December 28 2024 Georgia Defies Russian Conquest By Election Rigging; Will America Do the Same?

      The people of Georgia gloriously defy Russian conquest by election rigging; can America do the same?

      I shall not go quietly.

      As written an Editorial in The Guardian entitled  The Guardian view on protests in Georgia: resisting a drift into Putin’s orbit: The Georgian Dream government’s suspension of EU talks has sparked an existential struggle for democracy; “ In recent years, Georgia’s ruling Georgian Dream (GD) party has brazenly pursued a policy of gaslighting an overwhelmingly pro-European population. Rhetorically, it has paid enthusiastic lip service to the national goal of eventual accession to the European Union, an aim that is enshrined in the constitution. In practice, a party founded by the billionaire oligarch Bidzina Ivanishvili – whose wealth was accumulated in Russia – has been pulling Georgia ever further into the authoritarian orbit of Vladimir Putin.

     “Foreign agent” legislation passed earlier this year – provoking large protests in Tbilisi – copied and pasted Russian laws designed to curtail the influence of independent civil society organisations. Subsequent restrictions placed on LGBTQ+ rights came from the same playbook. Having awarded EU candidate status to Georgia in 2023, these illiberal moves led Brussels to belatedly conclude that it was being taken for a ride by Mr Ivanishvili’s political placemen. Membership talks were accordingly paused in June. Nevertheless, in the lead-up to an election this October, GD politicians were still pledging their commitment to EU membership.

     The charade effectively ended last week, when the newly appointed prime minister, Irakli Kobakhidze, unexpectedly declared that EU accession talks would be suspended for the length of the new parliament. But if Mr Kobakhidze believed that such a significant turn away from the west could be presented as a fait accompli, he knows better now. The scale and scope of subsequent nightly protests – across the country as well as in Tbilisi – have been unprecedented. Georgia’s pro-western president, Salome Zourabichvili, who occupies a largely ceremonial role and whose term in office is about to expire, is acting as a figurehead for the demonstrators, and has called for fresh elections.

     The response from the security forces has been brutal. Rubber bullets, as well as teargas and water cannon, have been fired, more than 200 protesters have been detained, and many hospitalised. Individuals have been hunted down during demonstrations and savagely beaten. A senior figure in the leading opposition party has been arrested.

     Georgia now stands at a dangerous crossroads. Mr Kobakhidze’s government was already being treated as illegitimate by opposition parties, following reports of fraud and intimidation of voters at last month’s poll. By treating the pro‑European aspirations of a majority of the population with such contempt, it has triggered a crisis that carries echoes of Ukraine during the Maidan protests of 2014 and the pro-democracy protests in Belarus in 2020. Ominously, given the subsequent unfolding of events in both those countries, a Kremlin spokesman this week referred to the protests as an internal matter but noted that “the most direct parallel you can draw is the Maidan”.

     Having fruitlessly accorded the GD party the benefit of the doubt for too long, European leaders are faced with the question of how best to support a nascent resistance movement undergoing harsh repression. The EU’s three Baltic states, Estonia, Latvia and Lithuania, have unilaterally imposed targeted sanctions on Mr Ivanishvili and leading government figures. Brussels could also reconsider wider actions such as curtailing visa-free travel arrangements on Georgian citizens. That could risk consolidating Tbilisi’s pro-Moscow turn. But if the violence being meted out on the streets in the capital and elsewhere continues, Europe must make it clear that there will be meaningful consequences.”

     As written by Natia Koberidze in The Guardian, in an article entitled Defiant and unwavering: Georgia’s president Salome Zourabichvili is focus for hope:

Refusal to leave palace for successor backed by autocratic Georgian Dream party on day of departure stirs protesters; “In Georgia’s turbulent political standoff, President Salome Zourabichvili has emerged as a defiant figure.

     Zourabichvili’s role in Georgia is ceremonial, but far from fading into irrelevance in the twilight of her presidency, she has become a rallying figure for those opposed to the erosion of democracy and the abandonment of Georgia’s European aspirations. On Sunday, she is supposed to step down and hand the Orbeliani Palace to her successor, Mikheil Kavelashvili, a former football player backed by the ruling party, Georgian Dream, but she has said she will refuse.

     Zourabichvili’s presidency, initially seen as a compromise, has morphed into an extraordinary counterpoint to Georgian Dream’s authoritarian position. Her unwavering rhetoric and incisive critiques have galvanised public sentiment, particularly among Georgia’s youth, who have been a force in anti-government protests and who talk about her affectionately (“Slay Queen!”) on social media.

     In a recent interview, the BBC’s Russia editor, Steve Rosenberg, asked Zourabichvili: “But what if Georgian Dream ignores this, ignores you?” She answered: “What if we ignore them?”

     Zourabichvili’s transformation has taken place in a political climate created by an increasingly audacious ruling party. Under the de facto leadership of oligarch Bidzina Ivanishvili, Georgian Dream has systematically undermined the country’s institutions. The recent election of Kavelashvili as president epitomises this. Lacking qualifications and public support, Kavelashvili is a figurehead whose loyalty to Ivanishvili is his primary credential. His selection reveals Ivanishvili’s disdain for the presidency as an institution and his broader goal of consolidating power while dismantling the already weak democratic checks and balances in Georgia.

     The election in October – which Georgian Dream won but which many Georgians believe was rigged – deepened the crisis. The ruling party violated constitutional norms, manipulated the electoral process, and dismissed domestic and international concerns. The government’s isolationist agenda has also alienated Georgia from the EU, which once saw the nation as a promising candidate for membership.

     Predictably, the response from the Georgian public has been fierce. For months, protests have swept the country, the most recent being unprecedented in their scale and persistence. The government’s crackdowns, including the use of force and torture, have only strengthened the protesters’ resolve.

     With the streets of Tbilisi alive, protesters’ hopes of victory grow stronger by the day. For many of us, joining the marches has become a daily ritual. It feels like stepping into a colourful festival of unity and solidarity. Among the sea of protesters, even without spotting a familiar face, there is an unspoken bond, a shared purpose that makes everyone feel like family.

Like most people here, I no longer frequent restaurants or linger in shops – every ounce of energy, outside work, is dedicated to the protest and following updates from Zourabichvili.

     Zourabichvili’s presence at protests, often accompanied by friends and bodyguards, is a stark contrast to Kavelashvili and the ruling elite’s isolation. She engages openly with civil society, opposition parties and western leaders. There is no denying her symbolic importance in a nation yearning for accountability and change.

    Kavelashvili, by contrast, is a study in mediocrity he has been thrust into a role for which he is manifestly unprepared. His rise to the presidency is a testament to Ivanishvili’s desire for absolute control of the presidential institution.

     The symbolism of Kavelashvili’s inauguration, scheduled for Sunday, is hard to ignore. Held within the parliament building, away from public scrutiny, it underscores the regime’s fear of the people.

    Zourabichvili is the latest in a line of presidents who have fallen out of favour with the oligarch. Her predecessor, Giorgi Margvelashvili, also ended his term in a bitter confrontation with Ivanishvili, while former president Mikheil Saakashvili remains imprisoned, his health deteriorating after years of hunger strikes.

     Yet Zourabichvili’s defiance represents a rejection of the autocratic vision that Georgian Dream seeks to impose. By aligning herself with the protests and engaging with international partners, she has highlighted the stakes: the preservation of Georgia’s democratic identity and its place within the European community.

     Questions remain about the future as the country braces for the transfer of power. Will the protests force a change of course? What role will Zourabichvili play from Sunday?

     “Can you ignore them [Georgian Dream]?” Rosenberg finally asked Zourabichvili in their interview. “Sure,” she answered, with a persuasive smile – a rallying cry for those who refuse to surrender to despair.”

     What does this mean for our possible futures?

     As I wrote in my post of May 8 2023, On this Victory Over Fascism Day, Let Us Liberate Russia and Ukraine, All of Europe and the World, and the Future of Humankind From Threat of Conquest and Dominion by the Fourth Reich and the Tyranny of Putin’s Regime of War Criminals and Oligarchs;      Victory Europe Day, Victory Over Fascism Day; what do such holidays mean to us now, when fascism has once again seized and shaken us in its jaws with the Russian invasion of Ukraine, the most recent of several theatres of World War Three which has engulfed the world and threatens the global subversion of democracy and the nuclear extinction of humankind?

    Putin and his puppet dictators Lukashenko and Our Clown of Terror, Traitor Trump, are figureheads of the Fourth Reich who have perpetrated vast war crimes and the Russian imperial conquest and dominion of the Middle East and the Mediterranean, as well as in central Asia, Africa, and Europe, and Poland knows it is next on Putin’s list of conquests along with Finland, Moldova, Romania, and then all of Eastern Europe and finally Berlin, where Putin once reigned as the lord of the criminal underworld. Putin has threatened to annihilate the British Isles and turn Warsaw into a city of ghosts and ruins like Mariupol. The theatres of the Third World War now include America, Russia, Ukraine, Syria, Libya, Belarus, Kazakhstan, Nagorno-Karabakh, and the whole region of Mali, Burkina Faso, Niger, Chad, and the Sahel.

      And yet we have not purged our destroyers and predators from among us.

     To a Wall Street Journal article about Russia bombing a school where children were sheltering I wrote this paragraph in commentary; Russia always bombs children first. This is a policy of terror, designed to manufacture helplessness, despair, and submission, but as in the Rape of Nanking actually creates resistance as a counterforce. The Calculus of Fear obeys Newton’s Third Law of Motion, and the people of Ukraine will resist beyond all reason, beyond hope of victory or survival, and while one Ukrainian yet lives and remembers who they are, are unconquerable.

     Who cannot be compelled is free; this too is a truth demonstrated by Mariupol, and a gift of those who die for the freedom of us all. This we must witness and remember until the end of the world, and one thing more; Resist! To fascism and tyranny, to imperial conquest and dominion, to subjugation and dehumanization there can be but one reply; Never Again! On this Victory Over Fascism Day, let us unite in solidarity and liberation struggle to free ourselves from those who would enslave us.

     What of those not killed but captured ? Of their fate Dean Kirby of Inews has written; “An investigation by i analysing Russian local news reports has identified 66 camps for Ukrainians in a network of former Soviet sanatoriums and other sites – and reveals how an underground network of Russians is helping people escape.

     Thousands of Ukrainians have been sent to remote camps up to 5,500 miles from their homes as Vladimir Putin’s officials follow Kremlin orders to disperse them across Russia, i can reveal.

     They include survivors from the besieged port city of Mariupol, where civilians remain trapped at the Azovstal steel plant as Russian forces make a final push to subdue to city’s last defenders.

     An investigation by i analysing Russian local news reports has identified 66 camps in a network of former Soviet sanatoriums and other sites in regions including Siberia, the Caucasus, the Arctic Circle and the Far East.

    i has also spoken to human rights activists in Russia who developed an underground grassroots network to help Ukrainians who want to leave the camps.

     The Russians are taking people into their own homes, buying train tickets, and directing them to other groups who can help them get to the border.

     One activist told i: “The state treats them as a labour force, as objects, moving them around without taking care of what they need. The state is unable to look after them. They are vulnerable and need help.”

     i‘s investigation marks the first evidence of a major operation to spread them across a country gripped by a historic post-Cold War population decline.

     It comes after i exclusively revealed last month that Moscow had ordered towns and cities across the Russian Federation to prepare for the arrival of nearly 100,000 “refugees”. Russia now claims it has “evacuated” one million people from the war zone.

     Tanya Lokshina, associate director for Europe and Central Asia at Human Rights Watch, told i: “There is ample evidence that thousands of Ukrainians were taken to Russia under duress.

     “When people are only given a choice to stay under increasingly heavy shelling or to enter the territory of an occupying power, it constitutes forced transfer under international humanitarian law.

     “We are extremely concerned this is happening. People who seek evacuation to safer areas in Ukraine are shuttled off to Russia instead – in some cases to remote areas very far from Ukrainian or European borders.

     “They are vulnerable, destitute, often without identification documents and find themselves at the mercy of the occupying power.”

     The sites identified by i by cross-checking local news reports with Russian mapping websites are known in Russia as Temporary Accommodation Points (TAP). They include dozens of sanatoriums and former children’s wilderness camps, at least one “patriotic education” centre and even a former chemical weapons dump.

     They stretch across the vast Russian Steppes and across 11 time zones over the Ural Mountains from Belgorod in the west to the remote Kamchatka Peninsula on the edge of the Pacific Ocean and Vladivostok at the end of the Trans-Siberian railroad.

     With names that belie the misery being suffered by their occupants after surviving two months of war, they include the Little Prince in Perm, the Santa in Tatarstan, the Friendly Guys in Omsk, the Forest Fairy Tale in Chuvashia, the Blue Lakes in Pskov and the Pine Forest in Ulyanovsk.

     i has identified 6,250 people in 38 of the camps, including 621 children. If full, the 66 camps could contain about 10,800 people, including 1,000 children, with more than a third of the camps containing citizens of Mariupol. Some are yet to house Ukrainians despite being prepared by local officials.

     With an average of 162 people in each, our analysis suggests Russia could need about 6,000 camps to house the total number of people it claims have crossed the border.

     While Ukrainians are able to walk out of the camps, their remoteness and a lack of money, phones or documentation means those wanting to leave the country face an almost impossible task.

     But Russian activists are trying to help.

     “There is an impressive grassroots organisation on several levels – people collecting money for train tickets, helping with clothes and toys for children, letting people stay in their homes for a few nights,” one activist told i on condition of anonymity.

     “They are sharing messages and passing people on to groups in other cities, who are helping them get to the border.”

     Some Ukrainians are known to have escaped to countries including Poland and Georgia, while there have been reports of others trying to escape through Kazakhstan. One Russian news report said Ukrainians being taken to one city south east of Moscow had failed to board the train.

     Ukraine’s human rights ombudsman Lyudmyla Denisova accused Russia of genocide and of breaching the Geneva Convention, which prevents forced deportations during wartime.

     Calling for the UN to investigate reports that 200,000 children are among those that have been taken from Ukraine to Russia, she said: “They have been deported to all regions of Russia. The conditions of their stay and their health is currently unknown.”

     Putin’s camps revealed

     i can reveal in detail how a vast network of former Soviet sanatoriums, children’s wilderness camps, hostels and orphanages is being used to move Ukrainian children and adults hundreds and thousands of miles from the border of their homeland.

     On the wild Kamchatka peninsula at the edge of the Pacific Ocean, 10 people including children from Kherson were placed in a dormitory of the Kamchatka Industrial College in Yelizovo on 26 April following an eight-hour flight. About 200 people are expected in the region.

     In Russia’s far eastern Maritime Territory, which is closer to Tokyo than it is to Moscow, a local newspaper reported in late April how 300 people, including 86 children, pregnant women and pensioners, arrived in Vladivostok after an exhausting seven-day journey on the Trans-Siberian Express from Taganrog.

     The new arrivals, including survivors of the Mariupol siege, were taken to the Vostok hotel complex on the coast near Nakhodka. It was the third train to arrive in a number of days, with one report saying 14 TAPs were being opened in four neighbouring cities to accommodate up 1,350 people.

     While Russian media claimed they had “chosen” to live in the Far East, adding that “almost everyone notes the beauty of the sea”, the advisor to the mayor of Mariupol said in a Telegram message seen by i he had learned they had no documents or money and were being promised only low paid jobs in the “arse of the world”.

     Twenty people have so far arrived in the far eastern islands of Sakhalin, which contain the Kuril Islands contested by Japan, despite officials expecting 600. One report said: “The Sakhalin region, as we can see, is not very popular with them. This is understandable.”

     Other reception points identified by i as housing survivors of the Mariupol siege include the Vanguard Patriotic Education Centre near Ivanovo in Ulyanovsk, a city beside the River Volga.

     The centre, which has a focus on “military-patriotic work” and promoting a “commitment to serving ones Motherland”, opened at the site of a former orphanage in February as part of a national “education” project instigated by Putin to create nearly 40 similar centres including one in Russia-controlled Crimea.

     It is one of two military-linked sites identified by i after this newspaper exclusively revealed last month that up to 600 Ukrainians including Mariupol survivors had been taken to a former chemical weapons dump at Leonidovka, near the Russian city of Penza, which played a former role in dismantling the country’s arsenal of nerve agents.

    In Murmansk, in the Arctic Circle, officials have set up 20 TAPs at venues including a hotel named the Northern Lights in the town of Nickel and the Lapland sanatorium in Murmashi.

     At a go-kart track in Belgorod, where people are staying in tents, a journalist reported having to go through two check points with armed men whose faces were covered with balaclavas.

     In Ufa, the location of the TAPs was described by officials as “classified information”, but one report of a site in a university hostel said it was fenced and access was only allowed with security passes “so people will be safe”.

     More than 530 people including 120 children from Mariupol have also been taken to the remote Tsaritsyno Lake boarding camp complex in the Leningrad Oblast, a three-hour drive from St Petersburg. A Russian archbishop who visited the site said several people told him they want to go home.

     He said: “There are people who have lost their documents. Without them, they cannot buy tickets for trains or buses.”

     In some places though, Ukrainians have already started to leave. At Nerekhta in Kostroma, numbers have dropped from 120 to 90, with reports of people travelling to Poland, while 15 have left a site in Narerezhnye Chelny.”

      Terrible though it is, this network of slave labor camps and hostages throughout Russia which contain both Russian dissidents and Ukrainian and other civilians captured as war plunder conceals crimes against humanity perpetrated by the Russian state as a key factor of its campaign of terror simply because it can. This includes a system of sex trafficking and military brothels where torture is sold in at least one known incident; also torture as a sporting event with betting in arenas which recall gladiatorial combat of the Roman Empire, spectacles of savagery wherein human beings are torn apart or devoured alive by wild animals with the betting being how long it takes and how many can be killed within the time limit. This has been reported both by our allies within the Russian Army and by the Underground Railroad operated by the Wolf of Mariupol, a network of Ukrainian women freedom fighters who infiltrate  groups of women captured by the Butterfly Collectors, set them free, and guide them out of Russia to safety. Some of the things the Wolf Maidens and those whom they rescue report are disturbing even beyond this.

     A friend and I had an interesting conversation the other day, among the commentary on a photo with the caption “Exactly 77 years ago, on April 30, 1945, Soviet soldiers hoisted the banner of Victory over the Reichstag! A victory for all humanity.”

      Writing in reaction to the first comment, by someone unknown to me, which misinterpreted the context of the post as referring to Russia’s invasion of Ukraine and not the victory over the Nazis, which read; “I didn’t know this group was for supporters of fascism and genocidal dictators, ie Putin; not for me, this”, I replied with the following:

     I was at Mariupol, and escaped as the city was sealed off on the 18th. I have written many times of the war crimes I witnessed there, which include torture, organized rape and abduction for trafficking, executions, cannibalism using mobile factories and erasure of evidence of torture with mobile crematoriums. But do not confuse the Russian fascist oligarchy committing these crimes with the ordinary Russians now waging revolutionary struggle against this criminal regime, or with the Russian soldiers now engaged in peace resistance by mutiny and joining their Ukrainian brothers in solidarity to defeat the invasion, or with the Red Army which liberated Europe, and which I have fought alongside to liberate South Africa from Apartheid. Putin’s is no Red Army.

   “WTF? Cannibalism?”  Was the reply from a friend, not the author of the comment confusing Putin’s shameful imperial conquest today with the glorious Red Army of 1945.

    To this I wrote in answer; This was Russia’s solution to outrunning their supply lines; eat the killed in action. To be fair, they did this to their own fellow soldiers too, which caused an entire Russian unit to mutiny, kill their officers, and join the Ukrainian resistance, but its part of the terror campaign, like the Butterfly Collectors, the criminal syndicate of human traffickers within the Russian Army which kidnaps young girls and sometimes boys for use in Russian military brothels. The mobile factories for canning the dead as food for the soldiers operate with the crematorium trucks to erase evidence of torture.

     My guide in Mariupol was Oleksandr, a boy who had been chained to a post, his arm secured to a log, and a gun put in his hand pointing at another boy who had been surgically skinned, leaving the head and neck untouched so his agony could be conveyed by his expressions and screams and he would survive for hours or days in torment. After he shot his friend who was begging to die to end the pain the Russians just let him go, laughing; their idea of a joke. They didn’t even make bets on it, as has happened here when torture becomes a sporting event. His sister Kateryna we found hanging from a post; I believe she hanged herself after escaping her captors. She was eleven.

       And the reply to this was; “I am having a hard time believing this.”

      Here is my reply to him; I have difficulty with this also, and this too is a purpose of states which use atrocities beyond comprehension to subjugate us. I spent a day throwing up and working through the stages of shock a few days before leaving Mariupol, not from injury but because of something I witnessed. Not the torture or rapes, nor the feeding of the dead into the machines of the cannery while those filled with shrapnel or rotting were cremated, nor the usual burned and shredded bodies of aerial and artillery bombardment; all this I have seen before and will again, for with the exception of cannibalism among the horrors of war such crimes are normal. Have I mentioned that normality is deviant, and to be resisted? But some things are beyond the limits of the human, and for this there are no words.

      My friend’s final position in this conversation was this; “I am against wars, but for the soldiers who must fight them for the profit of others. All Russian soldiers cannot be this barbaric. Like the American soldiers who committed war crimes in Vietnam and Iraq, the criminals should be tried for their crimes and punished. But as a whole, those who send and command armies are the common enemy of those who are doomed to do the fighting.”

