Jean-Yves LeLoup

At more than 120 bpm, electronic music sets the tempo on dancefloors around the globe. Accompanying the exhibition Electronic: From Kraftwerk to The Chemical Brothers, this book offers an insight into the visual culture of electronic music, and how technology, design, art and fashion have contributed to its power. With its roots in Detroit and Chicago in the early 1980s, electronic dance music was popularised across Europe through underground rave parties. Its impact on contemporary culture is still unfolding today. Containing interviews with early pioneers such as techno legend Jeff Mills, The Designers Republic’s Ian Anderson, and those pushing the political dimension of electronic music, such as ballroom dancer and DJ Kiddy Smile, Electronic bears witness to the shifting nature of the genre. Illustrated with over 300 images, some published here for the first time, Electronic features Jean-Michel Jarre’s virtual studio; work by pioneer Daphne Oram of the BBC Radiophonic Workshop; audiovisual performances by musicians like Bicep and the Chemical Brothers; fashion collections by Raf Simons and Charles Jeffrey of Loverboy; iconic photography by Jacob Khrist and Tina Paul; artwork by Christian Marclay; club graphics from Peter Saville and Mark Farrow; and iconic venues such as the Hac¸ienda, Gatecrasher, Fabric, Berghain and the Warehouse Project. Reflecting the shifts in society over the past thirty years, electronic music has generated distinct visual languages as well as its own political and cultural ideals.

In Asian spiritual traditions the mountain traditionally symbolises meditation while the ocean signifies compassion. Jean-Yves Leloup uses this metaphor to compare Buddhist and Christian approaches to meditation and compassion to reveal the similarities and divergences of these profound practices. Emphasising their complementary nature, Leloup describes how Jesus and Buddha are necessary to one another and how together they form a complete system: Jesus as awakening through love, and Buddha as awakening through meditation. Where Buddha represents the forests, Jesus represents the trees. Buddha is brother to the universe, whereas Jesus is brother to humanity. Nevertheless, these two religious traditions have a profound common ground. Compassion is central to Buddhism, and meditation practices have been central to many Christian traditions. Both view murder, theft and the destructive use of sexuality as great barriers to realizing our essential being, and both agree on the need to rise above them. Here, however, Leloup suggests that both faiths could benefit from the precepts of the other. The complementary aspects of Christianity and Buddhism offer the possibility for a truly profound ecumenical religion whose interfaith relations are based on deep understanding of the true meaning and practice of meditation and compassion and not merely shared goodwill.*Compares Zen meditation with the Greek Orthodox practice of Hesychasm (prayer of the heart)*Shows how Buddha and Jesus represent the distinct yet complementary values of meditation and compassion

Die verbotene Göttin hinter "Gott dem Vater" - eine Reise zur ursprünglichen christlichen Lehre Die weibliche Stimme des Urchristentums: Jahrhundertelang von der Kirche unterdrückt, bringt das verborgene Evangelium der Maria Magdalena Licht in die mysteriöse Frühzeit des christlichen Glaubens. Es führt zu einer Frau, die die wichtigste spirituelle Vertraute Jesu war - vielleicht sogar seine Gattin, der er seine geheimen Lehren vermittelte. Einer der wichtigsten christlichen Basistexte, der Leben und Lehre Jesu in einem ganz neuen Licht erscheinen lässt.

Presents a radical interpretation of the relationship between Judas and Jesus, revealing how Judas was betrayed by Jesus and how he lost everything he most cherished on the path to his true self. Original.

One of the cache of codices and manuscripts discovered in Nag Hammadi, the Gospel of Thomas, unlike the canonical gospels, does not contain a narrative recording Christ's life and prophecies. Instead it is a collection of his teachings--what he actually said. These 114 logia, or sayings, were collected by Judas Didymus Thomas, whom some claim to be Jesus's closest disciple. No sooner was this gospel uncovered from the sands of Upper Egypt than scholars and theologians began to bury it anew in a host of conflicting interpretations and polemics. While some say it is a hodgepodge from the canonical gospels, for others it is the source text from which all the gospel writers drew their material and inspiration. In this new translation of the Gospel of Thomas, Jean-Yves Leloup shows that the Jesus recorded by the ""infinitely skeptical and infinitely believing"" Thomas has much in common with gnostics of non-dualistic schools. Like them, Jesus preaches the coming of a new man, the genesis of the man of knowledge. In this gospel, Jesus describes a journey from limited to unlimited consciousness. The Jesus of Thomas invites us to drink deeply from the well of knowledge that lies within, not so that we may become good Christians but so we may attain the self-knowledge that will make each of us, too, a Christ.

The mainstream position of the Christian church on sexuality was perhaps best summed up by Pope Innocent III (1160-1216) when he stated that “the sexual act is so shameful that it is intrinsically evil.” Another Christian theologian maintained that the “Holy Ghost is absent from the room shared by a wedded couple.” What Philip records in his gospel is that Christ said precisely the opposite: The nuptial chamber is in fact the holy of holies. For Philip the holy trinity includes the feminine presence. God is the Father, the Holy Ghost is the Mother, and Jesus is the Son. Neither man nor woman alone is created in the image of God. It is only in their relationship with one another--the sacred embrace in which they share the divine breath--that they resemble God. The Gospel of Philip is best known for its portrayal of the physical relationship shared by Jesus and his most beloved disciple, Mary of Magdala. Because it ran counter to the direction of the Church, which condemned the “works of the flesh,” Philip’s gospel was suppressed and lost until rediscovered at Nag Hammadi in 1947. Orthodox theologian Jean-Yves Leloup’s translation from the Coptic and his analysis of this gospel are presented here for the first time in English. What emerges from this important source text is a restoration of the sacred initiatic union between the male and female principles that was once at the heart of Christianity’s sacred mystery.

Perhaps no figure in biblical scholarship has been the subject of more controversy and debate than Mary Magdalene. Also known as Miriam of Magdala, Mary Magdalene was considered by the apostle John to be the founder of Christianity because she was the first witness to the Resurrection. In most theological studies she has been depicted as a reformed prostitute, the redeemed sinner who exemplifies Christ's mercy. Today's reader can ponder her role in the gospels of Philip, Thomas, Peter, and Bartholomew--the collection of what have come to be known as the Gnostic gospels rejected by the early Christian church. Mary's own gospel is among these, but until now it has remained unknown to the public at large. Orthodox theologian Jean-Yves Leloup's translation of the Gospel of Mary from the Coptic and his thorough and profound commentary on this text are presented here for the first time in English. The gospel text and the spiritual exegesis of Leloup together reveal unique teachings that emphasize the eminence of the divine feminine and an abiding love of nature over the dualistic and ascetic interpretations of Christianity presented elsewhere. What emerges from this important source text and commentary is a renewal of the sacred feminine in the Western spiritual tradition and a new vision for Christian thought and faith throughout the world.