Caveat: Azadas son la hora y el momento

Retrato_de_Francisco_de_QuevedoFUE SUEÑO AYER, MAÑANA SERÁ TIERRA…

Fue sueño ayer, mañana será tierra.
¡Poco antes nada, y poco después humo!
¡Y destino ambiciones, y presumo
apenas punto al cerco que me cierra!

Breve combate de importuna guerra,
en mi defensa, soy peligro sumo,
y mientras con mis armas me consumo,
menos me hospeda el cuerpo que me entierra.

Ya no es ayer, mañana no ha llegado;
hoy pasa y es y fue, con movimiento
que a la muerte me lleva despeñado.

Azadas son la hora y el momento
que a jornal de mi pena y mi cuidado
cavan en mi vivir mi monumento.

– Francisco de Quevedo (1580~1645)

El mensaje tiene un sabor fuertemente budista, a pesar de ser de un católico español del siglo de oro. ¿Debo confesar que he estado meditando sobre la muerte? Pero … de hecho, sí, por lo menos un poco – y, ¿cómo que no?

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caveat: 會者定離. 去者必反.

My roommate and now close friend Mr Cho taught me the following Buddhist proverb, today – despite himself being a catholic deacon or something like that. Thats the sort of openmindedness that warms my heart.
會者定離.                     去者必反.
회자정리.                     거자필반.
hoe·ja·jeong·ri.            geo·ja·pil·ban.
meet-people-intention-part. go-people-again-come.
This pair of sinisms refer to the great wheel: we all are cycling through the rebirths and deaths. “We meet and then we part again. People go and people come again.”
Incidentally, the vow of silence has been relaxed somewhat, with doctors’ permission. 

Caveat: If Children

If Children
If children live with criticism, they learn to condemn.
If children live with hostility, they learn to fight.
If children live with fear, they learn to be apprehensive.
If children live with pity, they learn to feel sorry for themselves.
If children live with ridicule, they learn to feel shy.
If children live with jealousy, they learn to feel envy.
If children live with shame, they learn to feel guilty.
If children live with encouragement, they learn confidence.
If children live with tolerance, they learn patience.
If children live with praise, they learn appreciation.
If children live with acceptance, they learn to love.
If children live with approval, they learn to like themselves.
If children live with recognition, they learn it is good to have a goal.
If children live with sharing, they learn generosity.
If children live with honesty, they learn truthfulness.
If children live with fairness, they learn justice.
If children live with kindness and consideration, they learn respect.
If children live with security, they learn to have faith in themselves and in those about them.
If children live with friendliness, they learn the world is a nice place in which to live.
– Dorothy Law Nolte

It's a bit smarmy, but I believe it to be utterly true, accurate and very meaningful. It is especially relevant for teachers to always keep in mind.

Caveat: Life is nothing and that is sublime

One unexpected but happy outcome of my recent announcement on this blog (and hence in facebookland, too) that I have been diagnosed with cancer, is the outpouring messages and notes from distant friends, relatives, and acquaintances. I'm utterly grateful for all of that.

It really makes a difference in my ability to keep a positive outlook on this experience – please don't stop no matter what! Thank you – I love you all so much.

Among these messages, however, there have been some examples of what I can only term "religious outreach and sharing." I don't mean people who are saying they are praying for me – this is nigh universal, and completely unproblematic from my perspective. I mean people who take the opportunity to share something of their beliefs, or experiences with Jesus, etc., and who inquire as to my own religious standing.

Viewed charitably, people are offering me solace with displays of where, in their own lives, they have found their own meaning and solace. Taking a less charitable view, they're seeking to exploit me in a moment of weakness and hoping to gain a "deathbed" convert.

For the record, my faith is quite strong.

I realize these solicitations are meant in all kindness, but I don't take them as kindness. Efforts to convert me – even in the best of times – will, if anything, turn me against the belief system being advocated.

Perhaps it is the case that aggressive evangelism is in some ways admirable. Certainly it is worth noting the level of commitment and strength of faith that it requires, and the depth of human character that it draws upon. I deeply respect if not downright envy people of strong faith of all kinds. Nevertheless, that kind of "vested outreach" ("caring, but with a dogmatic agenda") strikes me as disrespectful to the intellectual autonomy of others.

Try to consider it from my point of view: "So sorry to hear your news about your being sick, but, by the way, what you believe is completely wrong. I sure hope that you can fix up your deficient belief system in the time remaining to you on this Earth, or… you-know-what!"

Ah. Thank you so much for making me feel better.

I am an atheist. If that changes, over time, then so be it, but in this moment, my faith is unshaken, firm and unwavering.


"All national institutions of churches, whether Jewish, Christian or Turkish, appear to me no other than human inventions, set up to terrify and enslave mankind, and monopolize power and profit." – Thomas Paine

Paine was called a "a demihuman archbeast" in an American newspaper contemporary to him. That being the case, how can we say that the voices in the current media are so alarming?

To digress further, briefly, for no reason, in a different vein: I once owned a horse that I named "Thomas Paine." I thought it a fitting name, as the horse seemed strongly anti-authoritarian and freethinking in character. I probably thought of the name because I was carrying around a slim copy of Paine's Age of Unreason at the time, which was the period of my disillusion with my previous "Quaker" identity. Thomas Paine was the only horse I ever owned. I didn't own him for long. When my several-months-long horseback oddessy in the mountains of Michoacan ended unpleasantly in the Spring of 1987, I gifted Thomas Paine to my friend Jon, who sold the horse later.

Thus when I think of Thomas Paine, and so too of religion and anti-religion and freethought, those meditations enchain to visceral memories of sitting atop a spirited horse in the pine forests of the high country of southwestern Mexico, or of eating carnitas and fresh tortillas and inhaling wood-smoke and shaking scorpions out of my shoes in the early morning.

For me there is a literal, viscerally-felt smell to be evoked for that sense of freedom from the anxieties of dogmas.


I should return to the question at hand: some of my friends' and acquaintances' sudden evangelical zealousness.

I assert that I am a "faith-based" atheist.

Some people might protest that I have repeatedly represented myself as Buddhist in this blog, and… isn't that a religion too?

Well yes… but no. Buddhism is indeed a religon, for many.

For me, though, Buddhism is only a practice, nothing more. It requires me to believe absolutely nothing. When my Buddhist friends talk to me of karma, I choose to interpret it metaphorically, and when they speak of reincarnation I nod politely and try to smile. Most pointedly, though, no one has ever suggested to me that it is a requirement that I believe such nonsense. So I very much appreciate that there exists a group of people that for the most part not only steadfastly refuses to dogmatize their beliefs but is even willing to affirm that I can be "one of them" without having to make any changes or adjustments of any kind to my own beliefs.

I suppose that when I was an active Quaker, 25 years ago, it was similar. Christianity, though, has an undeniable and unavoidable dogmatic burden: it requires of each believer the unambivalent affirmation of God's personal and accessible existence to each of us. No church, therefore – not even the Quakers or the Unitarians – are really able to dispense with all the metaphysical hocus pocus. If you're going to hold the Bible to some standard of eternal truth or even the broadest symbolic sacredness, you're joined at the hip to an irrational worldview. I could never feel comfortable pretending about that. I disliked my own imagined hypocrisy too intensely when I was an openly atheist "Quaker," and I felt unwelcome among Unitarians, too, for the exact same reason. They welcome all views, but, caveat: "hey, don't you think you're being a little close-minded, being an atheist?"

