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 Liantinis, Dimitris

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PostSubject: Liantinis, Dimitris Liantinis, Dimitris EmptyTue Mar 19, 2013 9:07 pm

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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyTue Mar 19, 2013 9:07 pm

From Helen to Homer...up until Elitis...


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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyTue Mar 19, 2013 9:10 pm

Philosophical considerations of Death


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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyTue Mar 19, 2013 9:12 pm

The real face of Sparta...


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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyTue Mar 19, 2013 9:15 pm

God is Dead


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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyThu Sep 12, 2013 6:29 pm

Excerpts from Liantinis' Gemma:

Liantinis wrote:
""Who would dare say I believe in god?

Who would dare say I do not believe in god?"

That was Faust's response to Margaret's Question.

This statement is the only viable human answer that may be provided to the question. It is the response that, according to the rules of Logic, and by negating the principle of contradiction, accepts a third possibility, while canceling out the first and the second. As was also revealed in the field of Physics in 1927 through the Uncertainty Principle, Faust's retort to terbium non dater is a resounding:

"Tertium dater!"  there is a third possibility. "Somewhere between Tuesday and Wednesday, you must have lost your true day…." as the poet Elytis wrote before he grew old and senile.

If I am human, in the sense that I am conscious of my limits and aware of how profound the problem of existence is, it is impossible to provide a different answer to Margaret's Question.

If I respond, "Yes! I do believe in god", I turn instantly into a fool. For I then accept, in a cold-hearted and close-minded way, something that I do not know as the whole truth. I have become dogmatic. And then science will automatically cast me out of its limits with the remark: For you are being unreasonable.

If I respond, "No! I do not believe in god", I turn instantly into a fool. for I then accept, in a cold-hearted and close-minded way, something that I do not know as the whole truth. I have become dogmatic. And then science will automatically cast me out of its limits with the remark: for you are being unreasonable.

What is then left to reply? This constitutes the fine point that gives birth to the inexhaustible fertility of the problem.

Goethe's spirit beckons us to consider the following. Everything you have left and everything that is given to you is this fine point, the infinitesimally small between the yes and the no, for you to expand on, to stretch, to enlarge, to deepen. To manipulate and experiment with, to try out, to sweat over, to agonize about, so that from this tiny point you may forge a dimension, and an expanse, and continuity, space and time.

That is, to create from between the yes and the no, life, truth and identity.

It is necessary to regard this point lying at the nadir of impossibility and utopia, between the yes and the no, in such a way so that it may absorb throughout life, our own lives. Which means our everyday concern, our intellectual momentum, our existential readiness, our moral action.

Considered on a level of mythical symbolisms, I would translate Goethe's spiritual beckoning like this:

You are sailing through the Symplegades, the Clashing Rocks of your quest, endlessly splitting and coming together again. Take heed that you do not get crushed. Along with the Argonauts.
You are rolling the boulder of your questions uphill, from the base of the mountain to the snow-capped peak, only to watch it tumble down again, repeating this endlessly. Take heed not to lose heart. Along with Sisyphus.
With hands bound behind your back you bend over the pond to quench your thirst, yet the waters recede on every attempt. Take heed that you do not die of thirst. Along with Tantalus.

And in a context of accountability regarding our individual opinions, Faust's answer to Margaret's Question has this to tell us:

Whosoever believes in god, carried inside him a dead god.

Whosoever does not believe in god, carries inside him a dead human.

Whosoever believes and does not believe in god, carries inside him the living law of nature. In a simple manner, easy to appreciate, and within the limits of man is the miracle of the world made manifest.

If our existential outfit, which is to say our logical faculty, imagination and intuition, feelings and passions, does not exceed the capacity of our natural limits; it it is aware of and able to restrain us within the boundaries of our natural framework; if it does not diffuse into the chaos of exaggeration, this blindness the ancient Greek tragics called Hubris, then we have no other option but to subscribe to the reply that Faust gave Margaret:

Seek after the unknown. Knock on the doorless wall and seek passage. Attempt to transmute your befuddlement into creation, and your humanity into redemption.
For the virtuous man, god, the supreme being, will always hover between the yes and the no. It will specify the point of eternal inquest and of incessant questioning.

But neither Goethe nor Dostoevsky were the first to give form to this concept. For they both trod through open gates. Twenty centuries before, a great Greek tragic had already cast the form. Margaret's Question was originally recited in Iambic meter by Euripides the Athenian in the tragedy Helen (412 BC):

"What is god, and what is not god? And can there be something in between?
Who ever did these questions ponder, and not found the end to be far and distant."

