4.8 ounces) bread flour
For final dough:1/4 cup (60 grams/2 ounces) warm water
3 large eggs, plus 1 for glazing
1 1/2 teaspoons (8 grams/0.3 ounce) table salt
1/4 cup (55 grams/1.9 ounces) vegetable oil
3 tablespoons (65 grams/2.3 ounces) mild honey or a scant 1/3 cup (60 grams/2.1 ounces) granulated sugar
About 3 cups (400 grams/14 ounces) bread flour
Fully fermented sourdough starter
Evening before baking - mixing the sourdough starter: Knead starter into water until it is partially dissolved, then stir in the flour. Knead this firm dough until it is smooth. Remove 1 cup (200grams/7 ounces) of the starter to use in the final dough and place it in a sealed container at least four times its volume. (Place the remaining starter in a sealed container and refrigerate to use in the next bake.) Let the starter ferment until it has tripled in volume and is just starting to deflate, 8 to 12 hours.
Baking day - Mixing the dough:
In a large bowl, beat together the water, the 3 eggs, salt, oil, and honey (measure the oil first, then use the same cup for measuring the honey — the oil will coat the cup and let the honey just slip right out) or sugar until the salt has dissolved and the mixture is fairly well combined. With your hands or a wooden spoon, mix in the bread flour all at once. When the mixture is a shaggy ball, scrape it out onto your work surface, add the starter, and knead until the dough is smooth, no more than 10 minutes. (Soak your mixing bowl in hot water now to clean and warm it for fermenting the dough.) This dough is very firm and should feel almost like modeling clay. If the dough is too firm to knead easily, add a tablespoon or two of water to it; if it seems too wet, add a few tablespoons flour.
The dough should feel smooth and very firm but be easy to knead.
Fermenting the dough:
Place the dough in the warm cleaned bowl and cover it with plastic wrap. Let the dough ferment for about 2 hours. It will probably not rise much, if at all.
Shaping and proofing the dough:Line one or two large baking sheets, with parchment paper or oil them. Divide the dough into two 1-pound (450-gram) portions for loaves, one 1 1/2 pound (680-gram) portion for a large loaf and three small pieces for rolls (the easiest way to do this without a scale is to divide the dough into quarters and use one quarter for the rolls and the rest for the large loaf), or sixteen 2-ounce (60-gram) portions for rolls. Braid or shape them as desired, position them on the prepared sheet(s), and cover them well with plastic wrap. Let proof until tripled in size, about 5 hours.
Meanwhile, 30 minutes before baking, arrange the oven racks in the lower and upper third positions if using two baking sheets or arrange one rack in the upper third position if using one sheet, and remove any racks above them. Preheat the oven to 350°F (180°C/gas mark 4). If desired, preheat one or two baking sheets to double with the baking sheet(s) the loaves are on. Beat the remaining egg with a pinch of salt for glazing the breads.
Baking the loaves:When the loaves have tripled and do not push back when gently pressed with your finger but remain indented, brush them with the egg glaze. Bake rolls for 15 to 20 minutes, the 1-pound (450-gram) loaves for 25 to 35 minutes, or the 1 1/2-pound (680-gram) loaf for 35 to 45 minutes, until very well browned. After the first 20 minutes of baking, switch the loaves from front to back so that they brown evenly; if the large loaf is browning too quickly, tent it with foil. When the loaves are done, remove them from the oven and let cool on a rack.


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Part of our professional service involves keeping costs affordable for our customers. Our team can work with you to help you find a hire that suits your budget, giving you access to a wide range of cranes that you can afford without having to g beyond your comfort zone.
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Here are several of the many crane manufacturers we use:
and more.
Crane hire focuses on the hire of cranes as tools or fleet vehicle equipment, ranging from mobile cranes to tower cranes depending on the situation. These lifting tools can then be used by anybody with training in operating cranes, including personnel already on-site.
Contract lift hire involves hiring an operator with training to do the job alongside the crane hire itself. While this does allow for a more complete mobile crane hire, it also means higher costs, since the operator is also included.
The upfront cost of regular crane hire is cheaper, making it better if you already have at least one person with training in operating cranes. Having somebody trained to operate cranes is less expensive than choosing to continually invest in contract lift hire for your industry in Bilston.
