With this book, we seek for readers to see Alexander from a different perspective. To see him as a man, who came to be deified not by himself  because of his own desire or arrogance,
       but was "deified" by the people who saw him as the New Dionysus, 
who came after thousands of years to give them theirs his gifts. 
               The "light" of Alexander, which comes from his greatness, 
his inner cultivation and his initiation, entered the innermost souls of the peoples of his time, giving them the outlet to think and act as free-spirited Humans!
 
                                    Alexander Dionysus A Common Vision.
 
The sudden death of Alexander at Babylon in 323 BC left all those who had loved him and hated him bereft and frightened. The myth of Alexander as a god was diffuse throughout his vast empire, even while he was still alive. No-one could believe that Alexander the god was no longer with them. Even those most fanatically op- posed to Alexander personally and his works could not believe it and it has been said that Demosthenes, great enemy of the Macedonians since the time of King Philip. had stated that if Alexander was really dead, the stink from his decaying body would have reached as far as Athens.
 
However, Alexander had already been reunited with Ammon Zeus and his gener- als were left to fight for succession over his body, leaving behind strong suspicions, assassination plots, conspiracies, and mysteries, like the mystery surrounding the events of his birth.
 
His life, works and death have been the subject of much research ever since antiquity. Historians living at the same time as Alexander were Callisthenes, Aris- tobulus, Ptolemy and Cleitarchus.
 
Roman historians of the time were Diodorus the Sicilian, Plutarch, Arrian, Strabo and Quintus Curtiusl.
 
Of the Arab writers, those who wrote about Alexander the Great were Ferdosi
 
or Firdousi Ibn Ferouh and Mohammad Emir Hoadsa or Mirkhwind or Hodamir or Amir Hod or Amir Hoad Shah, who wrote the history of the world from the begin- ning of the world to the year AH 900 entitled Raudhat Al-Safa.
 
Persian writers on Alexander were: Nizami Hatezi and Ahmedi, who wrote the Persian poems Iskender Name and T'nech Iskenderi together; Dehlavi, who wrote the Aineh Iskender or Alexander's Mirror; Abdalarahman Ben Ahmed y Jaami, poet, in his work entitled Maharistan Spring, referring to the memorable words of Alex- ander the Great and Ahmed Ben Mohammed Abdalagafar al Kalvini, who referred to some of the important features of Alexander the Great in his work entitled Nitzaristan.
 
Numerous works have been compiled by Greek and other writers on the life, work, tactics and personality of Alexander the Great, as Alexander still continues to fire the imagination and present both a positive and negative attraction for mankind.
 
What the truth is about Alexander himself we cannot know. Works written by his contemporaries, people who knew him and shared his good and bad moments, have been lost. Others that wrote about the life and work of Alexander wrote after his death and we cannot know which of all the facts reflects reality.
 
   After the unjust and illegal suspension of works at El Maraki, Siwa in December 1996, with the misplaced intervention of the Greek government at the time, we were not deterred and continue to fight for the right to complete our great work.