Soul Atlas

Soul Atlas

The fate of our souls are woven by mysterious cosmic forces, intertwined in the fairy tale of life through the emotional experiences of our lives. The tragedy of souls is that they rarely break free from the forbidden strings of human consciousness. They seemed doomed or trapped, but yet again somehow through their transmigration, as souls are born and reborn, they renew their bonds to one another throughout eternity.

The mundane banality and terminal nature of our physical lives drives us to seek out reasons to justify that we are not beautiful and unique snowflakes. The horrifying truth is that we are the same decaying mass as anything else. A comforting thought is to look ourselves as comets. Since our birth we shed our life force just like a comet slowly vaporizes itself into space. Through this process of loss, the comet reveals its self to the universe through its beaming tail light. We do the same. Through the cruel passing of time, like notes in an unfinished symphony, we touch the lives of others and change them as they change ours as well. In the world of physics such occurrence is called quantum entanglement. Is when momentarily intertwined photons display later the same recurrent common properties without any identifiable explanation.

Is there entanglement of the souls? I think there is. But our egos often blinds us. It switches on and like a misguided, self-preservation reflex clouds our vision. Our failure to see our cosmic entanglement may be the very reason why we can detect the course of human history to be a persistent cycle of cruelty, oppression and exploitation. It’s here where I believe culture and the arts by giving us something like spiritual consolation can contribute the most towards a meaningful life. Through the beauty of artistic expressions we may thwart our human painful eternal recurrence by cultivating values such as love, sacrifice and compassion. With those as our compass we can navigate our lives through the time space fabric and to elevate our consciousness beyond the boundaries of here and then.

Within this stream of thoughts I have recently found myself captivated by the book and the film adaptation of Cloud Atlas. Most of all that incredibly intelligent musical journey which engulfs the movie. It bounds the theme of the movie, that our lives are to be bound together through the ages by powers yet to be realized, so beautifully. Cloud Atlas, is the name of the concerto that Robert Frobisher struggles to compose almost driven by an irresistible, unexplained power.

In the book in his letters to his lover Sixsmith, Frobisher frequently makes attempts at describing the concerto that he is composing. In one instance, he analyzes the piece’s influences when he writes:

“Echoes of Scriabin’s White Mass, Stravinsky’s lost footprints, chromatic of the more lunar Debussy, but the truth is I don’t know where it came from. Waking dream.”

In another attempt Frobisher gives a detailed breakdown of the piece’s structure, thus suggesting that the Cloud Atlas Sextet is in fact a mirror of the novel Cloud Atlas or the book, The Pacific Journal of Adam Ewing, which he was so desperately looking to find its missing part.

“Spent the fortnight gone in the music room, reworking my year’s fragments into a “sextet for overlapping soloists”: piano, clarinet, ‘cello, flute, oboe, and violin, each in its own language of key, scale, and color. In the first set, each solo is interrupted by its successor: in the second, each interruption is re-continued, in order. Revolutionary or gimmicky? Shan’t know until it’s finished, and by then it’ll be too late.”

Like in every chapter of the book and its separate story in the end its a piece of cultural expression that is  left behind to transcend time and space and bound the lives of people together, either this is a piece of music, a movie, a tape recording or even a journal book.

For the Cloud Atlas film, director Tom Tykwer was tasked with the impossible , that is trying to bring the Cloud Atlas Sextet to life. Music plays a very important part in the film forging a great deal of the narrative’s connective tissue linking themes, concepts and stories. The soundtrack is being built around two core elements, Frobisher’s  “Cloud Atlas Sextet” and the “Atlas March”. The Sextet with its various tingling variations, extends its tendrils into at least two other portions of the film. It is influencing the fate of one character, and coming back in circular fashion as an inspiration for itself in the past by way of a dream about the future. As one reviewer so beautifully described it:

“It’s an intentionally classical-sounding piece, emanating from a recurring 7-note melody that swoons and weaves its way around the various parts of the string section, moving from one lead instrument to another, while the orchestra swoops and flies around it in various expressive counterpoints. It’s very beautiful, and certainly fits the screenplay’s notion of it being a work of art whose impact spans many generations, endlessly fascinating those who hear it. The Atlas March, meanwhile, is a hesitantly romantic piano piece which carries a slight sense of melancholy, and is first heard in the opening cue, but appears in numerous guises thereafter. This piece seems to signify the importance of the recurring relationships within the film, romantic or otherwise; characters whose paths cross in one time period, do so again decades or hundreds of years in the future, and this music that accompanies them on their almost pre-destined encounters seems to suggest a cosmic order to things, of past lives influencing the present.”