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General Description: TriStar Arms is proud to introduce its new line of dedicated trap guns. The TT-15 line offers precision, beauty and performance. Available in 4 variations, Top Single, Unsingle, Double Trap and Combo (Unsingle and Double Trap barrels). The TT-15's are loaded with features; including a raised target rib with 3 adjustment points, adjustable comb, palm swell, fiber optic sight and color coded extended Beretta/Benelli Mobile chokes. Drop Out Trigger, Double Trap and Unsingle Barrels.
Item No.: 35412
Gauge: 12
BBL Length: 34″
Avg. Weight: 8.7 lbs
Finish: Walnut
Choke: CT-3X – Modified, Improved Modified & Full (all extended)


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Fossil uses Fossil wiki markup and/or Markdown markup for many things:
- Stand-alone wiki pages.
- Description and comments in bug reports.
- Check-in comments. (For historical reasons, these must currently be in fossil-wiki text format.)
- Embedded documentation files whose name ends in ".wiki" or ".md" or ".markdown".
- Technical notes.
- Forum messages.
- Auxiliary notes on check-ins and branches.
The formatting rules for fossil wiki are designed to be simple and intuitive. The idea is that wiki provides paragraph breaks, numbered and bulleted lists, and hyperlinking for simple documents together with a safe subset of HTML for more complex formatting tasks.
The Markdown formatting rules are more complex, but are also more widely known, and are thus provided as an alternative.
Stand-alone Wiki Pages
Each wiki page has its own revision history which is independent of the sequence of check-ins (check-ins). Wiki pages can branch and merge just like check-ins, though as of this writing (2008-07-29) there is no mechanism in the user interface to support branching and merging. The current implementation of the wiki shows the version of the wiki page that has the most recent time stamp.
In other words, if two users make unrelated changes to the same wiki page on separate repositories and those repositories are synced, the wiki page will fork. The web interface will display whichever edit was checked in last. The other edit can be found in the history. The file format will support merging the branches back together, but there is no mechanism in the user interface (yet) to perform the merge.
Every change to a wiki page is a separate control artifact of type "Wiki Page".
Embedded Documentation
Files in the source tree that use the ".wiki", ".md", or ".markdown" suffixes can be accessed and displayed using special URLs to the fossil server. This allows project documentation to be stored in the source tree and accessed online. (Details are described separately.)
Some projects prefer to store their documentation in wiki. There is nothing wrong with that. But other projects prefer to keep documentation as part of the source tree, so that it is versioned along with the source tree and so that only developers with check-in privileges can change it. Embedded documentation serves this latter purpose. Both forms of documentation use the exact same markup. Some projects may choose to use both forms of documentation at the same time. Because the same format is used, it is trivial to move a file from wiki to embedded documentation or back again as the project evolves.
Bug-reports and check-in comments and Forum messages
The comments on check-ins, forum posts, and the text in the descriptions of bug reports both use wiki formatting. Exactly the same set of formatting rules apply. There is never a need to learn one formatting language for documentation and a different markup for bugs or for check-in comments.
Minor caveat: check-in messages are currently limited to the fossil-wiki format.
Auxiliary notes attached to check-ins or branches
Stand-alone wiki pages with special names "branch/BRANCHNAME" or "checkin/HASH" are associated with the corresponding branch or check-in. The wiki text appears in an "About" section of timelines and info screens. Examples:
- /timeline?r=graph-test-branch shows the text of the branch/graph-test-branch wiki page at the top of the timeline
- /info/19c60b7fc9e2 shows the text of the checkin/19c60b7fc9e2... wiki page in the "About" section.
This special wiki pages are very useful for recording historical notes.


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These boots know what you're up against, and they are ready to fight for you.
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Every day after they are done with their classes Chithra, Mercy, Kalaivani, Gayathri and others make a beeline for a sandy ground located near the Police Boys Girls Club and the Housing Board tenements of Kannagi Nagar, one of Chennai's suburban localities chosen by the state government's slum clearance board to relocate the city's poorest. This is where the youngsters spend a few hours working out followed by some sessions of boxing held under the watchful eye of their coach, J. Narmada, 23.
Whereas they don't have access to even the most basic boxing gear like a punching bag or a proper rink, they have to share a single pair of gloves among 35 girls, and the most nutritious diet they can afford is millets porridge with an occasional egg, such deprivations haven't stopped them from performing well at divisional level boxing tournaments.
