Τρίτη, 31 Ιανουαρίου 2012

Ηow love can be different?



I feel sad for the people who change faces every day.... 

Stability of thought and desire must be a main quality in us... 

These two shows of how conscious we are as humans beings.

I really want the girl that i love to tell me i love you today and tomorrow and till the end.

How love can be different?

Σκέψεις

Στην αρχαία Ελλάδα υπήρξαν πολλές διαφορετικές ανθρωπολογικές και κοσμολογικές εξηγήσεις ανάλογες με τον εκάστοτε φιλόσοφο και το πως αυτός τα αντιλαμβάνονταν όλα αυτά.
Μερικές μορφές σκέψης συμπλήρωναν η μια την άλλη ή απλά εξέθεταν μια διαφορετική οπτική γωνία,όμως όπως και στην λεγόμενη "Χριστιανική σκέψη" δεν μπορεί κανείς να την ερμηνεύσει πλήρως σαν ένα σώμα,ή να την θεωρήσει συγκεκριμένη και απόλυτη μιας και υπάρχουν διάφορα διάσπαρτα κομμάτια μέσα στην διάρκεια της ιστορίας που συχνά αλληλοαναιρούν το ένα το άλλο.
Έτσι το να λες η "αρχαία Ελληνική σκέψη" λέει αυτό ή το άλλο είναι αίολο
 ******* 
 Μερικές φορές μπορεί να μην καταλαβαίνουμε την σκέψη του άλλου,ή απλά αυτή να διαφέρει από τον τρόπο που εμείς κατανοούμε τον κόσμο και όλες αυτές τις βαθύτερες αντιλήψεις για τον Θεό και τον τρόπο που τον προσεγγίζουμε.
Όμως αυτό δεν πρέπει να είναι ή να γίνει ένα εμπόδιο μέσα μας,γιατί το ουσιαστικότερο σε έναν άνθρωπο είναι η καθημερινότητα του και πως η ψυχή του εκφράζεται μέσα σε αυτόν τον κόσμο, όπως και πως συμπεριφέρεται με τους γύρω του ανθρώπους.
Η καλοσύνη,η ευγένεια,η γενναιοδωρία,η διάθεση για ειλικρινή επικοινωνία πρέπει να είναι βασικές αξίες που να ακτινοβολούνται από ένα τέτοιον άνθρωπο,τώρα αν πιστεύει με έναν τρόπο στο Θεό που εμείς δεν καταλαβαίνουμε τότε αυτό είναι ένα δικό μας πρόβλημα.
Πολλοί υπέρμαχοι του Χριστιανισμού ήταν κοινοί φονιάδες και όργανα του πονηρού,τόσο απλά, οπότε πριν κρίνουμε την πίστη κάποιου άλλου ας ρίξουμε μια ματιά στην δική μας πραγματικότητα.
Όμως παρόλα αυτά στους πονηρούς καιρούς που βρισκόμαστε ας είμαστε προσεχτικοί γιατί όπως και οι γραφές λένε... θα είναι ντυμένος σαν πρόβατο.

Sale all your material possesses and follow me


One of the main task of the Christ Spirit was to inform and prepare us for the coming future events when man and his cosmos will walk into the next step of evolution.

This new body that He was talking about is made from His unique substance and it is something that all humanity must achieved harmonized in this way with the Sublime Universal Laws.

During these next decades man must change completely his entire being.

The cosmic and inter cosmic radiations help him in this work strongly.

Everything will oppose this plan of evolution will be neutralize by tremendous powers.

More and more people in all parts of this world understand now this demand,so even stronger the words of our Saviour are written on our forehead 

"Sale all your material possesses and follow me" 

Hope that this will be yours life task too.

p.s. the above photo is just a symbolic picture for me, nothing more.. !

Παρασκευή, 27 Ιανουαρίου 2012

Η μουσική του Bach και ο Christian Rosicross



Η μουσική του Bach και ο Christian Rosicross

Μέσα από έξη διαλέξεις μια Ολλανδική εκπομπή παρουσίασε και ανέλυσε ένα βιβλίο το οποίο γράφτηκε από δυο Ολλανδούς συγγραφείς.

Αυτοί μελέτησαν την μουσική του Bach και μέσα σε ένα διάστημα επεξεργασίας δώδεκα ετών  ανακάλυψαν ότι όλες του οι συνθέσεις βασίζονταν πάνω σε συγκεκριμένους αριθμούς οι οποίοι έρχονταν στην επιφάνεια ξανά και ξανά.
Μέσω των αριθμόν,που επαναλαμβανόμενοι βρισκόντουσαν μέσα στην μουσική του,μπόρεσαν να βρουν ποιες λέξεις  αυτοί αντιπροσώπευαν.
Το ίδιο του το όνομα,η γέννηση του,ακόμη και ο χρόνος του θανάτου του βρέθηκαν σε πολλές συνθέσεις του.

Αλλά αυτό το οποίο ξανά και ξανά επαναλαμβάνονταν μέσω αυτών των ερευνών ήταν και το όνομα του Christian Rosicross καθώς και η ημερομηνία 1387,η οποία όπως έχει αναφερθεί από τον Rudolf Steiner είναι η χρονιά κατά την οποία ο  Christian Rosicross ενώθηκε με τους δώδεκα Σοφούς του παρελθόντος.

Αυτοί οι δώδεκα αντιπροσωπεύουν τις επτά περιόδους της Ατλαντίδας καθώς και τις πέντε τελευταίες περιόδους της Άριας εποχής.
Όλη η σοφία της ανάπτυξης της ανθρωπότητας στην διάρκεια αυτών των δώδεκα περιόδων αντιπροσωπεύετε από αυτούς τους δώδεκα σοφούς.
Ο δέκατος τρίτος ανάμεσα τους ήταν ο Christian Rosicross.

Στην διάρκεια αυτής της συγκέντρωσης ο τελευταίος έπεσε σε κώμα,και οι δώδεκα τότε μετέφεραν την σοφία τους σε αυτόν μέσω μικρών μάντραμς.
Όταν συνήλθε ο Christian Rosicross είχε απορροφήσει όλα όσα του είχαν μεταδώσει και μέσω αυτής της σοφίας μπορούσε να παρουσιάσει μια εντελώς νέα γνώση οι οποία μέχρι εκείνην την στιγμήν δεν είχε ποτέ αποκαλυφτεί στην ανθρωπότητα.
Είναι αυτή η νέα διδασκαλία που θα αποκαλυφθεί στο προσεχώς άμεσο μέλλον σε ολόκληρη την ανθρωπότητα.

Όλη η ζωή γύρω μας λειτουργεί κάτω από την επενέργεια συγκεκριμένων κοσμικών νόμων.
Η γη μας περιστρέφετε γύρο από τον ήλιο μαζί με άλλους πλανήτες.
Εκτός από τους πολύ γνωστούς πλανήτες Αφροδίτη, Άρη,Δία και Κρόνο,τρεις άλλοι πλανήτες ανακαλύφτηκαν κατά την διάρκεια των προηγούμενον αιώνων,όπως ο Ουρανός ο Ποσειδώνας και ο Πλούτωνας.

Η εσωτερική διδασκαλία μας λέει ότι αυτοί οι τρεις πλανήτες δεν ανήκουν στο δικό μας ηλιακό σύστημα.
Αναφέρονται σαν οι λεγόμενοι μυστηριακοί πλανήτες οι οποίοι ανακαλύφτηκαν ξανά από τον άνθρωπο όταν η συνείδηση του αναπτύχθηκε τόσο ώστε να μπορέσει να κατανόηση το νόημα τους και έτσι οι άνθρωποι να μπορέσουν καταστούν ικανοί να αντιδράσουν θετικά κάτω από τις δονήσεις τους.

Όπως η γη μας κινείται γύρο από τον ήλιο,το ηλιακό μας σύστημα με την σειρά του κινείται μέσα στον χώρο,μέσα στον γαλαξία.
Όπως επίσης και ο γαλαξίας ακόλουθη την δική του πορεία μέσα στο σύμπαν.
Ανυπολόγιστες αποστάσεις χωρίζουν όλο αυτό το έναστρο πλήθος.
Όλα στο σύμπαν κινούνται κυκλικά μέσω του διαστήματος μέσα σε συμφωνία και αναλογία και κάτω από την επήρεια  ήλεκτρο-μαγνητικών νόμων που ονομάζονται επίσης κοσμικοί νόμοι.

Από την άλλη γνωρίζουμε επίσης ότι και οι μικρότερες αρχές ζωής μας δείχνουν ακριβός το ίδιο. Τα σώματα είναι συντεθειμένα μέσω ενός θαυμαστού συστήματος δυναμικών γραμμών,οργάνων, κυττάρων και ατόμων,τα τελευταία, τα άτομα μας δείχνουν ότι μοιάζουν αρκετά στην δομή όπως και ένα μικρό ηλιακό σύστημα.

Πριν από μερικά χρόνια υπήρχε η πεποίθηση ότι το άτομο ήταν το μικρότερο κομμάτι,το μικρότερο σώμα, όμως μέσω των συνεχών επιστημονικών ανακαλύψεων ανακαλύφτηκε ότι και το άτομο επίσης μπορεί να διαιρεθεί,και ότι στην ουσία όλα μπορούν να εξηγηθούν μόνο μέσω των δυνάμεων-ακτινοβολίας.
Είναι αυτές οι δυνάμεις ακτινοβολίας οι οποίες προκαλούν όλη την ζωή.
Από που προέρχονται όλες αυτές οι ακτινοβολίες θα μπορούσαμε να αναρωτηθούμε;

Υπάρχει μία αρχαία διδασκαλία η οποία μας λέει ότι πίσω από κάθε ακτινοβολία πίσω από κάθε αποκάλυψη βρίσκετε μια συνείδηση.
Η κατάσταση της συνείδησης είναι και κατάσταση της ζωής αυτή είναι μια θεμελιώδης αξία.
Χωρίς συνείδηση καμία ζωή δεν μπορεί να υπάρξει ούτε στην πιο μικρή ούτε στην πιο μεγάλη αποκάλυψη.
Στην απαρχή υπήρχε μόνον ο Ένας, μια Ανεκδήλωτη Συνείδηση του Πατέρα Όλων,του Λόγου.
Από αυτόν τον Λόγο η πρώτη αποκάλυψη ήρθε σε ύπαρξη.

Είναι για αυτόν τον λόγο που το Ευαγγέλιο του Ιωάννη ξεκινά με αυτές τις λέξεις 'Εν αρχή είναι ο Λόγος'.
Από αυτόν τον Λόγο από αυτήν την Θεϊκή συνείδηση εκδηλώθηκε η ζωή και αυτή η ζωή ήταν το Φως των ανθρώπων.
Αυτές οι λίγες λέξεις  θέλουνε να μας πληροφορήσουν για μια τεράστια και ισχυρή διαδικασία ανάπτυξης.

Διότι το Φως των ανθρώπων δεν είναι παρά η συνείδηση, η αναφλεγόμενη δύναμη-σκέψης η οποία ήρθε σε ύπαρξη από την Θεϊκή Ζωή,την Θεϊκή σκέψη μέσα από μία περίοδο που δεν μπορεί να κατανοηθεί μέσω τις τριπλής διάστασης συνείδησης του χώρου και του χρόνου.
Σε κάθε άτομο της δημιουργίας τοποθετήθηκε αυτή η Θεϊκή Ιδέα σαν ένας σπόρος που εν δύναμη περιέχει όλην την γνώση για την ανάπτυξη του δημιουργήματος.
Επίσης μέσα από εμάς Επιθυμεί να Αποκαλυφθεί, όμως αυτό μπορεί να συμβεί μόνον όταν η συνείδηση μας ακολουθεί την Θεϊκή του Δημιουργία και δεν οδηγείται σε διαφορετικούς δρόμους μέσω της Επιθυμίας του Εγώ.

