Κυριακή, 27 Μαΐου 2012

Katlin Fine Art

Katlin Fine Art

Almost before my first steps I loved to play with colors with the support of my father who was my first teacher. Pretty soon I realized that my artistic side was growing stronger every day. 

My studies at Fine Arts and Industrial Design refined my abilities and revealed an entire new world in front of my eyes…

The best reason to paint is that there is no reason to paint...I'd like to pretend that I've never seen anything, never read anything, never heard anything...and then make something...

Every time I make something I think about the people who are going to see it and every time I see something, I think about the person who made it....Nothing is important...so everything is important.

Those are the principals that describe my life status… Katlin Makri


Παρασκευή, 25 Μαΐου 2012

Η Δίκη του Σωκράτη - The Trial of Socrates Live


25 Μαΐου 2012
18:30 | Κεντρική Σκηνή | Στέγη Γραμμάτων & Τεχνών

Το 399 π.Χ., ο Σωκράτης αντιμετωπίζει στην Αθήνα τις κατηγορίες ότι δεν αναγνωρίζει τους θεούς της πόλης, ότι εισάγει καινά δαιμόνια και ότι διαφθείρει τους νέους της πόλης. Δικάζεται από το Δικαστήριο της Ηλιαίας που αποτελείται από 500 Αθηναίους πολίτες.

Περίπου 2.500 χρόνια αργότερα -σήμερα- διακεκριμένοι ανώτατοι δικαστές και νομικοί από την Ευρώπη και τις Η.Π.Α. συγκεντρώνονται στην Κεντρική Σκηνή της Στέγης Γραμμάτων & Τεχνών για να επαναλάβουν την ιστορική δίκη του Σωκράτη.  
Βασισμένη σε ιστορικές και σύγχρονες πηγές και μελέτες αλλά συγχρόνως προσαρμοσμένη στο κλίμα των σημερινών δημοσίων συζητήσεων, η εκδήλωση θα διερευνήσει τα ευρεία πολιτικά και φιλοσοφικά ζητήματα που διέπουν τις κατηγορίες κατά του Σωκράτη και κυρίως θα δώσει το έναυσμα για αναστοχασμό σημαντικών σημερινών ζητημάτων. Οι δικαστές αλλά και το κοινό θα κληθούν να απαντήσουν αν ο Σωκράτης ήταν τελικά αθώος ή ένοχος.

Η εκδήλωση θα πραγματοποιηθεί στην αγγλική και γαλλική γλώσσα με ταυτόχρονη μετάφραση για όσους το επιθυμούν.
Η εκδήλωση θα προβληθεί επίσης και μέσω του διαδικτύου www.sgt.gr/dikisocrati .

Πατήστε για να παρακολουθήσετε ζωντανά τη Δίκη του Σωκράτη από τη Στέγη Γραμμάτων & Τεχνών:

Eλληνικά http://www.sgt.gr/popup_akamai_gr.html

English http://www.sgt.gr/popup_akamai_en.html

French http://www.sgt.gr/popup_akamai_fr.html

More :   http://www.onassis.gr/news-announcements-details.php?id=103

Τρίτη, 22 Μαΐου 2012

Time is running fast choose your side.

Even if an ideal way of life existed in this level of reality that we all experience, natural death will come in time and stop everything.

There is no way out from it as soon as we search oriented on the powers and values of this world.Still, there is a secret key that can open a door out of this labyrinth, is up to us to find it inside our heart,realize its powers and let it grow as a new sun, helping it to transform our existence in a complete way.

Even if joy and beauty and peace was our daily experience here, this could be the biggest drug avoiding us to understand, to feel deep inside our original purpose and task, evil in our world has a special task in revealing to all good souls, that is not only connected to this world, but also that it is an essential element of this world.

Neutralize it dear friends with these new powers that will radiate from your pure heart,change you,change the world.

Evil in our days is not only strong but also works openly in various social groups and teams.

Many world leaders are serving it completely, preparing the way of the false coming of christ  and creating so slowly but firmly a new world religion fascistic order, that we will be able all to face it, in the coming future events.

Christ universal power united only once with our natural level before 2000 ago creating so a bridge,a link between the Spiritual world and our world, and from that time never stopped to help and influence us and the cosmos.

Every true spiritual person who open himself for His radiation, is experience for one time more, in a personal way, the miracle of Christ birth in time,the way of the Cross,the death and the resurrection.

So stay away from anyone who will tell you that christ will come again in this physical level.
No my friends the secret is that we must go to Him! We must reconnect with Him.

This a journey that we must all experience.Time is running fast choose your side.

Δευτέρα, 14 Μαΐου 2012

Wagner - Parsifal – Krauss – Archipel (1953) 4CDS

 Wagner - Parsifal (Bayreuth 1953 Live)

Krauss’s Parsifal is another memorable interpretation, on a par with though different from Knappertsbusch in 1951 (now on Naxos). Krauss’s reading is one of the quickest in the Bayreuth annals, but that very pace gives the piece a direct vigour and dramatic consistency not always heard in his coeval’s deeply considered, reverential reading. Krauss imparts a wonderful feeling for the particular texture and tempo needed for each scene, culminating in the cleansing, sustained ecstasy of the work’s close.

Four principals are common to both sets. Ludwig Weber, as Gurnemanz, sings with even more rotund tone and with increased involvement. George London repeats his anguished, strongly voiced Amfortas. Martha Mödl’s Kundry’s individually accented Kundry remains unique, although Waltraud Meier, in more recent performances, is almost her equal, and Uhde is unsurpassed as Klingsor. With Wind- gassen singing Siegfried, Vinay took over from him in the title part and gives a typically expressive performance. 
He, Mödl and Uhde make the whole of Act 2 as vivid as any. Greindl is a suitably sonorous Titurel. Throughout chorus and orchestra perform with dedication – try the Act 1 transformation and the succeeding choruses. Altogether this is a traversal of the score among the most satisfying on CD.

