Ludovico Einaudi - Primavera

Globalization in the Name of Mars, Apollo or Hermes ? (Article from RODA Theatre)

"...Be assured, a new period will come. Its spirit will be the fruit of Hermes, the learned and profit bearing.Those who gaze at the world through naivety, think foolishly that the new period will bring along only fraud, insatiable ambition and greediness. Yes, there will be difficult years but rich in ideas, art, science, progress and communication. Those who seek persistently in the depths of Hermetism, will discover the dazzling light of Truth always shining.
(from the play "Amphiaraos")."

The myth of Amphiaraos comes from a distant past, which, in a number of ways, resembles our times: our world, like his, is on the verge of uniting into a single whole.
Globalization, the inevitable blending of all cultures, is accelerated by technology and by the immense growth of the population. At the root of questioning the form of global unification lie the beliefs one has about the world. For those for whom it is impossible to accept the necessity of democracy and freedom, the current form of globalization is threatening. For some in the west, the future is accompanied by images of Orwellian control. For some in the East, it is accompanied by the spectre of the West's military and cultural domination.
But globalization is here, now, whether we want it or not. Our world has already been united by the necessity of managing the global resources, by international trade, by the acceptance of money as currency of exchange, by internet and satellite communication and by the spread of mass media. An interesting point to be made is that all of these activities that involve management, communication and money, belong to what traditionally is thought of as the domain of Hermetic attributes. It is as if the characteristics of our time have been determined by Hermes, as if the union of our world is taking place along the axis of action which is traditionally controlled by Hermes. In a similar fashion, the cultural aspect that eventually united Amphiaraos' Greek world was not military power or religious uniformity; it was language, a Hermetic attribute.
The real union of the world, the one that has stability, cannot be founded on perpetration of enmity; it can only be based on communication. So, it will always take place in the name of Hermes.
Amphiaraos was a man of Apollo. His vision was the peaceful religious union of the Greek cities, and he believed in the potential of the Apollonian spirit. He resigned from the throne of Argos so as to dedicate himself to his ideal and to the worship of Apollo. He gave his city's rule to Adrastos, his competitor, who was a true son of warlike Mars, believing that the cult of Apollo would be the key to bring peace and calm to their society. At some point, he realized his mistake. He saw how easy it is for religion to become empty form: even his wife, Eriphili, was unable to assimilate his religious thinking and was ready to support the expansionist war against Thebes. This showed him how naive his beliefs were. The light of understanding dawned in his mind only when he realized that his views about his mission had led him to a dead end. If it was impossible to unite his world through war, in the name of Mars, as it was equally impossible to unite it in the name of Apollo, in the name of religious uniformity.
The only thing left for Amphiaraos was to follow his own personal fate without complains, even if that led him to his death.

http://www.rodatheater.gr/

ΝΑ ΓΙΑΤΙ H ΕΛΛΗΝΙΚΗ ΑΛΦΑΒΗΤΟΣ ΔΕΝ ΕΙΝΑΙ ΤΥΧΑΙΑ

"Η διαδοχή των γραμμάτων στην πλήρη εκφώνηση τους δεν είναι καθόλου τυχαία αλλά πίσω από αυτήν υπολανθάνει μία πλήρης γραμματική, συντακτική και νοηματική συνέχεια, ανωτέρας συλλήψεως.

Σύμφωνα με αυτήν την γνωστή μας εκφώνηση, τα ελληνικά γράμματα (αφού προσθέσουμε και το εξαφανισμένο σήμερα έκτο γράμμα: Στίγμα ή Δίγαμμα) ακούγονται και γράφονται ως εξής: ΑΛΦΑ -ΒΗΤΑ-ΓΑΜΑ -ΔΕΛΤΑ-ΕΨΙΛΟΝ -ΣΤΙΓΜΑ-ΖΗΤΑ -ΗΤΑ-ΘΗΤΑ -ΙΩΤΑ-ΚΑΠΠΑ -ΛΑΜΒΔΑ-ΜΙ -ΝΙ-ΞΙ -ΟΜΙΚΡΟΝ-ΠΙ -ΡΟ-ΣΙΓΜΑ -ΤΑΥ-ΥΨΙΛΟΝ -ΦΙ-ΧΙ -ΨΙ-ΩΜΕΓΑ ...
Αποκωδικοποιώντας την γνωστή αυτή διάταξη, που έγινε σύμφωνα με τις αρχές της Ερμητικής φιλοσοφίας, έχουμε τα ακόλουθα:
ΑΛ ΦΑ, ΒΗ ΤΑ ΓΑ, (Α)ΜΑ ΔΕ (Ε)Λ ΤΑ ΕΨ ΙΛΩΝ, ΣΤ(Η) ΙΓΜΑ, ΖΗ ΤΑ, Η ΤΑ, ΘΗ ΤΑ ΙΩΤΑ ΚΑ ΠΑΛΑΜ, ΔΑ, ΜΗ ΝΥΞ Η, Ο ΜΙΚΡΟΝ, ΠΥΡΟΣ ΙΓΜΑ ΤΑΦΥ (Ε)Ψ ΙΛΩΝ, ΦΥ ΨΥΧΗ Ο ΜΕΓΑ.