My "faith-based atheism" is strange to many people. Probably, it is even utterly unfathomable. People may ask, "How is it possible to have such a strong belief in, um… nothing?" As if atheism was an affirmational belief in "nothing." It's not nihilism. From my perspective, God is only one thing. So… Everything, minus one thing, is still almost everything. And that's what I believe in: I believe in everything that is in the world, everything that I can hear and feel and touch and see and taste and know and learn and achieve through my own rational mind.

In a way, I even derive some significant comfort from my atheism, in this difficult moment in my life. Where others, who have strong belief systems in benevolent or purposeful deities, would find their faith challenged or shaken by a revelation of their own possible imminent mortality, I am merely affirmed.

Of course life has no purpose, I can affirm in this moment, with a broad smile. And yet… what beauty there is in the world! What kindness other people can show! And how remarkable, then, that this happens for no reason whatsoever.

A miracle – utterly sublime.

Caveat: more substance in our enmities / than in our love

VI. The Stare's Nest by My Window

The bees build in the crevices
Of loosening masonry, and there
The mother birds bring grubs and flies.
My wall is loosening; honey-bees,
Come build in the empty house of the stare.

We are closed in, and the key is turned
On our uncertainty; somewhere
A man is killed, or a house burned,
Yet no clear fact to be discerned:
Come build in he empty house of the stare.

A barricade of stone or of wood;
Some fourteen days of civil war;
Last night they trundled down the road
That dead young soldier in his blood:
Come build in the empty house of the stare.

We had fed the heart on fantasies,
The heart's grown brutal from the fare;
More Substance in our enmities
Than in our love; O honey-bees,
Come build in the empty house of the stare.

– William Butler Yeats (part 6 from a 1923 longer poem "Meditations in time of Civil War").

Note that the word "stare" here is an Irishism for the bird called starling, I think. And the civil war in question is the Irish war for independence from the UK.

I really like this poem. It combines something deep and symbolic with a very immediate observation of nature in the moment.

Caveat: Conclusions grow up in us like fungus


picture“Out of damp and gloomy days, out of solitude, out of loveless words directed at us, conclusions grow up in us like fungus: one morning they are there, we know not how, and they gaze upon us, morose and gray. Woe to the thinker who is not the gardener but only the soil of the plants that grow in him.” – Nietzsche, The Dawn.

 

 

 

 

 

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Caveat: 열정적인 강의- 책상에 걸터앉은 수업 지양토록

Sitting in our staff meeting yesterday, I saw this phrase on my agenda. I thought it was something profound – some aphorism or exhortation or effort at being philosophical or metaphorical or deep.
But it’s not. It’s just telling us not to sit on the desks while teaching.

열정적인              강의-

impassioned-be-PART discourse
책상에    걸터앉은        수업   지양토록

desk-LOC straddle-PART class try-not-to-do-discussion
“Be an energetic teacher- try not to sit on the desks during class.”

Sure. Fine. I don’t normally sit on desks during class.

This is perhaps an exhortation to other teachers. Big brother is watching (literally – the classrooms have CCTV, you know).
I spent an inordinate amount of time trying to understand it, though – because I thought it was something important, set apart as it was under “Special remarks by the director.”I didn’t know what 지양 meant, and as a result, I thought it would end up meaning more than it did. I had to ask someone about the meaning of that vocabulary item – the Korean-English dictionary has “sublation” but… wtf?


Sublation” is not a “normal” English word – I have an English vocabulary probably in excess of 100,000 words but I never saw that word before in my life. The wiktionary has “removal, taking away” and implies it’s mostly a term for a process in chemistsry. But if one dictionary has a mistake, they all do, because they all pirate from one another and so there is really only one Korean-English dictionary in the universe, regardless of brand, which is a kind of copyright-defying, crowdsourced mess.


picture


  • other words from meeting agenda

  • 원료 = materials

  • 연구 = inquiry (“plausibility study”? planning?)

  • 평균 = average, arithmetical mean

  • 성적관리 = grade admin

  • 이상 = …and up (greater than)

  • 특이사항 = special subject matter

  • 보충 = replacement, supplement

  • 결석생 = absent / nonattending student

  • 중등부 = middle school division (i.e. of the business)

  • 간담회 = “bull session” according to the dictionary, which I’ve been interpreting to mean “brainstorming meeting” but someone told me it means “open house” (i.e. for parents). huh.

  • 일정 = agenda, plan

  • 조절 = control, regulation

  • overheard in meeting

  • 준비하다 = prepare, arrange

  • 복사 = copy (how can I forget this word so often?)

  • 타임 = borrowing of the word “time” but in the hagwon business it’s developed a meaning different from English “time”: it’s become a counter meaning “a single class session, of whatever length” so the proper translation is “session” not “time”

  • 과목 = subject, lesson

  • 이만 = this much, so far, to this extent

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Caveat: Drafting a world where no such road will run

No Road

Since we agreed to let the road between us
Fall to disuse,
And bricked our gates up, planted trees to screen us,
And turned all time’s eroding agents loose,
Silence, and space, and strangers – our neglect
Has not had much effect.

Leaves drift unswept, perhaps; grass creeps unmown;
No other change.
So clear it stands, so little overgrown,
Walking that way tonight would not seem strange,
And still would be allowed. A little longer,
And time would be the stronger,

Drafting a world where no such road will run
From you to me;
To watch that world come up like a cold sun,
Rewarding others, is my liberty.
Not to prevent it is my will’s fulfillment.
Willing it, my ailment.

– Philip Larkin, 1945

I took the picture, below, in 2007. It is the front yard of the house where I spent my first 17 years (with a few interruptions of 3 to 12 months or so, here and there, over that period of time). The rainy weather today made me think of my hometown, Arcata.

picture

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Caveat: Personally I Don’t Think Winnipeg Is That Bad

There seems to be a whole sub-genre of music devoted to disliking Winnipeg. There was an album by the Venetian Snares a few years back, called “Winnipeg is a frozen shithole.” And today I ran across this gem.

The fact is, I have a lot of nostalgia attached to Winnipeg – more than to any other place in Canada. I have some fondness for the Vancouver of my childhood visits, and the flash-romance of the week I spent stranded in Ottawa during my strange, cross-continental foray into homelessness, in my 20th year. But Winnipeg was a connection built on repeated visits with my spouse Michelle during the mid 1990’s. It’s a place of magic and romance and nostalgia re-nostalgified. Is that odd?

What I’m listening to right now.

The Weakerthans, “One Great City.”

Lyrics:

Late afternoon, another day is nearly done
A darker grey is breaking through a lighter one
A thousand sharpened elbows in the underground
That hollow hurried sound, feet on polished floor
And in the dollar store, the clerk is closing up
And counting loonies trying not to say

I
Hate
Winnipeg

The driver checks the mirror seven minutes late
The crowded riders’ restlessness enunciates
The Guess Who sucked, the Jets were lousy anyway
The same route everyday
And in the turning lane
Someone’s stalled again
He’s talking to himself
And hears the price of gas repeat his phrase

I
Hate
Winnipeg


pictureAnd up above us all

Leaning into sky
Our golden business boy
Will watch the North End die
And sing, “I love this town”
Then let his arcing wrecking ball proclaim

I
Hate
Winnipeg

Below is a picture I took in Morris, Manitoba (about an hour south of Winnipeg), and above right, a desolate highway sign in Pembina, North Dakota, both in 2009 (I may have posted these pictures before – if so, apologies).


picture

Unrelatedly (hopefully unrelatedly), a quote:

“The more laws you have, the more criminals there will be.” – attributed to the Tao Te Ching, but I’m not sure of that.