Culture and artistic expression it’s the ringing of the bell going on, sending sound waves in space through time. If we override our ego we may be lucky enough to feel our souls riding the tail lights of cosmic entangled comets through the eons. Who knows what would this mean for our lives and the ways we choose to be.


Neil Gaiman’s American Gods, illustrated by Dave McKean – in pictures

Neil Gaiman’s American Gods, illustrated by Dave McKean – in pictures

Reality Addendum


This is a shortened version of the nowadays famous speech from David Foster Wallace to the 2005 graduating class at Kenyon College.

I feel its content and value goes perfectly well with the at times hypnotic and at times melodic beats of this album from Henry Saiz called Reality Addendum.

Dreams are reality’s ‘addendum and they are part of the same journey for every person who seeks his own identity and meaning.

For the whole speech click on the title of the speech here below.


Some Thoughts, Delivered on a Significant Occasion, about Living a Compassionate Life.

There are these two young fish swimming along, and they happen to meet an older fish swimming the other way, who nods at them and says, “Morning, boys, how’s the water?” And the two young fish swim on for a bit, and then eventually one of them looks over at the other and goes, “What the hell is water?”

If at this moment, you’re worried that I plan to present myself here as the wise old fish explaining what water is to you younger fish, please don’t be. I am not the wise old fish. The immediate point of the fish story is that the most obvious, ubiquitous, important realities are often the ones that are the hardest to see and talk about. Stated as an English sentence, of course, this is just a banal platitude — but the fact is that, in the day-to-day trenches of adult existence, banal platitudes can have life-or-death importance. That may sound like hyperbole, or abstract nonsense. A huge percentage of the stuff that I tend to be automatically certain of is, it turns out, totally wrong and deluded.

Here’s one example of the utter wrongness of something I tend to be automatically sure of: Everything in my own immediate experience supports my deep belief that I am the absolute center of the universe, the real-est, most vivid and important person in existence. We rarely talk about this sort of natural, basic self-centeredness, because it’s so socially repulsive, but it’s pretty much the same for all of us, deep down. It is our default-setting, hard-wired into our boards at birth.

Think about it: There is no experience you’ve had that you were not at the absolute center of. The world as you experience it is right there in front of you, or behind you, to the left or right of you, on your TV, or your monitor, or whatever. Other people’s thoughts and feelings have to be communicated to you somehow, but your own are so immediate, urgent, real — you get the idea. But please don’t worry that I’m getting ready to preach to you about compassion or other-directedness or the so-called “virtues.” This is not a matter of virtue — it’s a matter of my choosing to do the work of somehow altering or getting free of my natural, hard-wired default-setting, which is to be deeply and literally self-centered, and to see and interpret everything through this lens of self.

People who can adjust their natural default-setting this way are often described as being “well adjusted,” which I suggest to you is not an accidental term. Given the triumphal academic setting here, an obvious question is how much of this work of adjusting our default setting involves actual knowledge or intellect. This question gets tricky. Probably the most dangerous thing about college education, at least in my own case, is that it enables my tendency to over-intellectualize stuff, to get lost in abstract arguments inside my head instead of simply paying attention to what’s going on right in front of me. Paying attention to what’s going on inside me.

