Develop Your Power

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Develop Your Power – A Poem by Argyro Toumazou

“Develop Your Power

Create – don’t react

Your thoughts are real powers

Your mind is a transmitter

You broadcast your thoughts

Your mind is a receiver

You receive ideas from all directions

You attract with magnetism

You retain the good magnets

You have a tower of control

You uphold your mind mechanism

Now you know all the laws

Of the thought and of the mind

All the gain is all yours

All the loss you scatter away

Your watchman at the gate

Guards you from mistaken impressions

You are a successful man

You have a successful woman

You cultivate your mind

You achieve your targets

You always think abundance

You express abundance

You keep from going backward

You always keep going forward

You are perfect and strong

You are loving and happy”

 

Argyro Toumazou

P.S. Thank you for all the great and vivid interest from more than 25+ nations (A-Z):

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Update 2014-08

Civil Society

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(EN) Our Civil Society

Our Civil Society begins around the year 1500 BC with the advent of the Myceneans to Cyprus. The Myceneans brought their language, customs and religion. The Achaeans followed bringing to the island their priests, oracles, gods, altars, epic poetry and city-states. Salamis, Kitium, Amathus, Akamas, Marion, Aepia, and Idalion are paid lip service in 12th century BC inscription in Egypt.

The independence of the city-states suffered its first infringement under Ptolemy with the establishment of the Koinon, the first federal system of government in Cyprus in the year 294 BC. Under the Koinon, the city-states continued to have their parliament, demos (assembly of citizens), secretary and Gymnasium Principal. The Koinonwas invested with religious duties and the jurisdiction to cut coins. This federal form of government persisted after the demise of Antony and Cleopatra in the year 31 BC when Cyprus became officially a province of the Roman Empire, initially under the Emperor and later under the Roman Senate, and lasted throughout the Principate period retaining a genuine civil form of governance and lifestyle. In the Domination era, civil society had its first setbacks undergoing a gradual conversion due to the slow but inevitable predominance of the Christian religion.

As in other parts of the Roman Empire, first during the Domination years ending in the year 565 AD, and second during the Byzantine period Cyprus enjoyed a diminished form of civil society preserved under the Theodosian and Justinian Code of Civil Law, later given the name Corpus luris Civilis. Ever since the 4th century AD Cyprus enjoined a dichotomy of powers divided into secular and temporal, the first carried out by virtue of a Civil Code.

The latest version of the Civil Code had been compiled in the 15th century AD in Six Books, by Armenopoulos, governing secular matters. Temporal matters were vested exclusively in the autocephalous church of Cyprus by virtue of the Holy Canons and its Charter for the Greeks. A second temporal power emerged in 1570 AD solemnly declared by Lala Mustafa Pasha on 15th September in Hagia Sophia establishing the Vakf Institution and Vakf Principles and Laws for the Turkish Community immediately after the sacking of Nicosia. Both Temporal powers are in force under the provisions of the 1960 Constitution.

Civil Society, however, suffered a further degradation, due to the tacit circumvention of civil rights and liberties in the mid-1950s, mid-1960s and finally in the mid-1970s being the outcome of hostilities between the two communities. Civil rights had never been taken seriously in Cyprus ever since the Principate times came to an end, and reference to them today implies merely gay rights.

 

(ES) NUESTRA SOCIEDAD CIVIL

Nuestra Sociedad Civil comienza alrededor del año 1500 a.C., con la llegada de los micénicos a Chipre. Los micénicos trajeron su idioma, las costumbres y la religión. Los aqueos siguieron trayendo a la isla a sus sacerdotes, oráculos, dioses, altares, la poesía épica y ciudades-estado. Salamina, Kitium, Amathus, Akamas, Marion, AEPIA y Idalion se pagan de boquilla en la inscripción del siglo 12 antes de Cristo en Egipto. La independencia de las ciudades-estado sufrió su primera infracción en las Ptolomeo con el establecimiento de la Koinon, el primer sistema federal de gobierno en Chipre en el año 294 antes de Cristo. Bajo el Koinon, las ciudades-estado sigue teniendo su parlamento, demos (asamblea de ciudadanos), secretario y Gimnasio Principal. El Koinon fue investido con los deberes religiosos y la jurisdicción para cortar monedas.