Εν συνεχεία, αφού προσθέσουμε τα εννοούμενα συνδετικά και ρήματα που παραλείπονται, έχουμε την ανάδυση μιας θαυμάσιας κοσμογονικής προσευχής - επίκλησης προς την πηγή του φωτός.
ΑΛ ΦΑ, ΒΗ ΤΑ ΓΑ!ΑΜΑ ΔΕ ΕΛ ΤΑ ΕΨΙΛΩΝ.ΣΤΗ ΙΓΜΑ ΖΗ, ΤΑ Η, ΤΑ ΘΗ, ΤΑ ΙΩΤΑ ΚΑ ΠΑΛΛΑΝ ΔΑ(ΙΝΑ) ΜΗ ΝΥΞΗ, Ο ΜΙΚΡΟΝ (ΕΣΤΙ)ΠΥΡΟΣ (ΔΕ) ΙΓΜΑ ΤΑΦΗ ΕΨΙΛΩΝ,ΦΥ(ΟΙ) ΨΥΧΗ, Ο ΜΕΓΑ (ΕΣΤΙ).

Η ΣΗΜΑΣΙΑ ΤΗΣ:Αλ=Ο νοητός ήλιοςΦα-ος=Το φωςΒη=προστακτική του ρήματος βαίνω (βαδίζω, έρχομαι)Τα=Δοτική άρθρου δωρικού τύπου τη, εις τηνΓα=Γη (δωρικός τύπος)Αμα=(επιρρ.) συγχρόνωςΈλ= ο ορατός Ήλιος, ο Ερχόμενος Έψ=ρήμα έψομαι, εψ-ημένος, ψημένος.Ιλών=Ιλύς (ουσιαστικό), λάσπη, πηλόςΣτή=προστακτική ρήματος ίστημι.Ίγμα=καταστάλαγμα, απόσταγμα.Ζή=προστακτική ρήματος ζω.Η=υποτακτική ρήματος ειμί, είμαιΘη=προστακτική ρήματος θέτω. Ιώτα=τα ίωγα, τα Εγώ.Παλάν=Ρήμα πάλλω (δονούμαι, περιστρέφομαι) επίθετοπαλλάς-πάλλουσι,περιστρεφόμενη (πρβλ: Παλλας Αθηνά).Δά=άλλος τύπος της Γα, Γης (πρβλ: Δαμήτηρ, Δημήτηρ, Δήμητρα=Μητέρα γη).Νύξ=νύκτα. Ο=το οποί! ο, πουΦυ(οι)=ευκτική ρήματος φύω (φυτρώνω, αναπτύσσομαι).Κ.Ο.Κ.

ΜΕ ΛΙΓΑ ΛΟΓΙΑ...( ΑΛ, ΕΣΥ ΠΟΥ ΕΙΣΑΙ ΤΟ ΦΩΣ, ΕΛΑ ΣΤΗ ΓΗ!ΚΑΙ ΕΣΥ ΕΛ ΡΙΞΕ ΤΙΣ ΑΚΤΙΝΕΣ ΣΟΥ ΣΤΗΝ ΙΛΥ ΠΟΥ ΨΗΝΕΤΑΙ (που βρίσκεται σε κατάσταση αναβρασμού).ΑΣ ΓΙΝΕΙ ΕΝΑ ΚΑΤΑΣΤΑΛΑΓΜΑ (μία ξηρά) ΓΙΑ ΝΑ ΜΠΟΡΕΣΟΥΝ ΤΑ ΕΓΩ ΝΑ ΖΗΣΟΥΝ, ΝΑ ΥΠΑΡΞΟΥΝ ΚΑΙ ΝΑ ΣΤΑΘΟΥΝ ΠΑΝΩ ΣΤΗ ΓΗ. ΑΣ ΜΗΝ ΕΠΙΚΡΑΤΗΣΗ Η ΝΥΚΤΑ ΠΟΥ ΕΙΝΑΙ ΤΟ ΜΙΚΡΟΝ ΚΑΙ ΚΙΝΔΥΝΕΨΕΙ ΝΑ ΤΑΦΗ (να σβήση, να χαθεί) ΤΟ ΚΑΤΑΣΤΑΛΑΓΜΑ ΤΟΥ ΠΥΡΟΣ ΜΕΣΑ ΣΤΗΝ ΑΝΑΒΡΑΖΟΥΣΑ ΙΛΥ, ΚΑΙ ΑΣ ΑΝΑΠΤΥΧΘΕΙ Η ΨΥΧΗ, ΠΟΥ ΕΙΝΑΙ ΤΟ ΜΕΓΙΣΤΟ, ΤΟ ΣΗΜΑΝΤΙΚΟΤΕΡΟ ΟΛΩΝ!

