17
Mar
wedstrijd van zondag September 12, 2009
Christos Tzakos to Ithaca Ithaca Island Greece
Episode 15 Ulysses 31
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What is that a strong correlation with successful and effective, what to do, but especially in your career? And 'what some of us think that we have and most of us want. A mentor or coach!
The term mentor comes from Greek mythology. When Odysseus fought the Trojan War, called Mentor (Athena, goddess of wisdom, taught in male form) to his son, Telemachus, to be both a warrior and future king. Telemachus has taught by example and providedPossibility of experience and learning.
The mentor provides human resources: emotional support, counseling staff, development and maintenance, referrals, sponsorship, transparency and a role model. As a result, a mentor may help to get investment ideas, identify opportunities, provide feedback, challenge perceptions, develop their strengths, influences the use, increase self-confidence, stimulate creativity, objectives and you follow your dreams.
Mentors tend to findwithin organizations, whereas the coaches) are often the same benefits (with the exception of influenza and its sponsorship of the 'organization, tend to be found outside of organizations.
Sometimes the mentor and coach you can own resources impersonal information to reach the way of skills, problem-solving support, different perspectives, and access to resources. If the mentor and coach can not this impersonal, instrumental resources, the network of effective and successfulPeople in general, and may do so in greater quantities.
Within organizations, mentors tend to choose the (usually persons), whom she mentors. External organizations, you will probably find mentors on their own. This means that those who are specially you like what you want to achieve is similar to what they are doing and how you want to work specifically with them to achieve their goals and yours.
Within the organization, they tend to share their skills,Tips and resources for building credibility, transparency and a sense of immortality for her. Outside the organization, where is the trainer rather special person, exchange is usually their skills for your money. You can, however, rent-a-mentor, both inside and outside the company.
According to Dr. Robert Chin, Community and Organizational Development consulting psychologist at Boston University, the search for an adviser in graduate school is the same as finding aMentor. Discover what the person has done and is doing, to see where it shows a match for your interest, your interest in this work, and possible ways we can help them achieve their goals, as well as your own.
Although it may seem daunting and complicated for a foreigner because this approach is often the mentor-to-be commended for his interest in them and their work. And if you can not do directly, you can find someone who can. If the process ofFinding a mentor, it makes you feel uncomfortable, you can instead to a professional coach who is looking in the areas of resources that you want.
Remember: If you need support and learning, one can not expect a tutor to knock on your door. You need your opportunities and be rented "Create-A-mentor or take a bus. Otherwise, it might be" too soon old and too late smart. "
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Based on Homer’s Odyssey, along with a school project assignment, The Odyssey – The Adventure was conceived and created. While not containing the latest and greatest technology (but an updated version expected in the future) The Odyssey – The Adventure has memorable moments and is set in a flashback setting with conversations between Odysseus and the King showing the outline for the most of it. Note: This is the third of three parts.
http://www.youtube.com/watch?v=kKNt-_83AAA&hl=en
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Episode 9 von Odysseus 31
http://www.youtube.com/watch?v=xsD32Kt5Pr4&hl=en
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9
Mar
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The first of these two short routes from the town takes us to the famous beauty – spot known as ‘Kanoni’ and to the remains of ancient Corcyra.
On a day at any time except the summer it would be pleasant to do at least part of this route on foot. However, those without their own transport would be able to take Town Bus no. 2, which goes to Kanoni and circles Analipsi hill, the destination of our itinerary.
We start from the Spianada and move south, passing on our left the Yacht Club installations at the foot of the castle. On the right is a statue of Count John Capodistrias.
When the road reaches the bottom of the hill and begins to run along the shore of Garitsa Bay, we pass a signpost to the Archaeological Museum, which should on no account be missed. Although it is not a large collection it has some excellent exhibits, which are clearly labelled in English and Greek.
Further along we come to the Obelisk erected in 1841 to Sir Howard Douglas (1776 – 1861), a leading military theorist of his day who was Lord High Commissioner of the Ionian Islands in 1835-40. Douglas was the author of the first textbook on naval gunnery.
Behind the obelisk, in the grounds of the police station, stands the Monument of Menecrates. The area around here was the ancient cemetery, and this monument was erected in memory of a man who was in fact not buried there; he was drowned at sea. The inscription around the top of the monument, which dates from about 600 BC, is in Archaic script and is read from right to left. It tells us that Menecrates was Corfu’s consul in his birthplace, the town of Oiantheia, near Galaxidi on the north shore of the Gulf of Corinth. The monument was discovered in 1843, during road construction work, and it is supposed to have been topped by the Lion on display in the Museum.