      My answer here follows; On this we agree; such acts are usually committed by elite units chosen and trained for loyalty and brutality, as were the death camp units of the SS. No normal person does such things, and most of Putin’s invasion force are conscripts and fellow victims of tyranny, many of whom are members of the peace movement which like the soldier’s strike that ended America’s war in Vietnam are the best real chance for peace. Most professional soldiers fight because if they do not, men who rely on them will die, regardless of the motives that brought them into battle.

     And as I’ve said, I have fought alongside Russian soldiers against Apartheid in South Africa and Angola, and other causes and places, in the eighties prior to the end of the Soviet Union, and they were not the same army as that in Ukraine, Syria, Libya, and elsewhere which serves no grand ideals, no vision of a united humankind free of the profit motive and of divisions of blood, faith, and soil, but its mirror image, an army of slaves sent by a tyrant to conquer a free people.

     Many of those slaves unite in solidarity with those they were sent to conquer, and such heroes of solidarity and liberation must be welcomed and celebrated. This, and only this, will defeat war in the end.

    On this Victory Over Fascism Day, let us liberate Russia, Ukraine, and the future of humankind from the fascist tyranny of Putin’s regime of war criminals and oligarchs.

    Now as then, let us confront the would-be conqueror of Europe as a united front, and purge our destroyers from among us.

    To fascism there can be but one reply; Never Again!

The Guardian view on protests in Georgia: resisting a drift into Putin’s orbit

Editorial

Defiant and unwavering: Georgia’s president Salome Zourabichvili is focus for hope: Refusal to leave palace for successor backed by autocratic Georgian Dream party on day of departure stirs protesters

Russian

     День Победы в Европе, День Победы над фашизмом; что значат для нас такие праздники теперь, когда фашизм в очередной раз схватил и потряс нас своими челюстями российским вторжением в Украину, последним из нескольких театров Третьей мировой войны, охватившей мир и угрожающей глобальной подрывной деятельностью демократии и ядерное вымирание человечества?

     Путин и его марионеточные диктаторы Лукашенко и Наш Клоун Террора, Предатель Трамп, являются подставными лицами Четвертого Рейха, совершившими огромные военные преступления и завоевание Российской империей и господство на Ближнем Востоке и Средиземноморье, а также в Центральной Азии, Африке , и Европа, и Польша знает, что она следующая в путинском списке завоеваний наряду с Финляндией, Молдовой, Румынией, а затем всей Восточной Европой и, наконец, Берлином, где Путин когда-то правил как владыка преступного мира. Путин пригрозил уничтожить Британские острова и превратить Варшаву в город призраков и руин, подобный Мариуполю. Театры Третьей мировой войны теперь включают Америку, Россию, Украину, Сирию, Ливию, Беларусь, Казахстан, Нагорный Карабах и весь регион Мали, Буркина-Фасо, Нигер, Чад и Сахель.

       И все же мы не изгнали из своей среды наших разрушителей и хищников.

      К статье Wall Street Journal о бомбардировке Россией школы, где укрывались дети, я написал этот абзац в комментарии; Россия всегда сначала бомбит детей. Это политика террора, призванная вызвать беспомощность, отчаяние и покорность, но, как и в случае с Нанкинским изнасилованием, фактически создает сопротивление в качестве противодействующей силы. Исчисление страха подчиняется Третьему закону движения Ньютона, и народ Украины будет сопротивляться сверх всякой причины, без надежды на победу или выживание, и пока хоть один украинец жив и помнит, кто они такие, они непобедимы.

      Кто не может быть принужден, тот свободен; это тоже истина, продемонстрированная Мариуполем, и дар тех, кто умирает за свободу всех нас. Это мы должны засвидетельствовать и помнить до скончания века, и еще одно; Сопротивляться! Фашизму и тирании, имперскому завоеванию и господству, подчинению и дегуманизации может быть только один ответ; Больше никогда! В этот День Победы над фашизмом давайте объединимся в солидарности и освободительной борьбе, чтобы освободиться от тех, кто хочет нас поработить.

      А не убитые, а взятые в плен? Об их судьбе написал Дин Кирби из Айньюса; «Расследование, проведенное в ходе анализа сообщений российских местных новостей, выявило 66 лагерей для украинцев в сети бывших советских санаториев и других объектов, а также показывает, как подпольная сеть русских помогает людям бежать.

      Я могу сообщить, что тысячи украинцев были отправлены в отдаленные лагеря на расстоянии до 5500 миль от их домов, поскольку чиновники Владимира Путина выполняют приказы Кремля и рассредоточивают их по всей России.

      Среди них выжившие из осажденного портового города Мариуполя, где мирные жители остаются в ловушке на сталелитейном заводе «Азовсталь», пока российские войска предпринимают последний рывок, чтобы подчинить себе последних защитников города.

      Расследование, проведенное в ходе анализа сообщений российских местных новостей, выявило 66 лагерей в сети бывших советских санаториев и других регионах, включая Сибирь, Кавказ, Полярный круг и Дальний Восток.

     Я также разговаривал с правозащитниками в России, которые создали подпольную сеть для помощи украинцам, которые хотят покинуть лагеря.

      Русские забирают людей в свои дома, покупают билеты на поезд и направляют их к другим группам, которые могут помочь им добраться до границы.

      Один активист сказал i: «Государство относится к ним как к рабочей силе, как к предметам, перемещая их, не заботясь о том, что им нужно. Государство не в состоянии о них позаботиться. Они уязвимы и нуждаются в помощи».

      Расследование I знаменует собой первое свидетельство крупной операции по их распространению по стране, охваченной историческим сокращением населения после холодной войны.

      Это произошло после того, как в прошлом месяце я эксклюзивно сообщил, что Москва приказала городам по всей Российской Федерации подготовиться к прибытию почти 100 000 «беженцев». Теперь Россия утверждает, что она «эвакуировала» один миллион человек из зоны боевых действий.

      Таня Локшина, заместитель директора Хьюман Райтс Вотч по Европе и Центральной Азии, сказала i: «Есть достаточно доказательств того, что тысячи украинцев были вывезены в Россию под давлением.

      «Когда людям предоставляется выбор: остаться под все более сильным обстрелом или проникнуть на территорию оккупирующей державы, это представляет собой принудительное перемещение в соответствии с международным гуманитарным правом.

      «Мы крайне обеспокоены происходящим. Людей, которые хотят эвакуироваться в более безопасные районы Украины, вместо этого отправляют в Россию — в некоторых случаях в отдаленные районы, очень далекие от украинских или европейских границ.

      «Они уязвимы, обездолены, часто без документов, удостоверяющих личность, и находятся во власти оккупационной власти».

      Сайты, идентифицированные i путем перекрестной проверки

репортажи местных новостей с российских картографических сайтов известны в России как пункты временного размещения (ПВР). Среди них десятки санаториев и бывших детских лагерей на природе, как минимум один центр «патриотического воспитания» и даже бывшая свалка химоружия.

      Они простираются через бескрайние российские степи и через 11 часовых поясов Уральских гор от Белгорода на западе до отдаленного полуострова Камчатка на краю Тихого океана и Владивостока в конце Транссибирской магистрали.

      С именами, которые опровергают страдания их оккупантов, переживших два месяца войны, они включают в себя Маленький принц в Перми, Санта в Татарстане, Дружелюбные ребята в Омске, Лесная сказка в Чувашии, Голубые озера в Пскове и Сосновый бор в Ульяновске.

      Я определил 6250 человек в 38 лагерях, в том числе 621 ребенка. При заполнении 66 лагерей могут содержать около 10 800 человек, в том числе 1 000 детей, причем более трети лагерей – граждане Мариуполя. В некоторых еще не разместили украинцев, несмотря на то, что местные власти подготовили их.

      Наш анализ показывает, что в среднем в каждом из них проживает 162 человека, России может понадобиться около 6000 лагерей для размещения всего количества людей, которые, как утверждается, пересекли границу.

      В то время как украинцы могут выйти из лагерей, их удаленность и отсутствие денег, телефонов или документов означает, что перед теми, кто хочет покинуть страну, стоит почти невыполнимая задача.

      Но российские активисты пытаются помочь.

      «Существует впечатляющая низовая организация на нескольких уровнях — люди собирают деньги на билеты на поезд, помогают с одеждой и игрушками для детей, позволяют людям остаться в своих домах на несколько ночей», — сказал i на условиях анонимности один из активистов.

      «Они обмениваются сообщениями и передают людей группам в других городах, которые помогают им добраться до границы».

      Известно, что некоторые украинцы бежали в страны, включая Польшу и Грузию, в то время как поступали сообщения о других попытках бежать через Казахстан. В одном из российских новостных сообщений говорилось, что украинцы, отправленные в один из городов к юго-востоку от Москвы, не смогли сесть на поезд.

      Уполномоченный по правам человека Украины Людмила Денисова обвинила Россию в геноциде и нарушении Женевской конвенции, запрещающей насильственные депортации в военное время.

      Призывая ООН расследовать сообщения о том, что 200 000 детей находятся среди тех, кто был вывезен из Украины в Россию, она сказала: «Они были депортированы во все регионы России. Условия их пребывания и состояние их здоровья в настоящее время неизвестны».

      Лагеря Путина раскрыты

      Я могу подробно рассказать, как обширная сеть бывших советских санаториев, детских лагерей, общежитий и детских домов используется для перемещения украинских детей и взрослых за сотни и тысячи миль от границы их родины.

      На диком полуострове Камчатка на краю Тихого океана 10 человек, включая детей из Херсона, 26 апреля после восьмичасового перелета разместили в общежитии Камчатского индустриального техникума в Елизово. В регионе ожидается около 200 человек.

      В Дальневосточном Приморье России, расположенном ближе к Токио, чем к Москве, местная газета сообщила в конце апреля, как 300 человек, в том числе 86 детей, беременных женщин и пенсионеров, прибыли во Владивосток после изнурительного семидневного путешествия по Транссибирский экспресс из Таганрога.

      Новоприбывших, в том числе выживших после блокады Мариуполя, доставили в гостиничный комплекс «Восток» на побережье недалеко от Находки. Это был третий поезд, прибывший за несколько дней: в одном сообщении говорилось, что в четырех соседних городах открываются 14 ПВР, вмещающих до 1350 человек.

      В то время как российские СМИ утверждали, что они «выбрали» жизнь на Дальнем Востоке, добавляя, что «почти все отмечают красоту моря», советник мэра Мариуполя сказал в сообщении Telegram, которое увидел я, он узнал, что у них нет документы или деньги, и им обещали только низкооплачиваемую работу в «заднице мира».

      На дальневосточные острова Сахалина, в состав которых входят оспариваемые Японией Курильские острова, пока прибыло 20 человек, несмотря на то, что официальные лица ожидали 600 человек. В одном сообщении говорилось: «Сахалинская область, как мы видим, не очень популярна у них. Это понятно».

      Среди других пунктов приема, которые, по данным i, размещают выживших после блокады Мариуполя, — Центр патриотического воспитания «Авангард» под Иваново в Ульяновске, городе на берегу реки Волги.

      Центр, специализирующийся на «военно-патриотической работе» и пропаганде «приверженности служению Родине», открылся на месте бывшего детского дома в феврале в рамках национального «образовательного» проекта, инициированного Путиным для создания почти 40 подобных центров, в том числе один в подконтрольном России Крыму.

      Это один из двух сайтов, связанных с военными, идентифицированных i после того, как эта газета эксклюзивно раскрывает

     В прошлом месяце до 600 украинцев, включая выживших в Мариуполе, были доставлены на бывшую свалку химического оружия в Леонидовке, недалеко от российского города Пенза, которая ранее играла роль в демонтаже национального арсенала нервно-паралитических веществ.

     В Мурманске, за Полярным кругом, власти установили 20 ПВР на объектах, включая гостиницу «Северное сияние» в городе Никель и санаторий «Лапландия» в Мурмашах.

      На картинговой трассе в Белгороде, где люди живут в палатках, журналист сообщил, что ему пришлось пройти через два блокпоста с вооруженными людьми, чьи лица были закрыты балаклавами.

      В Уфе официальные лица охарактеризовали расположение ПВР как «секретную информацию», но в одном отчете о месте в университетском общежитии говорится, что оно было огорожено, и доступ к нему был разрешен только по пропускам, «чтобы люди были в безопасности».

      Более 530 человек, в том числе 120 детей из Мариуполя, также были доставлены в отдаленный комплекс лагеря-интерната «Царицыно озеро» в Ленинградской области, в трех часах езды от Санкт-Петербурга. Российский архиепископ, посетивший это место, сказал, что несколько человек сказали ему, что хотят вернуться домой.

      Он сказал: «Есть люди, которые потеряли свои документы. Без них они не могут купить билеты на поезда или автобусы».

      Хотя кое-где украинцы уже начали уезжать. В Нерехте в Костроме их число сократилось со 120 до 90, сообщается о людях, направляющихся в Польшу, а 15 человек покинули площадку в Нарережних Челнах».

       Как это ни ужасно, эта сеть лагерей рабского труда и заложников по всей России, в которых содержатся как русские диссиденты, так и украинские и другие гражданские лица, захваченные в качестве военного грабежа, скрывает преступления против человечности, совершенные российским государством, как ключевой фактор его кампании террора просто потому, что оно может. Это включает в себя систему торговли людьми в целях сексуальной эксплуатации и военных борделей, где пытки продаются по крайней мере в одном известном инциденте; также пытки как спортивное событие со ставками на аренах, которые напоминают гладиаторские бои Римской империи, зрелища дикости, в которых люди разрываются на части или пожираются заживо дикими животными, причем ставки заключаются в том, сколько времени это займет и сколько может быть убито в течение лимит времени. Об этом сообщают как наши союзники в Российской Армии, так и Подземная железная дорога, управляемая Мариупольским волком, сетью украинских борцов за свободу, которые проникают в группы женщин, захваченных Собирателями бабочек, освобождают их и выводят. России в безопасность. Некоторые вещи, о которых сообщают Волчицы и те, кого они спасают, беспокоят даже больше, чем это.

      На днях у нас с другом состоялся интересный разговор, среди комментариев к фото с подписью «Ровно 77 лет назад, 30 апреля 1945 года, советские солдаты водрузили знамя Победы над Рейхстагом! Победа всего человечества».

       Письмо в ответ на первый комментарий неизвестного мне человека, который неверно истолковал контекст поста как относящийся к вторжению России в Украину, а не к победе над нацистами, который гласил; «Я не знал, что эта группа была для сторонников фашизма и геноцидных диктаторов, то есть Путина; не для меня это», я ответил следующее:

      Я был в Мариуполе и бежал, так как город был оцеплен 18 числа. Я много раз писал о военных преступлениях, свидетелем которых я был там, в том числе о пытках, организованных изнасилованиях и похищениях с целью торговли людьми, казнях, каннибализме с использованием передвижных заводов и стирании доказательств пыток с помощью передвижных крематориев. Но не путайте русскую фашистскую олигархию, совершающую эти преступления, с простыми русскими, ведущими ныне революционную борьбу против этого преступного режима, или с русскими солдатами, ныне участвующими в мирном сопротивлении путем мятежа и присоединившимися к своим украинским братьям в знак солидарности для отражения вторжения, или с Красная Армия, которая освободила Европу, и с которой я сражался вместе, чтобы освободить Южную Африку от апартеида. Путин – это не Красная Армия.

    «Какого черта? Каннибализм? Это был ответ друга, а не автора комментария, который путает сегодняшнее позорное имперское завоевание Путина со славной Красной Армией 1945 года.

     На это я написал в ответ; Это было решение России обогнать их линии снабжения; съесть убитого в бою. Справедливости ради, они сделали то же самое со своими сослуживцами, в результате чего целое российское подразделение подняло мятеж, убило их офицеров и присоединилось к украинскому сопротивлению, но это часть террористической кампании, как и сборщики бабочек, преступный синдикат торговцы людьми в российской армии, которые похищают молодых девушек, а иногда и мальчиков для использования в российских военных публичных домах. Мобильные фабрики по консервированию мертвых в качестве еды для солдат работают с грузовиками крематория, чтобы стереть следы пыток.

      Моим гидом в Мариуполе был Александр, мальчик, прикованный к столбу, его рука была привязана к бревну, а в руке был пистолет, направленный на другого мальчика, с которого хирургическим путем сняли кожу.

     , оставив голову и шею нетронутыми, чтобы его агония могла быть передана выражением лица и криками, и он мог выживать в мучениях часами или днями. После того, как он застрелил своего друга, который умолял умереть, чтобы прекратить боль, русские просто отпустили его, смеясь; их представление о шутке. Даже ставки на это не делали, как это бывает здесь, когда пытки становятся спортивным мероприятием. Его сестру Катерину мы нашли повешенной на столбе; Я считаю, что она повесилась после побега от похитителей. Ей было одиннадцать.

        И ответ на это был; «Мне трудно в это поверить».

       Вот мой ответ ему; У меня есть трудности и с этим, и это тоже цель государств, которые используют зверства за пределами понимания, чтобы поработить нас. За несколько дней до отъезда из Мариуполя меня рвало и я прорабатывал стадии шока не из-за травмы, а из-за того, чему я был свидетелем. Ни пытки, ни изнасилования, ни скармливание трупов в машины консервного завода, в то время как те, что были начинены осколками или гниением, кремировались, ни обычные сожженные и разорванные тела при воздушных и артиллерийских бомбардировках; все это я уже видел и еще увижу, ибо, за исключением каннибализма среди ужасов войны, такие преступления нормальны. Я упоминал, что нормальность отклоняется от нормы, и ей нужно сопротивляться? Но некоторые вещи находятся за пределами человеческого, и для этого нет слов.

       Последняя позиция моего друга в этом разговоре была такова; «Я против войн, но за солдат, которые должны вести их на благо других. Все русские солдаты не могут быть такими варварами. Подобно американским солдатам, совершившим военные преступления во Вьетнаме и Ираке, преступники должны быть преданы суду за свои преступления и наказаны. Но в целом те, кто посылает армии и командует ими, являются общими врагами тех, кто обречен сражаться».

       Мой ответ здесь следует; В этом мы согласны; такие действия обычно совершаются элитными подразделениями, отобранными и обученными лояльности и жестокости, как это было в лагерях смерти СС. Ни один нормальный человек не делает таких вещей, и большинство путинских сил вторжения — призывники и другие жертвы тирании, многие из которых являются членами движения за мир, которое, как и забастовка солдат, положившая конец войне Америки во Вьетнаме, является лучшим реальным шансом на мир. Большинство профессиональных солдат сражаются, потому что, если они этого не сделают, люди, которые полагаются на них, умрут, независимо от мотивов, которые привели их в бой.

      И, как я уже сказал, я сражался вместе с русскими солдатами против апартеида в Южной Африке и Анголе, а также по другим причинам и местам, в восьмидесятые годы до распада Советского Союза, и это была не та армия, что на Украине. , Сирия, Ливия и другие места, которые служат не великим идеалам, не видению единого человечества, свободного от мотивов наживы и разделений по крови, вере и почве, но его зеркальному отражению, армии рабов, посланной тираном для завоевания свободный народ.

      Многие из этих рабов объединяются в знак солидарности с теми, кого они послали победить, и таких героев солидарности и освобождения нужно приветствовать и прославлять. Это, и только это, в конце концов победит войну.

     В этот День Победы над фашизмом освободим Россию, Украину и будущее человечества от фашистской тирании путинского режима военных преступников и олигархов.

     Теперь, как и тогда, давайте противостоять потенциальному завоевателю Европы единым фронтом и вычищать из своей среды наших разрушителей.

     Фашизму может быть только один ответ; Больше никогда!

    Here are my journals of Mariupol and the First General History of World War Three:

December 27 2024 Best Fiction & Poetry Books of 2024

My choices for Best Novel of 2024 are Creation Lake by Rachel Kushner and  James by Percival Everett.

      This year’s Nobel Prize goes to Han Kang; here is an excellent starting point for her work: Human Acts https://www.goodreads.com/book/show/30091914-human-acts .  On the 2024 Nobel shortlist and also worth reading in their entirety are Haruki Murakami, Can Xue, Margaret Atwood, César Aira, Gerald Murnane, Thomas Pynchon, Ersi Sotiropoulos, Anne Carson, Don DeLillo, Ngũgĩ wa Thiong’o, Salman Rushdie, Karl Ove Knausgård, and Han Kang.

       Everything given acclaim by the Booker Prize is worth reading, starting with the 2024 winner Orbital by Samantha Harvey and among my most cherished and enjoyable favorites this year Wandering Stars by Tommy Orange and Stone Yard Devotional by Charlotte Wood.  

       So many others, wonderful in their uniqueness, clamor for our attention and await their time and moments of reflection with us, in which to shape us like stones sculpted by wind and sea.

     May we all find joy and wonder in the imaginal worlds of others and their strange ways of becoming human.

     My favorites beyond the Booker Prize lists, many are on The Guardian Bookshop list.