Τι έχει να κάννη όλο αυτό με τον Cristian Rosicross και τους αριθμούς που πολύ ευφυώς ανακάλυψαν οι συγγραφείς του βιβλίου αυτού σχετικά με την μουσική του Bach;
Προηγούμενος αναφέραμε τις δυνάμεις-ακτινοβολίας και ότι όλα αυτά έρχονται σε εκδήλωση μέσω της συνείδησης λέγοντας : 'η κατάσταση συνείδησης είναι και κατάσταση ζωής'
Μέσω της συνείδησης τα άτομα ελκύονται και ενώνονται ώστε να δημιουργήσουν τις πιο ποικίλες μορφές.

Κάθε τι ζωντανό ακτινοβολεί δυνάμεις και λαμβάνει επίσης με την σειρά του αυτές τις ακτινοβολούσες δυνάμεις με τις οποίες βρίσκεται σε αντιστοιχία,σε αρμονία με την δική του κατάσταση ζωής.
Αυτές οι δυνάμεις μετατρέπονται μέσω του συστήματος του, και σαν φυσιολογική συνέπεια ένα αποτέλεσμα θα προέλθει ξανά από αυτές.

Όλο το Κοσμικό Σύμπαν είναι ένα μεγαλειώδες και απεριόριστο πεδίο ακτινοβολίας στο οποίο  δυνάμεις και ακτινοβολίες  ωθούνται σε εκδήλωση, και στο οποίο τα πάντα κινούνται,αφυπνίζονται σε ζωή και αποσυντίθενται και πάλι ξανά.
Όλη αυτή η ανάπτυξη καθοδηγείται από Μεγαλειώδεις Οντότητες των οποίων η συνείδηση έρχεται σε συμφωνία πάντοτε με τους Κοσμικούς νόμους,ακόμη και όταν το σύμπαν ωθείτε στην διαδικασία της γέννησης,αποκάλυψης και αποσύνθεσης,μια αιώνια μετατροπή και αλλαγή,στην οποία οι νόμοι των ακτινοβολιών οι οποίοι προέρχονται από τον Κόσμο,το Ηλιακό μας Σύστημα και όλα αυτά που το περιβάλλουν, αφυπνίζουν την ζωή αλλά μπορούν ταυτόχρονα και να την εξολοθρεύσουν επίσης όταν δεν βρίσκετε σε αρμονία με την Πρωταρχική Θεϊκή Ιδέα. 

Γιαυτό τον λόγο εξαρτάται από την συνείδηση μας εάν αυτή η διαδικασία της μετατροπής στην οποία τα άτομα συνθέτονται και διαλύονται, μπορούν να επιμηκυνθούν ή όχι.


Όταν η συνείδηση του ανθρώπου ζει εξολοκλήρου από την συνήθη-φύση,στην οποία όλα τα πράγματα υπόκεινται στον θάνατο,τότε και η ζωή στον μικρόκοσμο δεν θα μπορεί να διατηρηθεί και έτσι θα βρει το νομοτελειακό της τέλος,όπως κάθε τι που αποκαλύπτεται σε αυτήν την έκπτωτη φύση.

Αλλά ο Παύλος μας λέει:
'Ακούστε, σας μιλάω για ένα μυστήριο, αυτή η φθαρτή φύση πρέπει να ενδυθεί την αφθαρσία και αυτή η θνητή φύση πρέπει να ενδυθεί την αθανασία.Όταν το φθαρτό και το θνητό θα ενδυθούν την αθανασία τότε θα επαληθευτεί αυτό που είναι γραμμένο: Ο θάνατος κατεπόθη σε νίκη'. 
Προς Κορινθίους Α 15/ιε/53-55

 Μόνον όταν μια εξολοκλήρου νέα συνείδηση αναπτύσσεται μέσα μας, μπορούν αυτά τα λόγια του Παύλου να ειπωθούν και για εμάς επίσης.
Και είναι αυτή η δυνατότητα η οποία προετοίμασε για ολόκληρη την ανθρωπότητα ο Christian Rosicross.

Όπως η Γη μας κάνει κύκλους γύρο από τον Ήλιο,έτσι και το ηλιακό μας σύστημα κινείται επίσης μέσω του Ζωδιακού κύκλου.
Το κάθε τι στο ηλιακό μας σύστημα διέρχεται το ένα μετά το άλλο μέσω τον δώδεκα ζωδιακών σημείων. Αστρονομικά όπως και αστρολογικά αυτό είναι ένα αδιαμφισβήτητο γεγονός.
Κάθε περίπου 26.000 χρόνια το ηλιακό μας σύστημα κινείται διαμέσου και τον δώδεκα αυτών σημείων.

Όπως υποβαλλόμαστε στις ακτινοβολίες τον πλανητών της Σελήνης και του Ήλιου,βομβαρδιζόμαστε επίσης και από τις ακτινοβολίες και τις δυνάμεις του ζωδιακού.
Όμως επειδή αυτές οι ακτινοβολίες διαφοροποιούνται μέσα στην πορεία του χρόνου εξαιτίας του ταξιδιού μας μέσα από το ζωδιακό, λαμβάνομε κάθε φορά νέες δυνατότητες ανάπτυξης της συνείδησης μας με την βοήθεια αυτών των ακτινοβολιών.

Μέσω των αμέτρητων εμπειριών μας σε αυτό το πεδίο ζωής,και σε αναλογία με την κατάσταση του όντος  μας η συνείδηση μας αλλάζει όπως επίσης και η κατάσταση της ζωής μας.
Ανάλογα με τον τρόπο που αντιδρούμε σε αυτές τις διαφορετικές ακτινοβολίες δημιουργούμε το δικό μας karma και ελκύουμε όλα όσα είναι σε συμφωνία με την κατάσταση της ζωής μας.

Έτσι στριφογυρίζουμε μαζί με την γη και το ηλιακό μας σύστημα στον τροχό της γέννησης και του θανάτου σε μια αδιάκοπη επανάληψη.
Μέχρι που θα έρθει η στιγμή που θα συνειδητοποιήσουμε το αχρείαστο, το άσκοπο αυτής της αιώνιας διαδικασίας της γέννησης,εκδήλωσης και αποσύνθεσης,και ενδεχομένως αναρωτηθούμε τότε πιο είναι το νόημα πίσω από όλα αυτά;

Στην παρούσα φάση η πρωταρχική Θεϊκή αρχή η οποία είναι κοιμισμένη στο κέντρο του μικρόκοσμου μας,μπορεί να αγγιχτή από τις υψηλές ακτινοβολίες του γνωστού μας σύμπαντος.
Οι ακτινοβολίες των ονομαζόμενων τριών μυστηριακών πλανητών μπορούν τότε να αγγίξουν τον Θεϊκό σπόρο μέσα μας αφυπνίζοντας τον σε νέα ζωή.
Όλη μας η γήινη φύση υπόκειται σε ένα συγκεκριμένο δονητικό κλειδί,εξαρτώμενο από τη συλλογική συνείδηση της ανθρωπότητας πάνω στην γη.

Σε αρμονία με αυτήν, η γη μας ελκύει τις ακτινοβολίες εκείνες που συντηρούν αυτό το πεδίο-ζωής.
Όμως εάν η συνείδηση ενός μέρους της ανθρωπότητας αλλάξει,προσπαθώντας να απελευθερωθεί από αυτό το πεδίο της γέννησης και του θανάτου, λόγο του ότι έχουν βιώσει την ματαιότητα αυτού του πεδίου ζωής,τότε εκείνην την στιγμή μπορούν να προσελκυστούν,μετατραπούν και έτσι να αποκαλύπτουν υψηλές δυνάμεις-ακτινοβολίας μιας εντελώς διαφορετικής και ανώτερης  διάστασης.

Καθώς το πυκνό, κρύσταλλοποιημένο πεδίο-ζωής κινείται έχω από το συλλογικό επίπεδο συνείδησης της ανθρωπότητας πρέπει να κατανοήσουμε τότε ότι αυτή η νέα συνείδηση που αναπτύσσετε από ένα μέρος της ανθρωπότητας θα ελκύσει νέες ακτινοβολίες από το σύμπαν οι οποίες με την σειρά τους θα μπορέσουν επίσης να αγγίξουν και άλλους ανθρώπους οι οποίοι θα ανοιχτούν σε αυτές τις επιδράσεις.

Ένα άλλο μέρος της ανθρωπότητας όμως μπορεί να μην καταστεί ικανό στο να αντιδράσει θετικά σε αυτές τις νέες επιδράσεις και έτσι να δεθεί όλο και περισσότερο στην κατώτερη φύση.
Αναμφίβολα ένας διαχωρισμός θα επέλθει τότε μεταξύ αυτών των οντοτήτων που μπορούν να ανυψωθούν προς αυτό το νέο πεδίο-ζωής και των άλλων ανθρώπων οι οποίοι δεν θα μπορέσουν να αφομοιώσουν αυτές τις νέες δυνάμεις και οι οποίες θα εκπέσουν τότε πίσω σε μια πιο πρωτόγονη κατάσταση ζωής.
Το πρώτο μέρος θα μπορέσει να ανυψωθεί σε έναν 'Νέο Ουρανό-Γη όπως έχει προαναφερθεί και στο ευαγγέλιο όταν ο Ιησούς μας λέει 'Το βασίλειο μου δεν είναι από αυτόν τον κόσμο'.

Η εκδήλωση του Christian  Rosicross είναι η αρχή μιας ανύψωσης ενός μέρους της ανθρωπότητας μέσα σε αυτό το νέο Πεδίο-Ζωής,Εκατομμύρια αληθινοί Χριστιανοί από την αρχή αυτής της νέα Περιόδου, έχουν προσελκύσει  μέσω της πίστης τους και της ζωής τους αυτές τις νέες ακτινοβολίες.
Κατά την διάρκεια του Ζωδιακού σημείου των Ιχθύων,του οποίου και το ηλιακό μας σύστημα ταξίδεψε,αφύπνισαν την νέα ψυχή τους από τον ύπνο του θανάτου.
Η νέα συνείδηση έτσι έχει ήδη  αφυπνισθεί μέσα τους,και όλοι μαζί ελκύουν τις ακτινοβολίες των μυστηριακών-πλανητών οι οποίοι αποκαλύπτονται τώρα σε ολόκληρον τον κόσμο.

Είναι με την βοήθεια αυτών των άφθαρτων ψυχών που ο Cristian Rosicross σαν ο δέκατος τρίτος μεταξύ των δώδεκα του παρελθόντος, ωθεί την ανθρωπότητα πάνω στην ατραπό της Απελευθέρωσης στην Υδροχοϊκή εποχή στην οποία και το ηλιακό μας σύστημα ήδη εισήλθε.

Έχει φτάσει η ώρα του μεγάλου θερισμού για όλους εκείνους που έχουν προετοιμαστεί μέσω πολλών ενσαρκώσεων και έτσι μπορούν να αντιδράσουν τώρα  στις νέες αυτές επιδράσεις κατά  ένα πολύ θετικό τρόπο.
Είναι η  δέκατη τρίτη περίοδος στην οποία έχουμε τώρα εισέλθει, που η Θεϊκή Ψυχή πρέπει να αποκαλυφτεί.

Από την ανώτερη  διάσταση του Νέου Ουρανού-Γη οι νέες δονήσεις εισέρχονται τώρα σε ολόκληρη την ατμόσφαιρα μας.
Αυτή πρέπει να ήτανε και η αιτία για την οποία ο Bach αντιδρούσε έτσι μέσω τις έμπνευσής του σε σε όλες αυτές τις υψηλότερες δονήσεις.
Κατέστη ικανός να μεταφέρει όλες αυτές τις δονήσεις μέσω των συνθέσεων του και έτσι μέ την μουσική του εκατομμύρια άνθρωποι θα μπορούσαν να επηρεαστούν μέσω της πολύ ευαίσθητης αίσθησης ακοής μέσα στο νευρικό τους σύστημα.