The road continues along the front, had a narrow entrance protected by two towers, the easternmost of which has been found.
We continue up the hill. The northern side of the peninsula was protected by a wall running from the end of the Alkinoos harbour, and one part of this has survived near the modern cemetery and the monastery of the Sts Theodori. The only reason that this section of wall survived is that it was built into a Byzantine chapel. It consists of a tower about six metres high, and is locally known as the Nerantzicha tower. It is believed that the tower may have guarded one of the gates along the north wall.
Also close to this area are the very scanty traces of the Temple of Artemis. An Archaic building constructed around 590-580 BC, it had 17 columns on its long sides and 8 on its short sides, but this is more or less all that can be said about it today, since the destruction has been so great.
However, the site did produce the pediments which can be seen in the Museum, and on the site is the enormous altar, which gives some idea of the size of the original building.
The temple was brought to light during fortification work carried out by the French in 1812, diggings which also uncovered part of the ancient aqueduct.
After meandering among the fairly scattered houses at the foot of Analipsi hill, our road suddenly swings up and we burst out on to a little square with a superb view – one that has to some extent become Corfu’s trademark.
This is the Kanoni, which we might translate as One-Gun Battery. The name originates with the French, who installed a cannon here. The cannon stands above the little square, next to the tourist pavilion, on the site where the Republican French installed an artillery battery in 1798. This is one of the most beautiful places in Corfu, one which wins over all the visitors to the island. No tourist should miss the experience of the superb and unforgettable view from here, at any time of the day. During the day, the light shimmers on the water beneath, and in the evening there are wonderful sunsets. Moonlit nights are magic here, too. The view must be one of the most frequently-photographed in Greece. In front of us and slightly to the right is the entrance to the Hyllaian harbour, which in ancient times was guarded by nets and a boom. Now there is a causeway across it to Perama.
To the left are two little islets, each of which has a monastery on it, neither of which is of any particular interest to the visitor. The nearer one reached by a causeway, is to Our Lady Vlachernai, and the further one, on Pontikonisi (Mouse Island) is to the Pantocrator.
There is a myth regarding Pontikonisi which perhaps requires a little explanation. The second of the great Homeric poems, the Odyssey, which, like its companion, the Iliad is generally regarded as having been written about the 8th century BC though it refers to semi-legendary events five or six hundred years earlier, mentions an island in the west called Scheria, which is the name used by other ancient writers to refer to Corfu.
What happens is as follows: Odysseus, having escaped from Calypso, is on his way home to Ithaca at last. But the sea-god Poseidon, who has had it in for him since the beginning of the poem, sees his ship and either sinks it or turns it to stone. Odysseus is washed up on the shores of Scheria, which is the kingdom of the Phaeacians, a friendly people ruled over by King Alkinoos.
The king’s daughter, Nausica, had that day been inspired by a dream to go with her handmaidens to a distant beach to wash clothes. Of course the beach is the one on which the exhausted Odysseus is lying asleep. While waiting for their clothes to dry, the girls sing and play with a ball, and their cries wake Odysseus. Without revealing who he is, he makes friends with them and is taken back to the palace, where he admires the buildings, the harbours and everything else about the city and is made thoroughly welcome.
Indeed, he might well have thought about marrying Nausica and staying on Scheria, but his home is calling. A minstrel singing about the Trojan War forces him to reveal his identity and tell the Phaeacians about his travels, after which he leaves.
The relevance of this story to the route we are describing is that Pontikonisi is, according to legend, the ship which Poseidon turned to stone.
It is not alone in claiming that honour, however: one of the islets off Palaiokastritsa is also supposed to be Odysseus‘ ship. The truth of the matter (if there is one; Homer is not always to be relied on in matters of geography) is still far from clear, since no archaeological findings have come to light to support any of the theories.
Let it be said, however that Ermones beach on the west coast is a principal claimant for the site of the meeting between Odysseus and Nausicaa: it even has a stream of fresh water where she could have washed her clothes.
We leave Kanoni along the continuation of the one-way road system round Analipsi hill, passing amongst the hotels, restaurants and other tourist facilities which, in spite of the proximity of the airport, have made this one of the busiest parts of the island in summer.
After about 1 kilometre a road branches off to the right, in the direction of the top of the hill, and we take this.
