Τρίτη, 28 Ιουνίου 2011

The Ward (2010) with Greek subtitles


A thriller centered on an institutionalized young woman who becomes terrorized by a ghost.

http://www.imdb.com/title/tt1369706/

Director: John Carpenter
Writers: Michael Rasmussen, Shawn Rasmussen
Stars: Amber Heard, Mamie Gummer and Danielle Panabaker

Trailer :
http://youtu.be/buF-keImNYk

Download :
http://www.mediafire.com/?8ohyqv497oi47dq
http://www.mediafire.com/?drdczc8h5225l6q

UnRAR Password :
AmoviesZ.com


Greek subtitles  :
http://www.freeprojectx.com/download-sb21e6e5d9b.html

Δευτέρα, 27 Ιουνίου 2011

Altar of the Theraphic Brotherhood Fraternitatis Crucis Roseae 1616

Ara Foederis Theraphici 

Below is a translation into English of an early Rosicrucian piece the Ara Foederis Theraphici F.X.R. Der Assertion Fraternitatis R.C. consecirt An den Leser. Quisquis de Roseae dubitas Crucis ordine Fratrum... 1618. This has been ascribed to Johannes Bureus. According to Susanna Akerman the Ara Foederis was written by Raphael Eglinus and translated into German by I.S.B.N. (Iulius Sperber). Bureus added some lines at the end and published it in 1616 and then a second time it appeared at Newenstadt in German.


Altar of the Theraphic Brotherhood Fraternitatis Crucis Roseae
dedicated
to the Assertion of the Fraternity of the Rosy Cross

 To the Reader,
Whoever has doubts about the Fraternity of the Rosy Cross,
let him read this and having read the poem,
he will be certain. 

ANNO CHRISTI 1617 

Written by a Brother of this Fraternity first in Latin, then translated into German and printed by I.S.N.P. & Poet Laureate Printed at Neuenstadt by Johan Knuber 1618. 

To the very Noble, Powerful and Honourable Balthasar von Schkoelen, Senior Master of the Horse of the Elector Prince of Saxony. To the Honourable, Worshipful and Wise Ambrosius Becker, County Justice and Worshipful Mayor of Schkeunitz.
To the Honourable, Respected and Art loving Michael Stemplin, a Noble Erudite and noted Spagyric Expert. To my high protectors and Young Lords, my Brother-in-law, and my trusty friends respectively, Luck, Blessing and Success. 

Noble and powerful young Lord, kind and beloved Brother-in-law, well known and trusty friend, to you I send greetings first and my service, after that I dedicate and write these presents, which from outward appearance looks a short, little work, yet according to its secret meaning and hidden contents it is a very weighty and far looking work, and of the goodness and truth of my heart. I trust they will receive and recognise it with a thankful mind and heart, read it with full attention, that they will think further over these matters, and wait with patience until something plainer, rounder, opener and more recognisable–as shall happen shortly, but then in Secret and in confidence–occurs.
Recommending myself to them jointly or severally as theirs for any service 
Datum the 16th September Anno 1616.
at your service
Noble, Honourable, Powerful
also Honourable, Worshipful and Wise
Gentlemen.
I.S. N.P.P.C. 


ALTAR OF THE THERAPHIC TIE

F. X. R.

Fratris Christiani Rosencreutz

People live in doubt eveywhere
If the highly honoured Fraternity
of the Rosy Cross exist in truth
which men declare to be so virtuous
And the Fama is made ridiculous
here and there as if it were a fairy tale.

The Fama I say declares one condition to the whole world.
But whosoever likes to doubt matters clear as the Sun
Is starblind at Midday
No oculist can help him.

Note this, attentive and pious reader,
What I tell you in one word
I am a branch selected
from the Highborn fraternity
I tell you without guile
In Germany our order exists in truth
Right in the heart of the German Lands.
And note it well, well known in foreign parts.

And although there are but few of us
Until now, yet in these days
And quite lately with pleasure
The order has been extended
By ten persons well known for their
Understanding, honour, Art and virtue.
 The Order has also at this present time
Been newly and well reconstrued
With many bye laws and statutues
Which give it order, measure and object.

Could you see these, by your oath
You would confess without hesitation
That all and everything has been carefully
Put into new form.

There are many who without pause or rest
Endeavour and tireless try to come to our order,
but by the nature of the thing,
one does not easily reach one's heart's desires.

But many in their own mind
cheat their own selves miserably.
For our custom is of this kind 
that we elect those who are known
to us for a long time before,
And who are proved full many a year
who are their own masters and free
Of body not bound to anyone.

Many strict conditions are to be found
Which bind the Fratres of our Order
Which are to be kept without exception
Throughout your whole life.
As a fellow a true friend,
(Such are a thin crop in these days),
may possibly be taken on
So soon as he shows within him
that he is worthy of such friendship,
And is free from guile and tricks.

Listen, I will at this time
Make round and clear yet another thing.
A castle it is, a Castle fine
Wherein the fraternal crown
great in honour, rich in wonders
has its lodging wonderfully.
Which our father did erect
And entrust to our fraternity
and left it to them, as is known,
Sancti Spiriti it has been called.
But the length of time through many year
Have however altered this name.
In our documents, however, it remains
The same as can be read therein.

In this cloister we live, I tell thee
Dressed all alike,
Yet are we not bound down
to the yoke of the Pope of Rome
As in former times we were
Enveloped with that ill treatment. 
Together with our well cared for acres
We are surrounded by a green forest, 
A noble river quite clean
Runs gently through our domain. 
Not far from us there exists
A fine and farefamed City,
Where we procure what we require
At any time that we desire.

In this place we live, believe me,
in the enjoyment of freedom.
The neighbours generally, round about
Don't know who ever we can be,
Many poor people daily and for ever
Knock at our door desiring relief
which we then send amply relieved away again.
Whoever is troubled with disease
and those whom evil fevers plague,
All seek their refuge with us
Those are helped quickly and at once

Wherefore the whole neighbourhood
Is affected with loving kindness to us
Loves and honours us, wishes us all good things
And if a service can be rendered us
it is done with joyous heart and willingly.