And what it is, after all, is but this: A human being on the Earth, precariously existing between life and death but for a fleeting instant, yet incessantly struggling to understand the meaning of its existence in the cold vastness of the universe."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyThu Sep 12, 2013 6:30 pm

Liantinis wrote:
"For the Greeks, Pan symbolized the surge of desire in nature. His significance was that stirring in the depths of beings debilitating and hedonistic, binding together the charges of clouds, trees, beasts, men.
He was an incarnation quivering in the fiery stillness of desire. An unadulterated force of barbaric virility. He expressed instances of irrepressible sexual urges, those that overwhelm the grass and flowers as they burst and bloom in thousand fragrant colors each successive springtime.
Pan was a representation of the Libido of nature. He was a faithful reflection of the indomitable power of the animal instinct for life and being. To the point that only a handful of poets get a fleeting feeling of it and those who have heard death's beckoning.

Those who have heard death's quiet beckoning. For Pan was the god of goats but was also the god of rams. And these are raw material for the building blocks of tragedy. That extreme ethical and aesthetically achievement and cultural asset of the Greeks, that deals with life and death in equal measure.

The Greek god Pan personifies the spirit of the wild and the crude code of animal markings. He is protector of the scintillating whispers between stars, flittering over forests steeped in darkness. He reveals himself through the trembling of silver leaves as the white poplar tree sways in the wind. He pulsates with the rhythmic flapping of the wings of a butterfly in Peking, with California reaping the whirlwind.

With his eerie hunting group and his panic dear, Pan accompanies the paganism of the ancient world. He represents the web that unites the soul of man with the soul of the world in an endless nuptial hymn, bound together by the music of his magic flute. Its last reverberations still audible in the Hintengesang of Beethoven's Pastoral.
Pan was a multifarious and primordial deity. like Apollo with this apollonian, Dionysus with his dionysian, Zeus with his olympian element. The foundation of his fundamental character represented the dominant characteristic of the classical Greek: a type of anthropology that knew how to constantly thrive on nature's erection. On the incessant wax and waning of the moon. At the halo of the peak of the male member.

The death of Pan, together with the demise of the classical world, also signaled the death of man brought up by natural education.
Antiquity perished, and so did natural man. The new type of man that surfaced with Christianity and later with European civilization is unnatural, in the sense that his relationship is not with nature but with himself.

This transition or constriction parallels the evolution of tragedy. in Attic tragedy, man fought against his fate. In Shakespeare's tragedies, man fought against his fellow man. in modern tragedy, man fights against himself. the progression is from the open field to the city, from the city to the house, from the house to the room in the house.
The ancient Greeks, being natural men, bravely accepted what we today deny on the pretext of postponement. Yet we will never be able to affect the weather report by going on strike. Nor can we banish old age with the help of our institutions."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyThu Sep 12, 2013 6:31 pm

Liantinis wrote:
"The power driving the fountain's water to ascend, to expand continuously, and to not be overwhelmed by its own weight so that it flips over and falls, this pose that makes it so that it can resist the urge of its own gravity, is the power of the original explosion. It is the pressure that accompanies the original explosion until this very day.

The 3K background radiation is the afterglow of the Big Bang; a remnant of that explosion that has cooled down and still lives on today. It is what remains of the original ultra-hot explosion after 13.7 billion years.

The 3K background radiation, which since then the Big Bang has set in opposition to the force of gravity, makes it so, so that the water from our "fountain" continues to rise and expand; so that the galaxies do not collapse on one another and the direction of the world does not revert back to its hot origin and to a Big Crunch. That is to say, so that the universe does not start contracting. The 3K background radiation is the strength that the titan Atlas endlessly calls forth in order to carry the weight of the world on his shoulders.

"The sublime leads its audience not by reason, but by ecstasy."