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Caveat: homoeomerous from one end to the other

As is often the case lately, I really enjoyed a recent blog post by the philosopher Justin E.H. Smith. He’s a talented writer and addresses novel topics in a creative way. His posted is entitled: “The Moral Status of Rocks.” He recounts an annecdote of a visit to Iceland and a woman saying that in Iceland, one doesn’t simply smash rocks for smashing’s sake. This is an interesting thought.

He finds his way to discussing things as disparate as vegetarianism and abortrion. One lengthy, insightful quote:

Even smashing a mere chunk of solidified lava –evidently purely passive, and homoeomerous from one end to the other– can be experienced as a transgression by the person who is properly sensitized, for whom the chunk shows up as salient within her ethically charged environment. Are fetuses morally relevant? Yes, they are. So are chunks of lava. Does that mean you mustn’t destroy them? Not necessarily, but you shouldn’t suppose that the way to gain license to destroy them, whether this license is conceived cosmically, socially, or individually, is to produce arguments that cut them off from the sphere of moral relevance.

He uses the word “homoeomerous” – I’d never seen it before. Finally, he seeks out a new (really, very old) way of characterizing our space, which resonates with me despite my atheism.

There are souls, gods, ancestors (whatever!) all around us; they are in evidence in the structure and cohesion of nature; and it is a transgression against them to needlessly violate this structure and cohesion.

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Caveat: A List Of Languages I Have Failed To Learn

I just had an interesting brainstorm, after writing my previous entry earlier this morning.

I think a great, alternate title for this blog would be: “A List Of Languages I Have Failed To Learn.”

If I was starting this blog right now, that is the title I would use. It might make a great title for an autobiographical novel, too.

Here is another picture from Sunday.

picture

It’s a view of the Korean National Folk Museum, as seen from within the Gyeongbok Palace grounds next door. The museum was quite disappointing on the inside – “just another Korean history museum, the same as every other Korean history museum in most respects.” But the external architecture of the place, which might be termed “Neo-Imperial Faux Pagoda,” was pretty impressive.

Unrelatedly, a quotation:

“I love the word Disenchantment. It’s a word only used by the stupid becoming wise against their will.” – a commenter who goes by “BlaiseP,” at the Website Whose Name Disenchants Me.

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Caveat: Юлія Тимошенко

While walking around Seoul yesterday, we ran into a group of young men from a high school named Hanil (it’s a common enough sounding name that I suspect there are many Hanil high schools, but the only one I found in a naver search is down in Chungcheongbuk Province near Sejong City).

The young men had a front man who spoke excellent English, and he explained that they were conducting some kind of human-rights campaign for “Yulia.” I guessed they meant Yulia Tymoshenko (Юлія Тимошенко), the former Ukrainian Prime Minister currently in jail (and hunger striking on and off). The boys were impressed and surprised that I knew about this. My current events obsession was finally bearing fruit.


pictureI can’t say I necessarily feel the deepest sympathy for Tymoshenko, from what I have been able to understand. She’s pretty far to the right: a fervent nationalist and furthermore an incomprehensibly wealthy “oligarch” as only the former USSR can produce. But she definitely possesses a certain charisma – she was one of the leaders of the famous “Orange Revolution” in Ukraine in 2004 – and I would concur with groups like Human Rights Watch or Amnesty International that her current prison term seems more politically motivated than genuinely based on the alleged corruption charges against her. Of course she’s corrupt – she’s wealthy and Ukrainian – how could she not be? But, if so, why is only she in prison, whereas the other several thousand corrupt Ukrainian politicians are not?

So anyway, I like to see young Koreans being politically engaged, especially by something so exotic and external to their narrower cultural sphere. Mary and I were happy to pose with them for a photo, and I handed them my camera and they took one of us with mine, too. Thus we were commemorating Mary’s and my 30th Arcata High School class of ’83 reunion posed on the Gwanghwamun plaza in downtown Seoul.


picture

Unrelatedly, my quote for this morning:

“The self-assured believer is a greater sinner in the eyes of God than the troubled disbeliever.” – Søren Kierkegaard

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Caveat: What’s been done to you

“Freedom is what you do with what’s been done to you.” – Sartre

The other day I walked over to the Homeplus store to do some shopping. I realized I hadn’t been to the Homeplus store in almost a year. It’s not as convenient as when I lived in that other building here in Ilsan – I used to shop there often. Homeplus is a chain big-box retailer which I call “Korean Target” (just in the same way that e-Mart is “Korean Wal-Mart”). In fact, it’s not Target, but rather it’s a subsidiary of the British chain Tesco. But it has something of the same atmospherics about it, I guess.

I didn’t buy that much. I don’t really like shopping for life’s necessities. Sometimes I procrastinate.

Here is a picture I took walking over there. The Spring flowers are in bloom along the pedestrian byways of Ilsan.

picture

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Caveat: Seven Sins


pictureWhen I was younger I thought very highly of Gandhi. He was a kind of hero of mine. In recent years (meaning the last several decades), I’ve moved away from that feeling of admiration. He has come to be an ambivalent figure for me, at best. I became somewhat disillusioned with my evolving understanding of the extent to which, despite his moral upstandingness (in most respects) and his valiant pacifism and brilliant political strategizing, nevertheless he also seems to have been one of the leaders who implanted the seeds of what became, on the one hand, Hindu Nationalism (e.g. BJP), and on the other hand, led to the Partition (between India and Pakistan).

In other words, though he himself was a pacifist, Gandhi participated in the genesis of a sort of ideological movement that has subsequently resulted in the deaths of hundreds of thousands (if not millions), and that has resulted in the current armed standoff of two nuclear-armed states (India and Pakistan) – which can’t be good for the general state of peace in the world. His pacifism was so focused on the goal of Indian independence that it failed to take into account the way that Indian independence, when achieved under Hindu-nationalist colors, might not be a good thing for peace in the longest run. People say, what would have been the alternative? I’m not sure – I like to imagine a much more secular modern India, which would include the Muslim-majority parts (Bangladesh and Pakistan) and even the Buddhist-majority parts (Myanmar or Sri Lanka) of the historic India. There is an alternative view that Nehru and Jinnah were mostly responsible for the cementing of Hindu nationalism and/or Muslim nationalism as core aspects of Indian and Pakistani identity, and that Gandhi lost control of events, but given Gandhi’s own intense religiosity, especially later in life, on balance I feel forced to reject that view.

I would trace some of my dissatisfaction with Gandhi, in his role of religious philosopher, as I am wont, to the pernicious “purity narratives” as I call them (I’ve written about this stuff before). While on the one hand he attempted to break down the sorts of “purity narratives” that had led, over millenia, to the oppression of Dalits within the Hindu culture, on the other hand he merely substituted other Vedantic-based obsessions instead (such as obsessions with diet or sexual repression or even his adamant nonviolence).

By “purity narratives,” I mean the framing of moral thought in negatives instead of positives, an obsession with “cleanliness” in the realm of thought or behavior, and a focus on the elimination of “sin,” etc. I see these same pernicious “purity narratives” destroying the fundamental humane goodness in so many Christian movements, too. Further, neither the Buddhists nor the Atheists are immune (look at recent Buddhist violence in Sri Lanka or Myanmar, or look at the almost cruel, judgmental negativity embedded in the discourses of “New Atheists” such as Hitchens or Dawkins).

This is all a digression and a rant, however, meant to introduce something that is part of Gandhi’s “purity narrative” that I found myself meditating on the other day. I guess I offer the above by way of apology for the evident hypocrisy in thinking this “list” by Gandhi worth contemplating, despite its clear encapsulation of the ideologies of negative morality.

