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About alexis karpouzos
Alexis Karpouzos (Greek: αλέξης καρπούζος) is an internationally recognized Philosopher, Spiritual Teacher and Author. He is the Founder of the International Community of Learning, Research and Culture in Greece. Alexis karpouzos has published twelve books in Greek and four in English: 1.The self criticism of science, 2. Cosmology: philosophy and physics, 3. Universal consciousness: The bridges between science and spirituality, 4. The end of certainty. The themes of his books relate to: General Philosophy and Ontology, History of Ideas, Philosophy of Language, Philosophy of Science, Educational Philosophy, Cosmology and Physics and Social Sciences.
Alexis karpouzos Community has contacts and partnerships in 15 countries. More than 10.000 people have participated in the lessons and community's actions. Our goal is to create a spiritual experience in consciousness worldwide where people recognize that we are all part of an interconnected whole. The community's activities include residential courses and conferences. The Community also runs discussion groups, social activities, art workshops, produces events, publishes books and videos in Greece. Apart from its educational and research aspects, the center organizes, develops and takes part in a self-organized actions: ·Art Actions (visual actions, musical actions and drama group) ·Cultural Actions (cinema club, dance club) ·Socilal Actions (Social Solidarity Clinic, social school, School for migrants and refugees).
I am part of nature, and nature is part of me. I am what I am in my communication and communion with all living things. I am an irreducible and coherent whole with the web of life on the planet. Nature, the human community and the universe is connected with the Cosmos. We recognize the deep truth that I am the other. This expresses the concept from contemporary physics of “entanglement”, which is a quantum phenomenon. All atoms, all cells are connected, deeply.” The friendship is the connection we feel for each other, wherever he is, other people, animals, plants, stars. I am part of society, and society is part of me. I am what I am in my communication and communion with my fellow humans.I am an irreducible and coherent whole with the community of humans on the planet.
The separate identity I attach to other humans and other things is but a convenient convention that facilitates my interaction with them. My family and my community are just as much “me” as the organs of my body. My body and mind, my family and my community, are interacting and interpenetrating, variously prevalent elements in the network of relations that encompasses all things in nature and the human world. The whole gamut of concepts and ideas that separates my identity, or the identity of any person or community, from the identity of other persons and communities are manifestations of this convenient but arbitrary convention. There are only gradients distinguishing individuals from each other and from their environment and no real divisions and boundaries. There are no “others” in the world: We are all living systems and we are all part of each other. Attempting to maintain the system I know as “me” through ruthless competition with the system I know as “you” is a grave mistake: It could damage the integrity of the embracing whole that frames both your life and mine. I cannot preserve my own life and wholeness by damaging that whole, even if damaging a part of it seems to bring me short-term advantage. When I harm you, or anyone else around me, I harm myself. Collaboration, not competition, is the royal road to the wholeness that hallmarks healthy systems in the world. Collaboration calls for empathy and solidarity, and ultimately for love. I do not and cannot love myself if I do not love you and others around me: We are part of the same whole and so are part of each other
He says: We get experiences: from science, scientific discoveries; from history, historical revelations; from philosophy, philosophical data; from religion, religious doctrines. In these experiences, we see the presence of subject and object, essence and existence, vision and reality. But a mystic experience, which is immediate oneness, transcends all such distinctions. This experience is the constant oneness with the Beyond, the ever transcending Beyond that always remains ineffable. When it is oversimplified and underestimated, it comes down from its original sphere and stands beside religion. But even here if a person is sincere, he will realize that his highest religious experience is nothing more than an uncertain, obscure and faint perception of Truth; whereas, no matter what kind of mystical experience he has, he will feel the intensity, immensity and certainty of Truth. Yet are our souls the Immortal’s selves within, Comrades and powers and children of the Unseen.
its beginning, 2,500 years ago. It is interesting to follow the evolution of Western science
along its spiral path, starting from the mystical philosophies of the early Greeks, rising and
unfolding in an impressive development of intellectual thought that increasingly turned
away from its mystical origins to develop a world view which is in sharp contrast to that of
the Far East In its most recent stages, Western science is finally overcoming this view and
coming back to those of the early Greek and the Eastern philosophies. This time, however, it
is not only based on intuition, but also on experiments of great precision and sophistication,
and on a rigorous and consistent mathematical formalism. The parallels to modem physics
appear not only in the Vedas of Hinduism, in the I Ching , or in the Buddhist sutras, but also
in the fragments of Heraclitus, Parmenides, Plotinus, African-American philosophy, the
eastern negative theology, in the Sufism of lbn Arabi, in the holistic spirit of Giordano Bruno
and Meister Eckhart, in monadology of Leibniz, in the Absolute Idea of Hegel and Shelling,
All ancient spiritual traditions suggest that the world is a unity and the multiplicity is only
apparent. Modern science claims that the visible world of matter and the multiplicity is only
apparent, the reality is unseen and invisible. Since different roads the mysticism and the
rationalism lead to the same view, the view of the open totality of the world. The mystical
insight of spirituality and the rational mind of science leading to the open thought, the
wisdom of life. The spiritual experience of oneness conduces to the same insight as
reasoning through science. Both convey the insight of fundamental interconnection between
ourselves, other people, other forms of life, the biosphere and, ultimately, the universe.
Science and spirituality, far from being mutually exclusive and conflicting elements, are
complementary partners in the search for the path that can enable humanity to recover its
oneness with the world. Science demonstrates the urgent and objective need for it; and
spirituality testifies to its inherent value and supreme desirability. We can reason to our
oneness in the world, and we can experience our oneness with the world. The time has
come to do both, for they are complementary and mutually reinforcing.
Presents a revolutionary new paradigm of Cosmic Thought that bridges the divide between
science and spirituality. Discloses the ramifications of non-localized consciousness and how
the physical world and spiritual experience are two aspects of the same Cosmos. What
scientists are now finding at the outermost frontiers of every field is overturning all the basic
premises concerning the nature of matter and reality.
The Progress to new physics - quantum mechanics, relativity, the universe of the microparticles, theories for complex and non-linear dynamic systems, invisible worlds, chaos leads to order, give a different dimension to the way of thinking of individuals, scientists, and philosophers. The basic elements of the Eastern world view are also those of the world view emerging from modern physics. The Eastern thought and, more generally, mystical thought provide a consistent and relevant philosophical background to the theories of contemporary science; a conception of the world in which man's scientific discoveries can be in harmony with his spiritual aims and religious beliefs. The two basic themes of this conception are the unity and interrelation of all phenomena and the intrinsically dynamic nature of the universe. The further we penetrate into the submicroscopic world, the more we shall realize how the modern physicist, like the Eastern mystic, has come to see the world as a system of inseparable, interacting and ever-moving components with man being an integral part of this system.
We need a sense of the unity of life and of humans for the sake of human welfare and for the survival of the planet. We need a sense of unity with the cosmos so that we can connect with Reality. But we also need a sense of individuality, for the sake of our own dignity and independence and of the loving care for others. We need it to appreciate each natural form, each animal and plant, each human person in their uniqueness. We must preserve the sense of unity and the sense of diversity and multiplicity. We must recognize that the One and the Many are the same thing viewed from different angles. The One is the Many. The One is manifested only in and through the Many. It has no separate existence apart from the Many. Equally the Many are the One. Even during their temporary separation, they are always part of the One, and always united with the One. Every one of us is always part of the One, and can unite with the One at any time we choose