Martyr!, Kaveh Akbar

https://www.goodreads.com/book/show/139400713-martyr?from_choice=true

The City and Its Uncertain Walls, by Haruki Murakami

https://www.goodreads.com/book/show/209192695-the-city-and-its-uncertain-walls?ref=nav_sb_ss_1_25

A Ballet of Lepers, A Novel and Stories, Leonard Cohen

https://www.goodreads.com/book/show/60707406-a-ballet-of-lepers?ref=nav_sb_ss_1_53

The MANIAC, Benjamin Labatut

https://www.goodreads.com/book/show/75665931-the-maniac?ref=nav_sb_ss_1_27

There are Rivers in the Sky, Elif Shafak

https://www.goodreads.com/book/show/202468422-there-are-rivers-in-the-sky?ref=nav_sb_ss_2_39

The Saint of Bright Doors, Vajra Chandrasekera

https://www.goodreads.com/book/show/61884985-the-saint-of-bright-doors?ref=nav_sb_ss_1_21

Dogs and Monsters: Stories, Mark Haddon

https://www.goodreads.com/book/show/205436002-dogs-and-monsters?ref=nav_sb_ss_1_29

The Voyage Home, Pat Barker

https://www.goodreads.com/book/show/59427493-the-voyage-home?ref=nav_sb_ss_1_26

The Empusium: A Health Resort Horror Story, Olga Tokarczuk, Antonia Lloyd-Jones (Translator)

https://www.goodreads.com/book/show/204316857-the-empusium?ref=nav_sb_ss_1_12

The West Passage, Jared Pechaček

https://www.goodreads.com/book/show/195790798-the-west-passage?ref=nav_sb_ss_1_34

Herscht 07769, László Krasznahorkai, Ottilie Mulzet (translator)

      The Great American Humorist Gini Koch published two delightful mysteries in 2024; I turn to her works which satirize genre fiction for intricate puzzles to solve and laughter to balance the terror of our nothingness, the flaws of our humanity, and the brokenness of the world.

     I was reading Something Wicked during the extraction from Syria a few days ago after we liberated the nation and the hunt which followed for the regime’s torturers through the subterranean labyrinth of hells beneath the prisons and crematoriums and the laboratories of a bioweapons program founded by Nazis.

    Our world is full of blood and horror, and depravities which I hope you cannot imagine, but there is also illumination, love, hope, and redemption.

     Even if only in our dreams.

Gini Koch Author Page, Goodreads

https://www.goodreads.com/author/show/3219496.Gini_Koch

Something Wicked, Gini Koch, Bebe Bayliss

https://www.goodreads.com/book/show/216408080-something-wicked

      The Booker Prize, our most authoritative of literary accolades, has the 2024 Winner as Orbital by Samantha Harvey.

https://thebookerprizes.com/the-booker-library/prize-years/2024

Shortlist:

Held by Anne Michaels

https://thebookerprizes.com/the-booker-library/books/held

 Creation Lake by Rachel Kushner

https://thebookerprizes.com/the-booker-library/books/creation-lake

 James by Percival Everett

https://thebookerprizes.com/the-booker-library/books/james

The Safekeep by Yael van der Wouden

https://thebookerprizes.com/the-booker-library/books/the-safekeep

Stone Yard Devotional by Charlotte Wood

https://thebookerprizes.com/the-booker-library/books/stone-yard-devotional

Longlist:

Wandering Stars by Tommy Orange

https://thebookerprizes.com/the-booker-library/books/wandering-stars

 Wild Houses by Colin Barrett

https://thebookerprizes.com/the-booker-library/books/wild-houses

This Strange Eventful History by Claire Messud

https://thebookerprizes.com/the-booker-library/books/this-strange-eventful-history

 Playground by Richard Powers

https://thebookerprizes.com/the-booker-library/books/playground

Enlightenment by Sarah Perry

https://thebookerprizes.com/the-booker-library/books/enlightenment

My Friends by Hisham Matar

https://thebookerprizes.com/the-booker-library/books/my-friends

Headshot by Rita Bullwinkel

https://thebookerprizes.com/the-booker-library/books/headshot

            Looking for more? Fiction Sources:

The best fiction of 2024 | Best books of the year | The Guardian

https://www.theguardian.com/books/2024/dec/07/the-best-fiction-of-2024

Vogue Best Books of 2024

https://www.vogue.com/article/best-books-2024

Goodreads Readers Choice 2024 Fiction

https://www.goodreads.com/choiceawards/readers-favorite-fiction-books-2024

The Wedding People, by Alison Espach, winner Goodreads Readers Choice

https://www.goodreads.com/book/show/198902277-the-wedding-people?from_choice=true

Kirkus Reviews  Best Fiction Books of the Year

https://www.kirkusreviews.com/best-of/2024/fiction/books/

Pulitzer Prize Fiction

https://www.pulitzer.org/prize-winners-by-category/219

         Best books about poetry 2024

Poems as Friends: The Poetry Exchange 10th Anniversary Anthology,

Fiona Bennett & Michael Shaeffer

https://www.goodreads.com/book/show/200122562-poems-as-friends?ref=nav_sb_ss_1_65

Dreaming in the Fault Zone: A Poetics of Healing by Eleni Stecopoulos

https://www.goodreads.com/book/show/200028898-dreaming-in-the-fault-zone?ref=nav_sb_ss_1_69

               My choices for Best Poetry of 2024

Top Doll, Karen McCarthy Woolf

https://www.goodreads.com/book/show/140393409-top-doll?ref=nav_sb_ss_1_33

Monster by Dzifa Benson

https://www.goodreads.com/book/show/205518944-monster?ref=nav_sb_ss_1_24

With My Back to the World, Victoria Chang

https://www.goodreads.com/book/show/127282302-with-my-back-to-the-world?ref=nav_sb_ss_1_26

The Wickedest, Caleb Femi

https://www.goodreads.com/book/show/208668860-the-wickedest?ref=nav_sb_ss_2_9

[…]: Poems, Fady Joudah

https://www.goodreads.com/book/show/205312834?ref=nav_sb_ss_1_12

Wrong Norma, Anne Carson

https://www.goodreads.com/book/show/175416227-wrong-norma?ref=nav_sb_ss_1_26

Scattered Snows, to the North by Carl Phillips

https://www.goodreads.com/book/show/195790715-scattered-snows-to-the-north?ref=nav_sb_ss_1_46

 Spectral Evidence: Poems, Gregory Pardlo

Soon and Wholly, Idra Novey

https://www.goodreads.com/book/show/205646609-soon-and-wholly?ref=nav_sb_ss_1_29

Black Bell, Alison C. Rollins

https://www.goodreads.com/book/show/188541721-black-bell?ref=nav_sb_ss_1_31

             Poetry Sources

The best poetry books of 2024 | Poetry | The Guardian

https://www.theguardian.com/books/2024/dec/03/the-best-poetry-books-of-2024

The New York Times Best Poetry Books of 2024

The Poetry Foundation’s 2024 Staff Picks

https://www.poetryfoundation.org/articles/1641684/the-poetry-foundations-2024-staff-picks

Pulitzer Poetry

https://www.pulitzer.org/prize-winners-by-category/224

December 26 2024 We Hear the Chimes at Midnight, Friends

      Why does the festivity of the Midwinter celebrations, days filled with light and life, feasts, gifts, laughter and the company of family and friends, devolve into darkness and the echoes of the dead?

     As the coals of the Yule fire gutter and wink out, darkness returns; and with it the terror of our nothingness in a universe utterly without any meaning or value other than what we can create, and with the joy of total freedom in such a universe, in which the possibilities of becoming human are without limit.

    Always bound together as negative spaces of each other, fascinans et tremendum, wonder and terror, awe and horror, hope and fear, monstrosity and beauty.

     As I wrote in my post of December 26 2020, America’s Interregnum as a Secular Advent; In darkness we are born and awaken, and to the darkness we return in dreams to find visions with which to create ourselves anew, and this seizure of power and ownership of ourselves is the primary power, which confers freedom and liberates us from subjugation to authority.

     This struggle between the masks that others make for us and those we make for ourselves is the first revolution in which we all must fight. And it finds echoes and reflections throughout the spheres of our relationships, both public and private.

    We dream a new America every four years as a public ritual of transformative rebirth; incubate new selves, forge new futures, and reimagine our possibilities of becoming human.

    We dream a new humankind as we embrace our darkness as a private ritual of healing and self creation; as the world descends into its longest night and emerges in renewal, and we become glorious and transcendent in the illumination of our flaws.

     Throughout the liminal time of America’s Interregnum of Presidents and of reigning ideas of ourselves, designed by our founders as a secular Advent to coincide and mirror the great festival of Midwinter Solstice with which we celebrate our darkness and the triumph of the light with reversals of order, subversions of authority, suspensions of the Forbidden, and Acts of Chaos and Transgression, we break and renew the oaths and bindings of the world and dream new truths of human being, meaning, and value, and once again journey into the unknown in the quest to make them real.

    As written by Jean Genet in Miracle of the Rose; “A man must dream a long time in order to act with grandeur, and dreaming is nursed in darkness.”

    How can we describe ourselves and the futures we create together if not as works of art? This suggests processes of vision and enactment, principles of change and the exploration of unknowns, and an emergent quality of humankind as works of beauty.

     Of the beauty of our flawed humanity and its use as an instrument of transformation with which to change the balance of power in the world, I have some few brief thoughts which I offer to you here in the hope that you may discover or create a path forward for us all to a shining and brave new world, full of wonders; one which is better than the shadows of our atavistic history which we drag behind us like an invisible reptilian tail.

     Here then is my manifesto of this art, entitled Running Amok: Reimagining Ourselves Through Acts of Chaos and Transgression

    The Brokenness of the world is an immense sea of darkness, against which we have only the light we can give to each other.

    We all need to let our demons out to play now and then. Especially we must dance our demons which represent aspects of ourselves which evoke fear, shame, disgust; the toad that Nietzsche feared he must swallow but could not, and say with Shakespeare’s Prospero of our Caliban; “This thing of darkness I acknowledge mine.”

     Embrace your terror and claim your darkness as a seizure of power over the history which disfigures your harmony. Use it as a lever of transformation and rebirth. Dance your demons, as the Tibetan Buddhists do. Bring your nightmares into the light through your art, where you can control them and reverse the power relations of your victimization.

     All true art defiles and exalts.  

     As I wrote in my post of December 26 2022; Illuminated only by the winking psychedelic lights of the Christmas tree, behemoth of memories in the form of ornaments, having walked our wild hills of inky darkness in the pristine snow escorted by a pair of mountain lions who have been hunting here these past few nights, a mug of spiced coffee warming my hands, while puzzling out the functions of a gift from my sister Erin, a Special Operations chronometer, I suddenly realize whose watch this was; her partner Tom’s, who was among the first deaths of the Pandemic. And like reaching into Pandora’s Box of Unknowns, everything shifts and changes.

     Tom’s story begins as an Army Ranger and Lieutenant in Counter-Intelligence stationed in South Korea, and ends with his transfer into Special Operations; his whole 26 year service file since that date is blank, erased as if he had never lived, until decades later he died of covid while stationed in Hong Kong as a federal officer.

      How can we sing of the stories which have been stolen from us?

      As we learn from John Cage in music, Harold Pinter in theatre, and Piet Mondrian in art, it is the blank spaces which define and order meaning; and in history it is the silenced and erased voices to which we must listen most carefully, for here the emptiness speaks to us of secret power and of the key functions and relationships which authority must conceal to maintain its hegemony over us.

     Always pay attention to the man behind the curtain.

      We owe remembrance to the dead, for as George Santayana wrote in The Life of Reason; “Those who forget history are condemned to repeat it”. So also as parrhesia or what Foucault called truth telling, though for the dead we can do nothing, and it is the living who must be avenged.

     To a friend in despair, about to be evicted into homelessness and caretaker of a tyrannical, delusional, and unpredictable father with dementia, whose powerlessness in the face of life disruptive events and systems of unequal power and oppression transform them into a symbol of the human condition embedded in patriarchal and capitalist forces of dehumanization, I have this day written;

     I am so sorry for your situation, my friend, and for our nation which guarantees the right to life but does not provide the preconditions for it; free universal healthcare, shelter, and a basic living stipend for food and material requirements. We will be neither civilized nor truly human until then.

     Until that day dawns, and we are reborn as a United Humankind, I can offer only this; I see you and will remember, I will bear your story onward into the future with others beyond number, and when possible I will avenge you. As one of the Matadors who rescued me from execution by police bounty hunters in Sao Paulo during the summer of 1974 just before I began high school said; “We can’t save everyone, but we can avenge.”

     Are we not the stories we tell about ourselves, to ourselves and to others? Is this not the terror and epigenetic trauma of our history which we must escape, and also our hope for change, rebirth, autonomy through self creation, and the limitless possibilities of becoming human?

     As if my words were a magic spell by which I could reimagine and transform the future and heal the brokenness of the world and the flaws of our humanity.

     Best wishes and solidarity till that day dawns; may you find joy to balance the terror of our nothingness, hope of change in the chaos of life disruptive events and the fracture and collapse of order and its systems of oppression and the elite hegemonies of wealth, power, and privilege, and the victory of becoming Unconquered in refusal to submit to systemic and unanswerable force and control.

     Words are all I have to offer the world, and they are poor medicine against its tragedies and cruelties. Mostly my dreams collapse into nightmares, and I have failed so many people as I fail you now; I could not save Mariupol nor rally the world to her defense, nor Panjshir from conquest by the Taliban, nor the peoples of Israel and Palestine from each other, failures for which countless others have died, whole cities, nations, and a people divided by the legacies of history, and that is only the last two years. Yet sometimes we triumph, we humans, and free ourselves from our history.

     What is important is not to overcome the colossal forces ranged against us and the systems of unequal power in which we are embedded, but to wrestle with them and remain unconquered. To you and all humankind I can offer only this; Resist! Win what control over your circumstances you can, but in resistance we become autonomous and free, self owned and self created; this is our victory, the victory of the broken and the lost, in which we may reclaim ourselves from those who would steal our souls.

      In your circumstances, I urge you to do what may be the most difficult thing for anyone in crisis; reach out for help to others, to every agency and institution at all levels without end, all day every day, until you find help and have what you need to survive now and a plan for the future which will bring wellbeing and happiness. So I hope for us all, without exception, in this cruel world wherein we have been abandoned and betrayed, outcast and disempowered; except by each other, and this is our great power which we must use in liberation struggle to restore to each other our humanity, this solidarity, this redemptive power to see and reflect each other, to remember and to bring a reckoning for systems of unequal and unjust power, to transcend the limits of our form and the divisions of elite belonging and exclusionary otherness weaponized by those who would enslave us, this struggle for the ownership of ourselves.

     Be not ghosts of our past, but hopes for our future.

      May peace be upon us all.

     As I wrote in my post of December 26 2021, Reflections During the After Party; As the festivities of a wonderfully out of control after party swirl around me with raucous and dissonant sounds and the silent hungers, unanswerable pain, and strange desires of our guests press upon me like living brands, I sit among my ghosts, dreaming their dreams, both those they lived and those yet to be realized.

   The chair beside me has been left empty, and a Scotch poured untouched, for my partner Dolly’s father, where we used to sit together and talk at the end of a day, but of the dead which I carry he is far from alone.

    Full of stories of my father and he fighting side by side and growing up together as neighbors since childhood, Gene was, of his brother Bob and the fantastic carnival empire he built from scrap iron during the Depression, of his own father John McKay, Industrial Workers of the World organizer and Socialist Party politician and his great friend Eugene V. Debbs, and of his grandfather John Hugh McKay, a teacher kidnapped at Inverness by the British Navy to serve aboard ship, who killed or seriously wounded a British officer in a sword duel at sea and escaped hanging by swimming the St Lawrence River to America.           

     Youngest of eleven siblings and last to die, and my final connection to my father gone over thirty years ago now with both of his brothers, Gene was a friend and a bridge to the past for me, and I hope to our future as well, for though his circumstances had become more grand he never forgot who he was and where he came from, nor whose side he was on.

     He drove the hay wagon through the snow on a day much like today forty-nine years ago, when Dolly and I first kissed as children, a kiss like living fire on my frozen lips, a tidal force which bears me forward still.

    There are in this house tonight all four of his children and their partners, several of his grandchildren, his dog who has claimed me as her companion and slumbers at my feet, and de facto family members including his loyal retainer of many years Jack who continues to work for the family, and neighbor Paul Hamilton who went to high school with Dolly’s brothers and is trailed by the presence of his father Leonard who died of the Pandemic recently, and the ghost of Gene’s wife of over six decades and the mother for whom my partner was named Theresa, all of whom are expressions of Gene’s stories which must now live on through his family.

     And then there are my own ghosts, of whom there are far too many to recount. Here among my ghosts and extensions of myself across time and history are my parents, both of whom were high school English and Forensics teachers and coaches as was I. My mother, who died in February of 2020, on whose shoulders I rode as a child when we seized the Palace of Justice in San Francisco in the peace movement of 1968, whose hand I held on Bloody Thursday, May 15 1969 in People’s Park Berkeley, the most terrible incident of police terror in the history of our nation, and whose conversations with me as a teenager during her studies of psychosomatic muteness from the Soviet medical records and childhood therapy journal of Jerzy Kosinski, which he fictionalized as The Painted Bird, helped direct me to my lifelong project of interrogating the origins of evil.

     So also with my father, who returned to this wilderness where he was raised to spend his final years flyfishing over thirty years ago, who taught me fencing, chess, debate, literature, and never to play someone else’s game but to change the rules and make it mine. He had me memorize the poetry of Eugene V Debbs, a legacy of his youth and his friendship with Gene, as well as the tales of the Persian humorist Nasr Ed-Din, as the basis of my rhetoric and improvisational theatre, and held me spellbound as a boy with the stories of his many dueling scars. He made it possible for me to pursue the enthusiasms of my youth, some of which became  transformational as defining moments; found me a martial arts teacher at the age of nine, who became my entrance into the study of languages, and the literature and disciplines of Taoism and Buddhism as well, guided me through my reading of Plato and Nietzsche in eighth grade and through the whole Great Books of the Western World series in high school, sent me on grand wilderness adventures and survival school, trained me to become a champion saber fencer and debater, and provided a home in which he held court like a salon, filled with intellectual discussions and the authors, artists, and counterculture luminaries he collected as a director of underground theatre.

     Not all the lives to which we are connected are anchored to ours through inheritance, for those with whom we share Defining Moments and friendships are also those we have chosen to help us become who we want to be. Thus do we become shadows and negative spaces of each other, facing the world Janus-like as dyadic and interdependent beings. From here, too, do ghosts of memory arise.  

     Of a recent such loss I have written in my post of June 21 2021, The Hope of Humankind: On Becoming Autonomous Zones as Agents of Chaos and Transformative Change; This morning I awoke to a call to identify the body of a friend missing and believed killed in Gaza by Israeli terrorists in the savage street fighting which followed the rocket attacks of last week, which I was unable to do; I searched for my friend in this sad and ruined form, like the skin of a wild thing which has sung itself utterly away, and could recognize nothing.

    Where is my friend, agile, lithe, mercurial, fearless, insightful and quick witted, who always had four scenarios running and three escape routes, who survived against impossible odds through improvisation and leveraging chaos, whose vision could discern true motives within the secret chambers of the human heart and play them like an instrument as songs of rapture and terror, who chameleon-like and protean could shift identities as needed and behind their masks move among her enemies unseen?

      I never knew her true name; perhaps she no longer had one, as is true for so many of us who play the Great Game of futures and the possibilities of becoming human. She first entered my orbit during the victorious struggle of Hamas against al Qaeda for dominion of Gaza in August of 2009 in Rafah, an Egyptian Palestinian drawn into the maelstrom of war like countless others by family duty and vendetta.

    Yet she said no to authority at great peril when she could have said yes and become a slave, stood in solidarity with others when she could have run; this was a choice, one which confers agency, autonomy, and self-ownership as a seizure of power in a limited and deterministic context. Refusal to submit is the primary human act, one which cannot be taken from us, wherein we become Unconquered and free, and able to liberate others.

     So it is that we may escape the wilderness of mirrors in which we wander, a realm of lies and illusions, captured and distorted images, falsification and the theft of the soul. For the authentic self, the image which we seize and claim as our own, flies free of its mad circus of seductions and traps. Hence we achieve our true selves and form, in rapture and exaltation as beings of our own uniqueness.

    Impossible that such grandeur could be reduced to its material form, like the abandoned shell of a fantastic sea creature which has moved on to unknown shores.

     The lines spoken by Hamlet while holding the skull of his friend Yorick came unbidden to my thoughts; “Here hung those lips that I have kissed I know not how oft. Where be your gibes now? your gambols? your songs? your flashes of merriment, that were wont to set the table on a roar? Not one now, to mock your own grinning?”

     For twelve years you danced with death, and danced away laughing, until today.

     Farewell, my friend; I’ll see you in the eyes of the defiant ones, who bear your fire onward into the unknown, and with it I hope your laughter. Our successors will need both fire and laughter, if the future we win for them is to be equal to its price, and worth living in.

    Such is the witness I bear for the nameless heroes who have placed their lives in the balance with those of the powerless and the dispossessed, the silenced and the erased, and won for us all the chance for a better future.

   I’ve been listening to joyful and triumphant music all day, but it does not speak to me, or for me. This does, the glorious defiance and will to become of Dylan Thomas’ poem Do Not Go Gentle Into That Good Night, the elegiac music of Leonard Cohen’s Hallelujah and Simon and Garfunkel’s Sounds of Silence, music full of grief, pain, and loneliness; the things which make us human, and possibly which make us beautiful. 