Ως εκ τούτου, αυτές οι δονήσεις πηγάζουν από μία πολύ υψηλότερη διάσταση, οι κατώτερες δονήσεις (οι αριθμοί) υπόκεινται σε αυτές και ενδύονται μια ειδική αρμονία.
Όπως τα ρινίσματα σιδήρου επηρεάζονται από έναν μαγνήτη,κατά τον ίδιο τρόπο μπορεί να εξηγηθεί πως μία σύνθεση μπορεί να δώσει απόδειξη αυτής της νέας υψηλής αρμονικότητας εξαιτίας των διαφορετικών ήλεκτρο-μαγνητικών δυνάμεων.
Όπως η πυραμίδα της Gizeh κατασκευάστηκε μέσω μίας υψηλότερης γνώσης,ώστε όλες τις οι όψεις να βρίσκονται σε αρμονία με τα μέτρα και τους αριθμούς των κοσμικών νόμον,μπορούμε να πούμε ότι ακριβός το ίδιο συμβαίνει και στην μουσική του Bach.

Αυτός είναι και ο λόγος για τον οποίο το όνομα του Christian Rosicross καθώς και μερικές βασικές λέξεις και αρχές από το βιβλίο 'THE FAMA FRATERNITATIS' αποκαλύπτονται μέσω της μουσικής του Bach ξανά και ξανά,αυτό βέβαια μπορεί να εξηγηθεί πολύ εύκολα καθώς ο Christian Rosicross εκδηλώνει τον μεγάλο μεσολαβητή για την τρέχουσα Εποχή του Υδροχόου.

Καθώς όλα τα γράμματα εκδηλώνουν έναν συγκεκριμένο αριθμό,ώστε κάθε λέξη,και πιο ειδικά κάθε όνομα να περιέχει το δικό του κλειδί δόνησης,θέλουμε ταπεινά να σας πούμε εδώ ότι δεν ωθούσε τον Bach μια εξεζητημένη διανοητική κατάσταση μέσω της οποίας συνέθετε την μουσική του αλλά μια έμπνευση που προέρχονταν από αυτούς τους νέους Κοσμικούς Νόμους που σας περιγράψαμε.

Στο προσεχές μέλλον θα συναντήσουμε όλο και περισσότερες αποδείξεις οι οποίες θα αποκαλύπτουν αυτόν τον μεγάλο μεσολαβητή αυτής της δέκατης τρίτης περιόδου,κατά την διάρκειά της οποίας ένα μέρος της ανθρωπότητας θα βαδίσει την ατραπό της απελευθέρωσης έξω από την φύση του θανάτου, μέσω της ζωογόνησις της Θεϊκής Ψυχής, ο Christian Rosicross διαδραματίζει έναν κεντρικό ρόλο σε όλο αυτό το σχέδιο, όχι σαν ένας άνθρωπος από σάρκα και αίμα,αλλά σαν ένα ισχυρό Πεδίο-Ακτινοβολίας το οποίο μπορεί να μας ανασύρει ψηλά μέσα στον Νέο Ουρανό-Γη.

Αυτοί οι οποίοι επιθυμούν να βαδίσουν την ατραπό της απελευθέρωσης θα πρέπει να μάθουν να αντιδρούν θετικά όσον αφορά αυτές τις νέες ακτινοβολίες  παραδίδοντας το Εγώ της κατώτερης φύσης.
Τότε μόνον η Θεϊκή Ψυχή, ο Χριστός μέσα μας,μπορεί να έρθει σε ζωή και να συνδεθεί πάνω στον σταυρό της φύσης,τότε αυτός ο σταυρός μπορεί να μεταμορφωθεί και να γίνει ένας Ακτινοβόλος Σταυρός,στον οποίον Το Χρυσό Ρόδο μπορεί και θα ακτινοβολεί σε πλήρη δόξα :
Christian Rosicross


Πέμπτη, 26 Ιανουαρίου 2012

Anonymous (2011) Photos


Anonymous (2011) On Line





A political thriller advancing the theory that it was in fact Edward De Vere, Earl of Oxford who penned Shakespeare's plays; set against the backdrop of the succession of Queen Elizabeth I, and the Essex Rebellion against her.



http://www.imdb.com/title/tt1521197/

Τετάρτη, 25 Ιανουαρίου 2012

Η διαρκής κίνηση

Η διαρκής κίνηση
είναι προϊόν μετάβασης στον χρόνο και στον χώρο
η σημαντικότητα της εξαρτάται από το κίνητρο της απελευθέρωσης της σκέψης και την μετατροπή της σε πράξη.
Το αποτέλεσμα της κίνησης λέγεται ζωή το αποτέλεσμα της μη κίνησης λέγεται σοφία
όταν η δράση μετατρέπεται σε μη δράση παράγεται καθαρή ενέργεια
μέσω αυτής η μορφή γίνετε συμπαντική
τότε η απελευθέρωση από τον χώρο και το χρόνο έχει ολοκληρωθεί

Η εσωτερική κριτική σε οδηγεί στην κατανόηση και την αγάπη


Μερικοί άνθρωποι έχουν υπερεκτιμήσει τόσο πολύ τους εαυτούς τους που πλημμυρίζουν από έπαρση.

Σε κάποιο σημείο αρχίζουν να το πιστεύουν και οι ίδιοι,τότε γίνονται κυνικοί και αφοριστικοί.

Δεν καταλαβαίνουν ότι η εσωτερική βελτίωση ενός ανθρώπου επέρχεται με την εσωτερική κριτική και όχι με την εξωτερική.

Η εσωτερική κριτική σε οδηγεί στην κατανόηση και την αγάπη,η εξωτερική κριτική στο μίσος και τον πόνο.

Η αγάπη είναι αγνή σπάει όλα τα δεσμά...

Πολύ λίγοι άνθρωποι κατανοούν ή βιώνουν την αγάπη στην ολότητα της για αυτό και δεν μπορούν να κατανοήσουν ότι αυτή δεν υπολογίζει χρώμα , ηλικία, βάρος ή ακόμα και φύλο. 
Τα στερεότυπα της υποκρισίας της κοινωνικής ηθικής είναι πάντοτε παρόντα.
Η αγάπη είναι αγνή σπάει όλα τα δεσμά είναι δημιουργική και γόνιμη , μια όμορφη γυναίκα ή άντρας μεγαλώνοντας μετατρέπει την εξωτερική του ομορφιά που φθείνη μέσα από το σώμα σε εσωτερική , για αυτό σε μερικούς ανθρώπους, όσα χρόνια και να περάσουν αυτή συνεχίζει να ακτινοβολεί.

Τρίτη, 24 Ιανουαρίου 2012

Κατανοήστε την αναγκαιότητα μιας εξ θεμελίων αλλαγής


 Μετά την ψευδαίσθηση τις πρωτοχρονιάς και την αστειότητα της ανταλλαγής των υποκριτικών ευχών, που φυσιολογικά δεν επέφερε καμία αλλαγή στην καθημερινότητα μας, προσγειωθείτε πάλι στην μηδαμινότητα της ύπαρξης, μέσα σε μια κοινωνία που σας συνθλίβει εσωτερικά και εξωτερικά.

Κατανοήστε την αναγκαιότητα μιας εξ θεμελίων αλλαγής και αφιερώστε λίγο χρόνο στην αναζήτηση του πνεύματος μέσα σας.

Υπάρχει μόνο ένας δρόμος που οδηγεί έξω από τον λαβύρινθο της υλικής μας φύσης αφού βέβαια πρώτα εξουδετερωθεί ο τρομερός Μινώταυρος του Εγώ.

Η χάρις του θεού και μια κοινωνία υπηρετών, μας βοηθούν σε αυτό το δύσκολο έργο μας.

Θυμηθείτε, έστω και αν βρίσκεστε πίσω από μια κλειστή για σας πόρτα δεν έχετε παρά να "χτυπήσετε και θα σας ανοιχτή".

Η αγάπη του Πατέρα για τα χαμένα του παιδιά είναι τόσο μεγάλη όσο και η δόξα του...

Ας αγγιχτείτε από το Φως του.

Letters of H. P. Blavatsky (The Path December 1894)


THESE letters will be continued each month in the PATH. They constitute a correspondence carried on by H. P. B. with her Russian relatives, and are being translated into English by H. P. B. 's niece, Mrs. C. Johnston, whose maiden name was Vera Jelihovsky, and whose mother is Mme. Jelihovsky, the sister of H. P. B. who contributed under her own name to Mr. Sinnett's Incidents in the Life of Madame Blavatsky. 

As most of the letters were not dated, it will not always be possible to say whether H.P.B. was writing from America, Tibet, Egypt, or the North Pole.' A great many letters are in this correspondence, and the series will be continued until all are published. They are all of wonderful interest. It must be borne in mind for a clearer understanding of her words that she was writing to relatives who did not understand her strange inner life, and many of whom held religious opinions very different from hers. Permission has been given me to add some notes, but for those I alone will be responsible. W. Q. J.

ABOUT the year 1875 Madame Jelihovsky, who is well known both on account of her own contributions to literature and also as the sister of Madame Blavatsky, heard that H. P. B. had commenced to write in a way that would have been impossible to her a few years before. How she had acquired the knowledge that won the unanimous praise of both the English and American press was beyond all explanation. There were rumors afloat as to "sorcery" being at the root of it, and filled with forebodings and terrors Madame Jelihovsky wrote to her sister, imploring an explanation.1* (1* It must be recollected that the" rumors of  sorcery" were afloat In Russia and not in America.-W.Q. J.)

She received the following reply: 

"Do not be afraid that I am off my head. All that I can say is that someone positively inspiru m~- more than this: someone enters me. It is not I who talk and write: it is something within me, my higher and luminous Self, that thinks and writes for me. Do not ask me, my friend, what I experience, because I could not explain it to you clearly. I do not know myself! The one thing I know is that now, when I am about to reach old age, I have become a sort of storehouse of somebody else's knowledge. Someone comes and 'envelops me as a misty cloud and all at once pushes me out of myself, and then I am not "I" any more - Helena Petrovna
Blavatsky - but someone else. Someone strong and powerful, born in a totally different region of the world; and as to myself it is almost as if I were asleep, or lying by not quite conscious,-not in my own body but close by, held only by a thread which ties me to it. However, at times I see and hear everything quite clearly: I am perfectly conscious of what my body is saying and doing-or at least its new possessor.

I even understand and remember it all so well that afterwards I can repeat it and even write down his words. At such a time I see awe and fear on the faces of Olcott and others, and fol­ low with interest the way in which he half-pityingly regards them out of my own eyes and teaches them with my physical tongue.Yet not with my mind but his own, which en-wraps my brain like a cloud. Ah, but really I cannot explain everything."

H. P. B. 's astonishment at this marvelous development of her own powers would appear to have been great, if one may judge by a letter she wrote (about 1875 to 1876) to her aunt, Madame Fadeef, with whom she had been brought up and educated:

"Tell me, dear one, do you take any interest in physiologico- psychological mysteries? Here is one for you which is well quali­fied to astonish any physiologist: in our Society there are a few exceedingly learned members-for instance, Professor Wilder, one of the first archaeologists and Orientalists in the United States, and all these people come to me to be taught, and swear that I know all kinds of Eastern languages and sciences, positive as well as abstract, much better than themselves.

That's a fact! And it's as bad to run up against a fact as against a pitchfork. So then tell me: how could it have happened that I, whose learning was so awfully lame up to the age of forty, have suddenly become a phenomenon of learning in the eyes of people who are really learned? This fact is an impenetrable mystery of Nature. I - psychological problem, an enigma for future generations, a Sphinx! '1* (1* This name was prophetic, for thus she has been often called-W.J.Q.]

Just fancy that I, who have never in my life studied anything, and possess nothing but the most superficial smattering of general information; I, who never had the slightest idea about physics or chemistry or zoology, or anything else-have now suddenly become able to write whole dissertations about them. I enter into discussions with men of science, into disputes out of which I often emerge triumphant..........
It's not a joke; I am perfectly serious; I am really frightened because I do not understand how it all happens. It is true that for nearly three years past I have been studying night and day, reading and thinking. But whatever I happen to read, it all seems familiar to me.  . . . . .