What more then can we now desire
There is no man who intends or dares
to hurt us in our bodies or goods;
What more should we therefore desire
That we would like better.

I nearly had told the place
Where our order is concealed,
But to tell that name now
I have serious objections to.

In order that we have knowledge
And news of all things in the order
So that everything shall be free
And unconcealed from any of us,
We travel through all lands
Unknown, now here, now there.

This is now my third voyage
Which I have completed with zeal,
Therefore have I rested a day finally in Hagenau.
Because the rain without ceasing
Has delayed me and the weather is wet
Which has prevented me as aforesaid
So that I could not get away.

Scarcely shall I complete within the space of a year 
my voyage which is prescribed to me,  And how many countries and people do remain
Which I have to visit yet
In a little time and without vexation.

In the meantime it is not forgotten
And is often done by me
That I salute the order secretly
By means of letters
And communicate to them truthfully
Many secret things frequently
What I discover on my travels,
That they know very soon.

And although we travel out and home
Through foreign lands generally
There is no host ever lived on earth
Who received vexation and trouble
One single time through us.
We treat them well
Pay for meat and meal and lodgings
and what in such a case is fair and customary,
Give them addition rich gifts;
Wherefore as good friends
We never are a burden to anybody.

The elder brethren of this order
Have come to this agreement
That the younger brethren henceforward
Shall allow themselves to be used for this purpose
But that their knapsacks are filled
With rich and ample provender,
Until they have in proper manner
Deserved for troubles suffered and true diligence
Their rest in the future.
And have deservedly earned
That for the rest of their lives
They may live in peace without troubles.

We are anxiously desirous
To study much more
And daily to know much more
Is our desire, wish and object
If we find anything that is good anywhere
Then we do it from that time
Note it, and make note of it.

Therefore nothing can happen
In Germany at any time
But we see it at once with our eyes.
If any new books come out
The Bookguide brings it to us at once, 
who is properly met for reward appointed to this office
We treat honourably
Manyfold Arts diligently
With science, knowledge, art and handycraft
We spend the rest of our time. 
So that we may never be idle 
And stand in anybody's light
We exercise ourselves at all times
In the foreign languages of many lands.
In Polish, Welsh, Spanish
We all know how to talk
In Italian and free Gallic
And also in others whatsoever they may be (we can converse)
There is no language throughout all lands
Unknown to our Order.

Nature is assiduously examined
Experience is highly valued
What anyone in the fraternity
Has newly, through his brain power,
Discovered and studied
He submits quickly to the Fratres
Who examine these matters at once
And amply weigh and value them.

We have in these times many things
Which were invented by the Ancients
Which we admit and experiment with
And readily allow them to pass
Which if rightly looked at
Are hardly to be comprehended by human mind. 
At times also the inclination takes hold of me,
When I can hardly help being idle,
Idleness being a bad councellor
So that I write Poetry,
And in this enjoyment kill my time.,

Amongst us we maintain certainly
The due regulations without murmuring
Our spirits inward and outwardly learn
In peace and flame of love,
One mind, one soul, one sense, one heart,
One will, one opinion, one pain
Are dwelling in us,
Unity is our delight and most beautiful ornament.

Nobody knows anything but that forthwith
The others know equally well
Just as nobody owns anything particularly himself
It is one heart, one sense, one council.

Our worthy overseer
Then calls us together
At certain hours and orders freely
One after the other regularly
To refer in Mediem (to practically try)
What he has learnt in studying.
As soon as that happens
We do not all omit
To consider the matter Now to argue pro et contra
And what then is found correct
Is entered at once into the Protocol (Minute Book)
What is found false, as false is rejected.

Thus do we always proceed
There everybody begins to tell
What he in all his days
Has heard, read, meditated
All is truly referred.
Then for love of our posterity
All this is immediately also
Entered with care into a Book.

What then pleases the Order
The president (praesul) when it suits
Knows how to use place, measure and time
And sets a task now one or another
That he do something and experiment (laborier)
According as his known information (according to his ability)
And qualification for the art
Whom the Brethren altogether
Counsel in many ways
By (word of) mouth, with (helping) hand and good counsel
With assistance, science, and actual help (physical assistance)
A library there stands
With many thousand beautiful books.

No single trouble sorrowfull
Is to be thought of in this world
Which in the least could
Trouble us anymore, nothing can be found
That we should go short of here on earth
God has given us plentifully
With abundance what we lack
No shortcomings are to be felt.
On little do we live
Well satisfied with some thing.
Our bodies we cure
According to nature properly.
Therefore our health is good indeed
And we live many a long year,
Which creeps softly along like a tender rivulet
Runs equally away on its course.

If it is required and necessity demands
That we require money or goods
For honours sake or necessity requires
Then it is splendidly everywhere
No dearth of Riches is here
Of Power, pomp or reasonable adornment
God give that every fellow
Who hankers after temporary riches
Knew thus to arrange matters
in this world without guile or trick
to do likewise when much honour would ensue to the fear of God
And vice and shame would not
be so plentiful in our fatherland.

God be praised,
innocently we have to be blamed by evil tongues about many things
by false hearts who charge us
With things which never came into our minds.

What we began for the sake of the truth,
That is explained in evil
Therefore what we are charged with in evil
We do not repay in evil
But suffer patiently
In our heart and peacefully

He who accuses us of magic lately and without fear,
and quite openly incriminated us
and branded us with disgrace,
That very pious man
Does not himself know with whom he has to do.
Truly he is in error absolutely
And knows nothing at all about us.