Alan Blyth

Parsifal by Richard Wagner
Performer: Hermann Uhde (Baritone), Eugene Tobin (Tenor), Theo Adam (Bass Baritone),
Rita Streich (Soprano), Ludwig Weber (Bass), Josef Greindl (Bass),
Ramon Vinay (Tenor), Martha Mödl (Soprano), George London (Bass),
Hermann Uhde (Bass Baritone), George London (Bass Baritone), Martha Mödl (Mezzo Soprano)
Conductor: Clemens Krauss
Orchestra/Ensemble: Bayreuth Festival Orchestra, Bayreuth Festival Chorus
Period: Romantic
Written: 1877-1882; Germany
Date of Recording: 1953
Venue: Live Bayreuth
Language: German

Covers + Lossless. Not My Rip

Links :

Buy :

J.S Bach - Motet BWV 118

J.S.Bach - O Jesu Christ, meins Lebens Licht BWV 118

O Jesu Christ, meins Lebens Licht,
mein Hort, mein Trost, mein Zuversicht,
auf Erden bin ich nur ein Gast,
und drückt mich sehr der Sünden Last.

Auf deinen Abschied Herr ich trau
Darauf mein letzte Heimfahrt bau.
Tu mir die Himmelstür weit auf
Wenn ich beschließ mein Lebenslauf.

O Jesus Christ, light of my life,
my refuge, my comfort, my trust,
on earth I am but a guest
and the burden of sins weighs heavily upon me.

On your departure, Lord, I place my trust
On it I rely for my last journey home.
Open wide heaven's gate for me,
When I complete my life's course.

Δευτέρα, 7 Μαΐου 2012

This Is Disco @ Tribeca Kolonaki this Wednesday 9 May - Free Entrance

This Is Disco ....... A Soul - Funk - Italo Journey

A unique set from music master pieces from the 12'' mixes of the gold disco era and much more.

This week a special tribute to Prelude Records

Wednesday 9 May

In the Mix : The Phantom Aka Gregory

Hosted by Maria M.

Starting at 22:00

Free Entrance

Tribeca Bar
46 Skoufa Str. & Omirou Kolonaki - Tel. 2103623541

Video :

facebook event :

My profile :

Tribeca page :

Ένας πολιτικός σχηματισμός ανεξάρτητα ......

Ένας πολιτικός σχηματισμός ανεξάρτητα αν θα μπορεί να παίρνει ένα πλειοψηφικό νούμερο και έτσι να σχηματίζει κυβέρνηση δεν πρόκειται ποτέ να επιτύχει στο έργο του αν δεν υπάρχει στην κοινωνία και στα άλλα πολιτικά σχήματα μια ευγενής άμιλλα, ένας εθνικός στόχος και μια διάθεση συνεργασίας για το κοινό καλό.

Το σύνολο τον κομμάτων είναι σαν ένα ανθρώπινο σώμα, χρειάζεται μια αρμονία σε αυτό για να σκεφτεί, να περπατήσει, αν το ένα πόδι βαδίζει αλλού και το ένα χέρι κάνει άλλη κίνηση τότε το σώμα χάνει την κινητικότητα του και το βάδισμα γίνετε αδύνατο.

Μόνον μια νέα συνείδηση που να μην βασίζεται στο Εγώ, την ματαιοδοξία και την έπαρση του μπορεί να φέρει έναν άνθρωπο και μια ομάδα κοντά στην επιτυχία.

Ερευνήστε βαθιά μέσα στην καρδιά σας και αφήστε το φως της αγάπης να λάμψη μόνον αυτό έχει την δυνατότητα να προσκαλέσει και να εκφράσει το καλό και όλες τις πανανθρώπινες άξιες αλλά και την Αγάπη που δεν είναι από αυτόν τον κόσμο.

Παρασκευή, 4 Μαΐου 2012

Τι πρέπει να κάνω?

 Σε μια συγκεκριμένη στιγμή της ζωής μας νιώθουμε μια απέραντη μοναξιά που πηγάζει από τα πιο εσώτερα μέρη της καρδιάς μας.

Μια ανεξήγητη μελαγχολία αναδύεται, τίποτα πια δεν μας γεμίζει καθ' ολοκληρίαν νιώθουμε κομματιασμένοι, εύθραυστοι αλλά συγχρόνως μια αναγκαιότητα απάντησης ουσιαστικών ερωτημάτων οδηγεί το ον μας.

Όταν η προσωπικότητα μας κάνει τον φυσικό της κύκλο τότε είναι πια ώριμη να αισθανθεί το Φως της Γνώσης.
Η καρδιά μας ανοίγετε αυτόματα εκείνη την στιγμή σαν γόνιμο έδαφος ώστε το Πνεύμα να μπορεί να κατοικίσει, να ανακινήσει, να ανακαινίσει.

Πάντοτε η ίδια ερώτηση αναδύεται στους μαθητές που βρίσκονται στα πρώτα στάδια της μύησης.
Τι πρέπει να κάνω?

Μέσα στα Ευαγγέλια μας απαντάτε, εξηγείται πλήρως μια τέτοια ερώτηση, πρώτα από όλα θα πρέπει να ακολουθήσουμε τον Χριστό μέσα μας, τι σημαίνει αυτό?

Να παραδώσουμε ολόκληρο το ον μας στις θεραπευτικές δυνάμεις του Αγίου Πνεύματος, ώστε αυτές να μπορέσουν να μας αλλάξουν κυριολεκτικά να μπορέσουν να αφυπνίσουν το Χρηστικό άτομο μέσα μας ώστε να το ζωοποιήσουν και αυτό αφυπνιζομενο τότε να μπορέσει να αποκτήσει συνείδηση ώστε σε ένα συγκεκριμένο σημείο της μαθητείας μας να αναλάβει πλήρως την αρχηγεία του συστήματος μας.