In fact, not just in Kannagi Nagar but today there are 70 other girls training hard to become professional boxers in other Chennai neighbourhoods – at the Corporation Higher Secondary School in Ayanavaram and the Jayagoplal Garodia Government Girls Higher Secondary School at Choolaimedu.
"Chennai girls are the best. They have the guts to dream. They have no doubts that they can punch their way to the Olympics, even though they don't have boxing gear or training facilities like those available to their counterparts in states such as Manipur where boxing is almost a part of regular schooling," remarks a proud Narmada.
This young coach's face lights up when she talks about "my girls", and how much they have progressed in the last few months. "With just four months of training, the girls at Kannagi Nagar have managed to bag two gold and two silver medals at the Divisional Level boxing tournament held in Kancheepuram district besides one gold medal and three silver medals at the Chennai Divisional tournaments. Imagine how far they can go with intensive training and the right equipment," she points out.
Narmada perfectly understands the tough circumstances those training under her face on an everyday basis. Like her parents, those of her pupils, too, eke out a living as fishermen or daily wage labourers. The only silver lining to the poverty they live with is this – being unaccustomed to an easy existence, they are eager to grab the few opportunities that come their way, are extremely tough and spirited, qualities that give them a definite edge in a ruthless sport like boxing.
Today, Narmada is a heroine to these primary and secondary school girls. And why not, she and her friends train them for free, week after week. The sessions take place after school hours, and sometimes, during school as well.
"On my own, it might have been difficult to convince the schools to support the girls' training, but the fact that I work with Magic Bus, a non profit that works with schools to bring about behavioural changes in children through sports, has been of immense help," remarks the committed sportsperson, who has won bronze medals at the Nationals in 2007 and 2008, and was named the best boxer at the state level in 2008. She has also won the Gold at the state level in 2006, 2007, 2008 and 2009.
Though she didn't make it to the international platform, Narmada has made up her mind to ensure that her girls do. To make her "mission" a success she has roped in her old classmates E. Sevvandhi, M. Bhuvaneshwari, M. Nila, and S. Durga to join hands with Magic Bus.
Narmada herself had gotten into boxing in 2006 when she was in Class Six, thanks to a Chennai Corporation initiative. "We didn't even know what the sport was called, but we would go to tournaments and feel happy when we won a medal," recalls her friend and fellow player Sevvandhi. It was around that time that the state government had introduced boxing along with judo, karate and other such combat sports for girls in corporation run schools.
Of course, even back then, boxing was not new to Chennai slums; like carom tournaments, men and boys in the lower income neighbourhoods, especially those in north Chennai, had taken to boxing, with local 'area' and 'street' tournaments holding sway. The craze for this extreme sport perhaps began in the 1970s when the Nehru Stadium in the area had hosted boxing legend Muhammad Ali.
So, how did Narmada's parents react when she decided to take up boxing? "More than my parents, my relatives were afraid that I would injure myself. My parents were very supportive; though they rue that all my medals and certificates have not come useful as they haven't got me a job," she says. Narmada credits much of her own progress to her coach J. Loganathan, who she says has been motivating and guiding her all along.
After school, Narmada enroled for a degree in physical education (B.Sc. Physical Education) and became an instructor with Magic Bus. As a social worker, her "salary is less, but satisfaction is boundless". She says, "Frankly, to bring about behavioural change in children, I had to bring in behavioural changes in myself, as I am a role model to them," she muses candidly. A remarkably talented woman, Narmada works as a gym trainer in the mornings to earn her bread and butter.
At the moment, Narmada's main priority is to get a few boxing bags and gloves for the girls training with her. As of now, her friends and she have pooled in some money to buy three pairs of boxing gloves that are shared between 100 girls! A pair of gloves costs Rs 2,000, while a boxing bag costs Rs 2,800. They are hopeful that someone would step in and sponsor the same for them.
What does boxing give these young women? "To some extent, the ability to protect themselves. But the crucial thing is the self esteem they develop as they play; it comes with moving to the next level and winning the cash awards at the various tournaments," explains Narmada. They carry themselves with a lot of confidence, which is crucial for moving ahead in life. "My speed is not what it was but if my girls make it to the big leagues then I will be more delighted than if I would have made it myself," says Narmada.
Even though it remains to seen whether they make their state and country proud in the future – although they are raring to make it big in the boxing arena – for the time being, the opportunity to play has given them the boost they needed to stand up for themselves and dream.


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