But this I don't at all deny
But grant it readily with all my heart
That we naturally in many things
Bring many a miracle into effect
About which many an ignorant man
May easily give many a thought
As in chemistry many indeed proceed
Without measure or object
No day ever elapses
Which does not see something in his fire (in his crucible)
If he thinks that all this is done
And not without the Devil's help,
O God he is deceived
And is in eternal error.
For it is our care always that we together in common
promulgate the honour of God
Throughout the world in every place
Serve God purely with hand and mouth
Out of pureness of soul from the bottom of our hearts
Full of the fear of God is our life
Whom we to honour it is our duty
To our neighbour our services are
Openly ready now and evermore
What more do you want dear Christian (brother)

Know that our College is an academy
full of learning of God's word,
what more do you want
The time will yet arrive
That it shall be hidden from no one
In all this world what the power of God
Has conceived by means of an order Amongst all people in every land.

The value of our order is recognised 
Be it about high and weighty matters
Which will call many to wonder greatly
Whereof the stiffnecked world
Shall be horror struck–as often declared,
Out of our work it can be seen
What benefit we have intended.

We are not lazy bellies
Who are only trained to eat and drink
We are no useless world plague
Who lay themselves out for idleness
But all our leisure is full of labour here and there
Which labour serves to benefit
The common weal for all his good
And serves to your praise
Lord Jesus Christ my saviour.

True it is and I cannot deny
That many a false book is in print
As if our society had published the same
Which never came from us
Nor would we dare to issue it.

A pious honest good man 
Can soon distinguish about these
Who rightly considers our Reputation (Famam)
And carefully bears in mind its sense

To say nothing about many an impudent clown
Calls himself our Brother
Whereas the unfortunate fool
Widely differs from our Society

Such a deceiver a short while ago
Has been found out at Nuremberg
Who, amongst the common people
Disseminated very many lies
Until by reason of the truth 
he was in a very few hours convicted
That he was a scoundrel and annant thief
Who did nothing but brought misery on land and people
Therefore on the gallows as he deserved 
His body became the food for the rooks.

In Augsburg also in the same way
A landlouper was found out in flagrenti delictu
And his back well paid for this
And the broom on his back he carried
Out of the town as a reward
And both his ears were cut off the head
Of the wicked clown as a reward.

It serves them right all these fellows Who want to brag about the joint of meat
Who have not tasted the Broth
Such pay is proper for such tricks.

Here it is well also to bear in mind,
Unfairly we are often thought of,
That we do not make ourselves known 
And call ourselves after our first father,
But his name clearly do not discover publicly,
Indeed those altogether do us an injustice in this case
Who say freely and without concealment
That our name be only a dream.

You godless bumblebees do not err
Your hive troubles us little
Leave our Beehive undisturbed
If you cannot please yourselves otherwise
For your iniquity will be brought to light
By us in a very short time

Therefore do not lightly believe
What lyingly is painted to you
Without you like to be made a fool of
And deceived by false appearances
And tell me this without wicked guile
That in our days the world throughout 
Is dressed in the feathers of Lady Fraud
Deceit, falsehood and wicked tricks reign now
and every instant we find many Landswindlers.

Everybody pretends to know about us
And lies and swindles without measure or number
And all is ever invention alone

People hunt us very assiduously
And many a question arises about it.
The Jesuitical wicked crowd
Invent many a hundred secret things
That they may soon and above all
Require to know of a surety
Where we might dwell 
Day and night they enquire about us. 

In order to avoid their jaws
And look well after our affairs
And that our order does not become the prey
Of these unmannerly wolves
We have always to be careful
And not make ourselves too public.

O holy and powerful God
Save us from this wicked lot
Cast down their godless impudence
Keep our order in your protection
If so be that you are pleased at this time with all our works,
Turn away, turn away all our enemies Who have become wickedly wrath
That they in no wise on us may
Satisfy their great hatred

Protect the pious, Lord Jesus Christ
Who art the refuge of us all
For it is our wish all together
To be known pubicly
To the world and the globe of the earth
As God the best of witnesses knows

Oh that this in a short while may happen,
How great would be our delight
But if without end or finish
Yet many obstacles be found
We think the best counsel to be
To keep as we are for a little while longer
But in such a way that meanwhile
We certainly make many more friends

Therefore we appeal to many a learned man in our writings
With letters and by our own hands
Although our names are not known,
That is known to many a philosopher
Many a chemist, many a Doctor
Many a Reverend, many a worthy man
Knows the sound of our trumpet.

Were I to let you know all
And mention their names
O Eternal God, what a book
would this indeed become
Go now and doubt more 
Whether in untruth and dishonour
Our free Brotherhood
Really be in the nature of things

You must not make silly remarks
The work itself will convince you
What this noble brotherhood has
Of might, of vitality, of power

But - where have I finally got to?
I have almost gone too far
Therefore that I do not not go beyond
My object or say too much
Or more than is permitted to me
I will finish for this time 
And lay away my pen

Go be with you, and fare thee well

And now I beg kind permission
WhatI have communicated to you this time
If you do that and we get knowledge of you
You will soon receive more. 

B.M.I. of the Fratres R.C. the least
He wrote this during his third journey at Hagenau
in which place he lay several days quietly, stopped by the rain.
Done the 22 September Anno 1616.

Κυριακή, 26 Ιουνίου 2011

Without you this world couldn't ever exist not even I.


Some times related souls meet again in this life,

maybe with a difference of age or color or land.


Like little stars united for a higher purpose and this is only 'love in all its aspects'. 


I am the sun you are the moon i am the heaven you are the earth 


Without you this world couldn't ever exist not even I.

THE THREE PRINCIPLES OF THE DIVINE ESSENCE By Jacob Behmen

T H E 

THREE PRINCIPLES 

O F T H E 

DIVINE ESSENCE.
OF THE 
Eternal Dark, Light, and Temporary World.
SHOWING 

What the SOUL, the IMAGE and the SPIRIT of the SOUL
are: As also what ANGELS, HEAVEN 
and PARADISE are.