As I’m sure you guys know by now, it is extremely difficult to stay alert and attentive instead of getting hypnotized by the constant monologue inside your own head. Twenty years after my own graduation, I have come gradually to understand that the liberal-arts cliche about “teaching you how to think” is actually shorthand for a much deeper, more serious idea: “Learning how to think” really means learning how to exercise some control over how and what you think. It means being conscious and aware enough to choose what you pay attention to and to choose how you construct meaning from experience. Because if you cannot exercise this kind of choice in adult life, you will be totally hosed.

Think of the old cliche about “the mind being an excellent servant but a terrible master.” This, like many cliches, so lame and unexciting on the surface, actually expresses a great and terrible truth. It is not the least bit coincidental that adults who commit suicide with firearms almost always shoot themselves in the head. And the truth is that most of these suicides are actually dead long before they pull the trigger. And I submit that this is what the real, no-bull-value of your liberal-arts education is supposed to be about: How to keep from going through your comfortable, prosperous, respectable adult life dead, unconscious, a slave to your head and to your natural default-setting of being uniquely, completely, imperially alone, day in and day out. That may sound like hyperbole, or abstract nonsense. So let’s get concrete. The plain fact is that you graduating seniors do not yet have any clue what “day in, day out” really means. There happen to be whole large parts of adult American life that nobody talks about in commencement speeches. One such part involves boredom, routine and petty frustration….

The point is that petty, frustrating crap like this is exactly where the work of choosing comes in. Because the traffic jams and crowded aisles and long checkout lines give me time to think, and if I don’t make a conscious decision about how to think and what to pay attention to, I’m going to be pissed and miserable every time I have to food-shop, because my natural default-setting is the certainty that situations like this are really all about me, about my hungriness and my fatigue and my desire to just get home, and it’s going to seem, for all the world, like everybody else is just in my way,and who are all these people in my way?…

Look, if I choose to think this way, fine, lots of us do — except that thinking this way tends to be so easy and automatic it doesn’t have to be a choice. Thinking this way is my natural default-setting….

The thing is that there are obviously different ways to think about these kinds of situations…

But most days, if you’re aware enough to give yourself a choice, you can choose to look differently at this fat, dead eyed, over-made-lady who just screamed at her little child in the checkout line — maybe she’s not usually like this; maybe she’s been up three straight nights holding the hand of her husband who’s dying of bone cancer,…

The only thing that’s capital-T True is that you get to decide how you’re going to try to see it. You get to consciously decide what has meaning and what doesn’t. You get to decide what to worship. …

Because here’s something else that’s true. In the day-to-day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship. And an outstanding reason for choosing some sort of God or spiritual-type thing to worship — be it J.C. or Allah, be it Yahweh or the Wiccan mother-goddess or the Four Noble Truths or some infrangible set of ethical principles — is that pretty much anything else you worship will eat you alive. If you worship money and things — if they are where you tap real meaning in life — then you will never have enough. Never feel you have enough. It’s the truth. Worship your own body and beauty and sexual allure and you will always feel ugly, and when time and age start showing, you will die a million deaths before they finally plant you. On one level, we all know this stuff already — it’s been codified as myths, proverbs, cliches, bromides, epigrams, parables: the skeleton of every great story. The trick is keeping the truth up-front in daily consciousness. Worship power — you will feel weak and afraid, and you will need ever more power over others to keep the fear at bay. Worship your intellect, being seen as smart — you will end up feeling stupid, a fraud, always on the verge of being found out. And so on…

The really important kind of freedom involves attention, and awareness, and discipline, and effort, and being able truly to care about other people and to sacrifice for them, over and over, in myriad petty little unsexy ways, every day. That is real freedom. The alternative is unconsciousness, the default-setting, the “rat race” — the constant gnawing sense of having had and lost some infinite thing. I know that this stuff probably doesn’t sound fun and breezy or grandly inspirational. What it is, so far as I can see, is the truth with a whole lot of rhetorical bulls— pared away. Obviously, you can think of it whatever you wish. But please don’t dismiss it as some finger-wagging Dr. Laura sermon. None of this is about morality, or religion, or dogma, or big fancy questions of life after death.