Το να 'ακολουθήσουμε τον Χριστό' εμπεριέχει μια διπλή έννοια,δηλαδή όχι μόνο να γίνουμε μιμητές του όσον αφορά τον δρόμο που αυτός μας έδειξε σαν ηθική, όσον αφορά το αστρικό και νοητικό μας σώμα, τις επιθυμίες και τις σκέψεις μας δηλαδή, αλλά συγχρόνως μας αποσαφηνίζει ότι αυτή η εργασία μπορεί να γίνει μόνον όταν εμείς ακολουθήσουμε το Χρηστικό σπινθήρα του Πνεύματος εντός μας. Γιατί στην ουσία αυτό το άτομο είναι που μας οδηγεί σε αυτόν τον δρόμο.

Πως μπορεί να γίνει αυτό?

Κατανοώντας τις εντολές εσωτερικά από την μία και από την άλλη αποκόβοντας κάθε δεσμό με την υλική φύση και τους μηχανισμούς της.

Όπως μας λέει:
19Tις εντολές τις ξέρεις: Mη μοιχέψεις, Mη φονεύσεις, Mην κλέψεις, Mην ψευτομαρτυρήσεις, Mην αποστερήσεις, Tίμα τον πατέρα σου και τη μητέρα σου.

αλλά κυρίως :
20Kι εκείνος του αποκρίθηκε: Δάσκαλε, όλ' αυτά τα τήρησα από μικρός. 21Tότε ο Iησούς, αφού τον κοίταξε προσεκτικά, ένιωσε αγάπη γι' αυτόν και του είπε: Ένα πράγμα σου λείπει: Πήγαινε κι όσα έχεις πούλησέ τα και δώσε τα σε φτωχούς και θ' αποκτήσεις θησαυρό στον ουρανό. Kι έλα κατόπιν κι ακολούθα με, αφού σηκώσεις το σταυρό.

Έτσι βλέπουμε πως όταν το Χρηστικό άτομο αφυπνίζεται μέσα μας τότε αυτό όχι μόνο ζει και αναπνέει από το Φως αλλά ταυτόχρονα διαλύει, σταματάει όλους τους δεσμούς και αξίες που έχει με την υλική φύση και αυτόματα δεν δημιουργεί νέους.

Αυτό είναι κάτι το πολύ σημαντικό.

Όσον αναλωνόμαστε μέσα σε αυτό το τρικυμιώδες πεδίο της υλικής τάξης τόσο η Πνευματική εργασία θα βρίσκει προβλήματα και θα είναι στάσιμη.

Η αιτία είναι προφανής οι αστρικές και νοητικές δυνάμεις αυτών των ομάδων βασίζονται σε μια εντελώς ξένη ως προς το πνεύμα εκκίνηση,αυτή της αυτοσυντήρησης,του πλουτισμού,του ψεύδους,της χρησιμοποίησης των ανθρώπινον ιδανικών.

Έτσι ένας μαθητής μιας Πνευματικής Σχολής θα πρέπει να κάνει μια εσωτερική εκλογή,με πιο πεδίο και δυνάμεις θα στρατευθεί με αυτό του Πνεύματος ή αυτό της αυτοσυντήρησης τις υλικής του φύσης?
Θα ανακαίνιση το Χρηστικό ον του μέσα του ή θα το ενταφιάσει για μια άλλη φορά?

Η εκλογή είναι δική σας.

Tο κατά ΜΑΡΚΟΝ ευαγγέλιο 10:17-25

17Kαι καθώς έβγαινε στο δρόμο, έτρεξε ένας και, αφού γονάτισε μπροστά του, τον ρωτούσε: Δάσκαλε αγαθέ, τι να κάνω για να κληρονομήσω ζωή αιώνια; 18Kι ο Iησούς του είπε: Γιατί με λες αγαθό; Κανένας δεν είναι αγαθός παρά μονάχα ένας, ο Θεός. 19Tις εντολές τις ξέρεις: Mη μοιχέψεις, Mη φονεύσεις, Mην κλέψεις, Mην ψευδομαρτυρήσεις, Mην αποστερήσεις, Tίμα τον πατέρα σου και τη μητέρα σου. 20Kι εκείνος του αποκρίθηκε: Δάσκαλε, όλ' αυτά τα τήρησα από μικρός. 21Tότε ο Iησούς, αφού τον κοίταξε προσεκτικά, ένιωσε αγάπη γι' αυτόν και του είπε: Ένα πράγμα σου λείπει: Πήγαινε κι όσα έχεις πούλησέ τα και δώσε τα σε φτωχούς και θ' αποκτήσεις θησαυρό στον ουρανό. Kι έλα κατόπιν κι ακολούθα με, αφού σηκώσεις το σταυρό. 22Eκείνος, όμως, σκυθρώπασε σαν άκουσε τα λόγια αυτά κι έφυγε λυπημένος, γιατί είχε κτήματα πολλά.
23Tότε ο Iησούς, αφού κοίταξε ολόγυρα, λέγει στους μαθητές του: Πόσο δύσκολα θα μπουν στη βασιλεία του Θεού αυτοί που έχουν τα χρήματα! 24Kι οι μαθητές καταπλήσσονταν με τα λόγια του. O Iησούς, όμως, μίλησε ξανά και τους είπε: Tέκνα, πόσο δύσκολο είναι για εκείνους που έχουν στηρίξει την εμπιστοσύνη τους στα χρήματα, να μπουν στη βασιλεία του Θεού! 25Eυκολότερο είναι να περάσει μια καμήλα από την τρύπα μιας βελόνας, παρά να μπει ένας πλούσιος στη βασιλεία του Θεού!
Tο κατά ΜΑΤΘΑΙΟΝ ευαγγέλιο 8:18-22
18Kαι σαν είδε ο Iησούς γύρω του πλήθη πολλά, πρόσταξε να πάνε στην αντίπερα όχθη της λίμνης. 19Tον πλησίασε τότε ένας νομοδιδάσκαλος και του είπε: Δάσκαλε, θα σε ακολουθήσω όπου κι αν πας. 20Tου λέει ο Iησούς: Oι αλεπούδες έχουν κρυψώνες και τα πουλιά τ' ουρανού έχουν φωλιές, μα ο Γιος του Aνθρώπου δεν έχει πού να γείρει το κεφάλι του. 21’λλος πάλι, από τους μαθητές του, είπε: Kύριε, επίτρεψέ μου πρώτα να πάω να θάψω τον πατέρα μου. 22Aλλα ο Iησούς του είπε: Aκολούθα με και άφησε τους νεκρούς να θάψουν τους δικούς τους νεκρούς.