So those caveats aside (were they caveats?), here following is Gandhi’s list (which I found on an interesting website called lists of note)

Seven Social Sins

Wealth without work.
Pleasure without conscience.
Knowledge without character.
Commerce without morality.
Science without humanity.
Worship without sacrifice.
Politics without principles.

– Mohandas Karamchand Gandhi 1925

Perhaps, as far as lists of negatives, this might be a pretty good list to feel positive about. I’d like to imagine, however, re-crafting this list into something more affirmational. Is that possible?

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Caveat: Three lullabies in an ancient tongue

For parts of tonight's content, I am indebted to various posts at the Sullyblog. But not these first parts. I was reading some excerpts about Emma Goldman on some libertarian sites. Two quotes:

"The individual is the true reality in life. A cosmos in himself, he does not exist for the State, nor for that abstraction called “society,” or the “nation,” which is only a collection of individuals. Man, the individual, has always been and necessarily is the sole source and motive power of evolution and progress. Civilization has been a continuous struggle of the individual or of groups of individuals against the State and even against “society,” that is, against the majority subdued and hypnotized by the State and State worship." – Emma Goldman

"'What I believe' is a process rather than a finality. Finalities are for gods and governments, not for the human intellect." – Emma Goldman


Not sure how this connects, but I had an insight about cosmopolitanism. It's really the main thing. Cosmopolitanism is the sense that we are all citizens of the world as a whole. When we have this sense, we are able to participate intelligently in the modern world. If we don't, there are going to be problems.


What I'm listening to right now.

King Crimson, "The Court of the Crimson King." I remember listening to King Crimson a lot a very long time ago.

Lyrics:

The dance of the puppets
The rusted chains of prison moons
Are shattered by the sun.
I walk a road, horizons change
The tournament's begun.
The purple piper plays his tune,
The choir softly sing;
Three lullabies in an ancient tongue,
For the court of the crimson king.

The keeper of the city keys
Put shutters on the dreams.
I wait outside the pilgrim's door
With insufficient schemes.
The black queen chants
The funeral march,
The cracked brass bells will ring;
To summon back the fire witch
To the court of the crimson king.

The gardener plants an evergreen
Whilst trampling on a flower.
I chase the wind of a prism ship
To taste the sweet and sour.
The pattern juggler lifts his hand;
The orchestra begin.
As slowly turns the grinding wheel
In the court of the crimson king.

On soft gray mornings widows cry
The wise men share a joke;
I run to grasp divining signs
To satisfy the hoax.
The yellow jester does not play
But gentle pulls the strings
And smiles as the puppets dance
In the court of the crimson king.


16 "And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have received their reward. 17 But when you fast, anoint your head and wash your face, 18 that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you." – Matthew 6:16-18 (RSV translation)

Caveat: bottle+God

As I was correcting some student journals last Friday, I found the following page-o-doodles inside the back cover. Given this is a fourth grader, I was duly impressed.

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Many of these little vignettes are quite fascinating. There’s quite a lot going on.

I was particularly intrigued by the “병신 bottle+God” in the upper left. 병신 [byeong-sin] is a word that means things like “crippled”, “deformed”, “retard”, “fool”, “idiot”. It’s standard schoolyard insult vocabulary, in other words.

But here in her picture, the individual morphemes have been (mis-)translated into “bottle god”. Is this a common inter-lingual pun in the 4th grade set? Did she come up with it herself? What about the fact we’ve been reading Aladdin in class – is this “bottle god” the Genie? Was she thinking of that? Or is she recalling some passage from The Little Prince (see other doodles)? Or was she thinking about her drunk father? (I shouldn’t say that, but I, uh, happen to know… there was an incident, this one time at the hagwon…)

Then again, there seems to be a video game character of some kind called “bottle god” which may be an actual intentional or accidental inter-lingual pun on the part of the game developers (recalling that South Korea has a huge native games industry and is not above inserting bizarre bad English and also intentional puns into their products).

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Caveat: Loop and Delay: A Song About People And Sasquatches

I've never been that much into the "beatboxing" phenomenon, but this guy, Reggie Watts, takes it to a whole new level. I'm blown away.

He's a comedian too, with a remarkably wide repertoire. Here he is doing TED, with a mix of his "loop and delay" beatboxing bits and some really bizarre, essentially dadaist comedy – it includes, for example, "a song about people and sasquatches and french science stuff." He does these weird mashup riffs of made-up languages, too. I see him as half hip-hop beatboxer working at a high-tech startup company, half Borges on psilocybin.

From another one of his routines, he says, "At one point, innovation didn't exist." His point: someone had to come up with it. How did that work?

On thinking outside of the box: "As children know, sometimes boxes are very hard to get out of."

What I'm listening to right now.

Reggie Watts, "NPR Music Tiny Desk Concert." Note that his first improv in this bit is a tribute to NPR – at least the acronym and coffee sippers.

Caveat: Diving giraffes and other miscellany

A. Have you seen the famous French diving giraffes?

I believe they are computer-generated.

B. Unrelatedly… over the weekend, there were fireworks at Lake Park (호수공원) a few blocks from my apartment – because of the Childrens Day festivities. I knew what they were, but I also thought: that's what it would sound like if North Korea attacked.

Then, yesterday, as I stepped out my apartment to walk to work, the civil defense sirens sounded. "Ah, right," I thought. "It's exactly 2 pm, first Tuesday of the month." That's a typical time for a civil defense siren, although they seem to move around a bit within that general coneptual frame. But normally I'm either already at work or still sitting at home when the 2pm sirens go off. I think I witnessed one once before, some years ago, although they happen every month.

Everyone stopped driving. People in yellow vests went out into the street and stopped cars and even pedestrians. So I was standing on the corner of Junang-no and Gangseon-no for 15 minutes until the drill was over, thinking once again about North Korea. I took out my phone and looked at the Korean-language news site, to pass the time. The first article I read (er, tried to read) was about the USS Nimitz (nuclear aircraft carrier) visiting the South Korean city of Busan [美항모 니미츠호 11∼13일 부산항 입항(종합)]. Is there a pattern here?

In fact, the Norks seem to be behaving better lately. Or else they got what they wanted: South Korea gave them some money recently. Extortion works.

C. Lastly, another bit of miscellany:

"You
should sit in meditation for 20 minutes a day, unless you're too busy;
then you should sit for an hour" – old zen saying (or just someone on
the internet).

Caveat: The Cookie Business

"Now I got 99 problems and Jay-Z's one of them." – Barack Obama, about Jay-Z's recent trip to Cuba with Beyonce (referencing Jay-Z's popular song "99 Problems").

Unrelatedly…

What I'm listening to right now.



"Cookiewaits" [a Tom Waits / Cookie Monster mashup] – "God's Away On Business."

The lyrics (my own transcription, mostly):


I'd sell your heart to the junkman baby

For a buck, for a buck
If you're looking for someone
To pull you out of that ditch
You're outta luck, you're outta luck

The ship is sinking
The ship is sinking
The ship is sinking
There's leak, there's leak,
In the boiler room
The poor, the lame, the blind
Who are the ones that we kept in charge?
Killers, thieves, and lawyers
God's away, God's away,
God's away on Business.
Business.
God's away, God's away,
God's away on Business.
Business.

Digging up the dead with
A shovel and a pick
It's a job, it's a job
Bloody moon rising with
A plague and a flood
Join the mob, join the mob

It's all over
It's all over
It's all over
There's a leak, there's a leak,
In the boiler room
The poor, the lame, the blind
Who are the ones that we kept in charge?
Killers, thieves, and lawyers
God's away, God's away,
God's away on Business.
Business.
God's away, God's away,
God's away on Business.
Business.

