Alexis Karpouzos

Self – organizing is closely connected to the phenomenon of life. The creation of complexity, which is necessary for the creation of life, is connected to the process of storing information in molecules of which the living cell is constituted. All living systems, either unicellular or multicellular organisms, are extremely complex systems compared to all the other species of the non living matter that exist in the Universe. Complexity is the result of effect processes, leading to systems with great organization, containing large information stocks. This organization of the molecules of a living organism, a result of accumulation of information, is what makes them able to produce useful work. The useful work involves both the fulfillment of basic biological processes, such as metabolism and reproduction, and the further increase in the information content that builds up in living systems. This last process is subject to the great chain of evolution of biological systems, this development is governed by the law of natural selection. The capability of reproduction, mutation and metabolism are necessary conditions for the latter.

Alexis Karpouzos' thought is a poetic metaphysics. His philosophical and spiritual thoughts transcend all limits of language, culture, and nationality. In his writings, the poet and mystic takes us on a spiritual quest and gives us a glimpse of the infinite in the midst of the finite, unity at the heart of all diversity, and the Divine in all beings and things of the universe. Alexis karpouzos is one of the most influential mystic poets and teachers of our time. Deeply spiritual and profoundly sensitive, his verse speaks to people from all backgrounds who seek a deeper understanding of self, life creation, Universe, and love. Overwhelmingly mystical and lovely in its simplicity, this unique collection offers insight into Alexis karpouzos' heavenly desires, his ongoing quest for the joy eternal, and illuminates the remarkable diversity that made him the bridge between the spirituality of the East and West in our time. Mysticism is a word derived from Mystes. Mystes comes from Greek language word Muein. It means to keep quiet. Mysticism is the faith that knowledge of Cosmos and of real truth is independent of the mind and sanity. Study mysticism if you want to. It will give your heart joy, your mind inspiration and your life a true, fulfilling and soulful assurance. But do not try to define it. Do not try to interpret it. If you try to define and interpret the mysticism, you you will most deplorably fail. are bound to fail. 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.

The Question of a Spacetime without Centre From Aristotle to Kant, Western philosophy approached space and time primarily as conditions of the possibility of experience or as properties of reality. In the Aristotelian tradition, space is defined topologically — as the place of bodies — and time arithmetically — as 'the number of motions with respect to before and after'. In Kantian critical philosophy, space and time become a priori forms of intuition, transcendental conditions of all phenomenal experience. Yet in both traditions a common assumption is preserved: space and time are structures that organise phenomena from a — however implicit — centre of reference. Alexis Karpouzos radically challenges this assumption. The Spherical Spacetime he introduces is neither place nor intuition; it is a dynamic ontological structure that refuses every privileged point of reference, every external centre, every principle that precedes the very movement of the world. The question posed from the outset is this: what does it mean to think a spacetime that does not 'contain' beings but is the very manner in which beings are? And what ontological consequences does this displacement carry for the understanding of existence, consciousness, and truth? Pan-Centricity: The Overcoming of the Metaphysics of the Arché Western metaphysics was shaped in large measure as a search for a first principle — a privileged point of departure that explains and grounds all others. Thales declared water to be the arché, Anaximander the apeiron, Pythagoras number. In the great metaphysical tradition that followed, this principle assumed different names — God, Logos, Subject, Spirit, Will — but always preserved the structure of a privileged centre from which meaning radiates outward. Even where Western philosophy appears to abandon this model — as in Nietzsche's 'death of God' — it continues to define itself negatively in relation to it: the absence of a centre is experienced as loss, as nihilism, as a crisis of meaning. Karpouzos takes a different step: he does not mourn the absence of a centre, nor does he seek a new centre to replace the lost one — he proposes that the very structure of existence is pan-centric. Pan-Centricity as an Ontological Position For there to be no privileged centre does not mean there is no structure at all. It means that every point of existence is simultaneously centre and periphery — that every being, in its singularity, expresses a relation to the whole that cannot be reduced to any common denominator. This position appears, on first reading, paradoxical: how can every point be a centre if there is no centre? Karpouzos's answer is that the paradox arises from the insistence on the geometric image of the centre — a unique point from which all others are defined. If we relinquish this image, pan-centricity becomes intelligible as mutual constitution: each being is defined by its relation to every other, and none precedes ontologically the relations that constitute it. The closest parallel position in the Western tradition is found in Spinoza: the Substantia as absolute totality expressing itself in infinite attributes and infinite modi, each of which expresses the single substance in its own manner. Yet in Spinoza the Substantia remains — at least stylistically — a privileged foundation. In Karpouzos there is no such foundation: the totality does not precede the relations, but is precisely those relations in their dynamic mutual constitution. The Heraclitean tradition offers a fertile convergence here. For Heraclitus, 'everything flows' — reality is flux, and flux has no fixed point of departure. The One that emerges through the Many is not a separate principle standing apart from the Many, but the very manner in which the Many sustain one another in their opposition. Spherical Spacetime takes up this intuition and gives it systematic ontological articulation.