     On such occasions as this, surrounded by feasts and family, I am also surrounded by chasms of darkness, loneliness, disconnection, and the voices and presences of the dead which interpenetrate my flesh with the shadows of their histories, literally in the case of our genetic code as transforms of messages about how to shape ourselves to the material world and its imposed conditions of revolutionary struggle to become human.

     Our Defining Moments remain living within us pristine and entire, outside of time; I am forever crawling in utter darkness through the bloody remains of the dead in a collapsed tunnel in Mariupol filled with the sounds of the dying whom I could not help as Russian bombs shook the earth, endlessly I see two children who have been set on fire by laughing Israeli soldiers run down an alley in Beirut and collapse in blackened puddles of ruin as I pick up a fallen rifle, for all time I am spellbound by the jar of nameless and disembodied eyes on the desk of a leader of death squads in Sarajevo as we played a game of chess for the life of a prisoner.

     Always I am seized from the deck of a ship by a wave in a furious storm off Sumatra and swallowed by endless chasms of darkness, and when I awake on a beach castaway in the Mentawai Islands it is not truly as the same person whom the sea devoured, for each such moment is a transformative death and rebirth which shifts me further from who I was when I began; I bear such marks without number. 

    We are bearers of stories, made of memories and histories which echo back through the numberless unknown lives of our ancestors and others who have shaped us in becoming human, as an unfolding of human intention, reimagination, and poetic vision, prochronisms or histories expressed in our form of how we have solved problems of adaptation like the shells of fantastic sea creatures, songs which reverberate through our lives as epigenetic informing, motivating, and shaping forces which are not unique to us but part of  an immense and incomprehensible wave of the limitless possibilities of becoming human, which can seize us with dreams of being, meaning, and value we ourselves cannot imagine.

     Such is the power of vision as reimagination and transformation, and the nature of our persona and identities as performances in a theatre of which, as Shakespeare teaches us, all the world is a stage. What is important is to ask, whose stage is it? In whose story do we perform our lives? For these questions direct us not to the subjugation to authority of learned helplessness, but to seizures of power and revolutionary struggle.

     How answer we the terrible pronouncement in MacBeth,

“Life’s but a walking shadow, a poor player

That struts and frets his hour upon the stage

And then is heard no more: it is a tale

Told by an idiot, full of sound and fury,

Signifying nothing.”

     How shall we answer the terror of our nothingness and the legacies of our history? I have but one reply; to gather and cherish my trauma and pain, and make something beautiful with it. Thus may we stand against the darkness, and remain unconquered.

    My answer to the suffering of the world is to give voice to the voices which have been stolen from us, the numberless generations of the silenced and the erased.

    Welcome and embrace your pain and the terror of our nothingness as sacred wounds which open us to the pain of others.

     Dance your demons before the stage of the world; go ahead, frighten the horses.

     Forge great beauty from the flaws of your humanity and the brokenness of the world, and wield it as an instrument of reimagination and transformation in glorious change.

     All true art defiles and exalts.

     As I wrote in my post of August 24 2020, The Transformative Power of Art: a Manifesto; The transformative power of art, its ability to reframe our ideas about self and other, to shift boundaries, reassign values, reclaim history and identity from silence, erasure, marginalization, and the authorization of inequalities of power and divisions of exclusionary otherness; these are among the vital functions which make art a primary human and social activity.

     Art precedes politics as a means of changing our civilization and the possibilities of human being, meaning, and value; it represents a power held by autonomous individuals and communities against the tyranny of state force and control. Through our words, images, and performance we can question, mock, expose, and challenge authority and incite, provoke, and disturb others in bringing transformational change to the systems and structures within which we are embedded.

     Art is life, for it involves us personally and directly in processes of adaptive growth and in renegotiation of our social contracts and relationships with others, both personal and political, and informs and motivates the performance of our identities.

     If we are caught in a rigged game, we must change the rules. “Rules are made to be broken” to paraphrase General MacArthur; order destabilized, tradition interrogated, limits transcended, force and control resisted and abandoned, and new truths forged and possibilities discovered.

     Let us seize control of our own narrative and representation, of our memory, history, and identity; let us remain unconquered and be free.

Michael Sheen performs ‘Do not go gentle into that good night’ by Dylan Thomas

Simon & Garfunkel – The Sounds of Silence

Leonard Cohen – Hallelujah (Live In London)

Why I Read King Lear Each Advent: Seeing darkness is as crucial as seeing light.

https://www.theatlantic.com/ideas/archive/2020/12/why-i-read-king-lear-in-advent/617472/?fbclid=IwAR2v8xGcE8E6Ghf4xh6OE3rTrSK98j_yfFoCWOBCHvTaPxEYxfi94uKvKUo

Against the Illusion of Separateness: Pablo Neruda’s Beautiful and Humanistic Nobel Prize Acceptance Speech

The Life of Reason: Five Volumes in One, by George Santayana

Discourse and Truth: The Problematization of Parrhesia, by Michel Foucault

Wrong-Doing, Truth-Telling: The Function of Avowal in Justice, by Michel Foucault

https://www.goodreads.com/book/show/13593181-wrong-doing-truth-telling

Silence: Lectures and Writings, by John Cage

The New Art–the New Life: The Collected Writings Of Piet Mondrian, Piet Mondrian, Editors Harry Holtzman, Martin S. James

Understanding Harold Pinter, Ronald Knowles

Everybody In, Nobody Out, article in Counterpunch written by Liz Theoharis                   

https://www.counterpunch.org/2022/12/22/everybody-in-nobody-out

December 25 2024 While the Children of Palestine Die In Israel’s War of Ethnic Cleansing, Genocide, and Theocratic Terror, a Celebration of Freedom From State Religion and A Victorious Anticolonial Struggle Which Defined Jewish Identity: Happy Hanukkah

      I say Happy Hanukah to all, in recognition that no matter how much the state of Israel wishes to confuse Jewish identity with the authority of the state in service to power, these things have nothing to do with each other; indeed the peace and democracy movement within Israel and throughout the global Jewish Diaspora are crucial to the reimagination and transformation of the state’s institutions of  colonial dominion and Occupation and to the emergence of humankind from fascist ideologies of blood, faith, and soil, among them Zionism and the Israeli state.

      Hanukkah and Christmas fall on the same day this year, a reminder to us all that the Abrahamic faiths are one faith divided by history.

     In many ways the historic victory over the Seleucid empire which Hanukkah celebrates founded and defined Jewish identity as synonymous with dual political ideals; freedom of religion and anticolonial liberation struggle.

     This is the Hanukkah I celebrate today; the equality and solidarity of all human souls in action as guarantors of each other’s humanity and universal human rights, and in Resistance to authority and tyranny. 

    In the words of Rabbi Jonathan Sacks; “Hanukkah is about the freedom to be true to what we believe without denying the freedom of those who believe otherwise. It’s about lighting our candle, while not being threatened by or threatening anyone else’s candle.”

     As written by Jeremy Scahill in The Intercept in 2023, in an article entitled This Is Not a War Against Hamas: The notion that the war would end if Hamas was overthrown or surrenders is as ahistorical as it is false; “THE EVENTS OF the past week should obliterate any doubt that the war against the Palestinians of Gaza is a joint U.S.–Israeli operation. On Friday, as the Biden administration stood alone among the nations of the world in vetoing a United Nations Security Council resolution calling for an immediate ceasefire, Secretary of State Antony Blinken was busy circumventing congressional review to ram through approval of an “emergency” sale of 13,000 tank rounds to Israel. For weeks, Blinken has been zipping across the Middle East and appearing on scores of television networks in a PR tour aimed at selling the world the notion that the White House is deeply concerned about the fate of Gaza’s 2.2 million residents. “Far too many Palestinians have been killed; far too many have suffered these past weeks, and we want to do everything possible to prevent harm to them,” Blinken declared on November 10. A month later, with the death toll skyrocketing and calls for a ceasefire mounting, Blinken assured the world Israel was implementing new measures to protect civilians and that the U.S. was doing everything it could to encourage Israel to employ a tiny bit more moderation in its widespread killing campaign. Friday’s events decisively flushed those platitudes into a swirling pool of blood.

     Over the past two months, Benjamin Netanyahu has argued, including on U.S. news channels, “Our war is your war.” In retrospect, this wasn’t a plea to the White House. Netanyahu was stating a fact. From the moment President Joe Biden spoke to his “great, great friend” Netanyahu on October 7, in the immediate aftermath of the deadly Hamas-led raids into Israel, the U.S. has not just supplied Israel with additional weapons and intelligence support, it has also offered crucial political cover for the scorched-earth campaign to annihilate Gaza as a Palestinian territory. It is irrelevant what words of concern and caution have flowed from the mouths of administration officials when all of their actions have been aimed at increasing the death and destruction.

     The propaganda from the Biden administration has been so extreme at times that even the Israeli military has suggested they tone it down a notch or two. Biden falsely claimed to see images of “terrorists beheading children” and then knowingly relayed that unverified allegation as fact — including over the objections of his advisers — and publicly questioned the death toll of Palestinian civilians. None of this is by accident, nor can it be attributed to the president’s propensity to exaggerate or stumble into gaffes.

     Everything we know about Biden’s 50-year history of supporting and facilitating Israel’s worst crimes and abuses leads to one conclusion: Biden wants Israel’s destruction of Gaza — with more than 7,000 children dead — to unfold as it has.

    Israel’s Dystopian Game Show

     The horrifying nature of the October 7 attacks led by Hamas do not in any way — morally or legally — justify what Israel has done to the civilian population of Gaza, more than 18,000 of whom have died in a 60-day period. Nothing justifies the killing of children on an industrial scale. What the Israeli state is engaged in has far surpassed any basic principles of proportionality or legality. Israel’s own crimes dwarf those of Hamas and the other groups that participated in the October 7 operations. Yet Biden and other U.S. officials continue to defend the indefensible by rolling out their well-worn and twisted notion of Israel’s right to “self-defense.”

     If we apply that rationale — promoted by both the U.S. and Israel — to the 75 years of history before October 7, how many times throughout that period would the Palestinians have been “justified” in massacring thousands of Israeli children, systematically attacking its hospitals and schools? How many times would they have been acting in “self-defense” as they razed whole neighborhoods to rubble, transforming the apartment buildings Israeli civilians once called home into concrete tombs? This justification only works for Israel because the Palestinians can enact no such destruction upon Israel and its people. It has no army, no navy, no air force, no powerful nation states to provide it with the most modern and lethal military hardware. It does not have hundreds of nuclear weapons. Israel can burn Gaza and its people to the ground because the U.S. facilitates it, politically and militarily.

     Despite all the airtime consumed by Blinken and other U.S. officials playing make-believe on the issue of protecting Palestinian civilians, what has unfolded on the ground is nothing less than a corralling of the population of Gaza into an ever-shrinking killing cage. On December 1, Israel released an interactive map of Gaza dividing it into hundreds of numbered zones. On the Israel Defense Forces’ Arabic language website, it encouraged Gaza’s residents to scan a QR code to download the map and to monitor IDF channels to know when they need to evacuate to a different zone to avoid being murdered by Israeli bombs or ground operations. This is nothing short of a dystopian Netflix show produced by Israel in which its participants have no choice to opt out and a wrong guess will get you and your children maimed or killed. On a basic level, it is grotesque to tell an entrapped population that has limited access to food, water, health care, or housing — and whose internet connections have repeatedly been shut down — to go online to download a survival map from a military force that is terrorizing them.

     Throughout Blinken’s one-man parade proclaiming that the U.S. had made clear to Israel that it needs to protect civilians, Israel has repeatedly struck areas of Gaza to which it had told residents to flee. In some cases, the IDF sent SMS messages to people just 10 minutes before attacking. One such message read: “The IDF will begin a crushing military attack on your area of residence with the aim of eliminating the terrorist organization Hamas.” U.N. Secretary General António Guterres said Palestinians were being treated “like human pinballs – ricocheting between ever-smaller slivers of the south, without any of the basics for survival.” Blinken attributed the continuously mounting pile of Palestinian corpses to “a gap” between Israel’s stated intent to lessen civilian deaths and its operations. “I think the intent is there,” he said. “But the results are not always manifesting themselves.”

     National Security Council spokesperson John Kirby got visibly irritated when asked on December 6 about Israel’s widespread killing of civilians. “It is not the Israeli Defense Forces strategy to kill innocent people. It’s happening. I admit that. Each one is a tragedy,” he said. “But it’s not like the Israelis are sitting around every morning and saying ‘Hey, how many more civilians can we kill today?’ ‘Let’s go bomb a school or a hospital or a residential building and just—and cause civilian casualties.’ They’re not doing that.” One problem with Kirby’s rant is that attacks against civilians, schools, and hospitals are exactly what Israel is doing—repeatedly. It is irrelevant what Kirby believes the IDF’s intent to be. For two months, numerous Israeli officials and lawmakers have said that their intent is to collectively strangle the Palestinians of Gaza into submission, death, or flight.

     Kirby’s claims are also decimated by the revelations in a recent investigative report by the Israeli media outlets 972 and Local Call. The story, based on interviews with seven Israeli military and intelligence sources, described in detail how Israel knows precisely the number of civilians present in buildings it strikes and at times has knowingly killed hundreds of Palestinian civilians in order to kill a single top Hamas commander. “Nothing happens by accident,” one Israeli source said. “When a 3-year-old girl is killed in a home in Gaza, it’s because someone in the army decided it wasn’t a big deal for her to be killed — that it was a price worth paying in order to hit [another] target. We are not Hamas. These are not random rockets. Everything is intentional. We know exactly how much collateral damage there is in every home.”

     As Israel ratchets up its killing machine, giving lie to all of Blinken’s pronouncements, it continues to wage a propaganda war that is consistent with its overarching campaign of mass killing. No lie is too obscene to justify the wholesale slaughter of people that Israel’s defense minister has called “human animals.” According to this campaign, there are no Palestinian children, no Palestinian hospitals, no Palestinian schools. The U.N. is Hamas. Journalists are Hamas. The prime ministers of Belgium, Spain, and Ireland are Hamas. Everything and everyone who dissents in the slightest from the genocidal narrative is Hamas.

     Israel has quite understandably grown accustomed to many Western media outlets accepting its lies — no matter how outrageous or vile — when they are told about Palestinians. But even news outlets with a long track record of promoting Israel’s narrative unchecked have inched toward incredulity. Not because they have had a change of conscience, but because the Israeli propaganda is so farcical that it would be embarrassing to pretend it is otherwise.

     Israeli forces have distributed multiple images and videos in recent days of Palestinian men stripped to their underwear — sometimes wearing blindfolds — and claimed they are all Hamas terrorists surrendering. These claims, too, fell apart under the most minimal scrutiny: Some of the men have been identified as journalists, shop owners, U.N. employees. In one particularly ridiculous piece of propaganda, a video filmed by IDF soldiers and distributed online depicted naked Palestinian captives laying down their alleged rifles.

     Government spokesperson Mark Regev defended the practice of stripping detainees. “Remember, it’s the Middle East and it’s warmer here. Especially during the day when it’s sunny, to be asked to take off your shirt might not be pleasant, but it’s not the end of the world,” Regev told Sky News. “We are looking for people who would have concealed weapons, especially suicide bombers with explosive vests.” Regev was asked about this clear violation of the Geneva Conventions’s prohibition against publishing videos of prisoners of war. “I’m not familiar with that level of international law,” he said, adding (as though it matters) that he did not believe the videos were distributed by official Israeli government channels. “These are military aged men who were arrested in a combat zone,” he said.

     Despite Israeli claims of mass surrenders by Hamas fighters, Haaretz reported that “of the hundreds of Palestinian detainees photographed handcuffed in the Gaza Strip in recent days, about 10 to 15 percent are Hamas operatives or are identified with the organization,” according to Israeli security sources. Israel has produced no evidence to support its claim that even this alleged small pool of the stripped prisoners were Hamas guerrillas.

     So what we have here is both a violation of the Geneva Conventions and an immoral production in which Palestinian civilians are forced at gunpoint to play Hamas fighters in an Israeli propaganda movie.

    No Path of Resistance

     It has become indisputably clear over these past two months that there are not actually two sides to this horror show. Without question, the perpetrators who meted out the horrors against Israeli civilians on October 7 should be held accountable. But that is not what this collective killing operation is about. And journalists should stop pretending it is.

     Any analysis of the Israeli state’s terror campaign against the people of Gaza cannot begin with the events of October 7. An honest examination of the current situation must view October 7 in the context of Israel’s 75-year war against the Palestinians and the past two decades of transforming Gaza first into an open-air prison and now into a killing cage. Under threat of being labeled antisemitic, Israel and its defenders demand acceptance of Israel’s official rationale for its irrational actions as legitimate, even if they are demonstrably false or they seek to justify war crimes. “You look at Israel today. It’s a state that has reached such a degree of irrational, rabid lunacy that its government routinely accuses its closest allies of supporting terrorism,” the Palestinian analyst Mouin Rabbani recently told Intercepted. “It is a state that has become thoroughly incapable of any form of inhibition.”

    Israel has imposed, by lethal force, a rule that Palestinians have no legitimate rights of any form of resistance. When they have organized nonviolent demonstrations, they have been attacked and killed. That was the case in 2018-2019 when Israeli forces opened fire on unarmed protesters during the Great March of Return, killing 223 and wounding more than 8,000 others. Israeli snipers later boasted about shooting dozens of protesters in the knee during the weekly Friday demonstrations. When Palestinians fight back against apartheid soldiers, they are killed or sent into military tribunals. Children who throw rocks at tanks or soldiers are labeled terrorists and subjected to abuse and violations of basic rights — that is, if they are not summarily shot dead. Palestinians live their lives stripped of any context or any recourse to address the grave injustices imposed on them.

     You cannot discuss the crimes of Hamas or Islamic jihad or any other armed resistance factions without first addressing the question of why these groups exist and have support. One aspect of this should certainly probe Netanyahu’s own role — extending back to at least 2012 — in propping up Hamas and facilitating the flow of money to the group. “Anyone who wants to thwart the establishment of a Palestinian state has to support bolstering Hamas and transferring money to Hamas,” Netanyahu told his Likud comrades in 2019.

     But in the broader sense, a sincere examination of why a group such as Hamas gained popularity among Palestinians or why people in Gaza turn to armed struggle must focus on how the oppressed, when stripped of all forms of legitimate resistance, respond to the oppressor. It should be focused on the rights of people living under occupation to assert and defend their self-determination. It should allow Palestinians to have their struggle placed in the context of other historical battles for liberation and independence and not relegated to racist polemics about how all Palestinian acts of resistance constitute terrorism and there are not really any innocents in Gaza. Israel’s president said as much on October 13. “It is an entire nation out there that is responsible,” Isaac Herzog declared. “It is not true this rhetoric about civilians not being aware, not involved. It’s absolutely not true. They could have risen up. They could have fought against that evil regime which took over Gaza in a coup d’etat.”

     The notion that the Palestinians of Gaza could end all of their suffering by overthrowing Hamas is just as ahistorical and false as the oft-repeated claims that the war against Gaza would end if Hamas surrendered and released all Israeli hostages. “Look, this could be over tomorrow,” Blinken said December 10. “If Hamas got out of the way of civilians instead of hiding behind them, if it put down its weapons, if it surrendered.” That, of course, is a crass lie. With or without Hamas, Israel’s war against the Palestinians would endure precisely because of Blinken and his ilk in elite bipartisan U.S. foreign policy circles.

     Throughout the years of U.S. support for Israel’s apartheid regime, it has consistently facilitated Israel’s “mowing the grass” in Gaza. This is not a series of periodic assaults on Hamas — it is a cyclical campaign of terror bombings largely aimed at civilians and civilian infrastructure. The Biden administration is not — and Biden personally has never been — an outside observer or a friend encouraging moderation during an otherwise righteous crusade. None of this slaughter would be occurring if Biden valued Palestinian lives over Israel’s false narratives and its bloody ethnonationalist wars of annihilation repackaged as self-defense. We should end the charade that this is an Israeli war against Hamas. We should call it what it is: a joint U.S.–Israeli war against the people of Gaza.”

     What of American complicity as sponsors and beneficiaries of Israeli war crimes, state terror, and ethnic cleansing?

      As written by Andre Damon in the World Socialist Web Site, in an article entitled Biden admits Israel is carrying out “indiscriminate bombing”: A confession of complicity in war crimes; “On Tuesday, US President Joe Biden made a series of damning admissions regarding the ongoing genocide in Gaza that makes clear the United States is consciously aiding and abetting what it knows to be war crimes by the Israeli government.

     At a campaign event, Biden stated that Israel is carrying out “indiscriminate bombing” of the civilian population of Gaza. He subsequently added that Israel’s Minister of National Security “Ben-Gvir and company and the new folks, they… They not only want to have retribution, which they should for what the Palestinians—Hamas—did, but against all Palestinians.”

     In other words, Biden admitted that Israel is not making efforts to limit civilian casualties and the reason is that the minister of national security is deliberately seeking to carry out retribution, i.e., collective punishment, against all Palestinian civilians, including unarmed women and children.