Most of the top of Analipsi hill, which was the site of the acropolis of ancient Corcyra, is occupied by the Mon Repos estate. The mansion house which stands at the centre of the grounds (to which there is no admission) was built for High Commissioner Sir Frederic Adam in 1824 and then passed into the hands of the Greek royal family. The Duke of Edinburgh was born here in 1921. Since the abolition of the monarchy in Greece, by referendum, in 1974, the former royal properties have been the subject of legal disputes and Mon Repos, like the others, is not currently in use.
Opposite the gates to Mon Repos are the ruins of the Paleo-Christian church of St Kerkyra or Palaiopolis, which was certainly built before 450 AD, using ancient materials, and was rebuilt a number of times since then after destruction by various raiders. Its most recent destruction was by bombing in 1940. The inscription over the west entrance refers to the founding of the church by Bishop Jovian of Corfu after he had destroyed the pagan altars on the island. Pieces of the mosaic floor of the church and some other remnants of it can be seen in the Museum of Christian Art.
Most of the remains of ancient Corcyra lie inside the densely – wooded grounds of Mon Repos and thus cannot be visited. These ruins include that of the city’s largest temple, a Doric building reconstructed in the 4th century BC and probably dedicated to Hera. The temple was mentioned by the historian Thucydides.
However, if we continue on up the road towards the top of the hill we can visit the Kardaki temple, another Doric building of which, however, little has survived. The temple was probably dedicated to Apollo, and was discovered by chance in 1822 by British troops digging to find out why the Kardaki spring, which was used to water passing ships, had suddenly dried up. The eastern side of the temple has fallen into the sea.
The view from the top of the hill is excellent and it is possible to see quite a large part of the Mon Repos estate, including its charming little harbour.
Returning to the Analipsi one-way system, we wind round and down the hill and come out at the southernmost extremity of Garitsa Bay. Here is the Church of Sts Jason and Sossipatros, one of Corfu’s finest Byzantine monuments – indeed, one of the few buildings to have survived from this period. The saints to whom the church is dedicated are said to be those who spread Christianity on the island. Both were disciples of St Paul, and tradition has it that Sossipatros was martyred here in the time of Caligula.
Their church dates from the 11th century at the latest, to judge from the wall-painting of St Arsenius on the east wall of the narthex, which has been dated to that period. The building itself incorporates three ancient columns, each carved from a single piece of stone. The paintings of the two saints are the work of the late 16th century artist Emmanouil Tzanes, one of the principal representatives of the Cretan School of icon painting.
We are now back on the front at Garitsa, which is the end of this route.
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The iconography of the Hindu culture and religion can be pretty bizarre and terrifying. Having grown up in India, I have found parts of it to be downright confusing, personally. Take, for example, the concept of the “third eye.” In Hinduism, supposedly, the “third eye” is considered to be a symbol of clairvoyance, enlightenment or a higher level of consciousness or awareness. In the Vedic Indian tradition, ascetics were supposed to spend years of solitude in the wilderness meditating in silence, until they achieved this so-called “heightened consciousness” or “heightened awareness.” In fact, some scholars read this as referring to the “mind-expanding” or “mind-altering” effect of hallucinogens and narcotics such as soma, whose use is referred to in the Hindu text, the Rig Veda.
In the Hindu tradition, as a matter of fact, many devoted Hindus wear a mark on the forehead called a tilak to symbolize the “third eye”-and this is especially true of weatherbeaten Hindu ascetics, who wear an especially pronounced tilak on the forehead. Here is an image of actor Harrison Ford wearing a tilak on his forehead in the 1984 film Indiana Jones and the Temple of Doom, a film which, incidentally, distorts Indian culture to the point of caricaturing, parodying and demonizing it pretty severely.
Now these interpretations of the concept of the “third eye” may well be true-I don’t consider myself to be a scholar of Sanskrit texts or an expert on the Hindu tradition. I guess my understanding of the culture and tradition of my homeland is, in that sense, pretty limited and superficial. Having been educated primarily in the western tradition, I guess my thinking is far more pragmatic. I personally see that as a good thing in some ways because it enables me to view the iconography of the culture with a more holistic, dispassionate eye rather than get lost in its symbolism, which is only too easy to do. This can lead to confusion and misinterpretation and even, ultimately, to confused hostility towards the culture and tradition.
So thinking about it pragmatically, what does the iconography of the “third eye” refer to? I was reflecting on this concept recently, along with the concept of the illusory and transient nature of reality as described in the epic poem, the Mahabharata, with an eye towards demythologizing and clarifying these ideas so as to try to get to the core of what they represent.