Tο κατά ΛΟΥΚΑΝ ευαγγέλιο 14:26-27 + 33
26Aν κανείς έρχεται σε μένα και δεν απαρνιέται τον πατέρα του, και τη μητέρα του, και τη γυναίκα του, και τα παιδιά του, και τ' αδέλφια του, και τις αδελφές του, ακόμα και την ίδια του τη ζωή, δεν μπορεί να είναι μαθητής μου. 27Kαι όποιος δε με ακολουθεί σηκώνοντας το σταυρό του, δεν μπορεί να είναι μαθητής μου.
33Έτσι, λοιπόν, όποιος από σας δεν αποχωρίζεται απ' όλα τα υπάρχοντά του, δεν μπορεί να είναι μαθητής μου.

Tο κατά ΙΩΑΝΝΗΝ ευαγγέλιο 12:25-26
25Όποιος αγαπάει τη ζωή του, θα τη χάσει. Mα όποιος απαρνιέται τη ζωή του στον κόσμο τούτο, αυτός θα τη διαφυλάξει για την αιώνια ζωή. 26Aν κάποιος θέλει να υπηρετεί εμένα, εμένα ν' ακολουθεί. Kαι όπου είμαι εγώ, εκεί θα είναι κι ο υπηρέτης ο δικός μου. Kι αν κανείς υπηρετεί εμένα, αυτόν θα τον τιμήσει ο Πατέρας.

Tο κατά ΛΟΥΚΑΝ ευαγγέλιο 9:57-62
57Kαθώς, λοιπόν, βάδιζαν στο δρόμο, του είπε κάποιος: Θα σε ακολουθήσω, Kύριε, όπου κι αν πας. 58Kι ο Iησούς του αποκρίθηκε: Oι αλεπούδες έχουν καταφύγια και τα πουλιά τ' ουρανού φωλιές. Aλλα ο Γιος του Aνθρώπου δεν έχει πού να γείρει το κεφάλι του. 59Eίπε επίσης σε έναν άλλον: Aκολούθα με. Kι εκείνος απάντησε: Kύριε, επίτρεψε μου να πάω και να θάψω πρώτα τον πατέρα μου. 60Aλλα ο Iησούς του είπε: A’σε τους νεκρούς να θάψουν τους δικούς τους νεκρούς και πήγαινε εσύ και κήρυττε τη βασιλεία του Θεού. 61Kι ένας άλλος πάλι, του είπε: Θα σε ακολουθήσω, Kύριε, αλλά επίτρεψέ με πρώτα να αποχαιρετήσω τους δικούς μου. 62Σ' αυτόν, ο Iησούς είπε: Kανένας, που βάζει το χέρι του στο αλέτρι και κοιτάζει κατόπιν πίσω, δεν είναι κατάλληλα προετοιμασμένος για τη βασιλεία του Θεού.

Revelation 18:11
And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more
Αποκάλυψη 18:11
11Kαι κλαίνε οι έμποροι της γης και πενθούνε γι' αυτήν, γιατί την πραμάτεια τους κανένας δεν την αγοράζει πια!

Πέμπτη, 3 Μαΐου 2012

The Gnostics by David Brakke

The Gnostics Myth, Ritual, and Diversity in Early Christianity by David Brakke
Harvard University Press
Cambridge, Massachusetts London, England 2010

Fragments :

When historians and theologians used to tell the story of Christianity’s “crisis of Gnosticism,” they would explain, as the title of one important article put it, “Why the Church Rejected Gnosticism.” 5  (Strangely, at least one scholar has included even the New Prophecy in “Gnosticism.”) 6  But as we have seen already in the previous chapter, there was no single “Church” that could accept or reject anything, nor was there a multiform heresy called “Gnosticism” to be accepted or rejected.

There was a Gnostic school of thought, with its distinct interpretation of the Christian message, and there  were a number of other Christian teachers and groups who disagreed with the Gnostics on particular points. But the dynamic of self- differentiation and boundary formation in which the Gnostics and their opponents participated was far more complex than simple “rejection” of one party by another.

A variety of Christian groups negotiated their relationships with each other and with non- Christians as well.
The goal of this chapter is to sketch some of the ways in which Christians of the second and third centuries responded to the Gnostics and to each other. We shall explore the strategies by which Christians presented themselves as having the true Christian message and others as teaching what is incomplete or false...........

 Teachers of an Apostolic Tradition: The Valentinian School

Valentinus’s program of adapting the Gnostic myth and developing its more overtly Christian features continued in the work of a school of Christian theologians who looked to him for inspiration: the Valentinian school of thought. So successful was this movement that it rapidly eclipsed the Gnostics as the greater danger in the minds of opponents like Irenaeus. Unlike the Gnostics, who practiced a highly distinctive ritual of baptism and appear to have rejected the Eucharist, the Valentinians participated fully in the baptism and Eucharist of other Christians and may have had even more rituals of their own.