How ADAM was before the Fall, in the Fall, and after the Fall,

AND

What the WRATH of GOD, SIN, DEATH, the DEVILS, and HELL 
are: How all Things have been, now are, and
how they shall be at the last.



By JACOB BEHMEN, the Teutonic Theosopher.

1909

YOGI PUBLICATION SOCIETY,
Masonic Temple, Chicago, 111. LONDON AGENTS:
L. N. FOWLER & CO., 7 Imperial Arcade, Ludgate Circus


Fragment

The First  Chapter.

Of the first Principle of the Divine * Essence.

SEEING we are now to speak of God, what he is, and where he is, we must say, that God himself is the Essence of all Essences; for all is generated or born, created and proceeded from him, and all Things take their first Beginning out of God; as the Scripture witnesses, saying, Through him, and in him are all Things. Also, The Heaven and the Heaven of Heavens are not able to contain him: Also, Heaven is my Throne, and the Earth is my Footstool: And in Our Father is mentioned, thine is the Kingdom and the Power; understand all Power.

2. But there is yet this difference [to be observed,] that Evil neither is, nor is called God; this is understood in the first Principle, where it is the earnest Fountain of the Wrathfulness, according to which, God calls himself an angry, wrathful, zealous God. For the original of Life, and of all Mobility, consists in the Wrathfulness; yet if the tartness be kindled with the Light of God, it is then no more Tartness, but the severe Wrathfulness is changed into great Joy.

3. Now when God was to create the World, and all things therein, he had no other a Matter to make it of, but his own

*) Being, or Substance.
a) Or Materials, Materia.

b Being, out of himself, But now, God is a Spirit that is incomprehensible, which has neither Beginning nor End, and his Greatness and Depth is all. Yet a Spirit does nothing but ascend, flow, move, and continually generate itself, and in itself has chiefly a threefold Manner of Form in its Generating or Birth, vis. Bitterness, Harshness, and c Heat, and these three Manner of Forms are neither of them the first, second, nor third; for all these three are but one, and each of them d generates the second and third. For between e Harshness and Bitterness, Fire is generated: and the Wrath of the Fire is the Bitterness or Sting itself, and the Harshness is the Stock or Father of both these, and yet is generated of them both; for a Spirit is like a Will, Sense, [or Thought,] which rises up, and in its Rising beholds,f perfects, and generates itself.

4. Now this cannot be expressed or described, nor brought to the Understanding by the Tongue of Man; for God has no Beginning. But I will set it down so as if he had a Beginning, that it might be understood what is in the first Principle, whereby the difference between the first and second Principle may be understood, and what God or Spirit is. Indeed there is no difference in God, only when it is enquired from whence Evil and Good proceed, it is to be known, what is the first and original fountain of Anger, and also of Love, since they both proceed from one and the same Original, out of one Mother, and are one Thing. Thus we must speak after a creaturely Manner, as if it took a Beginning, that it might be brought to be understood.

5. For it cannot be said that Fire, Bitterness, or Harshness, is in God, much less that Air, Water, and Earth are in him; only it is plain that all Things have proceeded out of that [Original.] Neither can it be said, that Death, Hell-fire, or Sorrowfulness is in God, but it is known that these Things have come out of that [Original.] For God has made no Devil out of himself, but Angels to live in Joy, to their Comfort and Rejoicing; yet it is seen that Devils came to be, and that they became God's Enemies. Therefore the Source or Fountain of the Cause must be sought, vis. what is the Prima Materia, or first Matter of Evil, and that in the Originality of God as well as in the Creatures; for it is all but one only Thing in the Origin: All is out of God, made out of his g Essence, according to the Trinity, as he is one in Essence and threefold in Persons.

b) Essence or Substance.
c) Or Scorching.
d) Begets, bears, or brings forth.
e) Astringency, or attracting,
f) Infects, impregnates.
g) Being or Substance.

6. Behold, there are especially three Things in the Originality, out of which all Things are, both Spirit and Life, Motion and Comprehensibility, viz. h Sulphur, i Mercurius, and k Sal. But you will say that these are in Nature, and not in God; which indeed is so, but Nature has its ground in God, according to the first Principle of the Father, for God calls himself also an angry zealous God; which is not so to be understood, that God is angry in himself, but in the Spirit of the [Creation or] Creature which kindles itself; and then God burns in the first Principle therein, and the Spirit of the [Creation or] Creature suffers Pain, and not God.

7. Now to speak in a creaturely way, Sulphur, Mercurius, and Sal, are understood to be thus. S U L is the Soul or the Spirit that is risen up, or in a Similitude [it is] God: P H U R is the Prima Materia, or first Matter out of which the Spirit is generated, but especially the 1 Harshness: Mercurius has a fourfold Form in it, viz. Harshness, Bitterness, Fire, and Water: Sal is the Child that is generated from these four, and is harsh, eager, and a Cause of the Comprehensibility.

8. m Understand right now what I declare to you: Harshness, Bitterness, and Fire, are in the Originality, in the first Principle : The Water-source is generated therein: and God is not called God according to the first Principle; but according to that, he is called Wrathfulness, Anger, the earnest [severe or tart] Source, from which Evil, and also the woeful tormenting Trembling, and Burning, have their Original.

9. This is as was mentioned before; the Harshness is the Prima
Materia, or first Matter, which is strong, and very eagerly and earnestly attractive, that is Sal: The Bitterness is n in the strong Attracting, for the Spirit sharpens itself in the strong Attracting, so that it becomes wholly aching, [anxious or vexed.] For Example, in Man, when he is enraged, how his Spirit attracts itself, which makes him bitter [or sour,] and trembling; and if it be not suddenly withstood and quenched, we see that the Fire of Anger kindles in him so, that he burns in Malice, and then presently a
0 Substance or whole Essence comes to be in the Spirit and Mind, to be revenged.

h) Wherein the Kindling consists.
i) The Spirit of a Substance.
k) Salt, Body, or Substantiality.
l) Astringency or Attraction.
m) Observe or consider.
n) Generated.
o) An essential, real Imagination, or Purpose.