     The American president has thus admitted to arming, funding and politically supporting the intentional murder of civilian members of a targetted ethnic group—i.e., genocide. Significantly, even in light of these admissions, Biden reiterated that the United States would continue its unconditional funding and arming of the Israeli military, declaring that “in the meantime, none of it is going to walk away from providing Israel what they need to defend themselves and to finish the job.”

     Indiscriminate attacks are prohibited by the Geneva Conventions Additional Protocol I of 1977. They constitute a war crime under the Rome Statute of the International Criminal Court, and the perpetrators can be prosecuted and held responsible in international and domestic courts.

     Significantly, on multiple occasions, the Biden administration has made clear that the United States has set no limits on the extent to which Israel may target civilians. On November 7, asked whether it is “still the case” that the administration has “no red lines” regarding civilian deaths, National Security Council spokesman John Kirby replied, “That is still the case.”

     Biden’s statements on Tuesday will be “Exhibit A” in any war crimes trial, effectively constituting an admission that the United States is consciously aiding and abetting war crimes by Israel.

     In a press briefing Wednesday, Kirby and State Department spokesman Matthew Miller went into damage control mode, attempting to walk back the president’s statements, with Miller effectively declaring that Biden’s admission did not represent the formal position of the US government. “We have not made a formal determination to that question,” Miller said.

     Asked by a reporter, “Does the president believe, based on those comments, that Israel’s conduct in this war thus far has been in accordance with international law?” Kirby said the opposite of Biden’s statement that Israel is carrying out “indiscriminate bombing.” He maintained, “we know they’ve stated their intent to reduce civilian casualties. And they have acted on that … by publishing a map online.”

     Another reporter asked, “Biden says yesterday, of course, there were indiscriminate attacks, which to the rest of the world is a war crime.”

     To this, Kirby replied, “There is a clear intent by the Israelis and attempt that they have admitted to publicly that they are doing everything they can to reduce civilian casualties.”

     He added, “We’re going to continue to support them… They have every right to defend themselves.”

     The United Nations’ official definition of genocide notes that there are two elements to the crime of genocide, “a mental element” and “a physical element,” with the physical element being “killing members of the group” or “causing serious bodily or mental harm to members of the group.” Israel has killed at least 10,000 Palestinian children and injured tens of thousands more.

     But, the UN notes, “The intent is the most difficult element to determine.” It adds, “To constitute genocide, there must be a proven intent on the part of perpetrators to physically destroy a national, ethnic, racial or religious group.”

     But as Craig Mokhiber, former director of the New York office of the United Nations High Commissioner for Human Rights, explained, the Israeli assault on Gaza is a “textbook case of genocide,” precisely because “explicit statements of intent by leaders in the Israeli government and military leave no room for doubt or debate.”

     To cite one of innumerable examples, Giora Eiland, the former head of the Israeli National Security Council, called for the deliberate targeting of Palestinian civilians and the creation of conditions for the spread of “severe epidemics.”

     Now, however, the leading funder and arms dealer for the government committing the genocide has explicitly stated that they are “killing members of the group” because they want to target the entire Palestinian population.

     Critically, the UN document defining genocide notes, “This means that the target of destruction must be the group, as such, and not its members as individuals.” When Biden admits that the Israeli Defense Ministry is seeking “retribution … against all Palestinians,” he is making clear that Israel is carrying out precisely this critical component of genocide.

     Biden made these statements against the backdrop of an overwhelming vote in the United Nations General Assembly calling for a ceasefire in Gaza. The United States was among a handful of countries that voted “no.”

     But like dozens of non-binding resolutions passed by the United Nations over the course of decades, this resolution will have no direct effect.

     State Department spokesman Matthew Miller made this perfectly clear in his briefing Wednesday, declaring: “[I]t’s not the first time that Israel has not done well in a vote in the UN; you’ve seen the UN take a number of votes, oftentimes by fairly dramatic margins with respect to Israel, when we have disagreed with the outcome of those votes. So this is not the first time that has happened.”

     In other words, the United States is making clear that symbolic votes in the UN General Assembly will do nothing to stop its criminal activities. Israel, for its part, demonstrated open defiance of the vote, launching a series of atrocities Tuesday, including the blowing up of a school operated by UNRWA, the UN refugee agency in Palestine, and flooding underground structures in Gaza with seawater, potentially poisoning the water supply and killing the plant life that sustains agriculture.

     In announcing that the US would vote against a ceasefire in Gaza, US Ambassador to the UN Linda Thomas-Greenfield said, “Any ceasefire right now would be temporary at best and dangerous at worst.” She added, “Israel, like every single country on earth, has the right and the responsibility to defend its people from acts of terrorism.”

     Workers and youth must draw the lessons of these developments. The imperialist countries that either voted for the ceasefire—including France and Australia—as well as those that abstained, including the UK, Italy and Germany—have all endorsed Israel’s onslaught against Gaza and provided material logistical support for it, with the UK, France and Australia all sending warships to the region so as to threaten Iran not to intervene.

     Each and every one of these countries has attempted to criminalize demonstrations against the genocide, seeking to equate opposition to the genocide with antisemitism and support for terrorism.

     The Arab states, for their part, have for years enabled Israel’s oppression and mass murder of the Palestinian population in an effort to seek an accommodation with US imperialism.

     None of these governments or institutions can be relied on to stop the genocide in Gaza. The basic reality is that the struggle against the genocide in Gaza is a struggle against the governments that are supporting it.

     For this reason, stopping the genocide in Gaza requires the mass mobilization of the working class. Workers should support the call by the Palestinian trade unions not to handle war materiel destined for Israel. The global demonstrations by millions of people against the genocide must be expanded and armed with a socialist perspective.

     Millions of people have taken part in marches and demonstrations against the genocide. But if this movement is to succeed, it is urgently necessary to fuse the growing movement against war with the struggles of the working class and arm this movement with the socialist perspective of putting an end to the capitalist system that is the root cause of war and imperialist barbarism.”

     Among all the odious and vile sideshows of our political system, a glorious and unconquered champion of the people bears witness and calls for solidarity with the powerless and the dispossessed, the silenced and the erased, all those whom Frantz Fanon called The Wretched of the Earth; Bernie Sanders calls for peace and a Reckoning of our sponsorship of ethnic cleansing and war crimes by Israel.

     As written by Stephanie Kirchgaessner in The Guardian, in an article entitled Bernie Sanders demands answers on Israel’s ‘indiscriminate’ Gaza bombing:

Senator proposes resolution to investigate ‘humanitarian cataclysm … being done with American bombs and money’; “ The US’s support for Israel’s bombing campaign in Gaza is facing new scrutiny in Washington following a proposed resolution by the independent senator Bernie Sanders that could ultimately be used to curtail military assistance.

     It is far from clear whether Sanders has the support to pass the resolution, but its introduction in the Senate this week – by an important progressive ally of the US president, Joe Biden – highlights mounting human rights and political concerns by Democrats on Capitol Hill.

     Citing the killing of nearly 19,000 people and wounding of more than 50,000 in Gaza since Hamas’s brutal 7 October attack, Sanders said it was time to force a debate on the bombing that has been carried out by the rightwing government of the Israel prime minister, Benjamin Netanyahu, and the US government’s “complicity” in the war.

      “This is a humanitarian cataclysm, and it is being done with American bombs and money. We need to face up to that fact – and then we need to end our complicity in those actions,” Sanders said in a statement.

     If passed, the resolution would force the US state department to report back to Congress any violations of internationally recognized human rights caused by “indiscriminate or disproportionate” military operations in Gaza, as well as “the blanket denial of basic humanitarian needs”.

     The state department would also have to report back on any actions the US has taken to limit civilian risk caused by Israeli actions, a summary of arms provided to Israel since 7 October, an assessment of Israel’s compliance with international humanitarian law in Gaza, and a certification that Israeli security forces have not committed any human rights violations.

     “We all know Hamas’s brutal terrorist attack began this war,” Sanders said. “But the Netanyahu government’s indiscriminate bombing is immoral, it is in violation of international law, and the Congress must demand answers about the conduct of this campaign. A just cause for war does not excuse atrocities in the conduct of that war.”

     Any such resolution would have to clear the Senate but only require a simple majority. It would also have to pass the House and be signed by the White House.

     The resolution includes details about the extensive use of US arms, including massive explosive ordinance, such as Mark 84 2,000lb bombs and 155mm artillery, and includes “credible findings” by human rights monitors and press organizations about the use of US arms in specific strikes that killed a large number of civilians.

     If the resolution were to pass, the administration would have 30 days to produce the requested report. After it is received, Congress would under US law be able to condition, restrict, terminate or continue security assistance to Israel.

     Congress has not requested such a resolution since 1976.

     Sanders has come under pressure from progressive Democrats to support calls for a ceasefire. Instead, the senator has previously called for a “humanitarian pause” to allow more aid into Gaza.

     In a letter to Biden this week, Sanders called on the US president to withdraw his support for a $10.1bn weapons package for Israel, which is contained in a proposed supplemental foreign aid package, and for the US to support a UN resolution it has previous vetoed demanding an immediate humanitarian ceasefire.”

      And so we come to the question posed by Tolstoy and Lenin with mirror image results, one began the ideology of nonviolence in resistance to tyranny, the other began the Russian Revolution to seize power from tyrants; What is to be done?

      As written by Jonathan Freedland in The Guardian, in an article entitled There’s only one way out of this Gaza war and Netanyahu is blocking it. Joe Biden must force him from power; “Joe Biden’s bond with Israel and the Jewish people runs so deep he is said to feel it in his kishkes (that’s “guts”, for the non-Yiddish speakers among you). Biden demonstrated that early in the current crisis by visiting Israel within days of the 7 October massacre, which saw 1,200 Israelis, most of them civilians, killed, many tortured and mutilated. He demonstrated it again, just as swiftly, with the dispatch of two US aircraft carriers to the region, aimed at deterring Hezbollah and its Iranian backers from attacking Israel from the north – his one-word message: “Don’t.” And he showed it once more just last week, wielding the US veto at the United Nations – making Washington all but a lone voice against the global chorus demanding that Israel end its offensive in Gaza, which has left so many thousands dead.

     But there is one last act of service Biden needs to perform for the sake of the Israel he has stood with so long, a task he is uniquely able to execute. He must push Benjamin Netanyahu from power – and do all he can to ensure he does not return. Right now, the focus of US-Israeli relations is on the clock, on how long Washington will give its ally –which it arms – to pursue its stated goal of defeating Hamas, even at the cost of terrible death and destruction in Gaza. Hints that Biden’s patience is wearing thin are getting louder. This week he warned that Israel is “starting to lose [international] support by the indiscriminate bombing that takes place”. The signals are that Israel has until the middle or end of January to keep up what the White House calls “high-intensity military operations”. After that, it will have to move to “a different phase” – one that consists of focused, targeted raids on Hamas strongholds, with fewer civilian casualties.

    But Biden needs to go much further. He needs to confront Netanyahu – and win.

     There are multiple reasons why the avowedly pro-Israel Biden should want Netanyahu out, but start with what happens in Gaza the day after Hamas rule ends. The Israeli leader says he will not countenance any involvement by the Palestinian Authority in running Gaza, not least because that’s what the US is pushing for – and Netanyahu reckons standing up to Washington plays well with his base. But his refusal amounts to ruling out the involvement of any Palestinians at all in running Gaza.

     If it’s not Hamas and it’s not Fatah, the movement that dominates the authority, there’s no other substantial Palestinian group left. By opposing Biden’s plan, Netanyahu implies that the only acceptable options for Gaza are rule by a coalition of Arab states – which don’t want the job, and would certainly refuse it without Palestinian participation – or reoccupation by Israel. One is implausible, the other unacceptable.

     Netanyahu’s position is that Israel cannot entertain anything that looks like a step toward Palestinian statehood. Witness the remarks of Tzipi Hotovely, the Israeli ambassador to the UK – handpicked for the post by Netanyahu – who this week said “absolutely no” to the prospect of a Palestinian state. That stance blows apart a central defence of Israel’s current strategy: that it has to remove Hamas in order to make possible an eventual accommodation with the Palestinian people, in the form of the two-state solution.

     There’s speculation that Hotovely was thinking less of Israel’s diplomatic needs than of her own ambition to return to her previous job, as a Likud member of Israel’s parliament. If that’s right, she was merely following the lead set by her patron. For the core criticism of Netanyahu is that he is thinking not of Israel’s national interest at a time of war, but rather his own political future. Given that he is on trial on corruption charges that could put him in jail, he is desperate to cling to the job that will keep him out.

     And so he behaves in ways that damage his country but which, he believes, will help him. He devotes precious time and energy to ensuring it is Israel’s military and intelligence chiefs who get blamed for the appalling failures that made 7 October possible – even though the evidence is stark that he himself ignored the warnings of “a clear and present danger” that were put in front of him. He has stayed away from the funerals of the victims of 7 October, and has barely met the families of the bereaved, fearing they would slam him in public.

     And he has sat back as members of his far-right coalition make unspeakable threats – calling for Gaza to be erased or burned – and while his security minister, Itamar Ben-Gvir, who has a conviction on terrorism charges, hands out weapons to his fellow extremists and encourages settlers as they provoke yet more conflict and violence in the West Bank. All of this is a disaster for Palestinians most obviously, but also for Israel as it seeks to maintain the international support Biden rightly said it is losing. Netanyahu stands by and does nothing, too frightened of the hard right he needs in order to keep his coalition from breaking apart – and whose votes he wants when elections come, which may be soon.

     That is the heart of the matter. Israel is led by a man who is fighting only for himself. Which is why one of the heroes of 7 October, retired general Noam Tibon – now famous for grabbing a weapon, jumping in his car and heading down south to rescue his son, daughter-in-law and grandchildren from the Hamas men who were poised to kill them – told me: “Benjamin Netanyahu is a huge danger to the state of Israel. While he is in the prime minister’s chair, we cannot win this war.”

     Biden may well agree with that analysis. He has no affection for Netanyahu; before 7 October, he refused even to grant him a White House meeting. And yet, he may be wary of acting on that sentiment if it means meddling in the domestic affairs of an ally. But he should put those fears aside. What’s more, there’s a useful precedent.

     In the 1990s Bill Clinton, who like Biden, had convinced Israelis that he truly had their interests at heart – even in his kishkes – took on Netanyahu and won. He pushed Netanyahu into peace talks and to sign agreements that the Israeli PM didn’t like – safe in the knowledge that the Israeli public understood that he, Clinton, was acting out of friendship, not hostility. As Anshel Pfeffer, columnist for Israel’s liberal daily Haaretz, pointed out this week, when Netanyahu eventually faced the voters in 1999, he lost – to a candidate committed to pursuing peace with the Palestinians.

     The times are different now, to be sure. But Biden has a power to influence events in Israel matched by no one else. He should hear the cry of the families of the hostages held by Hamas, who carry placards bearing a simple message:

“Save Israel from Netanyahu”. Biden might be the one person in the world who can heed that plea and act on it. He must.”   

Hallelujah song by Leonard Cohen

This Is Not a War Against Hamas

Bernie Sanders demands answers on Israel’s ‘indiscriminate’ Gaza bombing

How Gaza City’s high street became a landscape of debris: Buildings along Omar al-Mukhtar Road, the main artery through Zeitoun district, have collapsed under bombardment

How American citizens are leading rise of ‘settler violence’ on Palestinian lands

Hebrew

15 בדצמבר 2024 בזמן שילדי פלסטין מתים במלחמת הטיהור האתני והטרור התיאוקרטי של ישראל, חגיגה של חופש הדת ומאבק אנטי-קולוניאלי מנצח שהגדיר את הזהות היהודית: חנוכה שמח

       אני אומר לכולם חג חנוכה שמח, מתוך הכרה שלא משנה עד כמה מדינת ישראל רצתה לבלבל בין זהות יהודית לסמכות של המדינה בשירות השלטון, אין לדברים הללו כל קשר זה עם זה; אכן, תנועת השלום והדמוקרטיה בישראל וברחבי התפוצות היהודית העולמית חיונית לדמיון ולשינוי של מוסדות השלטון והכיבוש הקולוניאליים של המדינה ולהופעתה של המין האנושי מאידיאולוגיות פשיסטיות של דם, אמונה ואדמה, ביניהן ציונות. ומדינת ישראל.

      במובנים רבים הניצחון ההיסטורי על האימפריה הסלאוקית שחוגג חנוכה ייסד והגדיר את הזהות היהודית כשם נרדף לאידיאלים פוליטיים כפולים; חופש הדת ומאבק שחרור אנטי-קולוניאלי.

      זה חג החנוכה שאני חוגג היום; השוויון והסולידריות של כל הנשמות האנושיות בפעולה כערבים לאנושיותו של זה ולזכויות האדם האוניברסליות, ובהתנגדות לסמכות ולעריצות.

     כדברי הרב יונתן סאקס; “חנוכה עוסק בחופש להיות נאמנים למה שאנו מאמינים בו מבלי לשלול את החופש של מי שמאמין אחרת. זה על הדלקת הנר שלנו, תוך כדי לא להיות מאוים או מאיים על נר של אף אחד אחר”.

Arabic

15 كانون الأول (ديسمبر) 2024بينما يموت أطفال فلسطين في حرب التطهير العرقي والإرهاب الثيوقراطي التي تشنها إسرائيل، احتفال بالحرية الدينية والنضال المنتصر ضد الاستعمار الذي حدد الهوية اليهودية: حانوكا سعيدة

       أقول عيد هانوكا سعيدا للجميع، اعترافا بأنه مهما كانت دولة إسرائيل ترغب في الخلط بين الهوية اليهودية وسلطة الدولة في خدمة السلطة، فإن هذه الأمور لا علاقة لها ببعضها البعض؛ في الواقع، تعتبر حركة السلام والديمقراطية داخل إسرائيل وفي جميع أنحاء الشتات اليهودي العالمي أمرًا حاسمًا لإعادة تصور وتحويل مؤسسات الدولة للسيطرة الاستعمارية والاحتلال ولخروج البشرية من الأيديولوجيات الفاشية القائمة على الدم والإيمان والتربة، ومن بينها الصهيونية. والدولة الإسرائيلية.

      من نواحٍ عديدة، أسس النصر التاريخي على الإمبراطورية السلوقية الذي يحتفل به حانوكا الهوية اليهودية وحددها كمرادف للمثل السياسية المزدوجة؛ حرية الدين والنضال من أجل التحرر ضد الاستعمار.

      هذا هو عيد الحانوكا الذي أحتفل به اليوم؛ المساواة والتضامن بين جميع النفوس البشرية في العمل كضامن لإنسانية بعضنا البعض وحقوق الإنسان العالمية، وفي مقاومة السلطة والطغيان.

     على حد تعبير الحاخام جوناثان ساكس؛ “إن حانوكا يدور حول حرية أن نكون صادقين مع ما نؤمن به دون إنكار حرية أولئك الذين يعتقدون خلاف ذلك. يتعلق الأمر بإضاءة شمعتنا، دون أن نتعرض للتهديد أو التهديد من شمعة أي شخص آخر

December 25 2024 Washington Crosses the Delaware: the Christmas Victory That Saved the American Revolution

     We celebrate Christmas today as a universal secular holiday which has largely shed its historical legacies as a religious festival, like a serpent shedding its skin, or reawakened its ancient origins as a midwinter rite of renewal while accumulating layers of meaning which have now become traditional in our culture; the adornment of a sacrificial tree of life with beautiful decorations which once represented wishes and now confer status as tokens of wealth, the baking of idolatrous Gingerbread Men in mockery of the Biblical prohibition against human images which are eaten as parody of the substitutive sacrifice and ritual cannibalism at the heart of the myth of Christ, the figure of Santa Claus marketed by Coca-Cola but originating as a symbol of the hallucinogenic amanita muscara mushroom in the shamanic rites of the Sami people with their reindeer driven sleighs, feasting and gifts which echo the carnivalesque elements of the cult of Saturn and his proxy the Lord of Misrule, the annual family viewing of a performance of the Nutcracker Ballet which depicts the death of a child as a battle against mice and the journey of the soul through the gates of dreams as an American Book of the Dead, and listening to some of the most beautiful music ever written.

     For myself and in the historical tradition of my family, Christmas Day has another meaning as well, for on this day in 1776 General Washington dreamed an impossible thing and made it real, and in his victory at the Battle of Trenton saved the American Revolution and reclaimed the idea of a free society of equals lost since the Fall of Rome.

     Beyond the peculiarities of its historical stories, Christmas may come to mean one thing more to humankind, as it does for myself and the descendants of those who stood with Washington on that fateful day, or on any of countless other days throughout history and the world wherein a single individual, as flawed as any other, refused to submit to tyranny against impossible odds and in so doing changed the fate of humankind and won the hope of a better future for us all; so long as we remain Unconquered, the possibilities of becoming human are truly limitless.

     On the way to fight a dragon, and seeing it for the first terrible time, Alice remarks to the Mad Hatter in Tim Burton’s beautiful film; “That’s impossible.”

    To which the Hatter says, “Only if you believe it is.”

    “Sometimes, I believe in six impossible things before breakfast.”

     “That is an excellent practice, but just now, you really might want to focus on the Jabberwocky.”

     Just so.