And in order to stand by the wonders of the fountain with due respect and some youthful playfulness, one needs to appreciate the virtue of oldness. We must be able to endure the fate that the intoxication with a love of life carries with it.
We must tread in light as fame treads in darkness. Hermits adorned by a maiden's hand."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyThu Sep 12, 2013 6:32 pm

Liantinis wrote:
"The brightly lit temple of Aphaea in Aegina on the one side, and on the other, the monastery of St. Eleousa on the island of Lake Ioamina, with the obnoxious illiterate nun who chases away pregnant women because she says they have been "spoiled".
Superficially, on the documents and in name only are we Greeks. But underneath, in our very essence and our animate matter, we are Jews.
And we should not be deceived by the simplistic arguments promoted by various priests and preachers that, supposedly, Christianity is one thing, Judaism another. Or that Orthodoxy is one thing, Roman-Catholicism another. Such claims are but fraudulent sophistries and overstretched naiveté.
All those that insist upon such foolishness, are like those who claim that whores are different from a discus thrower. But they are both athletes.
We modern Greeks resemble our ancient ancestors only in form.
Theodosius destroyed temples, ravaged ancient statues, closed down stadiums, theaters, Greek schools. All the sources that were the lifestream of the hellenic way of life. This is why he is remembered as "the Great". Destroyers, forgers, vandals of the Hellenic idea.
But there is another voice, persistently whispering from the shadows, that all the brutalities the Christians inflicted upon the Greeks mean nothing in the end for those that did not become Jewish-Greeks but remained hellenic-Greeks. It rises from a distant place and is only heard by a few:

"Just because we tore their statues down,
and cast them from their temples,
does not mean that the gods are dead."

This is Cavafy, dear reader, not some miser. Not some invented god. And the poem is called Ionian. It is not called Cherubicon.

The dissolution and extinguishing of the classical Greek by Jewish0minded Christians lasted from the time of Theodosius until the time of Empress Eudoxia. Up to 843 AD, with the official restitution of the icons.
So Greeks only by name and superficially. And Jews to the bone, the blood, the heart, the intestines and the bile. Herein lies the key, the reason and the cause of the national schizophrenia.

But ask the women to stop the lamentations. And shed no more tears for Orestes. For somewhere deep inside us all, the Greeks lie hidden. And they wait.
We saw it with Theodorakis and Solomos. We saw it with Kapodistrias and "Liogeniti". We saw it with Trikoupis and later in the Balkan wars. We saw it with Gorogopotamos, with Cavafy, and during the battle for Hill 731, close to Verati.
Being Greek, means two plus two makes four here on earth. And not two plus two makes twenty-two in heaven.
Being greek, means that you honor the dead with the solemn rites of Electra. It does not mean placing candles in front of graves and lining the pockets of the priests with money.
Being Greek, means that you pay homage often to the Delphic "know thyself". It does not mean guilty confessions to devious priests that promise to save your sinful soul from the darkness of the abyss.
Being Greek, means that you stand in front of the pillar of Kerameikos and read the inscription:
"Halt here, and weep"; for I no longer live. It does not mean carving on crosses and tombstones meaningless phrases like "waiting for the resurrection".
Being Greek, means that in the morning you laugh like a child. At noon, you discuss prudently. And when the evening comes, you weep with dignity. it does not mean that you spend the morning asking the stones for forgiveness, at noon you tax-evade and light candles in the churches, and when dusk comes you have nowhere to hide from your fear and howl like a wounded animal.
Being Greek, means that as long as you live, you celebrate with your neighbors the sun and what makes us human. And that you struggle with your companions to tame the land and the sea. And when you are dead, to have your friends gather round to share their memories of you, drinking fine old wine, and singing of you:

"three young lads decided to break out of Hades,
One wants to leave in May, the other in July.
And Demos wants it to be in October,
so that he may taste the new wines.
A fresh maiden overheard them, and wanted to go with them.
- Lady, your silver ornaments are loud, your beauty much to bright,
with all your golden finery Death will surely hear us.""

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyThu Sep 12, 2013 10:23 pm

Give us that quote about the modern "Greeks," and how they are more Jews than Greeks.
That page where he speaks of that statue of that priest they have next to Aristotle in the front of the Athens National Library, and one I've seen personally more than ten times - that piece of filth that ordered his priests to not baptize the children of Greeks using ancient, pure authentic noble Hellenic, names, and to baptize them using Jew names.

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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyFri Sep 13, 2013 3:47 pm

If this isn't the excerpt you meant, let me know the page number.

Liantinis has done so much stock-talking; who else can say this today so boldly... poignant.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyWed Jan 22, 2014 8:05 am

where Liantinis departed...


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyWed Jan 22, 2014 8:06 am

I've been up there.

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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyTue Nov 10, 2015 7:54 pm


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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyTue Nov 10, 2015 7:59 pm


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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyTue Nov 10, 2015 8:41 pm


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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyTue Nov 10, 2015 9:00 pm


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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyFri Nov 13, 2015 9:24 am


My translation...