The capital-T Truth is about life before death. It is about making it to 30, or maybe 50, without wanting to shoot yourself in the head. It is about simple awareness — awareness of what is so real and essential, so hidden in plain sight all around us, that we have to keep reminding ourselves, over and over: “This is water, this is water. It is unimaginably hard to do this, to stay conscious and alive, day in and day out.

Reaping the fruit of the War on terror against the European integration project.

Mediterranean migrant voyages -ST GraphicsThe symptoms of the two decades long propaganda of the war against terror and the Islamic axis  of evil on the European immigration policies and integration discourse uncovers the hypocrisy of the whole secular Christian European identity comedy (tragedy) drama.

For more than 4 years we in the western part of this land mass that is EurAsia are witnessing a humanitarian crisis or better say catastrophe of unprecedented proportions with dead bodies of innocent women and children are washed out the beaches were many western Europeans are having their ‘well deserved’ holiday vacation.

And we remain in disgusting apathy. Regardless of the great efforts from many civil organizations and simple individuals to alleviate the pain and the misery the see in front of them the citizens of the EU repeatedly fail to put the necessary political pressure on their respective elected representatives to force them adopt the proper foreign relation policies to ease the pressures and circumstances that generate this constant flow of immigrants or at least to initiate a common European immigration policy which will make it easier and more effective for all the countries to share the responsibility to care for these people. Worse than that we are pushed down an in-humane debate from the various national media where we even begin to justify the fascist, xenophobic arguments of European and our national authorities for our shameful apathy and inaction.EU-migration-plan-political-cartoon

This disgusting behaviour is the result of the prolonged pseudo-ideological crusade which followed the 9/11 attacks in the US which portrayed the (Christo) western block as the righteous defender of good against the (Islamic) eastern axis of evil.

A propaganda that continues still today through the debate about the immigration crisis that has been raging in Europe. The key word in this discourse is the word crisis.

Because while the EU and its people, us, all of us, are living in a continent where its population is rapidly aging, where its health care, pension schemes are almost crumbling, where there are entire villages in rural areas that are completely abandoned, where the labour market is over flooding from a mid and high level, local and global qualified work force that doesn’t want to work elsewhere; we are concerned about the effects 3 million or 4 million refugees will have on our Christian social identity.

Only when you are drowning in shit you cannot see that this tragedy is an opportunity to mend the bridges between east and west, to finally act in accord of our so called Christian belief of compassion and love upon your fellow man and in the same time give or societies the rejuvenating injection of young people who would work hard to rebuild their lives in what they can hopefully call, if we act correctly, their new home and country.

Religion and Conflict: Beyond Clichés and Stereotypes

The Religion Factor

hero_057fbd12-bd0d-430b-8fed-7d2b021ab105Religion and conflict seem to be more prevalent than ever in contemporary global politics and society. So often in public debate we hear that religion is either violent or it is peaceful, that it is oppressive or it promotes justice. But are these the only two ways of thinking about religion and conflict? In today’s post, Marjo Buitelaar, Kim Knibbe and Erin Wilson consider some possible alternatives and invite you to join them to explore these issues further in a free online course.

“Men never do evil so completely and cheerfully as when they do it from religious conviction.” – Blaise Pascal

“The whole purpose of religion is to facilitate love and compassion, patience, tolerance, humility and forgiveness.” – Dalai Lama

“Religion is like a knife: you can either use it to cut bread, or stick it in someone’s back.” – Archbishop Emeritus Desmond Tutu

Religion and conflict seem inextricably…

View original post 1,610 more words

Winning and Losing the Syriza way


Winning and losing: The Syriza way

As a young Cypriot being brought up in the discourse of Albert Memmi’s colonized, I was lucky enough to be part of a critically thinking educated middle-class family that allowed me to see that the main perpetrators of the post-colonial vicious circle of dependency and submission were the colonized oligarchs. They had managed to amass during the years of colonization great power and wealth by adopting the ways, values and ideas of their colonizing masters.