I find mistakes in the most learned articles, and in lectures by Tyndall, Herbert Spencer, Huxley, and others. If some archeologist's happens to call on me, on taking leave he is certain to assure me that I have made clear to him the meaning of various monuments, and pointed out things to him of which he had never dreamed. All the symbols of antiquity, and their secret meaning, come into my head and stand there before my eyes as soon as the conversation touches on them.

"A pupil of Faraday's, a certain Professor H., who has been christened by the voice of a thousand mouths' the Father of experimental Physics', having spent yesterday evening with me, now assures me that I am well qualified to 'put Faraday in my pocket'. Can it be that they all are simply fools? But it is impossible to suppose that friends and enemies alike have leagued together to make of me a savant.if all that I do is to prove superficially certain wild theories of my own.

And if it was only my own devoted Olcott and other Theosophists who had such a high opinion of me, it could be said: '.Dans Ie pays des aveugles les borgnes sont rois ('In a country of blind men the one-eyed are kings'). But I continually have a whole crowd from morning to night of all kinds of Professors, Doctors of Science, and Doctors of. Divinity;' 1* (1* Col. Olcott and myself can testify to the continual stream of people of all sorts which entered her rooms every day. In 1875 she told me that when she had to write about evolution a large picture of scenes of the past would unroll before her eyes, together with another picture of the present time.-W.Q.J)  ........... for instance, there are two Hebrew Rabbis here, Adler and Goldstein, who are both of them thought to be the greatest Talmudists. They know by heart both the Quabalah of Simeon Ben Jochai and the Codex Nazareaus of Bardesanes.

They were brought to me by A., a protestant clergyman and commentator on the Bib/t, who hoped they would prove that I am mistaken on the subject of a certain statement in the Chalden Bible of Onkelos.
And with what result? I have beaten them. I quoted to them whole sentences in ancient Hebrew and proved to them that Onkelos is an authority of the Babylonian school." In the earlier letters of H, P.B. to Madame Jelihovsky the intelligence which has been referred to as "enveloping her body I. and using ner brain is spoken of as "the Voice" or "Sahib".

Only later did she name this, or another "Voice", as "Master". For instance, she writes to Madame Jelihovsky: "I never tell anyone here about my experience with the Voice. When I try to assure them that I have never been in Mongolia, that I do not know either Sanskrit or Hebrew or ancient European languages, they do not believe me. 'How is this,' they say, 'yon have never been there, and yet you describe it all so accurately? You do not know the languages and yet you translate straight from the originals! I and so they refuse to believe me.' 2* (2* In London. in ,888, a Hindil. who had met her at Meerut said to her in my presence through an interpreter that he was surprised she did not use his language then, as she had used it at Meerut. She replied: "Ah, yes, but that was at 1eerut."-W.Q.J.) 

They think that I have some mysterious reasons for secrecy; and besides, it is an awkward thing for me to deny when everyone has heard me discussing various Indian dialects with a lecturer who has spent twenty years in India. Well, all that I can say is, either they are mad or I am a changeling! "

About this time H. P. B. appears to have been greatly troubled, for though some members of the nascent Theosophical Society were able to get "visions of pure Planetary Spirits ", she could only see "earthly exhalations, elementary spirits" of the same category, which she said played the chief part in materializing seances. She writes: ' "In our Society everyone must be a vegetarian, eating no flesh and drinking no wine. This is one of our first rules.3* (3* This was a proposed rule. H.P.B accepted a thing proposed as a thing done, and so spoke of it here. But she did not carry out that rule then proposed, and never then suggested its enforcement to me.-W.Q.J. )

I It is well known what an evil influence the evaporations of blood and alcohol have on the spiritual side of human nature, blowing the animal passions into a raging fire; and so one of these days I .have resolved to fast more severely than hitherto. I ate only salad and did not even smoke for whole nine days, and slept on the floor, and this is what happened: I have suddenly caught a glimpse of one of the most disgusting scenes of my own life, and I felt as if I was out of my body, looking at it with repulsion whilst it was walking, talking, getting puffed up with fat and sinning. Pheugh, how I hated myself! Next night when I again lay down on the hard floor, I was so tired out that I soon fell asleep and then got surrounded with a heavy, impenetrable darkness.

Then I saw a star appearing; it lit up high, high above me, and then fell, dropping straight upon me. It fell straight on my forehead and got transformed into a hand. Whilst this hand was resting on my forehead I was all ablaze to know whose hand it was. ...........
I was concentrated into a single prayer, into an impulse of the will, to learn who it was, to whom did this luminous hand belong. . . . . .
And I have learned it: there stood over it I myself. Suddenly this second me spoke to my body, " Look at me!" My body looked at it and saw that the half of this second me was as black as jet, the other half whitish-grey, and only the top of the head perfectly white, brilliant, and luminous. And again I myself spoke to my body: 'When you become as bright as this small part of your head, you will be able to see what is seen by others, by the purified who have washed themselves clean. . . .
And meanwhile, make yourself clean, make yourself clean, make yourself clean.' And here I awoke."

At one time H. P. B. was exceedingly ill with advanced rheumatism in her leg. Doctors told her that it was gangrened, and considered her case hopeless. But she was successfully treated by a negro who was sent to her by the "Sahib". She writes to Madame Jelihovsky:

"He has cured me entirely. And just about this time I have begun to feel a very strange duality. Several times a day I feel that besides me there is someone else, quite separable from me, present in my body. I never lose the consciousness of my own personality; what I feel is as if I were keeping silent and the other one-the lodger who is in me-were speaking with my tongue. For instance, I know that I have never been in the places which are described by my 'other me', but this other one the second me-does not lie when he tells about places and things unknown to me, because he has actually seen them and knows them well.

I have given it up: let my fate conduct me at its own sweet will; and besides, what am I to do? It would peperfectly ridiculous if I were to deny the possession of knowledge avowed by my No.2, giving occasion to the people around me to imagine that I keep them in the dark for modesty's sake. In the night, when I am alone in my bed, the whole life of my No. 2 passes before my eyes, and I do not see myself at all, but quite a different person-different in race and different in feelings.

But what's the use of talking about it? It's enough to drive one mad. I try to throw myself into the part and to forget the trangeness of my situation. This is no mediumship, and by no means an impure power; for that, it has too strong an ascendancy over us all, leading us into better ways. No devil would act like that. 'Spirits', maybe?

But if it comes to that, my ancient 'spooks' dare not approach me any more. It's enough for me to enter the room where a seance is being held to stop all kinds of phenomena at. once, especially materializations. Ah no, this is altogether of a higher order! But phenomena of another sort take place more and more frequently under the direction of my No. 2. 1* (1* These phenomena were· those amazing feats of magic, hundreds of which I witnessed in broad daylight or blazing gas-light, from 1875 to 1878.-W.Q.J. ) One of these days I will send you an article about them. It is interesting."

Δευτέρα, 23 Ιανουαρίου 2012

Karl Richter A Universal Musician (8 CDS)


Karl Richter (15 October 1926 – 15 February 1981) was a German conductor, organist, and harpsichordist. He was born in Plauen and studied first in Dresden, where he was a member of the Dresdner Kreuzchor and later in Leipzig, where he received his degree in 1949. He studied with Günther Ramin, Carl Straube and Rudolf Mauersberger. In the same year, he became organist at St. Thomas Church, Leipzig, where Johann Sebastian Bach once held the position as Musical Director. In 1951, he moved to Munich, where he taught at the conservatory and was cantor and organist at St. Mark's Church. He also conducted the Münchener Bach-Chor starting in 1954 and the Münchener Bach-Orchester. In the 1960s and 1970s, he did a great deal of recording and undertook tours to Japan, the United States, Canada, Latin-America, Eastern Europe including the Soviet Union.

He conducted a wide range of music (sacred music from Heinrich Schütz to Max Reger, as well as the symphonic and concerto repertoire of the Classical and Romantic period, including Bruckner symphonies) but is best remembered today for his interpretations of Johann Sebastian Bach's and Händel's music. Karl Richter avoided the fluctuations in tempo that were then characteristic of the prevailing Romantic manner of conducting Bach, but did not incorporate period instruments and performing techniques into his performances, innovations in Baroque performance practice which had not yet fully blossomed during Richter's career.

As well as a conductor, Karl Richter is also remembered as an excellent organist. His performances of Bach's organ pieces are known for their imposing registrations and favorable pace.
While staying in a hotel in Munich in 1981, Karl Richter died from a heart attack. He was buried in the Enzenbühl cemetery in Zurich 8 days later.

Although both of them are of German heritage, Karl Richter has no family relationship with the renowned Russian pianist Sviatoslav Richter.

http://en.wikipedia.org/wiki/Karl_Richter_%28conductor%29


Richter  A Universal Musician (8 CDS)

Claude Debussy & Erik Satie: Two Rosicrucian Composers


 Claude Debussy

At a time when much has been said about the links between music and esoterism, one can think about how many times the historical grounding remains unreliable and often are barely speculations. However, it is widely known the effective engagement of illustrious names in music with the Freemasonry, for example. This is the case of Mozart (who wrote many pieces dedicated to the ritual or the Masons or Masonic-themed), Beethoven, Rossini, Liszt, Puccini, Sibelius (who, like Mozart, wrote music inspired by the Masonry), Piazzolla and Gershwin (these last two were initiated in lodges of New York, in the first half of the twentieth century). We wonder then at what point the Rosicrucian thought and the mysticism itself also influenced the personalities who built the history of our music.

Many informations can be reached about the esoteric relationships of Francis Bacon, Comenius, Paracelsus, Nicholas Flamel, Benjamin Franklin, Thomas Jefferson and Jacob Boehme, for example, to stay mainly in the gravitational field of philosophers and statesmen. On the other hand, we find just a few lines dedicated to renowned musicians and even less about the artistic pages that they’ve produced under the light of the mystical inspiration. Certainly, among these ones, the two greatest names were linked to the  Rosicrucianism: Claude Debussy (1862-1918) and Erik Satie (1866-1925).

From the musical point of view, Satie is historically taken as the great agitator whose inspiration boosted more than one generation of French composers to renew the musical manifestation of their country, at that time poisoned by the excessive academicism and dominated by the influence of opera. Carrying a large load of genius, Satie, through its libertarian attitude, bathed in an insightful literary humor, opened ways to other composers, technically better prepared than himself, to produce the maximum works of French music.

The best of Satie’s production can be found in his miniatures for piano, where his genius is more completely manifested. He was a great improviser and his creations were born of sudden inspirations, usually driven by non-musical stimuli. Many of his compositions took humorous titles, but it is curious to note, among his most appreciated works, the series of six piano pieces that take the suggestive name of Gnosiennes (which we freely translated as ‘Gnostics’). This fact automatically leads us to intuit Satie’s philosophical concern, which is also a predominant factor in his creation.

Debussy, in turn, is a most celebrated figure and artistically is more representative. It is worth to mention some aspects of his personality and his work, which are almost inseparable. It is curious how Debussy, the man, was seen through the eyes of some of his illustrious contemporaries. The French composer is portrayed as someone quite disappointed with the human race, and his toleration of the “humanities” disappeared as he was getting old. Both in his music as in life, he expressed an aversion to the superfluous and to all useless ornamentation. He was, according to a testimony, “the personified accuracy”, always concise when expressing his thoughts and careful with his phrases, words and gestures, be they musical or not. According to the French art critic Gabriel Mourey

“Debussy was a human being who lived an intense inner life.

 In this sense, the composer Raymond Bonheur also recalls that in Debussy
“There was no trace of that vulgarity common to artists, nor that ‘friendly camaraderie’ which often hides clandestine intentions (…). At the same time, he showed a great indifference to the opinion of the masses and, above all, a refined pride which was nothing more than the certainty of being alive somehow on a higher plane. “

Moreover, the composer Alfredo Casella left an interesting testimony about Debussy as an adult and father:

“Until the end of his life, Debussy remained what the Frenchmen call ‘grand enfant’ [Grown Child]. Those same wonderful innocence and purity of feeling, that are the hallmark of his art, appeared in all his deeds and words. When he was fifty, he amused himself more than his little daughter Chouchou [Claude-Emma] with her toys brought home by her mother. “

In this sense, we see that insightful, mysterious and somewhat ironic side when the composer, regarding the composition of the ballet La Boîte à Joujoux (‘The Toy Box’), said that he was inspired by “extracting confidences of some of Chouchou’s old dolls”. This puerile purity was brought up again in his personality by his daughter. Beside his passion for literature and philosophy, for example, there was his taste for the circus, the puppet theater and the children’s books of illustrations.