[Instrumental Break]

God damn there's always such
A big temptation
To be good, To be good
There's always free cheddar
In the mousetrap, baby
It's a deal, it's a deal

The ship is sinking
The ship is sinking
The ship is sinking
There's leak, there's leak,
In the boiler room
The poor, the lame, the blind
Who are the ones that we kept in charge?
Killers, thieves, and lawyers
God's away, God's away,
God's away on Business.
Business.
God's away, God's away,
God's away on Business.
Business.

I narrow my eyes like a coin slot baby,
Let her ring, let her ring

It's all over
It's all over
It's all over
There's a leak, there's a leak,
In the boiler room
The poor, the lame, the blind
Who are the ones that we kept in charge?
Killers, thieves, and lawyers
God's away, God's away,
God's away on Business.
God's away, God's away,
God's away on Business.
Business.

Caveat: Leaders & Problems

I have two unconnected observations about "business" – I've been in a kind of involuntary "MBA" mode of thought, lately. I'm not really meaning to – let's just call it a relapse to an earlier life. This mode of thinking is brought by the many very serious conversations we've been having at work about the business of being an English hagwon in what is becoming an increasingly difficult context.

First, a meme-pic that was floating around the internet recently. I definitely agree with the concept here.

Business

Second, a quote I ran across – I'm not sure who said it. If you think about it carefully, you will see it's meaning. And it puts a different perspective on solving business "problems."

"Everything you think is a problem is somebody else's income." – Anon

Caveat: We are made of the same wood as our dreams

The other day I was surfing the internet. In and of itself, this is hardly an uncommon experience. More often than not, "surfing the internet" involves a lot of returns to wikipedia, "because that's how I roll." Whatever that means.

The other day, though, was more than just a "surfing the internet" moment. I'm not sure why. It was just one of those times when everything seems to link along to everything else, and it feels like I'm following some kind of [broken link! FIXME] apophenic chain across a universe of memes amd meanings.

Thus it was that, starting with a lake in Patagonia, I ended up researching a quote by Shakespeare, via a Nabokovian interlude with an aging dictator in 1955. Hmm.

I had ended up at the lake in Patagonia because sometimes I hit the "random" button in wikipedia (sometimes in English, sometimes in Spanish, sometimes even in Korean). I try to do this at least once a day – just to keep my brain topped off with irrelevancies.

From that lake in Argentina, I found myself researching the 1920 labor union uprisings in Argentina, which led me, in turn, to Argentinian President Yrigoyen, thence to Union Civica Radical, thence to the Partido Justicialista (Peronist), thence to Perón himself. Then things got weird.

There was a reference to a certain character in the the Perón saga, Nélida Rivas. She was apparently Perón's teenage protogée during his first twilight, before the coup in 1955 that removed him. I say "first twilight" because he subsequently returned to the presidency, as a very old man, in 1973 – only to die promptly.

As I looked into this historical personage – she liked to be called "Nelly" – there were all these little glimmerings on the web, only glimpses, of a strange, May-December, almost Lolitesque something-or-other between the General and his protogée. Following, here are some things I ran across.

Firstly, I found brief references to the affair in the online archives (direct from 1970s era microfiche, I suspect, with nary a human hand involved) of many second-tier North American newspapers of the era (e.g. Ottawa Citizen, Oct. 3, 1955 or Spokane Daily Chronicle, same date). I find it fascinating that these are newspapers Nabokov may have read while, having finished Lolita, the book was being prepared for publication – because there are weird parallels, with a [broken link! FIXME] Garciamarquezesque overlay.

Secondly, I found this quite strange reference, in a book at googlebooks, Los bienes del ex dictador (The possessions of the ex-dictator). I quote at length:


En cuanto a la joven Nélida Haydée Rivas no me fue posible tener contacto directo con
ella, es decir, no tuve ocasión de conocerla personalmente pero siguiendo muy de cerca la
narración verídica de los hechos en mi paso por la comisión interventora, debo expresar
que en oportunidad de interrogar al Sr. Atilio Renzi, me dio una completa versión acerca
de la presencia de la menor en la Residencia Presidencial.


Al describirla, me refirió que se trataba de una niña de diecisiete años de edad que tomó
contacto con el Gral. Perón cuando tenía catorce, como integrante de la UES, no muy
hermosa sino más bien suave y candorosa. Explicó Renzi que poseía un espíritu travieso,
transformándose al poco tiempo en una suerte de "fierecilla indomatable" que llegó a
dominar completemente la residencia presidencial. Todos le temían.
[Enfásis mía]


My own translation of the above is:


With respect to the young lady Nélida Haydée Rivas, it wasn't possible for me to get in
direct contact with her, which is to say, I didn't have a chance to get to know her
personally, but following closely is a the true narration of events I heard through the
inventorying commision, as I was able to interview a Mr. Atilio Renzi, who gave me a complete
accounting of the young woman's presence at the Presidential Residence.


He described that she was a girl, 17 years of age, who first met General Perón when she
was 14, as a member of the UES [a youth activity league, a kind of Peronist interpretation
of the Communist Youth Leagues or suchlike]; she wasn't very beautiful but she was gentle and
straightforward. Renzi explained that she had a bit of a mischievous spirit, and after a short time she became a sort of "little wild thing" who ended up completely dominating the presidential residence. Everyone was afraid of her. [Emphasis mine]


Nelly-Rivas-with-PeronLastly, however, I found the best write-up at a certain blog by someone named (or pseudonymmed) Sergio San Juan here
(in Spanish) – I am unable to decide if that text is a fictional (or fictionalized) bastard-child
of Nabokov and Borges or if it is, in fact, sincere journalism. I'm not sure that 
it matters, as it is so very well done. Perhaps someday I will make a translation of that post.

Naturally, that last link sent me to Borges, eventually, who was lecturing (in Spanish) on the topic of nightmares and English literature – as was his wont.

That link also got me curious about the tagline at the top of Sergio San Juan's blog: "Estamos hechos de la misma madera que nuestros sueños." This, he has attributed to William Shakespeare.

Of course, finding a Shakespeare quote in Spanish is not the same as finding one in English – it becomes more difficult to get at the original text. So it took a bit of research, but I finally found it. I noted that the Spanish version contains some additional "meaning" that the English seems to miss, and I was reminded of Nabokov's comment that Shakespeare was better in translation (although obviously he was meaning Pushkin's famous translations).

The literal translation back to English of the tag-line phrase above is, "We are made of the same wood as our dreams." This is delightful – imagistic, metaphoric, what-have-you. The original Shakespeare, although famous and appropriately pentametric, seems wooden (pardon the pun) in comparison: here is the extended quote from The Tempest, Act IV, scene 1.

You do look, my son, in a moved sort,
As if you were dismayed. Be cheerful, sir.
Our revels are now ended. These our actors,
As I foretold you, were all spirits, and
Are melted into air, into thin air;
And like the baseless fabric of this vision,
The cloud-capped towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Yea, all which it inherit, shall dissolve;
And, like this insubstantial pageant faded,
Leave not a rack behind. We are such stuff
As dreams are made on, and our little life
Is rounded with a sleep. (4.1 146-158)

The two enchained half-lines are: "We are such stuff / As dreams are made on." There's nothing wrong with that, but it seems less striking. Perhaps it is rendered banal by four centuries of familiarity and citation.