10. Which is a Similitude of that which is in the Original of the Generating of Nature: Yet it must be set down more intelligibly [and plainly.] Mark what Mercurius is, it is Harshness, Bitterness, Fire, and Brimstone-water, the most horrible p Essence; yet you must understand hereby no Materia, Matter, or comprehensible Thing; but all no other than Spirit, and the Source of the original Nature. Harshness is the first Essence, which attracts itself; but it being a hard cold Virtue or Power, the Spirit is altogether prickly [stinging] and sharp. Now the Sting and Sharpness cannot endure attracting, but moves and resists [or opposes] and is a contrary Will, an Enemy to the Harshness, and from that q Stirring comes the first Mobility, which is the third Form. Thus the Harshness continually attracts harder and harder, and so it becomes hard and tart, [strong or fierce,] so that the Virtue or Power is as hard as the hardest Stone, which the Bitterness [that is, the Harshness's own Sting or Prickle] cannot endure; and then there is great Anguish in it, like the horrible brimstone Spirit, and the Sting of the Bitterness, which rubs itself so hard, that in the Anguish there comes to be a twinkling Flash, which flies up terribly, and breaks the r Harshness : But it finding no Rest, and being so continually generated from beneath, it is as a turning Wheel, which turns anxiously and terribly with the twinkling Flash s furiously, and so the Flash is changed into a pricking [stinging] Fire, which yet is no burning Fire, but like the Fire in a Stone.

11. But seeing there is no Rest there, and that the turning
Wheel runs as fast as a swift Thought, for the Prickle drives it so fast, the Prickle kindles itself so much, that the Flash (which is generated between the Astringency and Bitterness) becomes horribly fiery, and flies up like a horrible Fire, from whence the whole Materia or Matter is terrified, and falls back as dead, or overcome, and does not attract so t strongly to itself any more, but each yields itself to go out one from another, and so it becomes thin. For the Fire-flash is now predominant, and the Materia, or Matter, which was so very harsh [astringent or attracting] in the Originality, is now feeble, and as it were dead, and the Fire-flash henceforth gets Strength therein, for it is its Mother; and the Bitterness goes forth up in the Flash together with the Harshness, and kindles the Flash, for it is the Father of the Flash, or Fire, and the turning Wheel henceforth stands in the Fire-flash, and the Harshness remains overcome and feeble, which is now the Water-spirit; and the Materia, or Matter of the Harshness, henceforth is like the Brimstone-spirit, very thin, raw, aching, vanquished, and the Sting in it is trembling; and it dries and sharpens itself in the Flash; and being so very dry in the Flash, it becomes continually more horrible and fiery, whereby the Harshness or Astringency is still more overcome, and the Water-spirit continually greater.

p) Being, Substance, or Thing.
q) Or opposing.
r) Or astringent Attraction.
s) Or senseless and madly.
t) Or eagerly.

And so it continually refreshes itself in the Waterspirit, and continually brings more Matter to the Fire-flash, whereby it is the more kindled; for (in a Similitude) that is the u fuel of the Flash or Fire-spirit.

12. x Understand rightly the Manner of the Existence of this
Mercurius. The Word M E R, is first the strong, tart, harsh Attraction; for in that Word (or Syllable Mer) expressed by the Tongue, you understand that it jars [proceeding] from the Harshness, and you understand also, that the bitter Sting or Prickle is in it; for the Word M E R is harsh and trembling, and every Word [or Syllable] is formed or framed from its Power or Virtue, and expresses whatsoever the Power or Virtue does or suffers. You [may] understand that the word [or syllable] C U, is [or signifies] the Rubbing or Unquietness of the Sting or Prickle, which makes that the Harshness is not at Peace, but
y heaves and rises up; for that Syllable [thrusts itself or] presses forth with the Virtue [or Breath] from the Heart, out of the Mouth. It is done thus also in the Virtue or Power of the Prima Materia [or first Matter] in the Spirit, but the syllable C U having so strong a Pressure from the Heart, and yet is so presently snatched up by the Syllable R I, and the whole Understanding [Sense or Meaning] is changed into it, this signifies and is the bitter prickly Wheel in the z generating, which vexes and whirls itself as swiftly as a Thought: The Syllable U S is [or signifies] the swift Fire-flash, that the Materia, or Matter, kindles in the fierce Whirling between the Harshness and the Bitterness in the swift wheel; where you may very plainly understand [or observe] in the Word, how the Harshness is terrified, and how the Power or Virtue in the Word sinks down, or falls back again upon the Heart, and becomes very feeble and thin: Yet the Sting or Prickle with the whirling Wheel, continues in the Flash, and goes forth through the Teeth out of the Mouth; where then the Spirit hisses like a Fire in its kindling, and returning back again strengthens itself in the Word.

u) Or Wood.
x) Or consider seriously, observe, or mark.
y) Or boils.
z) Or Geniture.

13. These four Forms are in the Originality of Nature, and from thence the Mobility exists, as also the Life in the Seed, and in all the Creatures, has its Original from thence; and there is no Comprehensibility in the Originality, but such a Virtue or Power and Spirit. For it is a poisonous or venomous, hostile or enemicitious a Thing: And it must be so, or else there would be no Mobility, but all [would be as] nothing, and the Source of Wrath or Anger is the first b Original of Nature.

14. Yet here I do not altogether [mean or] understand the Mercurius [Mercury or Quicksilver] which is the third Principle c of this created World, which the Apothecaries use, (although that has the same Virtue or Power, and is of the same Essence,) but I speak [of that] in the first Principle, viz. of the Originality of the Essence of all Essences, of God, and of the eternal unbeginning Nature, from whence the Nature of this World is generated. Although in the Originality of both of them there is no Separation; but only the outward and third Principle, the syderial and elementary Kingdom [Region or Dominion] is generated out of the first Principle by the Word and Spirit of God out of the eternal Father, out of the holy Heaven.