The composer and pianist Gabriel Pierné reports, in his memoir, that Debussy, as a boy, had a particular fondness for delicate, rare, precious and tiny objects. Possibly, at that early time, was appearing the perfectionist that painstakingly sculpted every sonic detail of his later compositions. His sister Adèle recalls a child who “spent whole days sitting and dreaming of something that nobody could have a clue”. He was extremely careful choosing the colors he was about to use and, moreover, he was sensitive to the highest degree: the smallest thing could cheer him up or enrage him, according to the testimony of Marguerite Vasnier, for whom Debussy dedicated some of his songs. His independent and feisty temperament also has manifested itself since his youth.

The musician Paul Vidal, also his contemporary, says that “nothing has any power over him”. Also quite early, during his academic life at the Paris Conservatoire, he showed his attraction to the symbolist poetry of Baudelaire, Mallarmé and Verlaine. These poets were a constant reference in his musical production, and he set to music some of the most sublime pages of their works. For him and the symbolist poets, the esoteric nature of art was a central, almost dogmatic belief. Baudelaire, particularly, was a constant reference in the production of Debussy. We should recall that Les Fleurs du Mal (‘The Flowers of Evil’), Baudelaire’s masterpiece, is characterized by the deliberate exploitation of the duality of existence, and several poems of this work, and from other creations of Baudelaire, were recurrent on the debussyan creation.

The composer also attended to many of Mallarmé’s literary soirées, directed to a scrupulously refined audience, in order to appreciate his productions inclined to mysticism. Not surprisingly, one of Debussy’s greatest productions for orchestra, Prélude à l’Après-Midi d’un Faune, was inspired by Mallarmé’s homonimous poem In 1895, Debussy finished his opera Pelléas et Mélisande, that deserves from our part a closer look. Among all his compositions, this is the one that sums up better his aesthetic and his ideal. Here, Debussy subdues the momentum of human emotion to the sobriety of its refined and subtle musical expression. It’s a portrait of human feeling without the dramatic action expected of an opera. About this work, the British singer Mary Garden, who sung Mélisande at the première of the work, declared:

“(…) I had the most extraordinary emotions I’ve experienced in life. Listening to that music, I felt I become someone else. Someone inside me whose language was akin to my soul. “



Erik Satie


About the composer, she adds:

“Debussy lived in a world where nobody, even his wife Lilly, with all her love and adoration, could reach him. (…) He sat at the piano for an hour or more, and improvised. Those hours remain like jewels in my mind. I never heard a music like that in my life (…). How beautiful and amazing it was, and nobody but Lilly and I would never listen to it. Debussy never put those improvisations in the paper: they turned back to the strange place where they came from, never to return. That precious music, lost forever, was distinct from anything from Debussy. It had a quality all its own, remote, other-worldly, always saying something to the edge of words. “

Such was the man, such was the composer. His artistic credo, as he professed, was “the pleasure is the law.”

Debussy and Satie met in 1890 at a popular Parisian cabaret called “Chat Noir” (‘Black Cat’). The following year, they were initiated in a Rosicrucian fraternity called the “Cabalistic Order of the Rose-Cross”, just restructured in Paris. Among those ones that have reorganized it, there were some names well known especially among the Martinists:  Stanislas de Guaita, Sâr Josephin Péladan, the celebrated mystic Gérard Encausse, known as Papus and Augustin Chaboseau were part of its Supreme Council. Péladan, who later left the Order because of disagreements with Papus and founded the “Rosicrucian Order of the Temple and the Grail”, defended the idea that art had a divine mission and was the best way of reaching the reintegration with God.

The esoteric tendency of some artistic movements such as the Pre-Raphaelites and the Symbolists naturally pulled Debussy and Satie to those fraternities. The artists who belonged to them sought a reaction to the excesses of Romanticism and, therefore, leaned to the world of the symbolic and of the metaphorical, naturally more purified. The poet Charles Baudelaire, for example, embraced the ideas of the mystic Emmanuel Swedenborg and applied them in his poetry. One way or another, all the great artists who gravitated around these movements and these orders were associated to these initiatic orders and were truly “mistics of Art”, especially Debussy and Satie in musics. The realization of the famous Salons de la Rose-Croix (‘Halls of the Rosy-Cross’), the major landmark of the symbolist movement, was perhaps the greatest achievement of Sâr Peladan in this way.

 We should recall that, at that time, the Rosicrucian Order (A.M.O.R.C.), as we know it today, was not yet organized. Within the brotherhood, Satie would play a role similar to that of Kapellmeister, and thus produced works involving the ritual of the order, as Le Fils des Étoiles (‘The Son of the Stars’), written on Sâr Péladan’s argument, and Sonneries de la Rose+Croix (‘Sounds of the Rosy-Cross’), which consists of three parts, namely: Air de L’Ordre (‘Aria of the Order’), Air du Grand-Maître (‘Aria of the Grand Master’) and Air du Grand-Prieur (‘Aria of the Chaplain’). Later, Satie would start his own sect, and there he continued to exercise the eccentricities in which he was lavish.

 As for Debussy, if on the one hand he did not actually produce any intentionally esoteric work, it’s evident that his musical thought and some of his artistic and human ideals were imbued with a superior philosophy, that if did not manifest itself fully in his personal life, it was only because of an impulsively independent character and because of the vicissitudes of his material existence.


We should also recall that Debussy defended even the idea of creating an “Esoteric Musical Society”, in an attempt to create a music less accessible to the masses who, according to his understanding, were unable to comprehend the true art. Undoubtedly, like all great minds, his genius stemmed from a Herculean struggle in the duality of existence and operated under a somewhat feline and lonely temperament, which separated him from his peers. At one time strong and sensitive, and also extremely self-critical, as it happens in the works of great philosophers and thinkers, its creation holds an undeniable simplicity under the veil of complexity. His ideals, as well as his artistic creation, never bowed to the material needs and never made a concession to popular taste or to what could be simply mediocre.

It is remarkable, and even of full importance to understand his personality and his work, to admit his inescapable inclination to inspiration stimuli found in the mysteries of the Orient, Egypt and Ancient Greece. Irrefutable proof of this attraction is, for example, the ballet Khamma, set in the Ancient Egypt and the preludes for piano “Danseuses of Delphes” (‘Dancers of Delphi’) and “Canope”, which can refer both to Canopus, the god of Egyptian mythology, to the city of same name situated on the banks of the Nile, or to the canopic jar, a funeral vase used in the Egypt of the pharaohs.

One must also add that, renovating an entire musical system rooted in Western culture, Debussy requires more of the listener towards a new perception of the musical event, and forces one’s attention to the perception of the ‘music that is beyond music’. Reorganizing and re-ranking the sound values outside the limits of typical traditional archetypes, his music provokes the listener and invites the sharpest sensitivities to experience extra-sensory phenomena promoted by his sonic palette. It’s astonishing to find out that some of his compositions, notably the famous “Clair de Lune” and the ecstatic “L’Isle Joyeuse” are perfectly built in Golden Proportion. In this sense, he gives back to music its vital function and indirectly evokes a return to nature, which too often dominates the theme of his compositions. In other words, the sound, individualized, regains its autonomy and its intrinsic value, similar to that one that the Rosicrucians attribute to the vowel sounds, by analogy. Musically speaking, with this attitude, Debussy enshrines the process initiated by Satie and opens the horizon for a new musical avant-garde.

 “Those around me refuse to accept that I could never live in the everyday world of things and people. Hence the irrepressible need I have to get away from myself and go on adventures that seem inexplicable – because nobody knows who this man is, that is perhaps the best part of me! Anyway, an artist is, by definition, someone used to live among dreams and ghosts…” (Claude Debussy)

Raul Passos


BIBLIOGRAPHY:

NICHOLS, Roger. Debussy Remembered. Londres. Faber and Faber. 1992.

ROBERTS, Paul. Claude Debussy. Londres. Phaidon Press. 2008.

ROBERTS, Paul. Images: The piano music of Claude Debussy. Portland. Amadeus Press. 1996.

SALZMAN, Eric. Twentieth Century Music: An Introduction. New Jersey. Prentice-Hall. 1967.

Source : http://no14plusminus.ro/2010/10/10/claude-debussy-erik-satie-two-rosicrucian-composers/

Photos and music by me

Eric Satie - Trois Gnossiennes - 1ere Gnossienne (Jean-Yves Thibaudet) 

Download : http://www.divshare.com/download/19277552-002


Claude Debussy - Valse romantique (Claudio Arrau) 

Download : http://www.divshare.com/download/19277606-82d 

Πέμπτη, 19 Ιανουαρίου 2012

' and the old have passed '


When there is much cold and gray clouds on the sky the Sun God still radiates inside our heart, 

all these powers that can change us completely. 

In time, when the clouds will disappear, a new heaven will catch our breath with its golden beauty. 

Then we will hear the ancient words ' and the old have passed ' 

Δευτέρα, 9 Ιανουαρίου 2012

Atlantis: End of a World, Birth of a Legend (2011)



Atlantis: End of a World, Birth of a Legend (2011)
http://www.imdb.com/title/tt1744825/

Tells the story of the greatest natural disaster of the ancient world, an event that experts believe inspired the legend of Atlantis. Around 1620 BC a gigantic volcano in the Aegean Sea stirred from its 19,000-year slumber.The eruption tore the island of Thera apart, producing massive tsunamis that flooded the nearby island of Crete, the centre of Europe’s first great civilisation the Minoans.This apocalyptic event, many experts now believe, provided the inspiration for the legend of Atlantis.

Based on the work of leading scientists, archaeologists and historians, this drama immerses viewers in the exotic world of the Minoans.

Download it :
http://www.mediafire.com/?p713yf5obsbt9r2
http://www.mediafire.com/?6nd2t6qd52v8lde
http://www.mediafire.com/?68uvti62ibbu4zn

Greek Subtitles :
http://hulkshare.com/bt8r44uknt1b

"Atlantis" - Web exclusive trailer - BBC One

Κυριακή, 8 Ιανουαρίου 2012

Μην διστάσεις, η αγάπη περιμένει

 
Μην διστάσεις να ξεδιπλώσεις τις σκέψεις και την καθημερινή σου δράση, όταν αυτές είναι το προϊόν μιας εσωτερικής αγάπης για τον συνάνθρωπό σου, που αναβλύζει μέσα από το εσωτερικό σου ον.
Να γνωρίζεις ότι όλα αυτά είναι σκαλοπάτια που σε ωθούν στον κόσμο του Πνεύματος, αφού σε μια δεδομένη στιγμή όλα τα άλλα θα παρέλθουν.

Do not hesitate to unfold your thoughts and your your daily action (activities), when these are a product of internal love for your fellowman, that spurts (springs) through within your being.
Be aware that all these are steps that prompt (pushing) you in the world of the Spirit, after in a given moment the all other will expire (pass away or perish).

Πέμπτη, 5 Ιανουαρίου 2012

Τα Ευαγγέλια του Θωμά, και Φιλίππου και Αλήθειας



Marianne - Stokes Madonna and Child

Το Ευαγγέλιο του Θωμά

0. Αυτά είναι τα μυστικά λόγια που έχει πει ο ζωντανός Ιεσιούα, και κατέγραψε ο Δίδυμος Ιούδας Θωμάς.

1. Και αυτός {λέει }:  Όποιος βρίσκει την ερμηνεία από αυτά τα λόγια, δεν θα δοκιμάσει θάνατο.