En cuanto a la joven Nélida Haydée
Rivas no me fue posible tener contacto directo con

ella, es decir, no tuve ocasión de
conocerla personalmente pero siguiendo muy de cerca la

narración verídica de los hechos en
mi paso por la comisión interventora, debo expresar

que en oportunidad de interrogar al Sr.
Atilio Renzi, me dio una completa versión acerca

de la presencia de la menor en la
Residencia Presidencial.

 

Al describirla, me refirió que se
trataba de una niña de diecisiete años de edad que tomó

contacto con el Gral. Perón cuando
tenía catorce, como integrante de la UES, no muy

hermosa sino más bien suave y
candorosa. Explicó Renzi que poseía un espíritu travieso,

transformándose al poco tiempo en una
suerte de "fierecilla indomatable" que llegó a

dominar completemente la residencia
presidencial. Todos le temían. [Enfásis mía]

 

My own translation of the above is:

 

With respect to the young lady Nélida
Haydée Rivas, it wasn't possible for me to get in

direct contact with her, which is to
say, I didn't have a chance to get to know her

personally, but following closely the
true narration of events I heard through the

inventorying commision, I was able to
interview a Mr. Atilio Renzi, who gave me a complete

accounting of the young woman's
presence at the Presidential Residence.

 

He described that she was a girl, 17
years of age, who first met General Perón when she

was 14, as a member of the UES [a youth
activity league, a kind of Peronist interpretation

of Communist Youth League or suchlike];
she wasn't very beautiful but she was gentle and

straightforward. Renzi explained that
she had a bit of a mischievous spirit, and after a short time she
became a sort of "little wild thing" who ended up
completely dominating the presidential residence. Everyone was
afraid of her. [Emphasis mine]

Caveat: far within some maze of habit


Way 003
Way 005Below
is a longer poem than I generally put in my blog. But it's in a
slightly different category, too. I was unable to find this poem online.
I can't even find the author online. But I met the actual author, David
Brennan, in Boston in the Summer of 1982. I have a signed copy of this
poem, published by Illeagle Press of Cambridge in 1981 as tiny 14 page
pamphlet with staple binding but high quality paper. Above is an image
of the cover, and at right are images of his autograph on the title page
and the edition page with facing first page.

I
have a vague recollection of spending an evening talking and carousing
with this author, whom I met through a close friend of mine from that
epoch, Quinn-of-Redbank (Stephen from New Jersey) who later disappeared
off the face of the earth after having lived furiously for some period
of time. Stephen was a companion of mine in my creative writing class at
the Harvard Summer School I attended that year.
<digression>Incidentally, for the curious, my conclusion was:
Harvard was fun but way overrated, academically. Note that although
accepted, I did not attend Harvard. My Korean acquaintances find this
fact to be the absolutely most scandalous thing in my entire life
history. This is why my Korean friends don't understand
me.</digression>


Way 007It
was at about the same time that I first read this poem, between my
junior and senior years in high school, that I decided I was a poet.
Erhm… "Poet."

Thirty
years later, I still believe that I'm a poet, although I've downgraded
my quality-of-poet substantially. I do what I do. I am what I am. I
write poetry. Sometimes. Occasionally. How about once-a-month?

On the edition page of this booklet is provided a translation of the cover:

Seals:

W A Y

Like leisurely clouds
and wild cranes
my home can be anywhere
in the universe

Calligraphy by Bob Kopacz.

Typesetting by Rick Schwartz.

The
cover is supposedly the Chinese character "dao" (道, which in Korean is
read 도 [do]) but if that is so, I have some scepticism as to the reading
(from my current cultural perspective), as the calligraphy distorts the
logograph to unrecognizability – not that that's an impossibility, as
different calligraphic styles tend to do weird things. I will continue
to believe that the main glyph on the cover means "dao" (Way) unless I
can find evidence to the contrary. The reason is that it is my name. I mean, at that time, I read it as such. My family name is, after all, Way. The booklet seemed to be addressed to me. Perhaps this had more to do with cannabis than semantics? It was a strange summer.

Since
I was unable to find this poem online, and since it meant so much to me
at one point in my life, I have decided that I will transcribe it here.
I hope that if the author (or his inheritor) runs across it, he will
allow me this luxury to reproduce the poem. As stated in other places, I
will always respect a take-down notice in This Here Blog Thingy™ –
although to date, I have never received one.

Here is David Brennan's poem.

Translations of the Fall

being an experiment in translation across the centuries

and sensibilities (or, a severe mauling, if you prefer)

based on a poem cycle by the Chinese poet Han Yu.

1.

Out this window the iron balcony

holds plants dying in greyed wooden boxes

Clotheslines dance, gulls gyre

Night soundless on the old bricks

The lamp lights my tangled bed

where rhymes of sleep lap my ear

a lake of undone poems shored

by breaths of sex and childhood

I struggle up

in the dawn's oily light

and look at my face

(different each time)

The day begins, ticks on like a clock

I sit at my table – my kingdom, my ocean

with a pen

            daylight roaring over me

2.

Dew on the geometry of rooftops

Sea-clouds tasting high glass buildings

The maples burst, leaves blood lanes

hedges become skeletons, a fly narcotized

by the cold drums the drunken window

I am watching from my rooftop

The world, unstopping, turns

Each of us, unique in kind

plows some round, bears some music

3.

Men's designs move in jerky flights

My interests turn to other times

Unhappy vets talk of lost wars in lost nights

but I've even given up wine

I go about, with my laziness and freedom

walking roads nobody wants

The lanes that leave my gate

bare star-trails seen by few

Home again I swim the texts

words oceanlike and limitless

Who rows these ancient waters but me

Dark ships, drowned suns, the recurrent mysteries

4.

Now the adrenalin fall moves me

What excitement in this blood melancholy

Still I'm vainly unprepared

no scarf and only one glove

Here the flaring of the season's bones

burns the marrow of August

At dawn I close my books and walk

streets between glass and brick

down to the harbor after a night's rain

Grey battleships on a grey harbor

Dragons soaked in grey sleep

5.

In the insect world November's a scourge

For us it invigorates

Yet insect guilt does not die, things

undone and the old sorrows stay

common and pointed as pines

Keep to the kitchen, dream by the hearth

drawn inward by the fire

What happened to the tranquil path?

My fevered connection

to ancients, friends, and poets still at work

has to suit me. I'm working

within a new silence, it is my

                                 hidden retreat

6.

Difficult to get out of bed

Worries bite like fleas, hidden and bloodfed

Noon turns to afternoon

My heart is lost in some other age

or far within some maze of habit

Past loves jab like pricks, a thousand

ideas dagger round me like smashed glass

Fruitless these spinning words

Senseless turnings, impossible rounds

7.

The talons of November

claw through my coat, cold

through to the innards, new season's bloodprints

Damned early falcon of winter

I can barely keep up with my life

drowning in wreckage, wrecked and drowning

Take the flute, finger the keys

play the mood that strikes, strike

the mood as you play, bring some lyric

to this mess, draw the June voice

out of the locked frost

8.

In a battered book of photographs

I discovered a shot of Thelonius Monk

hat on, head back, puffing a halo of smoke

Eyes shut in an ecstasy serene

that magician of notes lights

the film with a shamanic sheen

a brilliance, a stillpoint, the

bloom of the being authentic

And there it all was: brought me

to tears in the dull basement

of that bookstore, illumination

from the cellar of living

And there it all was: life's

passion for life leaping mind to mind

9.

Words, pizza, cigarettes shared

The common din is a tonic

Ideas crackle electric, star-edged

Then guests go and night

wraps me in fulness and loss

The cold sculpts mee

Far within a cave in secret chambers

bison dance on the deep rock

while initiates carry song and flame

Ten thousand years swallowed in a ceremony

Ceremonies of self:

the birth

and the burial

and the birth again

10.

