GRIMMS’ FAIRY TALES - HANS IN LUCK [2/2] 1967

Bluwr X Commons: Brothers Grimm, 2 y.

- Short Stories -

4 min read.

The next man he met was a countryman carrying a fine white goose. The countryman stopped to ask what was o’clock; this led to further chat; and Hans told him all his luck, how he had so many good bargains, and how all the world went gay and smiling with him. The countryman then began to tell his tale, and said he was going to take the goose to a christening. ‘Feel,’ said he, ‘how heavy it is, and yet it is only eight weeks old. Whoever roasts and eats it will find plenty of fat upon it, it has lived so well!’ ‘You’re right,’ said Hans, as he weighed it in his hand; ‘but if you talk of fat, my pig is no trifle.’ Meantime the countryman began to look grave, and shook his head. ‘Hark ye!’ said he, ‘my worthy friend, you seem a good sort of fellow, so I can’t help doing you a kind turn. Your pig may get you into a scrape. In the village I just came from, the squire has had a pig stolen out of his sty. I was dreadfully afraid when I saw you that you had got the squire’s pig. If you have, and they catch you, it will be a bad job for you. The least they will do will be to throw you into the horse-pond. Can you swim?’ Poor Hans was sadly frightened. ‘Good man,’ cried he, ‘pray get me out of this scrape. I know nothing of where the pig was either bred or born; but he may have been the squire’s for aught I can tell: you know this country better than I do, take my pig and give me the goose.’ ‘I ought to have something into the bargain,’ said the countryman; ‘give a fat goose for a pig, indeed! ‘Tis not everyone would do so much for you as that. However, I will not be hard upon you, as you are in trouble.’ Then he took the string in his hand, and drove off the pig by a side path; while Hans went on the way homewards free from care. ‘After all,’ thought he, ‘that chap is pretty well taken in. I don’t care whose pig it is, but wherever it came from it has been a very good friend to me. I have much the best of the bargain. First there will be a capital roast; then the fat will find me in goose-grease for six months; and then there are all the beautiful white feathers. I will put them into my pillow, and then I am sure I shall sleep soundly without rocking. How happy my mother will be! Talk of a pig, indeed! Give me a fine fat goose.’ As he came to the next village, he saw a scissor-grinder with his wheel, working and singing, ‘O’er hill and o’er dale So happy I roam, Work light and live well, All the world is my home; Then who so blythe, so merry as I?’ Hans stood looking on for a while, and at last said, ‘You must be well off, master grinder! you seem so happy at your work.’ ‘Yes,’ said the other, ‘mine is a golden trade; a good grinder never puts his hand into his pocket without finding money in it—but where did you get that beautiful goose?’ ‘I did not buy it, I gave a pig for it.’ ‘And where did you get the pig?’ ‘I gave a cow for it.’ ‘And the cow?’ ‘I gave a horse for it.’ ‘And the horse?’ ‘I gave a lump of silver as big as my head for it.’ ‘And the silver?’ ‘Oh! I worked hard for that seven long years.’ ‘You have thriven well in the world hitherto,’ said the grinder, ‘now if you could find money in your pocket whenever you put your hand in it, your fortune would be made.’ ‘Very true: but how is that to be managed?’ ‘How? Why, you must turn grinder like myself,’ said the other; ‘you only want a grindstone; the rest will come of itself. Here is one that is but little the worse for wear: I would not ask more than the value of your goose for it—will you buy?’ ‘How can you ask?’ said Hans; ‘I should be the happiest man in the world, if I could have money whenever I put my hand in my pocket: what could I want more? there’s the goose.’ ‘Now,’ said the grinder, as he gave him a common rough stone that lay by his side, ‘this is a most capital stone; do but work it well enough, and you can make an old nail cut with it.’ Hans took the stone, and went his way with a light heart: his eyes sparkled for joy, and he said to himself, ‘Surely I must have been born in a lucky hour; everything I could want or wish for comes of itself. People are so kind; they seem really to think I do them a favour in letting them make me rich, and giving me good bargains.’ Meantime he began to be tired, and hungry too, for he had given away his last penny in his joy at getting the cow. At last he could go no farther, for the stone tired him sadly: and he dragged himself to the side of a river, that he might take a drink of water, and rest a while. So he laid the stone carefully by his side on the bank: but, as he stooped down to drink, he forgot it, pushed it a little, and down it rolled, plump into the stream. For a while he watched it sinking in the deep clear water; then sprang up and danced for joy, and again fell upon his knees and thanked Heaven, with tears in his eyes, for its kindness in taking away his only plague, the ugly heavy stone. ‘How happy am I!’ cried he; ‘nobody was ever so lucky as I.’ Then up he got with a light heart, free from all his troubles, and walked on till he reached his mother’s house, and told her how very easy the road to good luck was.

The Electron Rebellion of Jan Val Ellam 82

Tupan, 5 h.

- Science - Philosophy - Other Worldly -

1 min read.

Jan Val Ellam, a Brazilian author and spiritual thinker, proposes a unique cosmological vision that integrates scientific imagery with metaphysical philosophy. Central to his view is the notion of "A Rebelião dos Elétrons" (The Rebellion of the Electrons), in which electrons symbolize the primordial agents of a cosmic rupture. Far from being inert subatomic particles, these electrons are imbued with a form of micro-consciousness, representing fragments of the spirit that once participated in the original harmony of the universe. According to Ellam, this rebellion of the electrons mirrors the ancient Gnostic narrative of the fall—a departure from divine unity that resulted in the creation of the material world. Much like the Gnostic myth of Sophia’s descent or the formation of the Demiurge, Ellam’s metaphor describes a universe where the material plane emerges as the consequence of this separation. The electrons, in this framework, are similar to spiritual exiles, each carrying within itself the memory of the lost unity and the desire for reintegration with the Source. Ellam’s cosmology also connects with Kabbalistic principles, particularly the concept of Tzimtzum, or the self-contraction of the divine, which allows for the existence of the cosmos and the experience of exile. In this context, the rebellion of the electrons reflects not only the dispersion of divine light (or spiritual energy) but also the ongoing drama of creation, fragmentation, and the potential for spiritual return. Futhermore, Ellam introduces the idea that these electrons serve as the custodians of universal memory. In his works, including the "Mentalma", he suggests that matter itself—down to its most fundamental components—functions as a repository for the memories of cosmic history. The electrons, as bearers of this memory, encapsulate the entire evolutionary journey from the fall to the present moment. Thus, the very fabric of the material world becomes a kind of living archive, retaining the psychic imprints of the universe’s spiritual trajectory. This strongly resonates with the concept of the Akashic Records found in Hindu, Theosophical, and esoteric traditions. Through this synthesis of science and mysticism, Ellam presents a vision in which spiritual awakening involves not only a metaphysical ascent but also a reconciliation with the memory embedded in matter. By understanding and harmonizing with these “rebellious” electrons, human beings participate in the restoration of cosmic order, recovering the lost unity that lies at the heart of existence.