Esta forma de gobierno federal persistió después de la desaparición de Antonio y Cleopatra en el año 31 a.C., cuando Chipre se convirtió oficialmente en una provincia del Imperio Romano, inicialmente bajo el emperador y más tarde bajo el senado romano, y se prolongó durante todo el período de retención de un auténtico principado civil, forma de gobierno y estilo de vida. En la era de la dominación, la sociedad civil tuvo sus primeros reveses sometidos a una conversión gradual debido al predominio lento pero inevitable de la religión cristiana. Al igual que en otras partes del Imperio Romano, primero durante los años de dominación que terminan en el año 565 d.C., y la segunda durante el período bizantino Chipre gozó de una forma disminuida de la sociedad civil conservado bajo el Código de Derecho Civil de Teodosio y Justiniano, más tarde recibió el nombre de Corpus Iuris Civilis (ClC).

Desde el siglo 4 d.C. Chipre impuso una dicotomía de poderes divididos en secular y temporal, el primero que se realiza en virtud de un Código Civil. La última versión del Código Civil había sido compilada en el siglo 15 d.C., en seis libros, por Armenopoulos, gobernando mater seculares. Asuntos temporales fueron investidos exclusivamente en la Iglesia autocéfala de Chipre en virtud de la Santa Cánones y su Carta para los griegos. Un segundo poder temporal surgió en 1570 AD declaró solemnemente por Lala Mustafa Pasha el 15 de septiembre en la iglesia de Santa Sofía se establecen los principios y leyes Vakf Institución y Vakf para la comunidad turca inmediatamente después del saqueo de Nicosia. Ambos poderes temporales están en vigor en virtud de lo dispuesto en la Constitución de 1960.

State Of Law

state-of-lawThe State of Law

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CYPRUS ACADEMIC DIALOGUE CHARTER – OBJECTIVES

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Thoughts after the Cyprus’ Presidency of the Council of the European Union 2012

  1. Promotion of mutual understanding, trust, and cooperation among academics and intellectuals of Cyprus, Turkey and Greece through dialogue.
  2. Creation of opportunities for academics, intellectuals, policy makers and social actors to better understand each other’s lifestyles, ways of thinking, beliefs, customs as well as concerns and aspirations.
  3. Creation of opportunities for discussion of important issues and of new ideas aimed at resolving disputes, crises, or conflicts.
  4. Development of dialogue and of techniques on conflict resolution.
  5. Specifically with regard to the Cyprus problem, the Association aims to:
  • Work for the reconciliation of all communities in Cyprus;
  • Offer positive stimuli to the inter-communal talks with creative ideas aimed at overcoming stumbling blocks;
  • Press for a peaceful, just and viable solution of the Cyprus problem on the basis of bi-zonal and bi-communal federation;
  • Contribute to collective efforts of academics and intellectuals to spread and consolidate the ideas of federalism in Cyprus;
  • Work as a civil society organization aspiring to a reunified, federal, and European Cyprus, and make it a catalyst for the establishment of friendship and cooperation in the triangle of Cyprus, Turkey and Greece;
  • Work for the creation of a positive culture and the reunification of Cyprus;
  • Work for the creation of a democratic and multicultural Cyprus;
  • Cooperate with other NGO)s as well as individuals who share these values and ideas;
  • Bring together academics and intellectuals of the region in an intercultural dialogue..

You also might read my book as a good information.

Beauty And Discord

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According to the myth, at the Gods’ party Eris threw a golden apple. All the goddesses, (Demeter, Hera, Artemis, Estia, Athena and Aphrodite) wanted to get the apple and they quarreled among themselves. Then Zeus sent Paristo make a judgment which goddess would get it.

Aphrodite appeared to his eyes the most beautiful among the goddesses and Paris offered the apple to her. The Gods’ party is the symbol of the ultra-mundane forces of the Lords.

The golden apple is the world, as the world by nature draws its existence from the opposites and that’s why it is said that the world is governed by discord.

Gods offer different gifts to the world, and that’s why they seem to quarrel for the apple. Paris is the symbol of the living soul; she lives and acts according to the commands of the senses. But the senses not being able to discern the other forces that exist in the world at a glance, she sees beauty, and for this reason offers the golden apple, the world, to Aphrodite.

Aphrodite, together with Apollo and Hermes bring harmony to the world in spite of the differences of each being. We see these puzzles and hidden indications in the statues of the gods. Apollo holds the guitar, while Aphrodite appears nude because beauty creates harmony as beauty is not hidden from those who seek her with their eyes.

Apollo and Aphrodite are among the primary rulers of the world. They encompass within them other secondary gods such as Asclepius emanating from Apollo and the Graces emanating from Aphrodite.

Enjoy the Green Cyprus Aphrodite | or Island of Love insights.