The white rose after

the first frost. A beauty so late, yet stern

with browning petals: a shock

a lament, a triumphing sign

One glyph of whiteness

dies, another comes

Snow and the western wind

offer their extinctions, their beginnings

Caveat: a nightmare on the brains of the living

"Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living." – Karl Marx, 1852.

Marx is writing about the memory of the period of the French Revolution, which is 50~60 years old at that point.

It's a bit like us remembering the Korean War.

What I'm listening to right now.



Animal Collective, "Today's Supernatural."

Caveat: Τείχη

Τείχη

Χωρίς περίσκεψιν, χωρίς λύπην, χωρίς αιδώ
μεγάλα κ’ υψηλά τριγύρω μου έκτισαν τείχη.

Και κάθομαι και απελπίζομαι τώρα εδώ.
Αλλο δεν σκέπτομαι: τον νουν μου τρώγει αυτή η τύχη·
διότι πράγματα πολλά έξω να κάμω είχον.
Α όταν έκτιζαν τα τείχη πώς να μην προσέξω.
Αλλά δεν άκουσα ποτέ κρότον κτιστών ή ήχον.
Ανεπαισθήτως μ’ έκλεισαν από τον κόσμον έξω.
– Κωνσταντίνος Π. Καβάφης (1896)


I only ever studied Demotic Greek (i.e. post-classical, sometimes thought of Biblical). This poem is modern Greek and I didn’t even make an effort to understand it – I can figure out maybe 10% of the vocabulary (mostly function words as opposed to substantive), but at that, it might still be better than my atrocious ability in Korean.

I found the poem with English translation here.

Walls

Without consideration, without pity, without shame
they have built great and high walls around me.
And now I sit here and despair.
I think of nothing else: this fate gnaws at my mind;
for I had many things to do outside.
Ah why did I not pay attention when they were building the walls.
But I never heard any noise or sound of builders.
Imperceptibly they shut me from the outside world.
– Constantine P. Cavafy (1896)

Caveat: God’s Plan

"When the Missionaries arrived, the Africans had the land and the Missionaries had the Bible. They taught us how to pray with our eyes closed. When we opened them, they had the land and we had the Bible." – Jomo Kenyatta, the first Prime Minister and President of Kenya.

I mean the title to this post ironically. I guess I'm thinking about colonialism, lately. In that vein, another quote:

"There
are many humorous things in the world; among them, the white man’s
notion that he is less savage than the other savages." – Mark Twain.

Caveat: Tiene la soledad como el desierto


ALEGORÍA DE LA PRIMERA DE SUS SOLEDADES


Restituye a tu mundo horror divino,


Amiga Soledad, el pie sagrado,

Que captiva lisonja es del poblado
En hierros breves pájaro ladino.

Prudente cónsul, de las selvas dino,
De impedimentos busca  desatado
Tu Claustro verde, en valle profanado
De fiera menos que de peregrino.

¡Cuán dulcemente de la encina vieja
Tórtola viuda al mismo bosque incierto
Apacibles desvíos aconseja!

Endeche el siempre amado esposo muerto
Con voz doliente, que tan sorda oreja
Tiene la soledad como el desierto.


– Luis de Góngora (1615)


Este soneto trata de una clase de "meta" poema explicatoria por Góngora, s
obre su muy larga y bien conocida obra, Las Soledades.

Caveat: Agnotology

"The
essential element in the black art of obscurantism is not that it wants
to darken individual understanding, but that it wants to blacken our
picture of the world, and darken our idea of existence." – Nietzsche

Agnotology is the cultural production of ignorance. I like this conception, where ignorance isn't an absence but rather an actual cultural product, e.g. various conspiracy theories, or "intelligent design," or what have you.

How much of the reportage and wild media speculation and fascination with the North Korean situation might be described as agnotological? The media must report something, but not knowing anything, they speculate, instead, and end up producing plenty of "news" nevertheless.

This is the willful production of ignorance-for-profit.

Caveat: like willow catkins in the wind


41grjFhgcOLI have a book that I read from sometimes, entitled Oral Literature of Korea, compiled by Seo Daeseok and edited by Peter H. Lee. In a section called Classical Archival Records (i.e. I'm assuming they're things written down from the Joseon dynasty period from 1400's to 1800's), there's a story called "Chosin's Dream" [pp. 215-17]. The compiler says it's from a document called Memorabilia of the Three Kingdoms, which would make the story much older than Joseon, since the Three Kingdoms were pre-668 AD. The story's first sentence mentions Silla period, however, which would put the story between 668 and 900's.

Chosin's Dream

During the Silla period, there was a manor of Segyu Monastery in Nari county, Myeongju, and the monastery sent the monk Chosin to be its caretaker. Upon arrival, Chosin fell in love with the daughter of the magistrate, Lord Kim Heun. Infatuated, he often went to mount Nak and prayed before the image of the Bodhisattva Who Observes the Sounds of the World to grant him his wishes. In a few year she married another man. Again Chosin went to the bodhisattva, complaining to her for not answering his prayer, and cried till sunset. Worn out with longing, he fell asleep.

In a dream Lady Kim suddenly entered the room, smiling, and said, "I have long known you and loved you. I could not forget you even for a moment. I married another man because I could not go against my parents' wishes. Now I have come to be your wife."

Overjoyed, Chosin took her to his village, and they lived there for forty years with five children born to them. Their house had only four walls, and they could not provide even coarse bread for their children. They wandered about in search of food. They went on like this for ten years, roaming the hills and fields in rags. Their oldest child, aged fifteen, died of hunger on Haehyeon Ridge in Myeongju. Chosin wailed and buried him on the roadside and moved on with the remaining four to Ugok district, where they built a thatched cottage. The couple, old and starved, could not even get up, so the ten-year-old girl begged for food. She was bitten by a stray dog, however, and collapsed in pain on her return. The parents sighed and wept.

Wiping away her tears, the wife suddenly spoke. "When I married you, I was young and beautiful, had many clothes, and was clean. We have shared every bit of food and clothing these fifty years, and thought that our deep love must have been ordained. Now we are weak and sick, our sickness gets worse, hunger and cold get worse, and no one in the world wants to give us shelter or even a bottle of soy sauce. The shame of going out begging weighs down heavier than a mountain. We cannot feed and clothe our children, so how can we enjoy married life? Red cheeks and artful smiles are nothing but dewdrops on the grass, and the fragrant pledges of love are like willow catkins in the wind. I am a burden to you, and I worry because of you. Our former joys must have been the beginning of our grief. How did we come to this pass? I would be better to be a lone phoenix (luan) calling its mate in the mirror than like many birds dying together in hunger. It is intolerable that lovers should meet in prosperity and part in adversity, but it is all beyond our wish. Meeting and parting are ordained, so let us part." Chosin was relieved. And when they about to leave, each taking two children, the wife spoke again: "I am going to my old home. You go south." At this parting, Chosin awoke.

The candle was sputtering, and night was about to end. When the morning came, his hair and bear had turned all white. He had no more thought for the world. Though tired of the hard life – the hardships of so many years – he felt the greed in his heart melt away like ice. Ashamed to face the holy image of the Sound Observer, he could not suppress his remorse. When he returned to Haehyeon Ridge and dug up the grave where he had buried his child in his dream, he found a stone image of Maitreya [Maitreya is the returned Buddha – a sort of Buddhist second coming]. He cleansed it in water and enshrined it in a nearby monastery, went to the capital, and resigned his position. With private funds he build Pure Land Monastery and performed good deeds. We do not know how he died.