2. Ο Ιεσιούα λέει: Αφήστε αυτόν που αναζητά να μην παύσει να αναζητά, μέχρι να ανακαλύψει και όταν ανακαλύψει να προβληματιστεί και έχοντας προβληματιστεί να θαυμάσει, και να βασιλεύσει πάνω από όλα {και να βρει ανάπαυση}

3. Ο Ιεσιούα λέει: Εάν εκείνοι που σας οδηγούν σας λένε: Δείτε, η Κυριαρχία υπάρχει στον ουρανό!, τότε τα πουλιά από τον ουρανό θα πάνε μπροστά από εσάς. Αν σας λένε: Είναι στη θάλασσα!, τότε τα ψάρια {από τη θάλασσα} θα πάνε μπροστά από εσάς. Αλλά η Κυριαρχία {του Θεού} υπάρχει μέσα σας και είναι δίχως εσάς. {Όποιος γνωρίζει τον εαυτό του να τη βρει · και όταν γνωρίσετε τους εαυτούς σας} να γνωρίσετε ότι είσαστε οι Υιοί του Ζωντανού Πατέρα. Όμως εάν δεν γνωρίσετε τους εαυτούς σας, τότε είσαστε φτωχοί και είσαστε η αιτία της φτώχειας.

4. Ο Ιεσιούα λέει: Το άτομο το ηλικιωμένο σε μέρες δεν θα διστάσει να ρωτήσει ένα μικρό παιδί επτά ημερών σχετικά με τον τόπο της ζωής—και να ζήσει. Γιατί πολλοί που είναι πρώτοι να γίνουν τελευταίοι, {και οι τελευταίοι πρώτοι} και αυτοί να γίνουν μία ενότητα.

5. Ο Ιεσιούα λέει: Γνώρισε Αυτόν που είναι μπροστά από το πρόσωπό σου, και ό,τι κρύβεται από σένα να αποκαλυφθεί σε σένα. Γιατί δεν είναι τίποτα κρυφό το οποίο να μην εκδηλωθεί, {και τίποτα θαμμένο που να μην εγερθεί}

6. Οι Μαθητές του τον ρωτάνε, λέγοντάς του: Πώς θέλεις να νηστέψουμε, και πώς να προσευχηθούμε;  Και πώς να δώσουμε ελεημοσύνη, και τι διατροφή να διατηρήσουμε;  Ο Ιεσιούα λέει: Μην ψεύδεστε, και μην εφαρμόζετε αυτό που μισείτε— γιατί τα πάντα αποκαλύπτονται μπροστά στο πρόσωπο του ουρανού. Γιατί δεν υπάρχει τίποτα κρυφό που να μη φανερωθεί, και δεν υπάρχει τίποτα σκεπασμένο που να παραμείνει δίχως να αποκαλυφθεί.

7. Ο Ιεσιούα λέει: Μακάριο είναι το λιοντάρι το οποίο το τρώει o άνθρωπος—και το λιοντάρι να γίνει άνθρωπος. Και μιασμένος είναι ο άνθρωπος τον οποίο τον τρώει το λιοντάρι—και ο[άνθρωπος] να γίνει [λιοντάρι].

8. Και αυτός λέει: Η [Κυριαρχία] είναι σαν ένα σοφό ψαρά που έριξε το δίχτυ του στη θάλασσα. Αυτός το τράβηξε έξω από τη θάλασσα γεμάτο μικρά ψάρια. Μεταξύ αυτών βρήκε ένα μεγάλο καλό ψάρι. Εκείνος ο σοφός ψαράς, πέταξε όλα τα μικρά ψάρια πίσω μέσα στη θάλασσα,αυτός διάλεξε το μεγάλο ψάρι χωρίς δισταγμό. Όποιος έχει αυτιά να ακούσει, ας ακούσει!

9. Ο Ιεσιούα λέει: Δείτε, ο σπορέας ήλθε εμπρός—αυτός γέμισε το χέρι του, έριξε. Κάποιοι (σπόροι) πραγματικά έπεσαν στο δρόμο—ήλθαν τα πουλιά, τους μάζεψαν. Άλλοι έπεσαν σε βραχώδες υπόστρωμα—και δεν φύτρωσαν κάτω στο χώμα, και δεν βλάστησαν σπόρο προς τον ουρανό. Και άλλοι έπεσαν ανάμεσα στα αγκάθια—αυτά έπνιξαν τους σπόρους, και το σκουλήκι τους έφαγε.
Και άλλοι έπεσαν πάνω στην καλή γη—και αυτή παρήγαγε καλό καρπό ψηλά προς τον ουρανό, έφερε 60-πλάσιο και 120-πλάσιο.

10. Ο Ιεσιούα λέει: Έχω ρίξει φωτιά πάνω στον κόσμο-σύστημα—και ιδού, την προφυλλάσω μέχρι να γίνει φλογερή.

11. Ο Ιεσιούα λέει: Αυτός ο ουρανός να γίνει να προσπεράσει, και αυτός πάνω του¹ να γίνει να προσπεράσει. (Ι-Βασ 8:27!, Ησα 65:17, Αποκ 21:1, Φιλ 123) Και οι νεκροί δεν είναι ζωντανοί, και οι ζωντανοί να μην πεθάνουν. (Ιν 11:25-26) Τις μέρες που φάγατε το νεκρό, το μεταμορφώσατε στη ζωή—όταν έλθετε μέσα στο Φώς, τί θα κάνετε; Τη μέρα που ήσασταν ενωμένοι, διαιρεθήκατε—όταν όμως έχετε διαιρεθεί, τί θα κάνετε;

12. Οι Μαθητές λένε στο Ιεσιούα: Ξέρουμε ότι θα φύγεις μακριά μας. Ποιός πρόκειται να γίνει Ραββί πάνω από εμάς;  | Ο Ιεσιούα λέει σε αυτούς: Στον τόπο που έχετε έλθει, να πάτε στονΙ άκωβο το Δίκαιο°, για χάρη του οποίου έχει γίνει ο ουρανός και η γη.

13. Ο Ιεσιούα λέει στους Μαθητές του: Κάνετε σύγκριση σε μένα, και πείτε μου με ποιόν μοιάζω. (Ησα 46:5) | Ο Σίμων Κηφά του λέει: Είσαι σαν ένας δίκαιος άγγελος. | Ο Ματθαίος του λέει: Είσαι σαν ένας φιλόσοφος της καρδιάς. | Ο Θωμάς του λέει: Ω Δάσκαλε, το στόμα μου δεν θα χωρέσει να πεί σαν ποιόν μοιάζεις! | Ο Ιεσιούα λέει: Δεν είμαι δάσκαλός σου, τώρα που έχεις ποιεί, έχεις μεθύσει από την πηγή που κοχλάζει στην οποία έχω βάλει μέτρο. Και τον παίρνει, απομακρύνεται, λέει τρεις λέξεις σε αυτόν: Είμαι (o) Οποίος Είμαι.
Τώρα όταν ο Θωμάς ξαναγυρίζει στους συντρόφους του, αυτοί τον ρωτάνε: Τί σου είπε ο Ιεσιούα; |Ο Θωμάς τους λέει: Εάν σας πω ακόμη και μία από τις λέξεις που μου είπε, θα πιάσετε να μου ρίξετε πέτρες—και φωτιά θα προέλθει από τις πέτρες να σας αναλώσει.

14. Ο Ιεσιούα λέει σε αυτούς: Εάν νηστέψετε, να επιφέρεται αμαρτία για τους εαυτούς σας. Και αν προσευχηθείτε,να κατακριθείτε. Και αν δώσετε ελεημοσύνη, να προκαλέσετε κακό στα πνεύματά σας. Και όταν πηγαίνετε σε οποιοδήποτε τόπο να ταξιδέψετε σε περιοχές, εάν σας δεχτούν τότε φάγετε αυτό που θα βάλουν μπροστά σας και θεραπεύστε τους αρρώστους ανάμεσά τους. Γιατί δεν θα σας μολύνει αυτό που μπαίνει στο στόμα σας—αλλά μάλλον ό,τι βγαίνει από το στόμα σας,εκείνο είναι αυτό που θα σας μολύνει.

15. Ο Ιεσιούα λέει: Όταν δείτε αυτόν που δεν γεννήθηκε από γυναίκα, γονατίστε με το πρόσωπό σας στο έδαφος και λατρέψτε τον—αυτός είναι ο Πατέρας σας.

16.  Ο Ιεσιούα λέει: Οι άνθρωποι ίσως νομίζουν ότι έχω έλθει να ρίξω ειρήνη πάνω στον κόσμο, καιδεν ξέρουν ότι έχω έλθει να ρίξω διαμάχες στη γη—φωτιά, σπαθί, πόλεμο. (Ησα 66:15-16, Ιωήλ 2:30-31,Σοφν 3:8, Μαλ 4:1, Θωμ 10) Γιατί θα είναι πέντε σε ένα σπίτι—τρείς να είναι εναντίον δύο και δύο εναντίον τριών, ο πατέρας ενάντιος στο γιό και ο γιός ενάντιος στον πατέρα. Και αυτοί να σταθούν σαν ολομόναχοι.

17. Ο Ιεσιούα λέει: Να δώσω σε εσάς αυτό που μάτι δεν έχει δει και αυτό που αυτί δεν έχει ακούσει και αυτό που χέρι δεν έχει αγγίξει και αυτό που δεν έχει ανακύψει στο νου της ανθρωπότητας.

18. Οι Μαθητές λένε στο Ιεσιούα: Πές μας πώς θα είναι το τέλος μας. (Ψλμ 39:4) Ο Ιεσιούα λέει: Έχετε λοιπόν ανακαλύψει την αρχή, ώστε να ρωτάτε για το τέλος; Γιατί στον τόπο που είναι η αρχή, εκεί να είναι το τέλος. Μακάριος είναι αυτός που θα στέκεται στην αρχή—και θα γνωρίζει το τέλος, και αυτός να μη δοκιμάσει θάνατο.

19. Ο Ιεσιούα λέει: Μακάριος είναι αυτός που ήταν πριν έλθει στην Ύπαρξη. Εάν γίνετε Μαθητές μου και προσέχετε τα λόγια μου, αυτές οι πέτρες να φτιάχνονται για να σας υπηρετούν. Γιατί έχετε πέντε δέντρα° στον Παράδεισο, τα οποία είναι ακίνητα το καλοκαίρι και το χειμώνα τα φύλλα τους δεν πέφτουν—όποιος θα τα γνωρίσει να μη γευτεί θάνατο.


20. Οι Μαθητές λένε στο Ιεσιούα: Πές μας σαν τί είναι η Κυριαρχία των Ουρανών. | Αυτός τους λέει: Μοιάζει με σπόρο μουστάρδας, μικρότερος από όλους τους (άλλους) σπόρους—όμως όταν πέφτει στη σκαμμένη γη, παράγει ένα μεγάλο φυτό και γίνεται καταφύγιo για τα πουλιά του ουρα-νού.

21. Η Μαριάμ λέει στο Ιεσιούα: Σαν ποιόν μοιάζουν οι Μαθητές σου; | Αυτός λέει: Είναι σαν μικρά παιδιά που μένουν προσωρινά σε ένα αγρό που δεν είναι δικός τους. Όταν έλθουν οι ιδιοκτήτεςτου αγρού, αυτοί θα πούνε: Αφήστε τον αγρό μας σε εμάς! Αυτοί γδύνονται μπροστά τους, για να τους παραχωρήσουν και να τους επιστρέψουν τον αγρό τους. (Θωμ 37)
Επομένως λέω, αν ο νοικοκύρης εξακριβώνει ότι έρχεται ο κλέφτης, αυτός θα είναι σε ετοιμότητα πριν φτάσει και δεν θα του επιτρέψει να σκάψει από μέσα από το σπίτι της κυριότητάς του να μεταφέρει μακριά τα υπάρχοντά του. Όμως εσείς, προσέχετε από την προέλευση του κόσμου-σύστημα—ζώστε την οσφύν σας με μεγάλη δύναμη μήπως βρούν τρόπο οι ληστές να φτάσουν σε εσάς, γιατί θα βρούνε το πλεονέκτημα το οποίο προσδοκείτε. Αφήστε να υπάρχει ανάμεσά σας ένα άτομο με επίγνωση—όταν ο καρπός ωρίμασε, αυτός ήλθε γρήγορα με το δρεπάνι του στο χέρι του, τον θέρισε. Όποιος έχει αυτιά να ακούσει, ας ακούσει!