Greek translation in progress, any help?

ΒΛΈΠΟΝΤΑΣ πρόκειται τώρα να μιλήσουμε για το Θεό, τι είναι, και που είναι, πρέπει να πούμε, ότι ο Θεός ο ίδιος είναι η ουσία όλων των ουσιών, γιατί όλα παράγονται ή γεννιούνται, δημιουργούνται και εξελίσσονται από αυτόν, και όλα τα πράγματα εκκινούν,παίρνουν την πρώτη τους αρχή από το Θεό,όπως η Γραφή επιμαρτυρεί,λέγοντας, μέσω αυτού, και σε αυτόν όλα τα πράγματα υπάρχουν. Επίσης, ο Ουρανός και ο Ουρανός των Ουρανών δεν είναι ικανοί να τον περιέχουν: Επίσης, ο Ουρανός είναι ο θρόνος μου, και η Γη είναι το υποπόδιο μου: Και στον Πατέρα Μας αναφέρεται, δική σου είναι το βασίλειο και η δύναμη καταλάβετε όλη τη δύναμη.

From Michael Maier,Atalanta fugiens,Oppenheim 1617








Σάββατο, 25 Ιουνίου 2011

ΟΡΦΙΚΟΙ ΥΜΝΟΙ ΤΟΥ ΑΙΘΕΡΑ - ΑΙΘΕΡΟΣ



Regrets of Orpheus by Charles Paul Landon (October 12, 1760 – March 5, 1826)

Ώ εσύ με την ύψηλόβαθρη εξουσία του Διός την ακατάλυτη, πάντα,
μέρος άστρων και ηλίου και σελήνης,
πανδαμάτορα, πυρίπνοε, έναυσμα ζωής σε όλα τα ζωντανά,
εσύ ό υψηλόφεγγος Αιθέρας, το άριστο στοιχείο του κόσμου,
ω λαμπρό γέννημα, φωτοφόρο, αστροφώτιστο,
καλώντας σε ικετεύω να σαι μακρόθυμος γαλήνιος.

Ω Διός υψιμέλαθρον έχων κράτος αιέν ατειρές,
άστρων ηελίου τε σεληναίης τε μέρισμα,
πανδαμάτωρ, πυρίπνου, πάση ζωοίσιν έναυσμα,
υψιφανής Αιθήρ, κόσμου στοιχείον άριστον,
αγλαόν ω βλάστημα, σελασφόρον, αστεροφεγγές,
κικλήσκων λίτομαί σε κεκραμένον εύδιον είναι.

Ορφισμός καλείται γενικά η μυστηριακή λατρεία που εμφανίστηκε τον 6ο αιώνα π.Χ. Οι λάτρεις πίστευαν ότι τη διαμόρφωσε ο Ορφέας, προβαίνοντας σε μία ριζική αναμόρφωση των μυστηρίων του θεού Διόνυσου, δίνοντάς τους μία καθαρά πνευματική προοπτική.

Το τελετουργικό του ορφισμού περιελάμβανε νηστείες, καθαρμούς, καθαρότητα βίου, αποχή από βρώση κρέατος και πολλούς εξορκισμούς. Το ζητούμενο μέσα απ' όλα αυτά ήταν η τελική απαλλαγή από τον κύκλο των διαρκών μετενσαρκώσεων, μετέχοντας σε μία διαρκή μυστηριακή ζωή αποτέλεσμα της οποίας ήταν ο τέλειος εξαγνισμός και η αποκατάσταση της ψυχής στην πρότερη μακαρία κατάστασή της μέσα στην θεία πληρότητα-αθανασία. Ο ορφισμός, όπως και άλλες μυστηριακές λατρείες, θεωρείται ότι προετοίμασε διανοητικά τους μεσογειακούς λαούς για την αποδοχή του χριστιανικού κηρύγματος.

From :
http://el.wikipedia.org/wiki

Πέμπτη, 23 Ιουνίου 2011

Γονιδέλλης Απόστολος - Η γένεση κατά τους αρχαίους Έλληνες - Τιτάνες


Περιγραφή:

Με οδηγό μας λοιπόν πάντα τον Ησίοδο, θα ασχοληθούμε μ' αυτές τις αρχέγονες θεότητες για να γνωρίσουμε το μεγαλείο τους, τις θείες ιδέες και τους νόμους που προσωποποίησαν και τι πρόσφεραν στην ανθρωπότητα. Έτσι θα μάθουμε ποιοί ήταν αυτοί οι πρώτοι Θεοί, που εμφανίσθηκαν στον κόσμο που όπως φαίνεται στη "Θεογονία", ήταν οι "παπούδες" όλων των μετέπειτα Θεών.

Thanks to e_bibliothiki

http://www.wupload.com/file/32152676/Apostolos_Gonidellis_-_H_Genesi_Kata_tous_Arxaious_Ellines.pdf

Η συνειδητοποίηση της ψευδαίσθησις

Είναι πολύ δύσκολο για έναν άνθρωπο να συνειδητοποίηση όχι μόνο την ατέλεια του, την παροδικότητα του, την μηδαμινότητα του, αλλά και πόσο μη πραγματικός είναι.

Η συνειδητοποίηση της ψευδαίσθησις αυτού του ίδιου, των δημιουργημάτων του, όπως επίσης και του κόσμου του είναι το πρώτο σκαλί που θα τον οδηγήσει στην γνώση του εαυτού.

Τετάρτη, 22 Ιουνίου 2011

Crossing towards the other side




 Crossing towards the other side
 

Many times ordinary people are complaining about what is happening in their life.They want something else from what they experience and this creates sadness or jealousy or anger.

In reality they live their life's as their needs and emotions and consciousness telling them to do.
Human Ego can never be happy with any result that can achieve,after a while something new will appeared in their attention and so a new target must be accomplish by them.An endless game of the senses.