Valentinian teachers presented their ideas as the correct interpretations of Christian scriptures and creeds, and they claimed apostolic authority for their message. Like the Gnostic school of thought and other philosophical schools in antiquity, Valentinian groups sought to facilitate the progress of their adherents in knowledge and virtue, that is, to teach them a way of life that would lead to salvation.7

 Valentinian theologians developed rich and compelling teachings on the entire range of subjects that Christian intellectuals usually considered— God, Christ, sin, and salvation, the sacraments, the nature of the Church, the resurrection, and so on— but  here I shall focus on their strategies of self- differentiation with respect to other Christians. How did Valentinian Christians present their reinventions of Christianity as the true ones? “Valentinianism” existed in a range of social forms and related to other Christian communities in diverse ways. On a minimal basis, it was a mode of Christian thought or a way of understanding the Christian message with which any educated Christian could engage without necessarily joining a group.

There must have been bishops and presbyters in local communities whose preaching and teaching reflected Valentinian ideas without any awareness on their part or that of their congregants that these ideas  were, as others might charge, suspect or out of “the mainstream.” This situation might resemble a modern Christian congregation in which the minister’s sermons and biblical interpretations might be heavily infl uenced by Karl Barth or by liberation theology. We know that in the 190s a Valentinian named Florinus served as a presbyter in the Roman Church under the non- Valentinian Bishop Victor.

It is not clear whether people recognized Florinus as a Valentinian only on the basis of his views or because he also participated in an or ga nized group of Valentinians. When early Valentinians became visible as a distinct community, it was usually because they formed study groups similar to other philosophical schools in antiquity.

These groups operated alongside and as a supplement to other Christian communities: a Christian might worship weekly in a  house church near his or her home but also participate in meetings of study and discussion led by a Valentinian teacher. Valentinians incorporated their unique relationship to other Christians into their theology and reached out to them. For example, they borrowed terminology from Paul’s First Letter to the Corinthians (2:14– 15) and referred to themselves as “spiritual ones” (pneumatikoi) and to non- Valentinian Christians as merely “animate ones” (psuchikoi).

According to Irenaeus’s account of Valentinian teachings, “animate” Christians would receive a lesser form of salvation at the end of time than the “spiritual ones” would— but salvation nonetheless. When the spirituals are restored to the fullness (the Valentinian version of the Gnostics’ entirety), the animates will “gain repose” in a place outside of it.8

The comprehensive Valentinian work The Tripartite Tractate, however, suggests that the distinction between “animates” and “spirituals” will be overcome in God’s fi nal act of reconciliation: “If, in fact, we confess the kingdom in Christ, it is for the abolishment of all diversity, in e qual ity, and difference. For the end will regain the form of existence of a single one, just as the beginning was a single one.”9 Similarly, another Valentinian teacher called the fi nal consummation a “wedding banquet, which is shared by all the saved, until all become equal and recognize one another.”10

And indeed, Valentinians showed pastoral interest in their fellow Christians, often inviting them to join them for advanced study and thus eventually to become “spirituals” themselves. For example, a surviving letter from the Valentinian theologian Ptolemy introduces a non- Valentinian Christian named Flora to some basic Valentinian ideas (ethics, the lower status of the creator god) and then invites her to study further with him.11 The anti- Valentinian Bishop Irenaeus complained bitterly that Valentinians use “persuasion and rhetoric” to “attract the  simple to pursue the quest” for advanced knowledge of God and Christ.12

The Valentinians presented themselves and their teachings as the deeper or higher meaning of what ever form of Christianity to which potential followers adhered. Their division of Christians into “animates” and “spirituals” functioned more like stages in one’s progression into acquaintance than as rigid, pre- determined sets of people.13 Irenaeus lamented, too, that the Valentinians “speak like us but think differently.”14

That is, the Valentinians accepted the same scriptures and basic doctrines as Irenaeus, but interpreted them differently, often in what Irenaeus took to be a more meta phorical or symbolical fashion. For example, all Christians agreed that “Christ was raised from the dead” (Romans 6:4) and that Christians, too, would rise like him (1 Corinthians 15). In Irenaeus’s view, this meant that Christ  rose from the grave, body and soul, and so would Christians at the end of history: “We too must await the time of our resurrection fi xed by God.”15

According to one Valentinian author, however, the Christian’s resurrection is his or her gradual transcendence of the material world through contemplation of increasingly higher realities. Resurrection does not lie in the future but is available now: “Leave the state of dispersion and bondage,” the author exhorts, “and then you already have resurrection.”16

A Valentinian could affi rm with fellow Christians who  were not Valentinians a shared belief in resurrection from the dead, but would have his or her own understanding of what that means— as indeed all Christians did. At this point no single understanding had emerged as normative. Still, the rhetoric of some Valentinian works suggests that their authors understood that they had to relate their views to other Christian ideas that may have been more widespread. For instance, Ptolemy complained that “many people” have misunderstood the Law of Moses, and another Valentinian teacher remarked that “few” comprehend the true meaning of resurrection.17

The Gnostics drew on the Bible for their teachings, but they did so often by rewriting biblical narratives, especially from Genesis, in order to correct their meaning. They seemed to create new scriptures for themselves (The Revelation of Adam, The Gospel of Judas) as much as they used texts that other Jews and Christians honored. The Reality of the Rulers appears to replace Genesis just as much as it interprets it.