     As I wrote in my post of July 4 2021, What Does Freedom Mean Now?; As we celebrate Independence Day, I offer you a meditation on the contradictions of power, the frailty of order, the illusion of authority, the relativity of truth and the falsification of history in service to power and authority in the form of a story, originally written as a demonstration of Gogol’s method of creating symbols and referential to Ionesco, Kafka, and Akutagawa.

      It also contains a true retelling from my family history of a decisive moment when the fate of humankind hung in the balance, Washington’s crossing of the Delaware on Christmas of 1776, as related to me by my father and to him from his before from the witness of my ancestor, Henry Lale, who fought at his side.

A Declaration of Liberty

     I woke that fateful morning, ready to join the other rhinoceroses on the parade ground, when fussing with the shiny bits on my uniform I chanced to meet my own gaze in the mirror, and to my horror discovered that my horn had gone missing.

      It was a magnificent horn, a horn of vainglorious strutting, of midnight blue and royal purple like the stains of grandeur and of marvelous sins. In its place was this soft monkey nose, useless in butting heads; worse, someone might think it funny, and I’d have to bring the pain- but how to maintain order without a horn?

     It was all the fault of the Devil Weed I had consumed the night before, in an excess of drunken salute to one of the original members of my command, lost in a nameless action in a fight for freedom the world will never know the true history of. Even his name is unknown, an identity assigned upon enlistment; we are the night watch, who hold an invisible line that others may sleep and live in happy ignorance of the chaos and relentless existential threats which surround us.

     Throughout much of my life my nation has been the man to my left and the man to my right, fellow bearers of secrets; maybe I’ve been wrong about that.

     As to the Devil Weed, it was grown from magic seeds, seeds of transformation, change, and renewal handed down, planted & re-harvested every few years, from the hand of George Washington to an ancestor of mine as payment for a wager just after crossing the Delaware on Christmas of 1776 under cover of night and a storm.

     Washington had said, “We’ve eaten all the dogs, burned all the wood, and my balls are frozen to my last bit of lead shot. We can’t cross against the ice floes, and if we stay on this side of the river we die and the Revolution dies with us.”

      And Henry my ancestor said “If you go I’m coming with you, but who will come with us? Do these men have another fight in them? Frozen, starving, too many barefoot in the snow, with one man in three in hospital and unfit for duty? Whoever isn’t drowned or crushed by the ice landing a ten mile night march through ice and snow to the enemy, and then an attack on a fortified garrison with neither powder nor ammunition? I’ll bet you we can’t cross that river and survive, and I’ll buy a night at the best whorehouse in Philadelphia for the whole army if you can pull that off.”

     Everything became still as the attention of the whole camp was riveted.

Washington stood, naked but for a red blanket he had wrapped about himself like a toga, and for long moments met the eyes of his men. “Done, and I’ll give you and every man with us a pouch of George’s Own Devil Weed if we live to celebrate. Starved, frozen, and down to the last bullet, I’ll still take that bet. We are no longer ragged misfits and outcasts begging scraps from our masters feet like dogs; from this moment forward we are not colonial subjects divided against each other by a distant empire but Americans united in our Liberty.”

     There were cheers, but not yet a race to the boats. They really were starving and frozen, and for many the coming fight would be down to the knife and tomahawk. So Washington put in his set of false teeth, the pointy cannibal ones made by the Indians he once lived among who taught him how to fight and how to lead. He grinned his terrible grin, and said, “Imagine the Hessians at Trenton, eating and drinking their way through winter with storehouses full of everything we need, firewood, food, fine boots and woolen uniforms, guns and powder, all waiting for men bold enough to take them. Warm they are, with fat goose and roast beast. I’m coming to dinner with the enemy. Who’s coming with me?”

     And they rose cheering, and followed him into folly and into glory. Victory or Death, Washington’s password at the Battle of Trenton, became our family motto ever after; certainly it described the conditions of the fight, of the Revolution, and of the fragile nature of liberty and America.

     But there were other stories, things no one made a heroic painting of to hang in a national gallery, both of our origins and throughout our history. Sometimes because the cover story is so much better than the truth, as with the abominable and tragic fate of Amelia Earhart, abused and cannibalized by her Japanese captors; and sometimes because the truth is ambiguous and a relativistic multiplicity which depends on who’s telling it, a Rashomon Gate which transforms us as we go through.

      Liberate the Dominican Republic with only a printing press, a radio station, and an airplane to drop leaflets, with the loss of a single foreign national and no American casualties, weighed against the countless deaths of the landing at Inchon? Wonderful. But who can really claim a monster like Trujillo as a friend, as we had for decades before?                 

     Often it is also horrible, something necessary to survival which betrays the ideals and goals we work to achieve and protect, an accommodation with evil.  And it is this last category of secrets which provides leverage for our enemies, propagating outward across time like the leprous tracks of an invisible and malign corruption.

     Our lives have reflected one another, Henry and I, the revolutionary and the secret agent, as in a dark mirror. We cannot escape each other.   

    My ancestor helped win the Revolutionary War and create America; I helped bear the message of that Revolution to unknown shores as a Promethean fire and seeds of transformation, and a Reckoning to those who would enslave us, among many other things.

     The dream of America; a free society of equals, Liberty, Equality, Truth, and Justice, a firewall against tyranny and fascism, a new idea of humankind in which no one is better than any other by reason of birth and the age of inequalities is ended, free from colonialism and empires, from slavery and identitarian nationalisms of blood, faith, and soil, and all the kings and tyrants toppled from their thrones. All too often revolutionary struggle has been corruptive of its own ideals, heroes become tyrants, and Liberation becomes imperial conquest.

     The American Revolution, an anti-colonial struggle against an Empire and the system of aristocracy, and the tidal wave of revolutionary struggles it unleashed to reimagine and transform the world and human being, meaning, and value in thousands of myriads of mutinies and rebellions of the new Humanist order against the old Authoritarian paradigm of church and state, in every corner of the earth and among all its peoples, a glorious Liberation of the infinite possibilities of becoming human.

      A turning of the tides which changed the order of the world, and the consequences of the triumph of liberty over tyranny in the end of the age of kings and the fall of colonial empires, and its echoes in our victory over fascism in the Second World War, the emergence of an American imperial global hegemony and dominion, and the Fall of the Soviet Union. None of these things happened in the way you have been told.

     If I could go back to the beginnings of things, to the Original Lie that founded America as a free society of equals without changing its systems of unequal power and the consequences and events that tipped the balance of the world toward fascism, could all the wrongs that came after be redressed? From the failure to renounce slavery and bring a reckoning to inequalities in the leveling of all social classes and of patriarchy, the centralization of authority to a carceral state of force and control from the Whiskey Rebellion onward, the rise of imperial global dominion and wars for control of strategic resources and the elite hegemony of wealth, power, and privilege, the history of America has been one of the subversion of democracy by forces of unequal power behind the smoke and mirrors of America as a guarantor of democracy and our universal human rights, and a beacon of hope to the world.

     Could we win back our freedom, Truth, Justice, and the American Way, redeem the promise of a free society of equals, and relight the torch of Liberty?   

     So I scribbled a note retiring my captaincy in the Deniable Forces of the secret police, stepping through the mirror into the monkey world and transforming as I had so many times before, though never before alone.

    I had some wrongs to put right.

     And here are some thoughts of mine on the subject of Liberty; Manifesto for Bearers of the Torch of Liberty:

      To all those who like myself prefer to run amok and be ungovernable to the alternative of submission to authority, who align on the side of Prometheus, rebellion, chaos, anarchy, resistance, transgression, revolution, and the frightening of the horses, I offer here a manifesto for bearers of the Torch of Liberty.

      As I wrote in my post of March 28 2019, in the wake of the Christchurch white supremacist terror and the direct threat of a copycat atrocity against our local mosque here in Spokane; I’ve thought about the origins of evil, of violence and power in the relationships between fear, anger, hate, and other negative emotions as illnesses, for a long time now and in many roles and contexts.

     Here are some things I have learned:

     First, the process by which violence operates as a system is the same for all spheres of action and levels of scale; within personal and social contexts and in intimate relationships and families as well as nations and historical civilizations.

     The precondition of violence as hate crime, and of both tyranny and terror,

is overwhelming and generalized fear as shaped by submission to authority.

     Structures and figures of authorized power feed on fear and hate, grow stronger by the cycle of power and violence and the negative emotions and forces of darkness to which they give form and through which they subjugate others.

     We must question, challenge, mock, and subvert authority whenever it comes to claim us. For there is no just authority.

      Victory or Death; so said George Washington at the Battle of Trenton of the Revolution against tyranny and the idea that some persons are by right of birth better than others.

     Victory or Death; so must we ever answer tyrants and those who would enslave us.

     Let us be unconquered, masterless, and free; let us answer tyranny with resistance, control with anarchy and civil disobedience, conformity with transgression, and division with solidarity.

     Let us answer hate with love and fear with our faith in each other; let us reach out across our boundaries and become better than we now are, let us join together and break the chain of lies which binds us through our most atavistic passions to enslavement by authority and addiction to power.

     Let us dethrone authority and abandon power over others for an empowered self-ownership of identity; that we may reinvent how to be human as autonomous individuals, through and for one another in glorious diversity, democracy, and a free society of equals.

    Let us be Bringers of Chaos, joy, transformation, and revolution.

    As written by Heather Cox Richardson in her wonderful daily newsletter of December 19 2021; “These are the times that try men’s souls. The summer soldier and the sunshine patriot will, in this crisis, shrink from the service of their country; but he that stands by it now, deserves the love and thanks of man and woman.”

     These were the first lines in a pamphlet called The American Crisis that appeared in Philadelphia on December 19, 1776, at a time when the fortunes of the American patriots seemed at an all-time low. Just five months before, the members of the Second Continental Congress had adopted the Declaration of Independence, explaining to the world that “the Representatives of the United States of America, in General Congress, Assembled…do…solemnly publish and declare, That these United Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved.”

     The nation’s founders went on to explain why it was necessary for them “to dissolve the political bands” which had connected them to the British crown.

     They explained that their vision of human government was different from that of Great Britain. In contrast to the tradition of hereditary monarchy under which the American colonies had been organized, the representatives of the united states on the North American continent believed in a government organized according to the principles of natural law.

     Such a government rested on the “self-evident” concept “that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” Governments were created to protect those rights and, rather than deserving loyalty because of tradition, religion, or heritage, they were legitimate only if those they governed consented to them. And the American colonists no longer consented to be governed by the British monarchy. 

     This new vision of human government was an exciting thing to declare in the heat of a Philadelphia summer after a year of skirmishing between the colonial army and British regulars, but by December 1776, enthusiasm for this daring new experiment was ebbing. Shortly after colonials had cheered news of independence in July as local leaders read copies of the Continental Congress’s declaration in meetinghouses and taverns in cities and small towns throughout the colonies, the British moved on General George Washington and the troops in New York City.

     By September, the British had forced Washington and his soldiers to retreat from the city, and after a series of punishing skirmishes across Manhattan Island, by November the Redcoats had pushed the Americans into New Jersey. They chased the colonials all the way across the Delaware River into Pennsylvania.

     By mid-December, it looked bleak for the Continental Army and the revolutionary government it backed. The 5000 soldiers with Washington who were still able to fight were demoralized from their repeated losses and retreats, and since the Continental Congress had kept enlistments short so they would not risk a standing army, many of the men would be free to leave the army at the end of the year, further weakening it.

     As the British troops had taken over New York City and the Continental soldiers had retreated, many of the newly minted Americans outside the army were also having doubts about the whole enterprise of creating a new, independent nation based on the idea that all men were created equal. Then, things got worse: as the American soldiers crossed into Pennsylvania, the Continental Congress abandoned Philadelphia on December 12 out of fear of a British invasion, regrouping in Baltimore (which they complained was dirty and expensive).

      “These are the times that try men’s souls.”

     The author of The American Crisis was Thomas Paine, whose January 1776 pamphlet Common Sense had solidified the colonists’ irritation at the king’s ministers into a rejection of monarchy itself, a rejection not just of King George III, but of all kings. In early 1776, Paine had told the fledgling Americans, many of whom still prayed for a return to the comfortable neglect they had enjoyed from the British government before 1763, that the colonies must form their own independent government.

     Now, he urged them to see the experiment through. He explained that he had been with the troops as they retreated across New Jersey and, describing the march for his readers, told them “that both officers and men, though greatly harassed and fatigued, frequently without rest, covering, or provision, the inevitable consequences of a long retreat, bore it with a manly and martial spirit. All their wishes centered in one, which was, that the country would turn out and help them to drive the enemy back.”

     For that was the crux of it. Paine had no doubt that patriots would create a new nation, eventually, because the cause of human self-determination was just. But how long it took to establish that new nation would depend on how much effort people put into success. “I call not upon a few, but upon all: not on this state or that state, but on every state: up and help us; lay your shoulders to the wheel; better have too much force than too little, when so great an object is at stake,” Paine wrote. “Let it be told to the future world, that in the depth of winter, when nothing but hope and virtue could survive, that the city and the country, alarmed at one common danger, came forth to meet and to repulse it.”

     In mid-December, British commander General William Howe had sent most of his soldiers back to New York to spend the winter, leaving garrisons across the river in New Jersey to guard against Washington advancing.

     On Christmas night, having heard that the garrison at Trenton was made up of Hessian auxiliaries who were exhausted and unprepared for an attack, Washington crossed back over the icy Delaware River with 2400 soldiers in a winter storm. They marched nine miles to attack the garrison, the underdressed soldiers suffering from the cold and freezing rain. Reaching Trenton, they surprised the outnumbered Hessians, who fought briefly in the streets before they surrendered.

     The victory at Trenton restored the colonials’ confidence in their cause. Soldiers reenlisted, and in early January, they surprised the British at Princeton, New Jersey, driving them back. The British abandoned their posts in central New Jersey, and by March, the Continental Congress moved back to Philadelphia. Historians credit the Battles of Trenton and Princeton with saving the Revolutionary cause.

     There is no hard proof that Washington had officers read The American Crisis to his troops when it came out six days before the march to Trenton, as some writers have said, but there is little doubt they heard it one way or another. So, too, did those wavering loyalists.

     “Tyranny, like hell, is not easily conquered,” Paine wrote in that fraught moment, “yet we have this consolation with us, that the harder the conflict, the more glorious the triumph. What we obtain too cheap, we esteem too lightly: it is dearness only that gives every thing its value.”

What is to be done? Alice Slays the Jabberwocky:

Common Sense, The Rights of Man and Other Essential Writings

by Thomas Paine, Sidney Hook (Introduction), Jack Fruchtman Jr. (Foreword)

The pasts we have escaped:

The Man in the High Castle, by Philip K. Dick

1632, by Eric Flint

The future we must win:

     Here Be Dragons, for the future is an empty space of unknowns on our maps of becoming human. Each of us must create our own.                     

December 24 2024 Nevermore A Silent Night, For Silence Is Complicity

      Tis the night before Christmas, a liminal time throughout the diaspora of our civilization which was reshaped historically by Paul’s reimagination of classical mystery faiths and Judaism as they collided and transformed each other, a night of magic, the redemptive and totalizing power of love, the rapture and terror of dreams and the power of wishes to redefine us and our possibilities of becoming human.

     Clustered in dense layers around this time are rituals and symbols whose roots in our collective psyche are ancient and powerful, among them the family singing of Silent Night, a carol of great beauty composed in 1818 and made a universal cultural heritage by Bing Crosby’s recording in 1935. Its primary meaning remains the same; while the world sleeps, we are recreated anew and reborn with the dawn, to a new life wherein all things are possible. Choose wisely what you wish for, and who you wish to become.

     As Kurt Vonnegut teaches us in Mother Night; “We are what we pretend to be, so we must be careful about what we pretend to be.”

     Tonight I write to you not of the freedom and autonomy conferred by such acts of self-creation, nor of poetic vision as a sacred path in pursuit of Truth or of Orphic dream navigation as an art of transformative change, but of the art of making wishes itself. For wishes are a form of what Foucault called truth telling, though he wrote in the context of the witness of history and the primary duties of a citizen to question authority, expose authority, mock authority, and challenge authority. In wishes we speak the truth of ourselves, and shape our lives into an unfolding of our intentions as we have named and so created them, naming, defining, and claiming ourselves as Adam named the beasts. Wishes are a performance of our best selves, and of the truths we have chosen to become and embody; truths written in our flesh.

     Herein the key and most precious and unique human act is to perform and make your dreams real.

     We must never allow truths to be silenced, nor our souls stolen by those who would enslave us. True faith is living your truth; this sometimes means resistance to falsification and authorized identities as seizures of power and revolutionary struggle, but it always means living authentically and on your own terms, for only you can discover your own best self, and in this you are the only authority and the sole arbiter of choices and decisions, and of human being, meaning, and value.

      In the arena of struggle between truth telling and the complicity of silence, I wish for us all Nevermore a Silent Night, for silence is complicity.

      To silence in the face of evil there can be but one reply: Never Again.

      As I wrote in my post of January 16 2021, Silence Is Complicity: No One Gets to Sit This One Out; A post in which I quote Adam Parkhomenko elicited an interesting reaction from someone, one which makes me question how the rhetoric of fascist and racist privilege creates complicity; the quote is in reference to the massive responsibility avoidance and denial on the part of the Republican lawmakers who refuse to join the call impeach our Clown of Terror, Traitor Trump, and his rabble of murderous barbarians.

     Here is the quotation; “I have a very simple message for Republicans calling for unity without accountability: the United States does not negotiate with terrorists.”

     This was the reaction; first, repetition of the very call for unity without accountability, which I would characterize as granting permission through failure to consequent behaviors, which the quote calls out; “These words are just creating more divisions!”

     Second, an attempt at silencing dissent; “Please Stop!” 

     Third, an attempt at blame shifting; “Whenever one person thinks they are right and everyone else is wrong you are the problem!”

    And Fourth, the very worst of the apologetics of historical fascism, a claim of moral equivalence; “Everyone just needs to stop all of these posts because there are good people on both sides!”

     And this last I cannot let pass, for on the last occasion of its general use this propagandistic lie and rhetorical device led directly to the Holocaust and the global devastation of total war.

     I am unclear which good people she could be referring to; the ones who were going to capture and hang or guillotine members of Congress, the ones who murdered a police officer and attempted to bomb both the Democratic and Republican offices, the white supremacist terrorists who have rallied to the cause of treason and armed sedition, or the mad tyrant who commanded them?

     To this I replied; You are wrong. Treason, terror, and the murder of police officers has no excuse. You are either with us as American patriots or against us; no one gets to sit this one out and be counted among the honorable, the moral, and the loyal.

     Silence is complicity.

     Such is the Talmudic principle, “Shtika Kehoda”, famously paraphrased by Einstein in his 1954 speech to the Chicago Decalogue Society as “If I were to remain silent, I’d be guilty of complicity”, and referenced by Eli Weisel as “the opposite of love is not only hate, it is also indifference.”

     Martin Luther King said it this way in Stride Toward Freedom: The Montgomery Story; “He who passively accepts evil is as much involved in it as he who helps to perpetrate it. He who accepts evil without protesting against it is really cooperating with it.”

     John Stuart Mill expressed a related idea in his 1867 Inaugural Address to the University of St. Andrews; “Let not anyone pacify his conscience by the delusion that he can do no harm if he takes no part, and forms no opinion. Bad men need nothing more to compass their ends, than that good men should look on and do nothing. He is not a good man who, without a protest, allows wrong to be committed in his name, and with the means he helps to supply, because he will not trouble himself to use his mind on the subject.”

     Leonardo da Vinci formulated it as resistance to tyranny, with which he was very familiar in the wars of dominion between the princes of Renaissance Italy; “Nothing strengthens authority so much as silence.”

     Silence is complicity.

      Should this concept require further clarification, please refer to the following recording and transcript of Elie Wiesel’s Millennium Lecture at the White House, on April 12 1999, hosted by President Bill Clinton and First Lady Hillary Rodham Clinton:

“Mr. President, Mrs. Clinton, members of Congress, Ambassador Holbrooke, Excellencies, friends: Fifty-four years ago to the day, a young Jewish boy from a small town in the Carpathian Mountains woke up, not far from Goethe’s beloved Weimar, in a place of eternal infamy called Buchenwald. He was finally free, but there was no joy in his heart. He thought there never would be again.

Liberated a day earlier by American soldiers, he remembers their rage at what they saw. And even if he lives to be a very old man, he will always be grateful to them for that rage, and also for their compassion. Though he did not understand their language, their eyes told him what he needed to know — that they, too, would remember, and bear witness.

And now, I stand before you, Mr. President — Commander-in-Chief of the army that freed me, and tens of thousands of others — and I am filled with a profound and abiding gratitude to the American people.

Gratitude is a word that I cherish. Gratitude is what defines the humanity of the human being. And I am grateful to you, Hillary — or Mrs. Clinton — for what you said, and for what you are doing for children in the world, for the homeless, for the victims of injustice, the victims of destiny and society. And I thank all of you for being here.

We are on the threshold of a new century, a new millennium. What will the legacy of this vanishing century be? How will it be remembered in the new millennium? Surely it will be judged, and judged severely, in both moral and metaphysical terms. These failures have cast a dark shadow over humanity: two World Wars, countless civil wars, the senseless chain of assassinations — Gandhi, the Kennedys, Martin Luther King, Sadat, Rabin — bloodbaths in Cambodia and Nigeria, India and Pakistan, Ireland and Rwanda, Eritrea and Ethiopia, Sarajevo and Kosovo; the inhumanity in the gulag and the tragedy of Hiroshima. And, on a different level, of course, Auschwitz and Treblinka. So much violence, so much indifference.