A gnostic pupil is very aware of all these illusions and his primary goal is to be silence, so his newborn soul to be heard,creating in this way the right space for its growing.

Then in time a new voice is trying to lead our system balancing the function of our ego in a neutral way.
Then in future time no complains will arise,harmony is an inner power that we can extract it from these qualities of our newborn soul.

If we are not focus in this then nothing creative in a spiritual sense can emerge.

We must decide in our crossing towards the other side if we will continue in striving with this big waves of this sea of this material nature or decide, and so reach, the stable ground of the other kingdom.

Man himself has both aspects in him, a harmonious one and the opposite,good work brings good fruits,weakness creates chaos.

Freedom from the known leading us to self knowledge then everything we do, impel us towards the Light,in there no shadows exist,no pain,no fear,no me and you.

One can say,words are easy,yes they are, but these original ideas are like glimpses in our dark personality home,lighting us in this way, a whole new world appearing,the plan,the door,the key our whole existence is so visible then.

Words,original ideas,memories of our soul can lead us to pure action,are so essential,Logos,sound,words are all aspects of the Love that create our known universe,so if we use it right harmony is near,if we use it in a wrong egoistic way chaos is the result.

Have no desires, is the ultimate desire, but also this is something that we must exceeded.

Τρίτη, 21 Ιουνίου 2011

Κυριακή, 5 Ιουνίου 2011

Jacob Bohme - The Incarnation of Jesus Christ (1620)


 Jacob Bohme - The Incarnation of Jesus Christ (1620)

Fragment from the book :

3. Mark this therefore, ye covetous, proud, envious, false judges, ye wicked men, who bring your will and desire into earthly goods, money and possessions, into the sweets of this life and account money and possessions your treasure and set your desire therein, though ye want nonetheless to be God's children; ye stand and dissemble before God that he may forgive you your sins. But with your image ye remain in Adam's skin, in Adam's flesh, ye comfort yourselves thus with Christ's suffering and are but dissemblers. Ye are not God's children, ye must be born in God if ye will be children, else ye deceive yourselves together with your hypocrites who paint deceptive colours before you. They teach, but are not known of God, nor sent to teach. They do so for the belly's sake and for worldly honour, and they are the great whore in Babel who dissemble to God with their lips, but with their heart and will-spirit serve the dragon in Babel.

4. Dear soul, if thou wouldest become God's child, prepare for temptation and tribulation. It is not easy and pleasant to enter into the child-life, especially when reason lies imprisoned in the earthly kingdom. The reason must be broken, and the will go forth from the reason and sow itself in humble obedience in God's kingdom, as a grain is sown in the field. The will must make itself as it were dead in- reason and give itself up to God; thus the new fruit grows in God's kingdom.

5. Man therefore stands in a threefold life and all belongs to God; the inner fiery essences of the first principle are incorporated with the new body in Christ, so that they may out of God's will flow into Christ's flesh and blood. Their fire is God's fire out of which burn love, gentleness and meekness, whence goes forth the Holy Spirit and helps them sustain the battle against earthly reason as also against the corrupt flesh and the devil's will. Man's yoke of the earthly will becomes easier to him, but he must in this world remain in the strife. For to the earthly life belongs sustenance; this man must seek and yet he may not set his will and heart upon it and cleave to it; he must trust in God, his earthly reason continually falls into doubt that he may suffer lack; it desires continually to see God and yet cannot, for God dwells not in the earthly kingdom but in himself.

Link to download :

Jacob Boehme Bibliography :

Σάββατο, 4 Ιουνίου 2011

Joacob Boehme Emblems - Coloured by Adam McLean


Frontispiece engravings from collected works of Boehme

Des Gottseeligen Hoch-Erleuchteten Joacob Bomens Teutonici Philosophi Alle Theosophische Wercken,Amsterdam,1682 (edited Gichtel)


Adam McLean :
Adam McLean is one of the few recognised experts on hermetic, emblematic and alchemical symbolism. Since 1978 he has published over 50 books on hermeticism, alchemy and related matters, edited the long running Hermetic Journal in the 1980's, and now organises the largest and most comprehensive web site on alchemy. He also offers study courses on the interpretation of alchemical symbolism. He also has one of the largest collections of modern tarot decks and is very interested in the artwork of modern tarot. As an artist he is not one given up to exploring in a free or indulgent way his own ideas, but instead he works essentially to restore and invigorate traditional emblematic and alchemical imagery. In March 2008 he decided to create this occasional weblog dealing with his artistic interests and research, his ongoing projects, his enthusiasms for traditional emblematic allegorical works and criticisms of some of the more risible aspects of modern art.

More:
http://www.alchemywebsite.com/paintings/artweblog.html

Alchemical and Emblematic Paintings.m4v

Παρασκευή, 3 Ιουνίου 2011

Jiddu Krishnamurti - Freedom From the Known (e-book)



We are each one of us responsible for every war because of the aggressiveness of our own lives, because of our nationalism, our selfishness, our gods, our prejudices, our ideals, all of which divide us. 

And only when we realize, not intellectually but actually, as actually as we would recognize that we are hungry or in pain, that you and I are responsible for all this existing chaos, for all the misery throughout the entire world because we have contributed to it in our daily lives and are part of this monstrous society with its wars, divisions, its ugliness, brutality and greed - only then will we act.

Free link :
http://www.mediafire.com/?xducz7i20rat2l4

Πέμπτη, 2 Ιουνίου 2011

Cathar Castles booklet




I made a small booklet with many great photos and some historical text that i found on the net about each of these castle,hope that you will like it.

Link to download :
http://www.mediafire.com/?hbaay5a788pn2h3

Cathar Castles

A short events recall....