The Valentinians, in contrast, did not create new scriptures; rather, they  were pioneers in the close exegesis of Jewish and Christian scriptures and produced some of the earliest known commentaries on biblical books. The Valentinian thinker Heracleon wrote “notes” or “comments” (hupomnemata) on the Gospel of John and perhaps on other gospels as well.18

Like most other Christian teachers, Heracleon and his colleagues interpreted biblical texts allegorically or symbolically and so argued that Valentinian teachings  were to be found in them. For example, in the fourth chapter of John, Jesus tells the Samaritan woman at the well that “the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem” (John 4:21). 
Heracleon interprets this statement as symbolically teaching that “spiritual ones” (that is, Valentinians) worship neither created things as the pagans did (“mountain”) nor the creator god of this world as the Jews and many other Christians did (“Jerusalem”), but the higher ultimate God.19 Valentinian  exegetes also made extensive use of Paul’s letters in explicating their theologies.20

Indeed, Valentinian teachers frequently invoked the authority of Paul (and of the apostles in general) to legitimate their doctrines and their identity as teachers. As we saw in the previous chapter, Valentinian theologians asserted that Valentinus had studied with Theudas, a disciple of Paul. Followers of another Christian teacher, Basilides, an older contemporary of Valentinus, made a similar claim about their theological hero, but they traced his intellectual pedigree back to the apostle Peter through a certain Glaucias.21

By tracing a similar lineage to Paul, the Valentinians professed a kind of apostolic succession for themselves: Paul had transmitted his teachings to Theudas, who passed them on to Valentinus, and now these teachings have come to the students of Valentinus (and their students in turn). Ptolemy suggested to Flora that she might be “deemed worthy of the apostolic tradition, which even we have received by succession . . .  at least if, like good rich soil that has received fertile seeds, you bear fruit.”22
One Valentinian author wrote, “The father anointed the son; and the son anointed the apostles, and the apostles anointed us.”23 Another attributed a prayer for authority and enlightenment to “Paul the Apostle.”24

The claim to special connection with an apostle through a chain of successors functioned as a powerful bid for authority and recognition as having the most authentic Christian teaching. Ptolemy’s hope that Flora would prove “worthy of the apostolic tradition” indicates that at least portions of this tradition  were reserved for more advanced Christians.Baptism and the Eucharist played important roles in Valentinian spirituality.

Their references to baptism suggest that their understanding of Christian initiation contained the same elements one fi nds in baptism in other Christian groups: a period of instruction, one or more anointings with oil, exorcisms, immersion, laying on of hands.25

Valentinians must have undergone initiation in ordinary congregations or practiced their own baptism, which nonetheless did not differ much if at all from that of other Christians. Whichever was the case, baptism could not be effective without the instruction and growth in knowledge and virtue that Valentinian teaching provided: “It is not the bath alone that liberates, but also the acquaintance: Who  were we? What have we become? Where  were we? Into what place have we been thrown? Where are we going? From what are we ransomed? What is generation? What is regeneration?”26

Valentinian sources suggest that they may have observed some rituals that  were specifi c to them. For example, one group of Valentinians may have developed their own ritual for death long before other Christians did.27 Several sources mention a ritual called “bridal chamber.” “Bridal chamber” appears to refer to the potential reunion of the human soul with its angelic counterpart or spiritual alter ego. Scholars disagree, however, about whether “bridal chamber” in fact refers to a distinct ritual or represents a Valentinian understanding of the meaning of baptism.28

The Valentinian movement, then, had a complex relationship with other Christian groups. It featured in de pen dent study circles that worked like philosophical schools and supplemented worship and participation in non- Valentinian  house churches. And yet some  house churches may have had clergy whose theology was Valentinian, even if the  house church did not have a “Valentinian” identity. Valentinian teachers refl ected this ambiguous position.

They claimed special authority inherited from the apostle Paul, presented their teachings as the hidden or symbolic meanings of generally shared Jewish and Christian scriptures, and refl ected on the differences between Valentinian or advanced Christians (“spiritual ones”) and their non- Valentinian brothers and sisters or less advanced Christians (“animate ones”).

Evidence suggests that during the third century and later, Valentinian Christianity increasingly took on the character of a fully in de pen dent network of churches, similar to that of the Marcionites. For example, in the late fourth century a Christian mob attacked a Valentinian worship building— a sign that Valentinians by this point  were clearly distinct from other Christians.29

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Nikos Pilavios - Krishnamurti in Greece

Nikos Pilavios - Krishnamurti in Greece


This book is primarily meant for readers already acquainted with Jiddu Krishnamurti’s work. It contains thirteen photographs, never previously published. One of them dates from his first visit to Athens in 1930, and the other twelve were taken in the summer of 1933.

The book also provides details about his various visits to Greece, including his own comments about them. It contains excerpts from his talks in which he refers to Greece and Greek culture, passages from his talks given in Greece in 1930, 1933, 1954, plus his response to three questions put to him in 1956. In addition, there are an interview which he granted an Athens newspaper in 1956, and an article written shortly after his death in 1986.

Greece And Greeks.

“...Western technology, Western outlook, Western culture, Western philosophy, Western religion, all actually derive from Greece. They are the originators of the West – right? Democracy, analysis, science, philosophy, the dialogues of Plato and so on and so on. Greece was the origin of the West – right? There is no question about it, you don’t have to doubt this.”  5th Public Dialogue, Saanen, 1979  

 Extract from his talk in 1930

The first and only talk Krishnamurti gave during his first visit to Greece was on 10th December 1930, at the Theatre Olympia. The topic of his talk was “ MAN AND EGO ” and it was published, along with a talk he gave the same year in Paris, in a special edition of the Greek Star Bulletin, in 1934. The talk was originally delivered in French, in Strasbourg on 16th October 1930, and again in Athens on December 10, and it is translated from French. It appears here by courtesy of the Krishnamurti Foundation of America, as do all extracts from Krishnamurti’s talks included in this book. 

Whenever I am faced by a western audience, I know that there are many who say, “Oh, he represents the East; he comes from India, so what he says concerns only that country and cannot be applied to the European races with their western traditions.” When I was speaking in India – and I have traveled over a great part of that country – the people, having listened to me carefully, would shake their heads and say, “He is putting forward western philosophy”, while in Europe they similarly shake their heads and say politely with a smile, “This is Hindu philosophy.” I am happy to be judged thus differently in these two parts of the world, because it is proof positive that truth is neither of the East nor of the West...