What is indifference? Etymologically, the word means “no difference.” A strange and unnatural state in which the lines blur between light and darkness, dusk and dawn, crime and punishment, cruelty and compassion, good and evil.

What are its courses and inescapable consequences? Is it a philosophy? Is there a philosophy of indifference conceivable? Can one possibly view indifference as a virtue? Is it necessary at times to practice it simply to keep one’s sanity, live normally, enjoy a fine meal and a glass of wine, as the world around us experiences harrowing upheavals?

Of course, indifference can be tempting — more than that, seductive. It is so much easier to look away from victims. It is so much easier to avoid such rude interruptions to our work, our dreams, our hopes. It is, after all, awkward, troublesome, to be involved in another person’s pain and despair. Yet, for the person who is indifferent, his or her neighbor are of no consequence. And, therefore, their lives are meaningless. Their hidden or even visible anguish is of no interest. Indifference reduces the other to an abstraction.

Over there, behind the black gates of Auschwitz, the most tragic of all prisoners were the “Muselmanner,” as they were called. Wrapped in their torn blankets, they would sit or lie on the ground, staring vacantly into space, unaware of who or where they were, strangers to their surroundings. They no longer felt pain, hunger, thirst. They feared nothing. They felt nothing. They were dead and did not know it.

Rooted in our tradition, some of us felt that to be abandoned by humanity then was not the ultimate. We felt that to be abandoned by God was worse than to be punished by Him. Better an unjust God than an indifferent one. For us to be ignored by God was a harsher punishment than to be a victim of His anger. Man can live far from God — not outside God. God is wherever we are. Even in suffering? Even in suffering.

In a way, to be indifferent to that suffering is what makes the human being inhuman. Indifference, after all, is more dangerous than anger and hatred. Anger can at times be creative. One writes a great poem, a great symphony, one does something special for the sake of humanity because one is angry at the injustice that one witnesses. But indifference is never creative. Even hatred at times may elicit a response. You fight it. You denounce it. You disarm it. Indifference elicits no response. Indifference is not a response.

Indifference is not a beginning, it is an end. And, therefore, indifference is always the friend of the enemy, for it benefits the aggressor — never his victim, whose pain is magnified when he or she feels forgotten. The political prisoner in his cell, the hungry children, the homeless refugees — not to respond to their plight, not to relieve their solitude by offering them a spark of hope is to exile them from human memory. And in denying their humanity we betray our own.

Indifference, then, is not only a sin, it is a punishment. And this is one of the most important lessons of this outgoing century’s wide-ranging experiments in good and evil.

In the place that I come from, society was composed of three simple categories: the killers, the victims, and the bystanders. During the darkest of times, inside the ghettoes and death camps — and I’m glad that Mrs. Clinton mentioned that we are now commemorating that event, that period, that we are now in the Days of Remembrance — but then, we felt abandoned, forgotten. All of us did.

And our only miserable consolation was that we believed that Auschwitz and Treblinka were closely guarded secrets; that the leaders of the free world did not know what was going on behind those black gates and barbed wire; that they had no knowledge of the war against the Jews that Hitler’s armies and their accomplices waged as part of the war against the Allies.

If they knew, we thought, surely those leaders would have moved heaven and earth to intervene. They would have spoken out with great outrage and conviction. They would have bombed the railways leading to Birkenau, just the railways, just once.

And now we knew, we learned, we discovered that the Pentagon knew, the State Department knew. And the illustrious occupant of the White House then, who was a great leader — and I say it with some anguish and pain, because, today is exactly 54 years marking his death — Franklin Delano Roosevelt died on April the 12th, 1945, so he is very much present to me and to us.

No doubt, he was a great leader. He mobilized the American people and the world, going into battle, bringing hundreds and thousands of valiant and brave soldiers in America to fight fascism, to fight dictatorship, to fight Hitler. And so many of the young people fell in battle. And, nevertheless, his image in Jewish history — I must say it — his image in Jewish history is flawed.

The depressing tale of the St. Louis is a case in point. Sixty years ago, its human cargo — maybe 1,000 Jews — was turned back to Nazi Germany. And that happened after the Kristallnacht, after the first state sponsored pogrom, with hundreds of Jewish shops destroyed, synagogues burned, thousands of people put in concentration camps. And that ship, which was already on the shores of the United States, was sent back.

I don’t understand. Roosevelt was a good man, with a heart. He understood those who needed help. Why didn’t he allow these refugees to disembark? A thousand people — in America, a great country, the greatest democracy, the most generous of all new nations in modern history. What happened? I don’t understand. Why the indifference, on the highest level, to the suffering of the victims?

But then, there were human beings who were sensitive to our tragedy. Those non-Jews, those Christians, that we called the “Righteous Gentiles,” whose selfless acts of heroism saved the honor of their faith. Why were they so few? Why was there a greater effort to save SS murderers after the war than to save their victims during the war?

Why did some of America’s largest corporations continue to do business with Hitler’s Germany until 1942? It has been suggested, and it was documented, that the Wehrmacht could not have conducted its invasion of France without oil obtained from American sources. How is one to explain their indifference?

And yet, my friends, good things have also happened in this traumatic century: the defeat of Nazism, the collapse of communism, the rebirth of Israel on its ancestral soil, the demise of apartheid, Israel’s peace treaty with Egypt, the peace accord in Ireland. And let us remember the meeting, filled with drama and emotion, between Rabin and Arafat that you, Mr. President, convened in this very place. I was here and I will never forget it.

And then, of course, the joint decision of the United States and NATO to intervene in Kosovo and save those victims, those refugees, those who were uprooted by a man whom I believe that because of his crimes, should be charged with crimes against humanity. But this time, the world was not silent. This time, we do respond. This time, we intervene.

Does it mean that we have learned from the past? Does it mean that society has changed? Has the human being become less indifferent and more human? Have we really learned from our experiences? Are we less insensitive to the plight of victims of ethnic cleansing and other forms of injustices in places near and far? Is today’s justified intervention in Kosovo, led by you, Mr. President, a lasting warning that never again will the deportation, the terrorization of children and their parents be allowed anywhere in the world? Will it discourage other dictators in other lands to do the same?

What about the children? Oh, we see them on television, we read about them in the papers, and we do so with a broken heart. Their fate is always the most tragic, inevitably. When adults wage war, children perish. We see their faces, their eyes. Do we hear their pleas? Do we feel their pain, their agony? Every minute one of them dies of disease, violence, famine. Some of them — so many of them — could be saved.

And so, once again, I think of the young Jewish boy from the Carpathian Mountains. He has accompanied the old man I have become throughout these years of quest and struggle. And together we walk towards the new millennium, carried by profound fear and extraordinary hope.”

Elie Wiesel – April 12, 1999”

Bing Crosby sings Silent Night:

Mother Night, by Kurt Vonnegut

Stride Toward Freedom: The Montgomery Story, by Martin Luther King Jr.

Silence is complicity, Elie Wiesel

https://www.chicagotribune.com/suburbs/ct-evr-column-silence-complicity-tl-0114-20210111-veij55eprzgufbm2v4idk6mn5y-story.html

https://www.theatlantic.com/politics/archive/2021/01/republicans-are-already-rewriting-trump-years/617715/

https://jacobinmag.com/2016/12/meaning-christmas-revolution-oppressed-kierkegaard

     Ever feel like somewhere along the line, we chose the wrong future? So do I. 

Buffy the Vampire Slayer Season 3 episode 9 The Wish

Be Careful What You Wish For

Evil Willow

Welcome to the Future

     Just For Fun

Bob Dylan reads The Night Before Christmas

Snow Waltz album, Lindsey Stirling

https://music.youtube.com/playlist?list=OLAK5uy_ndKtZMY0OWD07GE0Ah56_7jOMtK3H5GME

December 23 2024 Historic Doubts Regarding Jesus the Myth Versus Jesus the Man

     In my thirties I realized I had never read the Bible, though I had read into most everything else including the Zen Buddhism and Taoism I was raised with in formal study for ten years beginning at the age of nine, Kabbalah and European grimoires of magic during my teenage years as part of an obsession with Wittgenstein and the idea of language as a field of information which underlies material reality and influenced by the Surrealist William S. Burroughs and the weird variant rituals and magical performances devised by he and my father, the study of Jungian psychology and Joseph Campbell’s comparative mythology from my senior year of high school onward though I read the entire folklore study The Golden Bough by Frasier in sixth grade, a reading through the works of Shankara and Ramakrishna in freshman year at university followed by an apprenticeship with a priestess of Kali in my mid twenties, enthusiasms for Coleridge, Keats, and Blake around the same time, followed by a mad love for the poetry of Rumi which led me into studies of Islam and Sufism, and as I turned thirty I had begun a twin study in Nepal as a monk of the Buddhist Kagyu Vajrayana order and in Kashmir of Islam as a scholar of the Naqshbandi order of Sufism.

     When I realized I had never read the Bible or anything of Christianity other than the splendid Quatrains of T.S. Eliot, because of my revulsion for how it was instrumentalized as theocratic terror and patriarchal sexual terror, crusades and Inquisitions, the Divine Right of Kings, submission to authority, repression of dissent, and the valorization of slavery and imperial conquest both historically and among the hideous Apartheid community of the Reformed Church in which I grew up as an outsider, symbolized for me by the burning of an old woman as a witch when I was a boy by a mob which included fellow children whom I knew from school, I then set forth a plan of study and interrogating historical source materials to answer a question; Who was the historical Jesus, and how does he differ from the mythic Jesus?

     My notes from this project, in part written during my travels through the Holy Land, here follow.

      Who was the historical Jesus, how does he differ from the Jesus of myth, and what did the authors who created him as a character of fiction do to shape him to their own purposes?

      So much of this story is fiction stolen from a broad spectrum of older sources and faiths which Christianity assimilated and replaced, or invented over the last two millennia, that it is difficult to disambiguate between historical and mythic truths which have been presented by authorities in service to power as simple truths without nuance.

      I have never been a Christian, and no member of my immediate family has ever been a Christian while I was living, my mother having left the Church at the age of twelve because a nun broke her finger with a ruler for asking too many questions. She walked out of Catholic school that day and never returned, either to the faith or its institutions of force and control. During her many years of teaching High School English, she always told that story on the first day of school every year, and would then hold up her broken finger to the class and say; “We are not silent. We question authority, and we test all claims of truth.”

      This story of the life of a historical and mythic Jesus I shall try to question, using the instruments of both literary and historical criticism which I normally apply to politics and current events, from original sources.

      The Visit of the Magi bearing gifts to the baby Jesus is a retelling of the visit of Tiridates to the future Emperor Nero.

     Matthew appropriates titles and claims regarding Jesus from the official cult of the Roman god-emperors, part of his idea of Jesus as god rather than a man.

     Matthew also uses the story to explain away the prophecy that the Messiah would be born in Bethlehem with the fact that Jesus was from Nazareth.

     The plot of Herod, setting of the story, is fiction which has no mention in Herodian records.

     On the subject of the baptism of Jesus, the story of the dove as a symbol of the Shekinah or Wisdom is an appropriation of the shamanic trance recorded in the Magical Papyrus of Paris, and typical of magic universally. The story is a vision quest, but not that of Jesus.

     The phrase “son of god” is a title of the Roman Emperor attributed to Jesus by later admirers.

      “Holy Spirit”, an appropriation from the Hebrew Shekinah which erases the feminine half of the original deities, is another term from Egyptian magic.

     The bird which deifies baby Jesus in the story is a messenger of the gods in Egyptian myth, like the Greco-Roman Hermes, which also grants powers of mystical flight to the heavens and resurrection of the spirit after death.

     This is also the origin of the belief, popular during his life, that Jesus was possessed by the Spirit of the Air, Beelzebub.

     Jesus “could do no miracles” in his hometown, because his miracles all relied on the belief of his audiences, and those who actually knew him knew he had no magic powers at all. It is the belief of the subject, not the powers of the psychosomatic healer, which are at work in his miracles, though they were also not performed by Jesus historically but appropriated from the miracles or medicine shows of others.

     Jesus says “Your faith has healed you”, also he is unable to do miracles in the presence of the uncredulous.

     This was before his followers, long after his death, invented the story of the virgin birth appropriated from Hellenic sources to deify him.

     Jesus’ hostile attitudes toward his mother and other family are understandable for a boy who was well known to be an illegitimate bastard of a Roman soldier.  

     The mythic Jesus shares several symbols in common with the shadow figure in Jungian terms. Like Prometheus, he defies the Law of the gods to bring the sacred fire to humankind, is torn apart in the Passion like the Old King in alchemy and remade, an eternal recurrence of dissolution and rebirth as punishment also similar to Loki. He is a light bringer, like Lucifer, and like the Instructor or serpent in the Garden of Eden with which he is identified renews himself in shedding his skin.

    Symbols of the Christ figure or mythic Jesus include the viper, raven, lion, night-heron, eagle, and fish.

     The fish as a symbol of Christ identifies him with Saturn, the cannibal father of the gods whose festival Christmas appropriates.

     The fish or ichthys is also a symbol of the Babylonia fish god Oannes. In India the fish symbolizes the Redeemer Mari. The Thracian Riders had a Eucharistic fish rite, as did the Phoenician fish goddess Atargatus.

     Saturn is the Star of Israel, meaning justice, which is set atop our Christmas trees. The Sabbath is held on Saturn’s Day, and both Saturn and Ialdabaoth, the highest arcon, had lion’s faces.

     Saturn is a “black star” identified with the Dragon or Leviathan, and a symbol of the Demiurge which creates the universe.

     Saturn is also identified with the ass, Israel’s totem god as well as that of the Syrian donkey god whose title Jesus sometimes uses when invoking god.

     Also a symbol of the sun god and of Apep and Set in Egypt.

     It is possible to interpret the mythic Jesus as having a double nature, one of heaven and one of the depths, which echoes the relationship of the historical Jesus and his twin brother Thomas, and his story one of integration and becoming whole.

     In the Pistus Sophia, Mary says that a spirit descended to Jesus as a child, an exact doppelganger, and when Jesus kissed the spirit they became one.

     The Temptation, then, is clearly a struggle to wholeness with the Shadow or unconscious self, who like the Toad Nietzsche feared he must swallow we must embrace or be possessed by as an intrusive force.

     Christ is called the fish to identify him as an indwelling presence in the depths of the oceanic Great Mother, a light in the vast darkness of the sea. He is born in Pisces, dies as a lamb in Aries, and describes the procession of the equinoxes, displaying his relation to both hunting and gathering mythologies. His followers are fishes and “fishers of men”, he feeds multitudes with fish and is himself eaten as a fish, and whole followers were named pisciculi or Little Fishes.

     Advent, Christmas, and Epiphany follow the universal pattern of mystery religions of rebirth; he is a type of Osirus and of Odin, hanging on the Tree of Life at Midwinter to renew the earth.

     Baptism by water is a recapitulation of this mystery, and a rebirth; “You were buried with him in baptism, in which you were also raised with him”, Col. 2:12.

     The water of baptism reenacts birth and symbolizes the universal congress of potentialities, which precedes all form and creation. Christ is clearly immersed in the transpersonal psyche.

     “In mysteries of rebirth, the individual is initiated by the spirit mother, the feminine creative principle. This is the totality of nature in its original unity, from which all life arises and unfolds, assuming in its highest transformation the form of spirit,” as Newman writes.

     Jonah “sees the light” which is Christ in the belly of the sea monster. As the son of the Shekinah and her figure as Mary, whose designation as a virgin refers to the original meaning of the word as “a woman under her own authority”, Jesus has a shared authority to baptize others with the Holy Spirit, where John had only symbolic water.

     During his own baptism in a vision, Jesus sees the Holy Spirit or power of the Shekinah descending from the heavens as a dove, and thereafter commands spirits and heals in the name of the Mother.

     Christ thus re-enacts the Lekha Dodi as performed in Jerusalem, restoring the Shekinah to Israel as does every Jewish home on the Sabbath. When he says; “There is no approach to the Father, but through me,” he means there is no approach to the Father but through the Mother, symbolized by the dove.

     Images of the Bride of God as Wisdom or the Shekinah include Hosea 2:19, Amos 5:2, Isaiah 1:8 and 10:32, Jeremiah 4:31, 18:13, and 15, Lamentations 1:15 and 2:13, Micah 4:10, Zephaniah 3:14 and 15, Zechariah 2:10 and 9:9,  Baruch 3:9 to 4:1, Ecclesiasticus, and the Song of Solomon.

     In Ecclesiasticus, Wisdom’s descent into the Abyss parallels the underworld journey of Anath, the virgin goddess of Canaan and a probable original version of the Jewish goddess.

    Before 600 BC, Jerusalem harbored worshippers of Astarte, who bears the title Queen of Heaven which became part of the Shekinah and later of Mary’s myth, a faith discovered by Jeremiah in Egypt and assimilated into Judaism, J 7:18 and 44:15-19.

     Much of the story of Judaism is of its interdependence with and assimilation of Egyptian mythology, which was swallowed entire by Christianity as a third epoch of faith. Another is the civilizational shift as patriarchy replaced the original matriarchal faiths as interrogated by Maria Gimbutas.

     A stele of Anath’s faith in Egypt hails her as “Queen of Heaven and master of all the gods,” titles assimilated to the figure of Mary Theotikos or God-Bearer.

       Papyri from the 5th century BC show Jews at Aswan worshipped Yahweh and Anath together in the same temple, origin of the twin altars of Yahweh and the Shekinah in later Judaism.

     A Phoenician inscription on Cyprus reads; “To Anath, strength of Life.” Here she was equated with Athene, both virgin warriors.

     In Sumeria, she is Nin-Kursag the Life Giver, Mother of All, Queen of the Gods, and also Inanna.

     In Babylon she had a monstrous form before creation, and a bright one after as Ishtar.

     Syrians worshipped her as Astarte, a version of Asherah.

     In Egypt she was primarily Neith, and secondarily Isis.

     In Asia Minor she appears as Cybele, Lady of the Animals.

      In Rome she was Diana, Lady of the Moon.

     Over time and in practice, all of these myths and forms of the Great Mother became one, assimilated into Christianity as the Mother of God and her sacrificial son, Baal and Asherath, Isis and Osirus, Cybele and Attis, Mary and Jesus, and all of these reflections of Yahweh and the Shekinah as a quaternity.

     Beside the vast question of sources and the transformations of meaning over time with assimilation of previous mythologies, any Biblical scholarship must wrestle with the numerous questions of contradictions in statements of fact arising both from differing ideologies and intentions on the part of the authors of the gospels and the time frame as they were written between forty and 70 years after the death of Jesus, and the inventor of Christianity as a religion, Paul, had never met him and freely reimagined Jesus as a literary character drawn from classical mystery faiths.

     Did Jesus disrupt the temple market at the start of his career as in John 2:13-16, or at the end as in Mark 11:15-17?

     Was he crucified before as in John 18:27 or after the Passover meal?

     Beyond discrepancies in the narrative, there is the question of whether the four gospels originating from the Q document were designed to obscure rather than reveal, to evade Roman authorities? Clearly those who wrote of the secret doctrines shared by Jesus only with his disciples, called the Keys to the Kingdom, summoning spirits and opening gateways to imaginal realms, believed so. There are over twenty fragments of works repressed by the Church in the Apocrypha of the New Testament.

     Some changes in translation were deliberate as well; changing “young woman” and “woman under her own authority beholden to no man” as descriptors of Mary to “virgin” in the sexual sense move Jesus into the space of a Greek demigod, often born of a virgin.

     “Almah” in Hebrew means “young woman”, which during the third century translation into Greek was given as “parthenoi” or virgin. This was based on a translation of Isaiah 7:14, and found only in Matthew 1:23, a deliberate gloss as parthenoi cannot be derived from almah. The story we know as the Bible is filled with such misdirections and falsifications.

     Jesus was never referred to as Son of the Virgin, and there are reasons for this. Court records of Rabbi Eliezar name Miriam the Hairdresser as an adultress with a Sidonian archer in the Roman legion named Tiberius Julius Abdes Pantera, who while stationed in Palestine became the father of her twin sons Thomas and Jesus. There is only one individual soldier by that name in Imperial records, and he is buried at Bingerbruck in Germany. The mother of Jesus was also prosecuted in Roman court as an adultress by the family of her husband Joseph.

     Jesus ben Pantera figures in Rabbinical literature as a healer. His mother is recorded as subsequently making her living by spinning while wandering in exile as an adultress.

     When the book of Matthew gives the genealogy of Jesus as “son of Mary” rather than of Joseph, it clearly means father unlawful. The forebears list includes only four other women; Rahab, the madam of a brothel, Tamar, a temple prostitute whose children were born of incest, Ruth who was a fornicator, and Bathsheba, another adultress. The meaning here is quite clear.

      We have two truths, of a historical Jesus who was the illegitimate son of a Roman soldier, and of a mythic Jesus born of a virgin and a god.

      The birth story in the Gospels is also unreliable and contradictory; did the good news of his birth come to Joseph in a dream as in Mt, or did the angel Gabriel bring it to Mary as in Luke?