22. Ο Ιεσιούα βλέπει μικρά παιδιά που βυζαίνονται. Λέει στους Μαθητές του: Αυτά τα μικρά παιδιά που βυζαίνονται είναι σαν εκείνους που μπαίνουν στην Κυριαρχία. | Αυτοί του λένε: Εμείς, έτσι θα μπούμε στην Κυριαρχία, γινόμενοι μικρά παιδιά; | Ο Ιεσιούα τους λέει: Όταν κάνετε τα δύο ένα, και κάνετε το εσωτερικό όπως το εξωτερικό και το εξωτερικό όπως το εσωτερικό και το επάνω όπως το κάτω, και αν καθιερώσετε το αρσενικό με το θηλυκό σαν μία μόνη ενότητα, έτσι ώστε ο άνδρας να μην ενεργεί ανδροπρεπώς και η γυναίκα να μην ενεργεί θηλυπρεπώς, όταν καθιερώσετε [μάτια]στη θέση του ματιού και χέρι στη θέση του χεριού και πόδι στη θέση του ποδιού και εικόνα στη θέση της εικόνας—τότε να μπείτε [στην Κυριαρχία].

23. Ο Ιεσιούα λέει: Να διαλέξω εσάς, έναν από χίλιους και δύο από δέκα χιλιάδες— και αυτοί να σταθούν, ταιριάζοντας μία ενότητα.

24. Οι Μαθητές του λένε: Δείξε μας τον τόπο σου, γιατί είναι υποχρεωτικό για εμάς, να τον ζητήσουμε. | Αυτός τους λέει: Όποιος έχει αυτιά, αφήστε τον να ακούσει! Μέσα σε άτομο του φωτός υπάρχει φως, και αυτός φωτίζει τον κόσμο ολόκληρο. Όταν δεν λάμπει αυτός, υπάρχει σκοτάδι.

25. Ο Ιεσιούα λέει: Αγάπησε τον Αδελφό σου όπως την ψυχή σου, προστάτεψέ τον όπως την κόρη του οφθαλμού σου.

More : http://www.scribd.com/doc/47172090/ΤΑ-ΕΥΑΓΓΕΛΙΑ-ΤΟΥ-ΘΩΜΑ-ΤΟΥ-ΦΙΛΙΠΠΟΥ-ΚΑΙ-ΤΗΣ-ΑΛΗΘΕΙΑΣ

Δευτέρα, 2 Ιανουαρίου 2012

Great Pianists of the 20th Century Vol.75 - Perahia


Great Pianists of the 20th Century Vol.75 - Murray Perahia

Links are deleted :(

Κυριακή, 1 Ιανουαρίου 2012

Krishnamurti interviewed by Michael Toms (5th March, 1984)


Jiddu Krishnamurti 
interviewed by Michael Toms 
on New Dimensions Radio, (5th March, 1984)

Introducer: Born in South India and educated in England, J. Krishnamurti has devoted his life to speaking and counseling. He is regarded internationally as one of the great religious teachers of all time. Krishnamurti is the author of over thirty books, and has founded eight schools to spread his belief about the alleviation of sorrow. To some J. Krishnamurti is an enigma; he does not advocate social reform, nor does he encourage the guru disciple relationship. Rather he suggests that we are the original creators of the chaos, what we see out there starts inside ourselves. He presents us with the ultimate challenge: the challenge of self-transformation, to move through appearances to truth, to liberate ourselves from all systems, all 'isms' and 'ologies', to move beyond the tyranny of the mind and body towards unity and wholeness, complete understanding and love. Join us for the next hour in exploring the depth and dimensions of his work as we speak with J. Krishnamurti. My name is Michael Toms, I'll be your host.

MT: Krishnaji, welcome. You've written and spoken a great deal about meditation, and certainly in America there is a great deal of misunderstanding about meditation, and I think it might be useful for you to speak about your understanding of what meditation really is.

K: I think we ought to talk over first what generally meditation is supposed to be. There is the Zen meditation, there is the Buddhist meditation, there are different kinds of Hindu meditation, and also they have introduced the Tibetan, Mahayana and the Hinayana, South and North, and also all the latest gurus who have come here talking about meditation. After all meditation, the meaning of that word, is to ponder over, to think over, to be concerned, to discern. It's not what we are talking about. All such forms of meditation are a kind of exercise of will, or an attempt to achieve something, a state of illumination, if you like to call it, a state of peace, a state of a kind of bliss and so on. Or it might be considered as a relaxation. One considers all these forms of meditation are really not meditation at all. We have gone into it very, very deeply, with all the people concerned with various types of meditation, they ultimately, after a great deal of discussion, they agree that their form of meditation is really an exercise of will, effort, a sense of achievement and so on.

The word 'meditation' is not only to ponder over, think over and so on, but the word, and in Sanskrit, means to measure: to measure, and to be free of all measurement. I don't know if I am making myself clear.

MT: Yes.

K: To be free from comparison, from becoming. Here in this country they have used the word mantra a great deal. The meaning of that word in Sanskrit, the root meaning of that word, is, consider not becoming, think about it, go into it. And also the word mantra means to put away all self-centred activity. The depth of that statement, very few understand it.

So meditation is not separate something from daily life. If it is separate it merely becomes an escape, a romantic imagination and all that kind of nonsense. But real meditation is to be concerned with one's behaviour, one's relationship, not only with one's own little family, but with the world, because human beings have created this society in which we live, which is rotten, corrupt, immoral and all the rest of it. And meditation is a form of understanding one's relationship to the world and one's relationship to nature, so it becomes not a self-centred activity of some kind of escape from daily boredom and weariness and the general nonsense of life, but it means a tremendous enquiry in which there is no illusion, no self-deception, no imaginative theories and escapes. I hope I am making myself clear.

MT: Enquiry implies a goal of some type. What are we enquiring after?

K: No, enquiring into the whole nature of thinking, enquiring into the nature why human beings are behaving in this way, enquiring into or probing into the depth of life, what it all means, if there is something beyond the ordinary daily monotonous wearisome life. To enquire if there is something sacred.

So one must begin with doubt. That's one of the things in meditation: question, enquire, probe, doubt, and not follow any particular system because that is invented by thought, by another man. And also meditation means enquiring into the whole nature of yourself, your consciousness and so on. It is a very complex thing, not just meditate for twenty minutes and relax and carry on with your daily ugly brutal life.

MT: And certainly part of what you are saying involves us having to release the conditioning that we have all been programmed with as we've come through life.

K: That's right.

MT: Is there a method to that process of releasing conditioning?

K: No, you see the moment you use the word method, it means a process, a system, you practise day after day until you reach something. Which means your brain, which is already mechanical, programmed, if you follow a system, a method, you make it more mechanical, more routine, more stupid. Whereas this meditation as you began to question is something very, very complex. It is not just something you play with, it is part of your daily life.

MT: So it is important to bring meditation into every part of one's life.

K: Life is meditation, not 'you bring meditation'. You understand, sir, you have to question, doubt. In Christianity that is denied, because if you doubted the authority of the church you were either burnt in the old days, or tortured. If you really doubted the whole structure of Christian mythology and Christian doctrine, it would be non-existent, you would destroy it. Whereas one of the things in Buddhism and Hinduism, is you must begin with questioning, doubt, go into it, don't accept authority.

MT: Can the very non-acceptance, or non-believing, become a belief system?

K: Of course, you can make it. But to question why one has belief at all; belief implies a sense of security in some form of ideal, in some form of god, and so on. That is, why should one have belief at all about anything? You don't believe the sun rises and the sun sets, you don't believe in the constellation of Orion, you don't believe London exists, it is there. Belief really, like ideologies, has divided man: the communist ideology, the capitalist ideology and so on. One of the divisions in the world is brought about by ideologies, by ideals, beliefs. And so there is always conflict between human beings.

One of the questions is to find out if man can live without conflict. That requires tremendous probing, not just say, yes he can, or he cannot. Why do human beings live in conflict, why have they accepted conflict as the way of life for the last forty, fifty thousand years?

MT: Some people say it is human nature.

K: That's another slogan we accept. But we have never enquired why human beings live the way we do, why we always have wars, why each human being in his relationship with another, intimate or otherwise, is perpetually in conflict. You see to enquire into that requires not only intellectual comprehension but it requires self examination, not the examination according to some psychologist, whether Freudian and so on but to actually enquire into yourself. And in enquiring one begins to discover that your consciousness with all its reactions - after all, do you want to go into all this? You are interested in all this?

MT: Yes.

K: I am talking, I don't know if you want me to go on.

MT: Please.

K: Some people don't accept, some psychologists don't accept subconsciousness, they say there is only action and reaction. Nothing else. A mechanical process. But if you go further into it you see that human consciousness, which is not only action and reaction, which is mechanical, biological and psychological, you also see that human consciousness is its content, what it is made up of, which is faith, belief, superstition, illusions, fear, pleasure, ideals, ideologies, my country, your country, my god and your god, all that and more - if you want to go into it - is our consciousness, is what one is: a linguistic, psychological conditioning. Right? That's what we are. What we are is what every human being in the world is, psychologically. They suffer, they are in turmoil, uncertain, anxious, lonely, depressed, weary of this whole business of earning money, money, money. So if you go to India, Japan, anywhere in the world, every human being goes through this, whether black or purple, or blue or whatever color they are, or whatever race they are, whether they are totalitarian, or whether they are other. So human consciousness is not my consciousness or your consciousness, it is human consciousness.

MT: Of which we are part.

K: We are that. Not a part, we are that.

MT: We are that.

K: And therefore we are not individuals psychologically.

MT: So I have to give up who I think I am.

K: Who you are is merely your name, your form or your bank account, if you have one, and your passport.

MT: Most of us become pretty identified with ourselves, we like ourselves and so it is a fearful thing to think about giving up ourselves.

K: It is not a fearful thing, it is a factual thing. One has lived in such fanciful illusions. If I think, sir, that I am an individual free to do what I like - this is what is happening in the world, right - everybody wants to do what he wants to do, what he likes, and he calls that freedom, which is creating such havoc in the world. So in questioning all this, questioning what society is, society has been made by us, if we are in turmoil society is in turmoil. If our house inside is burning we will create an ugly society; we are violent, we have divided the world geographically into America, Russia and India and Japan and so on. So nationalities have been one of the causes of war. It is glorified tribalism. Obviously.

MT: One might say that nationalities and the separations that are created are really out of our mind because we tend to separate and compartmentalize.

K: Therefore you begin to enquire what is thinking, what is thought, why thought has made this society, why thought has created gods and the churches. It is all the work of thought. I mean there is no question about it. You can't say it is divine revelation. One can say it but it has no validity. It is just a belief like any other belief.

MT: So there is a direct relationship between how we think and the world around us.

K: Yes. So one begins to ask, it is part of your question with which you began about meditation, why thought has created this. If you grant that thought, thinking, has brought about the great divisions in the world, why thought has brought about wars in the world, perpetual wars. At the beginning you killed one or two men with an arrow, now you can blast off human beings by the million. You follow, that is what we call evolution.

MT: We create terms like, mega-deaths.

K: So what is thinking? Why has thinking become so extraordinarily important in the world? Technologically you must think to create this microphone, to create an aeroplane, to create the submarine, to create the neutron bomb, but we have also thought and created god. God is our creation.

MT: So as you have said once or twice, god is disorder, because he is a reflection of our disorder. We have created that god.

K: Yes. If you accept, it becomes so absurd the whole thing. So we have to not only investigate what is thinking, and also we ought to probe into the whole question of what is intelligence.

MT: We usually associate it with collecting knowledge in our brains, intelligence.