Truth offers no consolation. It cannot be tamed, nor can it be stepped down, like electricity, to supply modern amenities. Its great light cannot be dimmed to make it softer on the eye. I would like to tell you a Hindu story: Once upon a time, in spring, when the leaves were a tender green and the air was sweet with the scent of blossoms, all the butterflies in the valley gathered in the cool shade of a tree. They were having a conversation about light; some said it was like this, others like that, until one butterfly declared himself ready to go and find out what light really was.

They all waited patiently for his return. When he came back, he said that the light was much too strong to allow anyone near it. But the butterflies weren’t satisfied with this answer and desired to know more. A second butterfly set forth and, when he got back, he told them that he had not been able to get near the light, it was so powerful and blinding.

This statement was also found unsatisfactory, and a third butterfly flew off on the same quest. He returned wounded and explained to them that the light was so hot that he had been burned. At length a fourth departed, never to return; truth, which is light, had consumed him utterly.

This is about the lives of human beings, and because human beings are weak and fearful, they turn, in their suffering, toward consolations rather than truth.

But in order to heal the weariness of the heart, it is useless to seek for consolations because the fulfillment of life does not lie with them. Life is fulfilled only through experiences which do not step down the truth. Every consolation is a stepping down of truth, of life; this diminishing of life leads to beliefs and dogmas which, along with religions, attempt to offer solace to the suffering human being, instead of bringing home to him the causes of his distress. Man, seeking happiness and finding it nowhere, wanders from cage to cage and goes on suffering.

It is not my intention to build new cages, even if they should be a little bigger than the old ones; nor is it my aim to storm the prison walls, but to create in human beings the strong desire to smash every cage, to awaken the will in them to discover the truth, and to find true happiness. In his blind search for happiness, man goes from prison to prison –from which the understanding of truth is necessarily excluded– and he bases his life on never-realized hope.

Hope is a betrayal of truth, for, by focusing man’s attention on the future, it weakens and distracts him from the present. In the promise of a future paradise there is not even the shadow of truth; truth has no place in it. To the degree that one seeks hope and consolation, a balm to heal his wounds, one gets further and further away from the kingdom of happiness, from eternal truth.

Truth needs no prayer and no adoration; it does not require the structure of a religion, nor rituals, nor priests; it is absolute and is to be discovered by each one according to his wisdom and experience; it cannot be mediated by another.

Absolute truth is the truth that is in harmony with life. Life in all its variations, with all its complications and complexities, is the only truth, and when one has solved the problem posed by life, one has found the truth.

Aquarius is a clear Christ symbol.

Aquarius is a clear Christ symbol.
Speaking to us about the direct outpouring of the Living Water from the Divine World to mankind.

This sevenfold radiation power of the Light touching us in the right psychological  moment when our personality is mature enough, igniting directly our original divine seed that sleep in our heart, this Rose, Seed, Lotus  does not belong to this world, is the Christ in us, the Original Temple.

Then a new transfiguration process can start, changing our old earthly being into a higher being who can again participate and work into Gods alchemical laboratory.

Gods creatures made from the power of Love who is the essential power that creates universes,only through this power the renovation of man and his cosmos can take place.

In this eternal fire of Love the Ego is dissolving into millions of pieces and experience from first time the words that are written in the Gospel 'You and Me are One'  ... 

Open this miracle divine flower in you and let Gods Love to make you a real Man...Do not hear the knocking on your door?

Τρίτη, 1 Μαΐου 2012

Jerusalem, City Of The Two Peaces - Jordi Savall

Jerusalem, City Of The Two Peaces - Heavenly Peace and Earthly Peace - (Jordi Savall) 2008

CD Description

Jordi Savall and Montserrat Figueras, in the company of Jewish, Christian and Muslim musicians from Israel, Palestine, Greece, Syria, Armenia, Turkey, England, Fr4ance, Spain, Italy, Belgium, as well as their own ensembles Hesperion XXI and Capella Reial de Catalunya, portray the chequered fortunes of Jerusalem in a freize of texts and music evoking her protagonists. Jewish, Arab and Christian music from ancient times to the present day highlights Jerusalem as a city that looks forward to the possibility of achieving the two peaces proclaimed in its name.

"This project was conceived as a hommage to Jerusalem, the city endlessly built and destroyed by man and his quest for the sacred and for spiritual power. Through the power of music and words, this fruit of passionate amd committed collaboration of musicians, poets, researchers, writers and historians from 14 nations as well as Alia Vox and the CIMA Foundation teams, has become a fervent invocation to Peace."
Jordi Savall and Montserrat Figueras, Autumn 2008

Gramophone Editors Choice - April 2009
BBC Music Magazine Disc of the - March 2009

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This is a special gift for you, i found it today. What can i say for Ludwig van Beethoven ? Divine music from a brother who help us to sense Gods Love. Higher vibrations that can lift us and inspired us to walk the path of metamorphosis of true alchemy.

Beethoven - Wilhelm Krumbach Orgelwerke

Suite for mechanical organ WoO 33,1-3
Trio in E minor
Prelude in F minor
Fugue in C major
Prelude in all Keys, op.39,1
Fugues in D minor

Wilhelm Krumbach - organ
historical König-Organ in Schleiden

Thanks to Odeon and Daffy
Ernst Adalbert Wilhelm Krumbach (* July 25 1937 in Neustadt bei Coburg , † August 27 2005 in Speyer ) was a German harpsichordist , organist , musicologist, author and broadcaster.

Wilhelm Krumbach was the son of the high school teacher of mathematics and physics and amateur violinist Wilhelm Krumbach senior and pianist Elizabeth Krumbach (nee Will) in Neustadt bei Coburg born and learned early on the piano - and playing the organ . He had lived since early childhood in Landau . During his school days he was given a musical education as an organ student of the Palatine Church music director Adolf Graf , where he later studied the organ.