I remark as a comment: after reading the story and closing the book and recalling the past, I wonder, how could Chosin's dream alone be like this? Human beings know the joy of mundane life; sometimes they rejoice, sometimes they toil, but they are not yet awakened. I write this poem as a warning:

With a moment's accord, one's mind is at ease.
Unaware, sorrow made a youthful face old.
One should not await the cooking of the millet,
Now I know – a life of toil is a dream.
Cleansing the mind depends on a sincere wish,
A bachelor desires beauty, thieves treasures.
How could you only dream on an autumn night
And attain the clear and cool with eyes closed on and off?

I have a book that I read from
sometimes, entitled Oral Literature of Korea, compiled by Seo Daeseok
and edited by Peter H. Lee. In a section called Classical Archival
Records (i.e. I'm assuming they're things written down from the
Joseon dynasty period from 1400's to 1800's), there's a story called
"Chosin's Dream." The compiler says it's from a document
called Memorabilia of the Three Kingdoms, which would make the story
much older than Joseon, since the Three Kingdoms were pre-668 AD. The
story's first sentence mentions Silla period, however, which would
put the story between 668 and 900's.

 

Chosin's Dream

 

During the Silla period, there was a
manor of Segyu Monastery in Nari county, Myeongju, and the monastery
sent the monk Chosin to be its caretaker. Upon arrival, Chosin fell
in love with the daughter of the magistrate, Lord Kim Heun.
Infatuated, he often went to mount Nak and prayed before the image of
the Bodhisattva Who Observes the Sounds of the World to grant him his
wishes. In a few year she married another man. Again Chosin went to
the bodhisattva, complaining to her for not answering his prayer, and
cried till sunset. Worn out with longing, he fell asleep.

 

In a dream Lady Kim suddenly entered
the room, smiling, and said, "I have long known you and loved
you. I could not forget you even for a moment. I married another man
because I could not go against my parents' wishes. Now I have come to
be your wife."

 

Overjoyed, Chosin took her to his
village, and they lived there for forty years with five children born
to them. Their house had only four walls, and they could not provide
even coarse bread for their children. They wandered about in search
of food. They went on like this for ten years, roaming the hills and
fields in rags. Their oldest child, aged fifteen, died of hunger on
Haehyeon Ridge in Myeongju. Chosin wailed and buried him on the
roadside and moved on with the remaining four to Ugok district, where
they built a thatched cottage. The couple, old and starved, could not
even get up, so the ten-year-old girl begged for food. She was bitten
by a stray dog, however, and collapsed in pain on her return. The
parents sighed and wept.

 

Wiping away her tears, the wife
suddenly spoke. "When I married you, I was young and beautiful,
had many clothes, and was clean. We have shared every bit of food and
clothing these fifty years, and thought that our deep love must have
been ordained. Now we are weak and sick, our sickness gets worse,
hunger and cold get worse, and no one in the world wants to give us
shelter or even a bottle of soy sauce. The shame of going out begging
weighs down heavier than a mountain. We cannot feed and clothe our
children, so how can we enjoy married life? Red cheeks and artful
smiles are nothing but dewdrops on the grass, and the fragrant
pledges of love are like willow catkins in the wind. I am a burden to
you, and I worry because of you. Our former joys must have been the
beginning of our grief. How did we come to this pass? I would be
better to be a lone phoenix (luan) calling its mate in the mirror
than like many birds dying together in hunger. It is intolerable that
lovers should meet in prosperity and part in adversity, but it is all
beyond our wish. Meeting and parting are ordained, so let us part."
Chosin was relieved. And when they about to leave, each taking two
children, the wife spoke again: "I am going to my old home. You
go south." At this parting, Chosin awoke.

 

The candle was sputtering, and night
was about to end. When the morning came, his hair and bear had turned
all white. He had no more thought for the world. Though tired of the
hard life – the hardships of so many years – he felt the greed in his
heart melt away like ice. Ashamed to face the holy image of the Sound
Observer, he could not suppress his remorse. When he returned to
Haehyeon Ridge and dug up the grave where he had buried his child in
his dream, he found a stone image of Maitreya [Maitreya is the
returned Buddha – a sort of Buddhist second coming]. He cleansed it
in water and enshrined it in a nearby monastery, went to the capital,
and resigned his position. With private funds he build Pure Land
Monastery and performed good deeds. We do not know how he died.

 

I remark as a comment: after reading
the story and closing the book and recalling the past, I wonder, how
could Chosin's dream alone be like this? Human beings know the joy of
mundane life; sometimes they rejoice, sometimes they toil, but they
are not yet awakened. I write this poem as a warning:

 

With a moment's accord, one's mind is
at ease.

Unaware, sorrow made a youthful face
old.

One should not await the cooking of the
millet,

Now I know – a life of toil is a dream.

Cleansing the mind depends on a sincere
wish,

A bachelor desires beauty, thieves
treasures.

How could you only dream on an autumn
night

And attain the clear and cool with eyes
closed on and off?

Caveat: Reagan’s Brain in Britain

Margaret Thatcher passed away yesterday. I cannot say I liked her politics in most respects, but I respected her political savvy and accomplishment, and she had an outsized influence on me in some ways, because she was Prime Minister of the UK during what were very formative years for me: she became PM when I was first becoming fascinated by the world at large, at age 14, and her term ended when I was 25. Despite being a child growing up in California and then a college student in Minnesota or an itinerant hippy in Mexico, I was always rather fascinated by this creature in far away England.

"It will be years – and not in my time – before a woman will lead the party or become Prime Minister." – Thatcher in 1974. Oops.

I remember vividly a conversation I had with someone at college, in which I explained my take on the tight ideological relationship between Thatcher and Reagan, which everyone recognizes: I said to my friend, "Thatcher is Reagan's brain, and Reagan is Thatcher's body."

In surveying some of the obituaries and online reflections on her life and politics, I ran across her rather famous speech to the United Nations, made in October of 1985. There's a full text of the speech online at her archives. Here is a video of it.



I was living in Chicago at that time, and was going through one of my extreme leftist phases (I've drifted quite a bit back and forth between libertarianism and marxism over the years). At that time, I was getting most of my news from the socialist rags and flyers found at the Chicago Theological Seminary bookstore – one of the greatest bookstores I have ever known. There was no internet at that time, and I didn't own a television. I was getting a pretty non-mainstream viewpoint on the world.

I vaguely remember Thatcher's speech being in the news as something
significant – it was one of the few cases that I know of where she
challenged Reagan and where they disagreed in a very public forum. Her observation that some people are not paying for the UN's work is a dig at the US, for example. I think this speech is well written, and having the text available means that it's interesting to study from a strictly rhetorical standpoint, which is something I pay attention to a lot, these days, being a middle school debate class teacher.

Caveat: By Karma

"The foolish are trapped by karma, while the wise are liberated through karma." – I don't know who said this. I found the quote attributed to someone (or something) called stonepeace, but I don't know what stonepeace is.

Regardless, it's a quote worth contemplating. I'm playing with words and meanings, of course: the irony (or deliberate predicament) that results from the fact that my place of employment is called "Karma."

Am I foolish, that I feel trapped by my work (by Karma) right now? Have I become foolish, in that a year ago I felt less trapped and more liberated in my work? What's changed?

Caveat: Fences

"You mustn’t believe in your own religion; I don’t believe in mine. Religions are like the fences that hold young saplings erect. Without the fence the sapling could fall over. When it takes firm root and becomes a tree, the fence is no longer needed. However, most people never lose their need for the fence." – Swami Muktananda

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