K: Being programmed in a certain way, using that programmed more cunningly. Once you admit, sir, that thought is responsible for everything - right - both psychologically and technologically. Thought is limited. I think all scientists would agree to that. One has talked a great deal to other scientists, they would all see this, obviously, because knowledge is limited. There is no complete knowledge about anything at any time, in the future or now. Perhaps you won't agree to this.

MT: When we think we are thinking about things that have past already.

K: Which means what? Knowledge. Thinking is first the response of memory. If I had no memory I couldn't think. Memory is stored in the brain, memory is the response of knowledge, knowledge is experience. Right? Experience, knowledge, memory, thought. So as knowledge will always be limited, so thinking is limited. Thinking can imagine it is illimitable but it is still limited.

MT: You are suggesting that chain can be broken.

K: Yes. Absolutely. But that requires, sir, not some kind of acceptance of authority. It requires examination, probing, questioning, doubting, which very, very few people are willing to do because they live in false security.

MT: You know in America, Krishnaji, there are probably more 'How to' books sold than any other type of book. Everyone is looking for how to, how do I do it.

K: Yes.

MT: Whatever it is, how do I do it.

K: And also the specialists are willing to tell you how to do it.

MT: Lots of people out there are willing to tell you, yes.

K: If you want to have your hair done properly you go to a specialist; how to raise a baby; how to think; what to do. So gradually, I don't know in this country if one is aware, you are all becoming slaves to specialists: how to make up your face. The other day I heard the most extraordinary thing: as a woman was asking a specialist how to sleep with her husband. You follow, sir, it is incredible.

MT: Yes, it is. We pride ourselves about being a free people.

K: You see, that's what I am questioning. So if we could go into the question of what is thinking, why thought has made life so utterly wearisome, cruel, bestial, you follow, what it is now. If you once admit not only logically but actually that human consciousness is not individual consciousness, it is the consciousness of all humanity. Right? That's very difficult not only to intellectually accept it but to feel it, then you become tremendously responsible for what you are doing.

MT: Once you feel that.

K: Of course.

MT: Krishnaji, when you say feeling the whole, there is a lot of energy behind those words when you say them. And I am reminded about what you said about we are not being serious about the deeper issues of life, and relating that back to what you were saying, feeling the whole, perhaps the reason we don't feel the whole, or can't even think about or move ourselves to feeling the whole is because we are not serious about the deeper issues of life.

K: It is not a question of feeling it. You can imagine you are living in the whole, a feeling of wholeness of life. But what does wholeness mean? To be whole implies living a life in which there is no fragmentation: business life, artistic life, poetic life.

MT: A unified life.

K: Life is one. And we have broken it up. Broken it up professionally, as in career, psychologically, and religiously.

MT: It goes back to thinking again, a fragmented way.

K: That's just it. So, sir, thinking has produced this world. There is no question about it. The marvelous cathedrals and the things that are inside the cathedrals which are considered sacred, but it is the invention of thought. All the Roman structure of hierarchy is the invention of thought. So that instrument, which is thought, has produced this world; the chaos, the wars, thought has killed. So that instrument is no longer valid, which very few will accept. It is not valid because it is worn out, it is producing problem after problem. The politicians try to solve one problem, in the very solution of that problem they increase multiple problems. The scientists are doing the same.

MT: But there are well intentioned, sincere dedicated people who see the problem and feel that there are solutions that can be had by thinking.

K: By thinking. That's just it. So that instrument which human beings have used for thousands of years is worn out, is no longer valid, is no longer worthwhile because we are both outwardly and inwardly we are in great crisis. Economically, socially, morally, in every way we are in a tremendous crisis and all this is brought about by thought. And if we once see that thought which human beings have used has no longer the quality of strength, is no longer valid - if I can keep on repeating that word - then we must look to another instrument. Is there another instrument, or is man condemned for ever to this way of life which is brought about by thought? I don't know if you see this clearly.

MT: Yes, it is very clear.

K: So is it possible for human beings to find a totally different dimension, an instrument which is not the product of thought, which is altogether different? If I may point out, one says it is possible, there is such an instrument. Not what the scientists, the biologists and the doctors are doing, dividing the brain into left and right and all the rest of it. After all, sir, look at this way, or put it this way: we have used knowledge as a means of achievement, and a great many philosophers and biologists say man will ascend through knowledge. Bronowski and others have said, step by step by step. That's called evolution. Evolution implies time. Time means a movement which is thought. Time is thought. And time as evolution, time as thought has not solved a single human problem, psychological problem. It has solved the problem of communication, the problem of travel and so on and so on, but psychologically, inwardly, knowledge has not changed man. He has been what he has been for the last fifty thousand years or more. And we say, give me time we will change. Time may be the enemy of man. I don't if you are following all this.

MT: Yes, sir.

K: So is there another instrument which will radically, psychologically change not only the human cells in the brain but also fundamentally psychologically. You understand? Now one must question it, which means one must doubt the validity of thought, and see its place in the technological world, in the world of communications, in the world of business and so on, and psychologically has it any place at all? We think it has. That is the illusion we live in because we want security. Right? Every human being wants security. The greatest intellect, and the poorest uneducated person who doesn't know how to read or write, he says, give me food, clothes and shelter; I don't care for anything else. We have lived in property, we know this. Is there security in the things thought has created?

MT: There doesn't seem to be security there.

K: I beg your pardon?

MT: There doesn't seem to be security in the things that thought has created.

K: No. It is a fact. In nationality there is no security. In the whole invention by thought of the churches and religion there is no security there.

MT: Sometimes we fool ourselves into thinking there is.

K: That's right. So is there security in the things that thought has created? If there is no security there, is there a security that is irrevocable, unchangeable? One says there is. But to find that out one must move away from the whole time process.

MT: So one has to move outside of time.

K: Not scientific fiction time but time is brought about by thought: yesterday, today and tomorrow. Yesterday is all the accumulation of a million years.

MT: Genetic memory.

K: That's memory. That's tradition. That's what I have been told, programmed. I am a Catholic, Protestant, or a Hindu, Buddhist, all that kind of silly stuff. So is there an instrument, a way of living which is not the way of knowledge? When you put it that way it sounds crazy, but after examining it, discussing with you just now, if one understands the limitation of knowledge and therefore limitation of time, therefore you cannot possibly look to time to change, which is called evolution, then your brain is working totally on a different wave from the former. I don't know if you are following all this. Because you have set aside the importance knowledge, therefore what is important is learning. Learning is not to accumulate, learning. So one begins to learn about fear, whether man can ever live without fear, because we must enquire into it otherwise we can't find the instrument. Whether you can live, not only psychologically but deeply, most profoundly, whether the brain can ever find a place where it has no fear. We say there is such a thing.

MT: How do you know that you are not fooling yourself?

K: Oh, absolutely because you begin with doubt, doubt of everything you think, you feel, doubt, question, probe into whether when you say there is a sense of freedom from fear, is it real? So you watch, you question, you look. Sir you never accept a thing. Therefore there is no authority because man has sought security in authority: the church, the religions and so on. So when one rejects all that as being the invention of thought and therefore limited and so on, then your brain now is not cluttered up, is not conditioned by time. I don't know if you are following all this.

MT: So it is a matter of recreating one's intention?

K: Not intention, there is no intention in this. You see, intention implies thought. I intend to do something. I intend to become a businessman, it is still... the very word creates the element of time. So one must be very, very careful in the usage of words.

MT: Rigorous.

K: Oh, yes, sir, rigorous. And the word must be understood by others, not your own meaning that you give to words. Time we understand, thought we understand, and we understand thought has come to its end. That's very difficult to accept for most people because they don't want to think, they don't want to look, they want, 'Please tell me how to escape'. The entertainment industry is now rampant: football, cinemas, all the religious ceremonies are entertainments.

MT: Clearly there is a lot of desire to escape from what we see as the world around us.

K: Of course, of course. So to find out if there is another instrument you have to exercise your capacity, your intelligence, your way of living, why knowledge has become so important.

MT: Are we coming to intelligence?

K: Yes, sir, I am coming to that slowly. Which means intelligence cannot exist without love. Love is not desire, pleasure, sensory sexual responses. We have made love into all that. We say, as somebody said the other day, sometime ago, that without jealousy I have no love. It sounds so appalling, so trivial.

MT: Yes, it does sound trivial actually.

K: But that person was very well known, a writer and a scholar and all the rest of it.

MT: Do you think love is something you can write about?

K: No, no. You can write it but if there is no feeling there, if your heart has no love how can you talk about it? You may, a poet like Keats, may have had this feeling - I don't know. But I am saying there is no intelligence without love. And there cannot be love if you are ambitious, if there is conflict in you. And love is not the movement of thought. The picture it creates is not love. So love means the freedom from all conflict. It is not a negative state, but through negation you come to the positive. And when there is that love there is that intelligence, which is compassion. That intelligence is completely secure, that intelligence is security. But to come to that one has to meditate, not all the silly stuff, moneymaking business, but one has to be very, very serious about all this, this isn't a passing thing for one day and then pick up another thing the next day. This is one's life. If one doesn't understand one's life, how can you have intelligence, how can there be love and so on?

So it really, sir, requires a clear brain, to think clearly, objectively, unemotionally, unromantically. And thought has created fear, pleasure, sorrow. Where there is sorrow you cannot love. I know people think if my son is dead there is sorrow. Sir, I wonder if we realize that human beings have killed each other, and that has created enormous sorrow in the world. They are still doing it. How many women, men, wives, have cried about this. For thousands of years, and nobody stops it. They talk about peace on earth, they don't mean it. To have peace on earth one has live peacefully. And that peace cannot be brought about through legislation. Peace means a state of mind, brain, where there is no conflict, and therefore there is no limitation, no division. You understand? There is division now between the Arab and the Jew, the Muslim and the Hindu, the Christian and the non-Christian and so on. So division creates conflict. Is it possible to live in this world now, married and all the rest of it, to live without division?

Sir, these are really very, very serious questions, not just pass on on the television or radio for a few minutes. One has to give one's energy to find out all this, not just read about it, or hope to achieve it some day or other. One has to give one's capacities, energies, thought into all this. And very few people are willing to do it. 'Tell me how', they are all concerned 'how to'.

So to come back to your question: meditation is love, and intelligence and compassion. Without that life has no meaning. You can be a millionaire, a great president, a prime minister, generals, or businessman, all that has no meaning. Actually they are just... So to live a life in which there is no conflict means no division. You are no longer a Hindu, a Buddhist, a Christian, an ideologist and theorist. In this way, sir, to live, there is great beauty in this. Beauty isn't the perception of something beautiful. It is the way of living. And without love and beauty and a sense of immensity of the universe, all this becomes rather trivial stuff.

There are some people we happen to know, who say, you can't change the world; the world will go on for the rest of their lives because they are conditioned, programmed - Catholic, Protestants and all the rest of it - and why waste your time on all this? Retire, go back to some monastery, or to some Himalayan cave or jungle and just live there. We don't accept that kind of thinking at all because if you retire into your monastery the thinking is going on. You may worship your particular symbol, your particular image, but it is still the product of thought. So through thought you cannot achieve the immensity of life.

MT: So we have to move beyond thought.

K: Not move, give it its right value. To come here to your house, you have to follow certain rules, you have to think, you have to watch, there thought is necessary. To learn a language thought is necessary. To go from here to there thought is necessary. But psychologically, inwardly thought has no place. But to see that, in the seeing of it thought has its right place. But we don't take time to look at anything.

MT: We are supposed to have dismissed time, Krishnaji.

K: Yes, sir. We never look at the moon, never look at a tree, live with it, look at it, see the beauty of it, the strength of it, the quality of it, or the moon, or the stars, we never look. All that we are concerned is with pleasure, money, and money gives you freedom, power, position, all the rest of it. One is not depressed or optimistic or pessimistic, these are facts. When you look at facts it is neither optimistically or pessimistically. It is so. That thing is red, that's all.

MT: Just like meditation is love.

K: Yes, sir.

MT: Krishnaji, I want to thank you for being here with us today.

K: No, please.
Jiddu Krishnamurti in English

San Francisco 1983
San Francisco New Dimensions Radio Interview with Michael Toms 28th April, 1983