Liantinis wrote:
In history never was the law of monogamy practiced.
This is why I told you one that adultery The 8th commandment in the Messianic law is the most inhuman idea invented, and enforced by history upon morality, It is one sword that falls and takes heads. The only meaning this law has is steadily in history to intervene because it overestimated human nature, in the extreme and lenient case, as the Greeks lived Helen of Mihalida, is that they saw this depth of human nature, that, does not mean it introduces erotic anarchy, or moral anrchy.
The problem, we were given a chance to analyse when we spoke of Platonic eros. The problem is to be morally vigorous, and to struggle, and if you fall to be able to stand up once more. There lies beauty, and the drama, if you wish the grandeur.
Pain and despair, which is entailed ion ethos, as a living ethos, that functions with blood and bones, and not with shaped solutions, recipes, and forms, give this restriction which, and here you will agree with me from the standpoint of historical progress and historical experience the right is with the Greeks, and not with the Jews with the restriction on adultery.
Infidelity is within the rules, proof of which is that one in three marriages today leads to divorce.
What does divorce mean? that infidelity has preceded it, adultery, let's say, has preceded it.
What has preceded is that pure natural wellspring of Helen, that the Greeks described.
But, to have a more complete picture we must add something more. If Homer gave us Helen Mihalida, with that stigma, that negative symbol, and we stand critically and with doubts before it, a restricted moral awareness, let us not forget, on the other side, that Homer gave us an example of the opposite. The other pole: disloyal Helen, but he gave us loyalty, Penelope the loyal.
We have not stood and analyzed what it means to be Penelope the loyal, in the Odyssey.  

Helen of Sparta, is the reading of the beautiful. It is a bible of genesis, and the bible of studying the cosmos, of nature, and of man.

...

The Helen the Greeks created reflected the beauty of god. It is the nous and the law of nature. It is fleshing out the fingerprint of time. It echoes the voice of phenomena.

Down there on the grassy banks of Evrota, the pure seed of Zeus was spilled on the pure vessel of Lida. The times brought the light of Helen. Accusation and lawsuit of beauty and the sadness of the cosmos.
All sing and struggle with her.
Homer and Sisihoros, Euripides and Plato, Gorgia , Goethe and Solomo.
 

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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyFri Nov 13, 2015 9:27 am

With mother, his twin brother family and friends...he left us his laughter.



Liantinis wrote:
In the morning laugh like a child.
At noon converse prudently.
And in the evening shed tears with pride.

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PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyFri Nov 13, 2015 10:18 am

Satyr wrote:
<iframe width="320" height="180" src="https://www.youtube.com/embed/gHS15fyUhIQ" frameborder="0" allowfullscreen></iframe>

My translation...

Liantinis wrote:
In history never was the law of monogamy practiced.
This is why I told you one that adultery The 8th commandment in the Messianic law is the most inhuman idea invented, and enforced by history upon morality, It is one sword that falls and takes heads. The only meaning this law has is steadily in history to intervene because it overestimated human nature, in the extreme and lenient case, as the Greeks lived Helen of Mihalida, is that they saw this depth of human nature, that, does not mean it introduces erotic anarchy, or moral anrchy.
The problem, we were given a chance to analyse when we spoke of Platonic eros. The problem is to be morally vigorous, and to struggle, and if you fall to be able to stand up once more. There lies beauty, and the drama, if you wish the grandeur.
Pain and despair, which is entailed ion ethos, as a living ethos, that functions with blood and bones, and not with shaped solutions, recipes, and forms, give this restriction which, and here you will agree with me from the standpoint of historical progress and historical experience the right is with the Greeks, and not with the Jews with the restriction on adultery.
Infidelity is within the rules, proof of which is that one in three marriages today leads to divorce.
What does divorce mean? that infidelity has preceded it, adultery, let's say, has preceded it.
What has preceded is that pure natural wellspring of Helen, that the Greeks described.
But, to have a more complete picture we must add something more. If Homer gave us Helen Mihalida, with that stigma, that negative symbol, and we stand critically and with doubts before it, a restricted moral awareness, let us not forget, on the other side, that Homer gave us an example of the opposite. The other pole: disloyal Helen, but he gave us loyalty, Penelope the loyal.
We have not stood and analyzed what it means to be Penelope the loyal, in the Odyssey.  

Helen of Sparta, is the reading of the beautiful. It is a bible of genesis, and the bible of studying the cosmos, of nature, and of man.

...