Εντυπωσιακό;

Pure Delight. Enjoy my friends

Plato's Allegory of the Cave

Here's a little story from Plato's most famous book, The Republic. Socrates is talking to a young follower of his named Glaucon, and is telling him this fable to illustrate what it's like to be a philosopher -- a lover of wisdom: Most people, including ourselves, live in a world of relative ignorance. We are even comfortable with that ignorance, because it is all we know. When we first start facing truth, the process may be frightening, and many people run back to their old lives. But if you continue to seek truth, you will eventually be able to handle it better. In fact, you want more! It's true that many people around you now may think you are weird or even a danger to society, but you don't care. Once you've tasted the truth, you won't ever want to go back to being ignorant!
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[Socrates is speaking with Glaucon]
[Socrates:] And now, I said, let me show in a figure how far our nature is enlightened or unenlightened: --Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
[Glaucon:] I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision, -what will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them, -- will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take and take in the objects of vision which he can see, and which he will conceive to be in reality clearer than the things which are now being shown to him?
True, he said.
And suppose once more, that he is reluctantly dragged up a steep and rugged ascent, and held fast until he 's forced into the presence of the sun himself, is he not likely to be pained and irritated? When he approaches the light his eyes will be dazzled, and he will not be able to see anything at all of what are now called realities.
Not all in a moment, he said.
He will require to grow accustomed to the sight of the upper world. And first he will see the shadows best, next the reflections of men and other objects in the water, and then the objects themselves; then he will gaze upon the light of the moon and the stars and the spangled heaven; and he will see the sky and the stars by night better than the sun or the light of the sun by day?
Certainly.
Last of he will be able to see the sun, and not mere reflections of him in the water, but he will see him in his own proper place, and not in another; and he will contemplate him as he is.
Certainly.
He will then proceed to argue that this is he who gives the season and the years, and is the guardian of all that is in the visible world, and in a certain way the cause of all things which he and his fellows have been accustomed to behold?
Clearly, he said, he would first see the sun and then reason about him.
And when he remembered his old habitation, and the wisdom of the den and his fellow-prisoners, do you not suppose that he would felicitate himself on the change, and pity them?
Certainly, he would.
And if they were in the habit of conferring honours among themselves on those who were quickest to observe the passing shadows and to remark which of them went before, and which followed after, and which were together; and who were therefore best able to draw conclusions as to the future, do you think that he would care for such honours and glories, or envy the possessors of them? Would he not say with Homer,
Better to be the poor servant of a poor master, and to endure anything, rather than think as they do and live after their manner?
Yes, he said, I think that he would rather suffer anything than entertain these false notions and live in this miserable manner.
Imagine once more, I said, such an one coming suddenly out of the sun to be replaced in his old situation; would he not be certain to have his eyes full of darkness?
To be sure, he said.
And if there were a contest, and he had to compete in measuring the shadows with the prisoners who had never moved out of the den, while his sight was still weak, and before his eyes had become steady (and the time which would be needed to acquire this new habit of sight might be very considerable) would he not be ridiculous? Men would say of him that up he went and down he came without his eyes; and that it was better not even to think of ascending; and if any one tried to loose another and lead him up to the light, let them only catch the offender, and they would put him to death.
No question, he said.
This entire allegory, I said, you may now append, dear Glaucon, to the previous argument; the prison-house is the world of sight, the light of the fire is the sun, and you will not misapprehend me if you interpret the journey upwards to be the ascent of the soul into the intellectual world according to my poor belief, which, at your desire, I have expressed whether rightly or wrongly God knows. But, whether true or false, my opinion is that in the world of knowledge the idea of good appears last of all, and is seen only with an effort; and, when seen, is also inferred to be the universal author of all things beautiful and right, parent of light and of the lord of light in this visible world, and the immediate source of reason and truth in the intellectual; and that this is the power upon which he who would act rationally, either in public or private life must have his eye fixed.