In the cases that the post-colonial transition of political power came through radical revolutionary self-determination movements that overthrew the colonized oligarchs these movements were so totalitarian in establishing control over their governance that they often neglected the same ideals that they were fighting for in the first place. Nevertheless, their ideas that spurred the masses to offer the loyalty to their cause lived on and transcended to economic and political thoughts way beyond their boundaries of their own nation. The plain reason for this was that it was evident that their fight was not about nation-states. It was a class struggle.

The events that are unfolding in Greece since the electoral win of the radical leftist party of Syriza seem to me to have a modernized financial similarity with the successful liberation and revolutionary movement of Fidel Castro and Ce Guevara in Cuba in the late 50’s. I don’t want to say the two cases are the same, but they share similar elements since both represent grass root socialist ideological reactions against the gross imperialistic advance.

imagesThe South American economic and political puzzle of the late 50’s resembles the same opportunistic environment many European countries especially from Southern Europe found themselves in the post-2008 financial crisis. In the case of many South American countries during the late 50’s and in the 60’s their newly hardly fought and earned independence meant also dealing with the old establish indigenous oligarchs and their former colonial rulers, the USA.  The US had for decades been imposing a monetary tyranny through the dollar. In those days the role of the IMF and the ECB gracefully was played by the WTO which with the help of the US secret services and their corporate oligarchy forced these countries to the so-called Structural Adjustment Programs that were aiming to kick-start these economies into free trade and economic growth. The results of these programs were, widening economic inequality in these societies, the establishment of brutal dictatorships all across the continent, the ravaging of the natural resources and wealth of these countries through privatization that benefited the few and led finally to the disintegration of the social fabric.

What Greece is experiencing since 2008 is an expression of the same imperialistic attitude of a dominant power that seeks to consolidate control over highly lucrative actors with great resources and assets by enslaving them into a relationship of perpetuate debt. Germany is the only EU power that has benefited the most since the global financial crisis. The aim to extend their control over their EU partners by making them more and more dependent on the mechanism of borrowing money. Then they can come and impose the regulatory adjustments that would allow them to maintain Germany as the most competitive economy in the Eurozone. In the meantime, they will extort, blackmail and do whatever it takes with the help of their the corporate lobbying war machine to ensure that they have the local elites to support their cause.

This is what Tsipras and Varoufakis want to uncover and this is exactly what they are most afraid of. Tsipras and Varoufakis are not Fidel Castro nor Che Guevara in their ideas or in the means of fighting their cause. But they are the same to the degree that they are fighting against the global imperialistic capital that wants you to believe that is the Greek people or the weak, corrupt countries of the south of Europe to be blamed. They know that is not the people, but it’s the oligarchs that with the help of their foreign financial colonizers that manipulated and played their lives in the world’s global financial casino.

The stakes are high for the Greek government because even though in the end Greece may be forced to accept some sort of renegotiated version of the bailout plan the only way that this government may survive this gross attack on its sovereignty politically and maintain its popularity in Greece is by pushing forward to the legal front and demand that all these Greek and European oligarchs that have profiteered for decades through extortion and bribery  against the Greek public to be brought to justice. The unity of Greeks is of apparent and immense importance at this stage. Kissinger, the most beloved and celebrated free war criminal had once said that the only way one may succeed in dominating the Greeks is by dividing them. Well, Germany’s imperial fiscal fascism may actually do exactly that!

But they are winners no matter what. Both, Tsipras and Varoufakis. They managed to impose on the people of Europe a legitimate doubt against the German established financial dogma. The question they posed Is simple: Shouldn’t be an economic policy that has been so ruthlessly imposed the last 7 years and has perhaps as the only undisputed result the unprecedented rise of the far right neo-nazi parties across Europe, be rethink and perhaps changed? This question raises also doubts upon the argument Germany was using internally and which was putting the blame on its own economic weakness to the weaker European southern partners. The German public will ask why their country’s economic crusade since 2008 has failed to produce the fruits of economic growth yet.

In politics, the first battlefield is the one fought by the power of ideas and once the seed of an idea are planted it is inevitable that they’ll take roots. Now what fruits they will bring on is still uncertain.