The Helen the Greeks created reflected the beauty of god. It is the nous and the law of nature. It is fleshing out the fingerprint of time. It echoes the voice of phenomena.

Down there on the grassy banks of Evrota, the pure seed of Zeus was spilled on the pure vessel of Lida. The times brought the light of Helen. Accusation and lawsuit of beauty and the sadness of the cosmos.
All sing and struggle with her.
Homer and Sisihoros, Euripides and Plato, Gorgia , Goethe and Solomo.


And thus Helen meant the fall of Man into an abyss of war lifting the most High Spirits above the fields of battle for Troje and life itself, a gateway to Paradise of Immortal names and legacies..

Woman did it again, lurking man out of his Paradise.

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1. "Youth, oh, youth! | of whom then, youth, art thou born?
Say whose son thou art,
Who in Fafnir's blood | thy bright blade reddened,
And struck thy sword to my heart."


2. "The Noble Hart | my name, and I go
A motherless man abroad;
Father I had not, | as others have,
And lonely ever I live."
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Liantinis, Dimitris Empty
PostSubject: Re: Liantinis, Dimitris Liantinis, Dimitris EmptyFri Nov 13, 2015 11:09 am

Letter sent to a childhood friend, about the love of his life, that came and went.


Linatinis wrote:

Lintina 29-05-70

Friend good health.

You write to me about the bad things that occurred recently, and I find you have a very convoluted view concerning them. very little happened or hare happening of what you write. You must know that the decision was not made by I. Other decided and I applied. I was force to avoid a catastrophe looming over my head. Later it will grind my conscience like a millstone. Ah, friend, I have a very clean soul, like a pigeons. I have not harmed, not even a butterfly.
You think I could endure such a weight? Though, now, I may be swimming in my own blood, but my glory (doxa) also blinds me.
So much that only I can see it: I am certain and at peace with myself.
And though I see, that all around me is fake and idols, I am real, and I exist.
I do not seek, nor fall by chance into dangerous waterfalls. Do not say so again. Simply it rolls inside the rhythms of life, inside of me the boundless mystery of god.
You do not see my life, you do not see my nutrition, you don't see my sacrifice?
Without the ancillary of lunatic thinking, you cannot understand my life, and my tragedy.
"Where I am, you are not able to come"
You write that I flesh and I ripen the poet in me by murdering other people.
Murder is what you call my presence above my Amalia?
The light, the metamorphosis, the rebirth?
It is the most un-counterfeited salvation.
Your hairs would stand on end, if you saw a letter of S.O.S. her father sent to me.

Nobody can imagine how much I want her, and how I am waiting for her.
And how perfectly, naturally, she is mine.But I cannot become superman, in the sense of watching dead people at my feet.
I don't have the will of a criminal, even if the crime is lawful.
I only have the will and the right to kill my own self. Him I kill and I resurrect, like Jesus did Lazarus.
I, if my Amalia came back to me, I would welcome, like a camel driver the palm tree's wellspring.
Don't tell me I abandoned her, because you disturb me, and you stone the most beautiful and holiest in my life.
Believe that in the night and the misery that her world prepared for her, that I will save her and enlighten her, if the darkness does not fall in her soul.
There where my light first met her.

I know, very well, that I will not see her again.
My voice, alive, I send her from a distance. Springing in front of her in such a way that my image stands before her, like the image of a mother's dead son.
Can you imagine now the horror of the situation. You cannot, my friend, you cannot imagine.
Because your blood will steam.

That woman understood me. That is her exceptional fate.
She saw me clearly.
Like no one ever saw the god that made them.
Who knows what god is? But she knows what I am.
Until then, friend, When I find myself very far, in another world, where the distance and time will protect me, I will have no more contact with her.
As long as I am in Athens I am in danger every moment.
You cannot imagine on what blade-cut and burning cliffs I walk.
Horrific imagery encircles me, trying to cut my brain.
Man and superman fight inside of me.
And you sit comfortably on your carpeting and you offer bitter advice, like you are trying to deal with a common human conflict.
Poor, living, friend, you don't see me any longer.
Only, it embittered me, humanely, my parents stance.
What fault was it of their? Why did you write them?
You continued a situation that is not yours.

Friend, if you ever see her in Athens, tell her to not be afraid, and to not pity.
Nothing has changed.
Most of all, whisper to her one word that stood as an agreement of un-corruptibility. Out song.
Faith.
Her faith to guard sleeplessly.

Yours,
Dimitris


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