Then it occurred to me that in his epic poem, the Odyssey, Homer relates a sequence wherein Odysseus (or Ulysses, in Latin) lands upon an island in the course of his voyages and is taken hostage, along with many of his men, by a gigantic cannibalistic Cyclops named Polyphemus. They are only able to escape with their lives secretly by blinding the one-eyed creature-which is to say, rendering the creature completely blind, whereas previously, its vision was already pretty limited, as it had only one eye.
So it got me thinking-what was Homer talking about here, in the metaphorical language of mythology? What does it mean to have only one eye as opposed to two eyes? The answer is pretty obvious when you think about it-if you have only one eye, you have no depth perception. You see the world as flat and two-dimensional. We have depth perception because we have stereoscopic vision-two eyes. It is the difference between watching a movie on a flat screen and watching the same movie in 3D-a huge difference. So, with no eyes, we are completely blind and cannot see the world at all. With one eye, we see the world as two-dimensional. With a second eye, we can perceive three dimensions-we have depth perception.
So what about the metaphorical, figurative “third eye” of Hindu mythology? If we go strictly by the logic of progression, it must mean being able to see the world as four-dimensional-to being able to discern the fourth dimension, i.e. time-to be able to view the space-time continuum as a continuum.
Basically, it seems to me to refer to foresight and insight-not necessarily to clairvoyance but, rather, to the ability to see through and beyond the illusory surfaces of the world-to see beyond superficiality-and to discern hidden trends and deeper meaning. So maybe we’re not talking about something as esoteric as clairvoyance or mysticism so much as a heightened ability for interpretive, deductive reasoning-to be able to discern clues and patterns in the world around us and, thereby, to extrapolate into the future and see beyond the immediacy of present experience (which is inherently illusory and transient).
In A. Conan Doyle’s novel A Study in Scarlet, Sherlock Holmes is described as having an almost intuitive ability to arrive instantaneously at deductions based on the evidence presented to him-viewing a set of clues holistically and almost instantaneously arriving at a conclusion. His abilities are described as being almost clairvoyant or supernatural to the casual observer. In one sequence in the novel, Dr. Watson reads a newspaper article written, unknown to him, by Sherlock Holmes:
The writer claimed by a momentary expression, a twitch of a muscle or a glance of an eye, to fathom a man’s inmost thoughts. Deceit, according to him, was an impossibility in the case of one trained to observation and analysis. His conclusions were as infallible as so many propositions of Euclid. So startling would his results appear to the uninitiated that until they learned the processes by which he had arrived at them they might well consider him as a necromancer. “From a drop of water,” said the writer, “a logician could infer the possibility of an Atlantic or a Niagara without having seen or heard of one or the other. So all life is a great chain, the nature of which is known whenever we are shown a single link of it. Like all other arts, the Science of Deduction and Analysis is one which can only be acquired by long and patient study nor is life long enough to allow any mortal to attain the highest possible perfection in it.
In the Rudolph Valentino film, The Young Rajah, in a dramatization of the battle of Kurukshetra, the film depicts Krishna applying a mark on Arjuna’s forehead, which supposedly gives Arjuna the power of “second sight.” This power is carried down to his descendant, Amos Judd (Valentino’s character), who carries a birthmark on his forehead and possesses the uncanny ability to see into the future-to foresee events. This ties in neatly with Hindu tradition-the mark or “tilak” on the forehead worn by Hindus as a symbol or iconic representation of the mysterious “third eye.”
But far from the esoteric, mystical connotations of this iconography, I think it is far more valuable and informative to think of this as representing simple foresight-being a visionary thinker-being able to see beyond surfaces and superficiality and discern hidden meaning from clues through interpretive, deductive reasoning. I think it makes much more sense, from a purely pragmatic standpoint, to interpret this iconography as such, especially in the context of the epic poem, the Mahabharata. Perhaps if more people in our world had foresight and the ability to see beyond surfaces and the immediate present, our world might be a happier place to live in and we might be wiser as individuals and collectively.
Perhaps this ability could be developed through training and exercise until it achieved the level of clarity and sophistication demonstrated by Sherlock Holmes in the literary works by Conan Doyle-approaching a level that, to the untutored eye, might appear to be mystical clairvoyance.
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Tibia Calmera Hydras !!! Watch two knights own hydras!! 
Ice Slaya and King Odysseus made for en.tibiaml.com
http://www.youtube.com/watch?v=9PMeO6KvCm4&hl=en
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