Immediately after his graduation in 1955 he received his first degree in church music . In addition to the subject organ Krumbach studied musicology with Professor Arnold Schmitz and Dr. Ernst Laaf, Germanic , philosophy , and a few semesters of theology at the Johannes Gutenberg University in Mainz . Since his student days Krumbach was a freelance concert organist, harpsichordist active, musicologist and radio writer. In 1968, married William Krumbach the medical examiner, Dr. Susanne soul, with whom he reared two daughters, Elizabeth and Dorothy.

Wilhelm Krumbach enjoyed both as an artist and as a musicologist international reputation. Concert tours on five continents, and participation in international music festivals have made him as one of the leading German organist and harpsichordist known worldwide. Krumbach appeared in more than 100 television shows as a performer on organ , harpsichord and fortepiano , and has published more than 100 recordings mostly from German labels, but also in Great Britain, Italy, the Netherlands, the USA, Japan and Latin America. His recording of Bach's organ works on the organ of the castle church at Lahm Itzgrund i was in the 80 years celebration of the international press as a turning point in the interpretation of Bach .

Krumbach performed as a soloist with major chamber and symphony orchestras , and played under conductors such as Karl Ristenpart , Antonio Janigro , Wolfgang Marscher , Zubin Mehta , and Helmuth Rilling . In addition to the great organ works of Bach , Mendelssohn and Reger interpreted Krumbach, above all, many smaller local composers and previously unknown or forgotten works, linking his work as a performing artist with the music as a research scientist. Occasional excursions into other musical genres were inevitable. He produced several CDs as well as jointly with the Romanian jazz pianist Eugen Cicero . Wilhelm Krumbach were numerous master classes around the theme of authentic interpretation of the work on authentic instruments.

In 1966, Krumbach called the Organ Festival Organ Frankish days to life, which he conducted until 1999 and annually occurring in the many internationally known artists. Also, the 1993 festival, first held Festive Organ Days in the Moselle region was initiated by Krumbach. Since his student days he was as a radio writer worked and wrote numerous portraits of composers and more than 2,000 manuscripts to radio-cycles, in which he played mostly self as a performer on the organ or harpsichord.  Krumbach was a juror at many international organ competitions and professional advice in matters the restoration and reconstruction of historical keyboard instruments .

Krumbach worked mainly on the European Organ and Piano Art from the Middle Ages until the 18th waning Century, but also occasionally on Organ Music of the Romantic and Modern. Here he made some remarkable discoveries, including previously unknown organ works by Handel and Beethoven . His first recording and discovery of 60 previously unknown organ chorales of Johann Sebastian Bach in 1982 made headlines around the world and was hailed in the press as a major Bach Fund.

In addition, employed extensively by Wilhelm Krumbach playing and recording arts , articulation - and speed issues as well as the set , mold and affect theory . In the series transmitter German Organ landscapes presented Krumbach important monument in front of organs and their specific music, and thus provided a general overview of the history of the German organ building .

Wilhelm Krumbach was also an important figure in the development of German Mandolin scene. After a rather fortuitous meeting with the Saarland Mandolin Orchestra conducted by Siegfried Behrend , the interest in the mandolin aroused and their history, Krumbach discovered in his research as a result some 400 missing mandolin works and researched the lives of their authors.  Many these works were Krumbach, the Saarland Mandolin Orchestra, various chamber music groups and the mandolin Takashi Ochi Masayuki Kawaguchi and the Saarland Radio and recorded in specially-created broadcast program series. Even with the approval of the mandolin competition for Young Musicians Krumbach played a crucial role


The Comte de St. Germain by Isabel Cooper-Oakley

An engraving of the Count of St Germain by Nicolas Thomas made in 1783

The original 'International Man of Mystery,' the Count St. Germain, was an 18th century European aristocrat of unknown origin. He had no visible means of support, but no lack of resources, and moved in high social circles. He was a renowned conversationalist and a skilled musician. 
He dropped hints that he was centuries old and could grow diamonds. He never ate in public, was ambidextrous, and as far as anyone could tell, totally celibate. He served as a backchannel diplomat between England and France, and may have played some role in Freemasonry. He hobnobbed with Marie Antoinette, Catherine the Great, Voltaire, Rousseau, Mesmer, and Casanova. 
He dabbled in materials and textile technology as well as alchemy, as did many intellectuals of the time (e.g., Newton). These are established historical facts, documented by the extensive collection of contemporary accounts in this book. He is a subject of interest for students of the esoteric.



I have thought it better, in preparing the first part of the monograph on the Life of the Comte de St. Germain, to reprint the articles which were published in 1897 in the “Theosophical Review” with some additional matter, rather than rewrite an entirely new book, since to many persons those magazine articles are not easily accessible. Perhaps some critics may think that there is too much quoted matter; this I have done on purpose in order that the opinions of those persons who were in actual contact with the Comte de St. Germain may be considered, rather than my own. In the eighteenth century every one of any education kept a diary, and in these diaries we get a living picture of the period; this is very decidedly the case in the Memoirs of Madame
It has been suggested, by one writer in the Nineteenth Century, that these Memoirs are apocryphal. I do not think so, as the present Comtesse d’Adhémar informed me that they have documents about the Comte de St. Germain in their possession.
In the second part of this study there is much additional political material; unfortunately, in the English Record Office, all the ciphers which were between the written lines were carefully erased, before the papers were consigned to me. Evidently there was some mystery about this political work which is even now not to be made public.
I take this opportunity of thanking the many friends, and specially Mon. G.
Mallet, who have helped me with the arduous work of copying and translating. Without their valuable help this study could not have been printed.
I am now collecting more material which will form the second part of this monograph when complete.


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