During the XIIth century, in the South of France, a christian religion different from catholicism developped: catharism .
This new belief based on christianity but very critical towards catholocism was quickly spread to all Occitany. To thwart this influence, the Pope Innocent III decided to start the crusade against the Albigeans. This crusade was very shortly joined by a geopolitical war between the northern and occitan lords. The Inquisition law court finished the last sieges and stakes against the cathars. Although catharism was eradicated, it is still one of the symbols of tolerance, freedom and open-mindedness of the occitan culture . It left its marks on this land and its identity.
Nowadays, only a few traces remains of history. The castles, abbeys and museums of the Cathar Country became symbols of this struggle : castles were used as refuge for cathars and had to face many sieges ; the abbeys had to function to seat the catholic position and carry through the crusade. Through the centuries, the monuments faces have changed but their story will endlessly be linked to the tragedy of the medieval period.
The doctrine/.
Catharism appears in the Occidental christianity during the middle of the XIIth century . This medieval christendom dissidence praises, as many other movements of that time, to go back to the origin of the primitive Church's model during the first years of Christianity . It condemned Rome's Church and its hierarchy under pretext that it didn't follow the Christ's ideal of living and poverty.
Under different names, the cathar communities have been attested through the whole Europe, but it was it the Midi of the France and in the North and center of Italy that catharism was really welcomed and lasted.
For Rome's Church, catharism was a worse danger than the infidels (Jews and Muslims), because, although being christians, they didn't interpret the Holy Scripture in the same way and refused the seven Sacraments doctrine.
Their belief was based on the existence of two worlds , one good and the other bad. The first one is the invisible world, with eternal creatures, creation of the Holy Father ; the second one, visible and corruptible world, is the Devil's work. Introduced in flesh bodies made by the Devil, the fallen angels become men's and women's spirit.
For the cathars, the Christ was only sent by the Holy Father to bring down to the human race the salvation message. He isn't the catholics redeemer of the whole sins. This is why cathars only have one sacrament , the « consolamentum » (consolation) or hands imposition baptism practised by the Christ, the only one able to give salvation.
The events that led to the cathars dissappearance in the Midi/
As others dissident or contesting contemporaneous movements, « the good men heresy » was condemned by the papacy and so became the target of the catholic clerks, first cistercians (the futur Saint Bernard came to fight them in Toulouse's area in 1145), then, during the XIIIth century, mendicant orders (Dominicans and Franciscans). 
Not able to make the cathars change their beliefs thanks to preaching, the papacy decided in 1209 to start against the cathars in the Midi, the first crusade taking place on christian lands against heretics and those who supported them . It was the crusade against the Albigeans.
The king of France in 1209 didn't want to follow but 300 000 barons and Northern knights, followed by their servants and henchmen, met at Lyon attracted by the Midi wealth. After Carcassonne's siege, Simon de Montfort is promoted as the crusade's chief. From 1226 and on, Louis VIII which succede to Philippe-Auguste on the throne of France decided to be part of the crusade.
This struggle lasted for twenty years and induced to the political chessboard transformation in the Midi of France ( fastening of Carcassonne's and Beaucaire's seneschalsy to the King of France lands, and the submission of Raymond VII de Toulouse to the king).
In 1233, the Church decided of a new strategy by creating a judicial institution led by the Dominicans : the Inquisition . The investigations conducted by the inquisitors, during the whole XIIIth century and at the beginning of the XIVth century, had seriously deminished the number of cathars in the Midi.
Real epilogue of the crusade against the Albigeans, the military operation against Montségur , siege of the cathar bishopric of Toulouse's area, marks a true turning in the cathar repression. The fortress surrendering the 15th of March 1244, ends the dissappearance of the principal refuge of the cathar hierarchy.
The arrest of the perfects Pierre and Jacques Authié in 1308 marks the end of the heresy in Languedoc. The stake of the last Perfect known Guilhem Bélibaste at Villerouge-Termenès, Narbonne's archbishop castle, sets the end nearly definitif to cathar history in the Midi.

Chronology :

1179 the council of Latran III hits the cathar heresy
1208 15 th of January, the prelate Pierre de Castelnau send
by the Pope is murdered
1208 Pope Innocent III call for the crusade
1209 July, siege of Béziers
1210 siege of Termes
1218 Death of Simon de Montfort during Toulouse siege
1229 Treaty of Meaux-Paris
1242 thwarted revolt of Raymond VII and of his son
1244 16th of March, Montségur stake
1255 end of the struggle by the possession of Quéribus
1321 Death of Guilhem Belibaste
1659 Treaty of the Pyrenees

Source : http://www.payscathare.org/3-6270-Home.php
Text below from : http://www.catharcastles.info/

Τετάρτη, 1 Ιουνίου 2011

Do you wish to follow the path that leads to light?


Spirit Of Spring 
Alphonse Mucha (1860 – 1939)

 Θέλετε να ακολουθήσετε το μονοπάτι που οδηγεί στο φως;

Είναι γεγονός το ότι κάποιοι άνθρωποι έχουν συνειδητοποιήσει και έτσι επιθυμούν εσωτερικά να ακολουθήσουν έναν δρόμο που θα τους επιτρέψει να ανέλθουν σε ένα επόμενο πνευματικό επίπεδο.
Βέβαια λογικό είναι,πάνω σε αυτό να αναρωτηθούμε το εξής : Μέχρι τα 40 τους χρόνια έχουν επισκεφτεί την τουαλέτα σχεδόν 28.000 φορές,αλλά πόσες καλές πράξεις έχουν πραγματοποιήσει μέχρι τότε για τον συνάνθρωπο τους?
Αυτος ο δρόμος πραγματοποιείται όχι με λόγια αλλά με πόνους τοκετού και καθαρες πράξεις.


 Do you wish to follow the path that leads to light?

It is true that some people have realized and so wish to follow an internal path that will allow them to reach a next spiritual level.
Of course, logically on that is to ask the following: Up to 40 years they have visited the toilet nearly 28,000 times, but how many good deeds they have made up to their fellowman?
This path is made not with words but with birth pains and pure deeds.