     In Luke Mary and Joseph travel to Bethlehem for a Roman census, in Matthew they already lived in Bethlehem; both cannot be true.

     The census under Quirinus’ Governorship did not take place until 6 AD at the earliest possible date, when Judea came under Roman rule.

     In Herodian records there is no mention of killing children; this is a clear fiction stolen from the story of Moses, intended to identify Jesus with Moses as a fellow bearer of God’s word.

     Mary’s Magnificat in Luke 1:46-55 is an obvious retelling of the song of Hannah in 1 Samuel 2:1-10, and she is closely modeled on Hannah generally in Luke.

     What may we say of the myth of Christ as a literary character without ambiguity, once he is freed from the limits of the historical Jesus?

     Christ is the Logos or Word of God, which I identify as the undiscovered universal language of Wittgenstein and James Joyce, the Primary Imagination of Coleridge, the alam al mythal of Ibn Arabi, and the Bardo in Buddhism. Christianity appropriated the idea of the Logos from Philo of Alexandria, a Jew, and from the tradition of Platonic philosophy which continued to shape the new faith.

     Christianity split the Queen of Heaven into two figures, mother and wife of Jesus, to circumvent the classical configuration of the avatar of the Infinite and sacrificial man-god being both the son and husband of the goddess as it was originally throughout the ancient world.

     Mary is the English equivalent of the Hebrew Miriam, name of both the mother of Jesus and of the Magdalene who is now generally imagined to have been his wife. But Mary or Miriam was not a personal name at all, but a title; the Egyptian prefix meri- combined with the Hebrew Yam as a name of God to produce Meri-Yam, Beloved of God, a title of the Shekinah.

     It is a title shared by the Magdalene, who since Robert Graves book King Jesus has been thought of as his bride at the Wedding at Cana, to fullfill the requirements of Davidic kingship. I myself regard the idea of Jesus as the legal heir of the throne of Israel as beyond the chance of possibility. He was the despised bastard child of an enemy soldier, and there are four other breaks in the line of succession as given, so not only was he perceived as illegitimate and possibly as a non-Jew, the claim of Davidic kingship is counterfactual.

     Christian mythology casts Jesus in the role of a classical dying and resurrected man-god; Jesus is Baal to Asherath, Adonis to Aphrodite, Attis to Cybele, Osirus to Isis, and also Orpheus who descends to the underworld to redeem the dead, Thoth-Hermes who is a guide of the soul, and the god of ecstatic trance and poetic vision, Dionysus.

     The syncretic nature and construction of Christianity guaranteed its success as an instrument of assimilation and the imperial conquest and dominion of the Roman Empire. This was the true purpose and design of its inventor, Paul of Tarsus, whose mission as an agent of the empire was to transform a Jewish independence and anti-colonial insurrection into a tool of subjugation and control.

     There are also problems with the narrative which bear directly on the identification of Jesus with the Messiah of Judaism and of being the Son of God.

     First, claiming to be the Son of God was not a crime under Jewish law, so the whole story of trial by the Sanhedrin and of the Crucifixion is fictive.

     During the Second Jewish Revolt of 132 AD, Rabbi Akiba acclaimed the rebel leader Simon Bar Kochba; “This is the King Messiah.” Akiba was laughed at, but the claim itself was no offense. 

     Use of the phrase “Son of the Blessed” or “Son of God” in reference to oneself or others was no capital crime, not in Mishnah nor in pre-Mishnah law. These expressions are often found in Jewish literature; the reference to sitting at the right hand of power in Mark 14:62 is no different from King David’s sitting at the right hand of God in Psalm 110:1.

     Therefore the story of the charge of blasphemy against Jesus is fiction, written by a non-Jew with no knowledge of Jewish law.

     The charge which Pilate was compelled to act on was that of being a magician, as Jesus was popularly believed to exorcise demons by the power of Beelzebub which possessed him. In other words, a madman prosecuted as a charlatan.

     When asked; “Which is the first of all commandments?” in Mark 12:29-30, Jesus does not call for belief in himself but repeats the Shema Israel in Deuteronomy 6:4-5, as might any Jew.

     Jesus then offers another commandment; “Love your neighbor as yourself, Mark 12:30. This is a quote from Leviticus 19:18, found again in Ecclesiastes and a paraphrase of the commandment in the Tobit 4:15; “Do to no one what you would not want done to you.”

     Rabbi Hillel, when asked by a gentile to teach him the whole of the Law while he stood on one foot, said; “Whatever is hateful to you, do not do to your fellow man. This is the whole Torah; the rest is commentary. Now go and study.”

     Herein the teachings of Jesus are strictly Jewish within the historical context of its literature, which I would hold as credible to the historical Jesus.

      The mythic Jesus as created by Paul and later authors does not even speak of the Jewish god, but of pagan gods.

     Here we return to the bird in the vision of Jesus, an Egyptian element and messenger of the gods thought to grant spiritual flight and resurrection of the soul after death.

      Similarly, the “Living God” to which Jesus refers as “Io” or donkey is Osirus, sacrificial and ever-resurrecting god who is both son and husband of the Great Mother, and also linked to the Syrian donkey god.

     The Father possibly refers to not one but two gods, a Trickster figure like the serpent or Instructor who is both guardian and guide, and the Living God whose death and rebirth Christ recapitulates.

     During his Vision Quest, Jesus encounters the Instructor, the serpent of Eden who far later was identified with Satan the rebel angel, whom Jesus defeats in a Sphinxian riddle contest, crossing the underworld threshold which he guards and acquiring him as a guardian and familiar. Jesus should always be depicted in art with his Serpent, for from this moment in his story they are linked much as Buddha is depicted with the monkey at his feet who symbolizes his animal nature and is his theriomorphic form.          

     The figure of Christ as Logos belongs to a much later period of neo-Platonic philosophy. This series of transformations over time of the figure of Jesus raises the question of the purpose, origin, and relationships with competing narratives and faiths of the Christian Church.

     There is almost no congruence between the historical Jesus and the myth of Christ invented by his followers. This was largely due to the influence of Paul, who had never met Jesus and was free to imagine him in any way he thought useful to his mission. Paul was before his vision on the road to Damascus a hunter of Christians for the Roman Empire which regarded the new cult as a rebellion, and may have been a Roman intelligence agent throughout his institutionalization of the church whose purpose in inventing the Christian faith as we know it now was to transform a threat into an asset by changing the narrative, as a revolutionary cult of Jewish anticolonial liberation became through Paul’s reimagination a classical cult of a sacrificial man-god which authorized the Imperial state.

     In any case this was certainly the effect of Paul’s intervention in history.

     Paul waged a campaign against the churches founded by the family of Jesus, his twin brother Thomas who by 4 AD was in India and founded the Church which the Portuguese were surprised to discover in 1498, the Church of his elder brother James in Jerusalem, and the Nazarean Church founded by his mother in Syria, historically important because originally this was the Church of the Prophet Mohammed, and the idea of Jesus as a prophet and not a god in the Quran originates with the Nazareans in Syria.

     Paul and the Church he founded suppressed or falsified the story of Jesus as an instrument of political power; a close reading of the life of Jesus reveals the process of his assimilation to Hellenic mystery faiths and instrumentalization to  the legitimation of Roman Imperial colonial rule.

     Only in those Churches outside the Church of Rome did any reliable account of his teaching truly survive; in India, Syria, Persia, Egypt, and Ireland.

     I believe it is more useful to us to read “Jesus the Messiah” as Jesus the Liberator.

     Here we must question the idea of Messiah to mean King of Israel, and the claim to Jesus to the throne as championed so memorably by Robert Graves.

     This is not unique; every King of Israel of the House of David is referred to as a Messiah.

     Many pretenders to the throne assumed royal titles and privileges; Messiah was a claim of rulership and not of divinity.

     Herod, a non Jew ruling in the name of a Roman Emperor who required worship as a god, set the stage for a Davidic restoration and anticolonial revolt.

     Luke and Matthew attempt to legitimize the claim of Jesus to Davidic kingship by citing a genealogy broken by four women, and fail to mention that Jesus was well known not as a royal prince but as the bastard of an enemy soldier whose mother was exiled as an adultress.

     Regarding the social position and class membership of Jesus, which would have been crucial to his later leading an all-class revolution against the Empire, carpenter in Greek means a craft or guild master; skilled labor probably owning his own shop and tools and with apprentices.

     Jesus was literate in Pharisaic sources, not a professional scholar or Rabbi but educated and middle class. His stepfather Joseph was also a carpenter, so this was a family trade in which he grew up.

     Some of Jesus’ followers were wealthy and influential members of the elite; Joseph of Arimathea, Nicodemus, and Joanna, wife of Herod’s steward.

      Matthew and Mark describe the Wedding at Canae as a royal wedding; the 300 denari worth of spikenard alone would be nearly ten thousand pounds Sterling today. John states that Mary of Bethany performed the ritual, sister of Lazarus. The following day Jesus entered Jerusalem in a triumphal parade like a victorious Roman general, which was attended by anti-Herodian partisans and like a royal investiture.

     The Apostles provide an illuminating window into the social and political context of the life of Jesus, and the character of his acts. Here emerges a historical Jesus with whom I can identify and find common cause.

     Simon the Zealot, as named in the Acts and in Luke, among a number of the Apostles so identified, Zealot being a member of the revolutionary council at war with the Roman Empire and engaged in struggle against the Vichy regime of Herod.

    Simon bar Jonas as given in John, a name meaning Simon the Anarchist.

     Simon Called Peter, a man operating under an alias meaning the Rock.

     Of course there is Judas Iscariot of whom we have the beautiful Gospel of Judas, the Sicari or Daggermen being an organization of assassins.

     Luke the Doctor, who wrote of Paul’s conversion while in prison together in Rome. Paul broke with the Nazarean churches which held that Jesus was a man and not divine, and created Christianity from fragments of Mithraism, the cult of the Roman army, as well as the Egyptian cult of Osirus, and others including the Orphic Mysteries and faiths of Tammuz and Zoroaster.

     Thomas the Twin, twin brother of Jesus who traveled through Parthia, Persia, and India founding churches, and died at Mylapore in India near Madras.

    James the Just, elder brother of Jesus and head of the church in Jerusalem. Simeonon, cousin of Jesus, assumed control of the Nazarean Church after the execution of James by Rome as a revolutionary, and moved the church to Syria and Iraq. The Prophet Mohammed was a member, and the Quran reflects its doctrines.

     Mary Magdalene, presumed wife of Jesus, buried in a tomb owned by Joseph of Arimathea with other relatives and notable characters from the story. Her Gospel is interesting indeed.

     Jesus of course escaped capture by Rome at the Battle of Gethsemane when a cohort of the legion raided his base of freedom fighters, the whole idea and narrative of his Trial and Crucifixion being fictional; Jesus is enshrined where he died in Kashmir, in full Roman armor.

    Regarding how he was understood by his followers decades after the failure of his independence revolution and escape, in the stories written by them Jesus was crucified between two Lestai or freedom fighters.

     Acts 21:20 claims that the Christians of Jerusalem were known as “Zealots for the Law” meaning Jewish rather than Roman law.

    With disambiguation of the historical from the mythic Jesus arises the question of his miracles and exorcisms, and of his possession or madness.  

     In John 7:20 and 8:52 a crowd says of him; “You have a demon,” meaning he was a madman but also reflecting the popular idea of him as being possessed by Beelzebub. John 10:20 says “He has a demon and is insane,” Luke 4:23 has “Doctor, heal thyself.”

      Other sources in which Jesus is thought to heal the possessed or mad through command of a demon which possesses him include Matthew 9:34, 10:25, and 12:27, Luke 11:19, and John 8:48. Obviously his traveling medicine show was quite memorable; it was his recruiting tool for freedom fighters.

     The phrase “the Holy Spirit” is sometimes used like calling the sidhe the Little Folk in Ireland or the Fates the Kindly Ones; the followers of Jesus did not wish to anger the demon which possessed him.

     Mark 6:14 is a prayer to Horus stolen directly from Egyptian sources.

     Jesus was during his ministry or medicine show thought by his followers to own the spirit by which John the Baptist had performed similar miracle cures.

     Jesus never claims to be sent by god, never uses “thus saith the lord” to authorize his own words. Only once in the Gospels does he call himself; “Christ, son of the Blessed”, and this is an invention of the author of Mark 14:6. In fact Jesus avoids direct questions of this kind.

     The claim of his divinity as a sacrificial man-god hinges on the Night Trial and Crucifixion, which is an impossibility. This is claimed to occur during Passover, when Jews cannot leave their homes, and as I have pointed point, claiming to be the Messiah is not blasphemy. Blasphemy would have been punished by stoning, not being handed over to a foreign occupier.

     Roman records charge him with using a title of the Roman Emperor and as a charlatan and magician.

     The account in John is more accurate; there is no trial before the Sanhedrin, and no Messianic claims which would have bothered no one. This version of events has Jesus arrested at a nocturnal meeting, and his followers were armed.

    Jesus was identified by his tattoos or tribal scarification, the “marks of Jesus” which he gave to at least one of his disciples; this is interesting because you cannot be buried in a Jewish cemetery if you have a tattoo. This was an act of defiance which would have made him an Outsider, and not a member of the Jewish community much less a leader of it.

     Jesus promises to send a “spirit of truth” to “be in you” and “foretell things to come” after his death, John 14:16 and 26.

     In John 20 and 22 he sends a spirit into his followers by blowing on them. This conferred the power to exorcise demons or cure illness to his followers, who cast out demons by his name in Luke 10:17.

     His disciples also practiced black magic, sending demons into enemies in I Corinthians 5:33.

     Jesus clearly sends the spirit of Satan to Judas in the communion bread during the Last Supper; “I have judged to give him to Satan for destruction.”

     To shake the dust from ones shoes is the casting of a curse.

     Jesus used dividing spells to set followers against their families so they would come under his power in Matthew 10:35. Also, conversion was won by use of love spells.

     Cures of psychosomatic illnesses, quieting hysterics, and rousing from hysterical coma or raising the dead were among the tricks of his medicine show used to win followers.

     Some of the miracles of Jesus are simple retellings of cures from the life of Apollonius; for example, the story of the Youth of Nain parallels Apollonius’ raising of a dead girl in Lucian.

     Jesus calming a storm is appropriated from the lives of Pythagoras and Empedocles.

     The feeding of multitudes miracles are literary fictions intended to compare him with Elisha, who fed a hundred where Jesus fed thousands.

     Turning water to wine is a story borrowed from the Dionysian festival at Sidon.

     The escapes and invisibility spell of Jesus is also appropriated from Apollonius, who escaped the court of Domitian.

    In Matthew 16:19 Jesus gives his disciples the Keys to the Kingdom Within; powers to “bind” and “loose” or command spirits.

     The title “Son of the Living God” belongs to Osirus, the direct model of the mythic Jesus; and also associated with Iao, the Sacred Donkey whom he invokes.

    There are 232 miracles in the synoptic gospels, omitting all parallels in Matthew and Luke to Mark, all in Luke to Matthew, and all general prophecies.

     A number of Dionysian elements drive the narrative of Jesus’ story; the symbolic cannibalism of the Eucharist has no precedents in Judaism, but recalls the rites of the Bacchae and the rituals of Dionysus. Jesus used dancing, feasts, and wine in ritual performances throughout his traveling medicine show, and if he or his followers intended to create a cult of ecstatic trance much becomes clear.

     The visions of the Disciples, of Jesus walking on water, flying, meeting the prophets on the mountain, are cases of visions induced by hallucinogens administered surreptiously at communion or feasts and proclaimed as miracles.

     The early Church offered feasts, dancing, wine, often communal living, visions and spectacles of healing and exorcism; possibly also the original version of the Electric Kool Aid Acid Test.

      The exorcisms were clear and specific; “This kind cannot be made to leave by anything but a secret prayer”, Mark 9:28.

     In Mark 1:12, “the spirit drove him to the wilderness”; after the Temptation “angels served” him, as he had won the command of spirits.

     The Temptation is an apologetic story intended to explain away the fact that Jesus did nothing expected of the Messiah; not the military conquest of anywhere, providing food for all, or abolishing death and disease.

     The god by which Jesus conjures, Io, donkey god of the dead in Egyptian and Essene faiths, who was cast into the abyss on which the city of Qumran is built.

     I do not believe the claim that Jesus was a member of the Essene community, and the Essene Teacher of Righteousness lived a hundred years too soon to be identical with Jesus, though he or some of the authors of the gospels were clearly influenced by Essene doctrines.

     Jesus also conjured by command of Obot, spirits of the Underworld, ghosts or gods like that conjured by the Witch of Endor. “Son of God” was in some cases originally “son of Ob” or of Spirits, denoting that he had undergone a shamanic underworld initiation and was possessed by and in command of spirits.

     What did Jesus teach? His faith or system of magic seems to me to consist of a series of mystery initiations like those throughout the classical world; rites for acquiring a spirit guardian, secret names of Powers by which to conjure, and the rites of vision by which to travel to imaginal realms as described in the Kabala, the ascent of the soul through the Tree of Life. Herein disciples escaped the bounds of Mosaic Law by awakening an inner Adamic man beyond sin, becoming gods.

    The problem with this is that Jesus never wrote anything; we have only what is said about him by others, all of whom have their own motives and their own idea of Jesus. The Jesus of Gnostic and Neo-Platonic philosophers is a philosopher bearing secret wisdoms and often a magician as well, the Jesus of anticolonial revolutionaries is an ideologist of revolutionary struggle, and the Jesus of tyrants is a tyrant.

     The Jesus of Paul, the Christian faith he invented, and the Church which he founded are something else entirely. And inescapable.

     We could do much worse than follow the path of Tolstoy, who made the Sermon on the Mount the whole of his faith and basis of his work in the world. Regardless of who Jesus was or what the historical Jesus may or may not have said and done, the Sermon on the Mount is worthy of the Infinite and as guidance in becoming human.

     If so, the Jesus whom we aspire to realize in our lives as the Imitation of Christ or otherwise taught universal brotherhood and love, nonviolence, and the equality of all human beings.

    Beyond this we have only the Wilderness of Mirrors and the legacies of our history.

     Ascending and descending,

The Angels move in two directions

Along Jacob’s Ladder,

-Light and darkness conjoined.

     Climb this Ladder

The above and the below,

Which is the body of

The Unknowable Infinite!

     Anything can be an Angel,

Were we to wrestle it.

     In the dance of the historical and mythic Jesuses we now trade partners to question the implications of his teachings as philosophy.

     First is the Inclusive Principle, which paraphrases Rabbi Hillel who is the primary source of things the historical Jesus might have actually said; “You shall love the lord god with all your heart, all your soul, all your mind”, Matthew 22:37. This is identical to Isaiah’s First Principle, the Unity of Being, which establishes a three part modality of being with soul as a unifying force between eros and logos.

    Second is the direct commandment “You shall love your neighbor as yourself” in Matthew 22:39, which reinforces the Inclusive Principle.

    The Infinite is in this ideology a gestalt or universal wholeness, which underlies our reality and our individual souls; an idea familiar as Jung’s collective unconscious, Coleridge’s Primary Imagination, ibn Arabi’s alam al mythal, and the Bardo in Tibetan Buddhism. Herein love is boundless.

      These two ideas are both a metaphysics and an ethics; each of us is an image of the Infinite which we bear within us, and our actions toward one another should honor the Infinite within the other.

        The idea of New Creation in Christianity, that we are returned to the sinless state of Adam before the Fall in Christ, is a prototype of the Doctrine of Impermanence in Islam, borrowed from Maimonides, that man is free though the Infinite is timeless and limitless because God destroys and recreates the universe with each moment, and God cannot know the future til it happens.

     So, what function does Christ serve which is unique?

     Not the redemption from sin, for he is unnecessary for this; but the union of opposites and restoration of balance through transformative processes of the Tree of Life as a Universal Man who represents us all as we mount through its spheres and subsume their qualities. 

    As Isaiah 53:5, “He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” is referenced by Rabbi Shimon; “When God wants to heal the world, he strikes one righteous man with affliction, through him bringing healing to all.”

     In other words, in Judaism there is nothing unique or special about what Christian doctrine calls substitutive atonement, nor of the story of the Passion which is central to Christianity; it is a role which may be performed by anyone. The world is redeemed through any ordinary human, who is merely righteous, in each generation; whereas the importance of the Christ figure for Christians is that he performs the roles of the sin eater, scapegoat, and sacrifice. The uniqueness of Jesus as Christ is true for Christians, and no one else.

     So we return to the question of the meaning of calling Jesus the son of god. First, all Jews are sons of God. There is a secondary meaning in Kabbalah where son of god refers to a sephirah called Beauty of Israel.

     “The Blessed Holy One has one son who shines from one end of the world to another. He is a great and mighty tree, whose head reaches toward heaven and whose roots are rooted in the holy ground,“ Zohar 2:105a.

     Here also is another point of divergence, for where in Christianity Jesus is identified with Adam, in Kabbalah the Son of God, meaning all humankind, is identified with the Tree of Life.

     The Cosmology of the Kabbalah symbolized by the Tree of Life contains the following spheres; Keter or nothingness, annihilation, and undifferentiated emanation, Hokmah or Wisdom, Dinah which is the Mother principle or totality of all individuation, Hesed or Love, Gevurah or Power, Fiferet or Beauty which balances Power and Love, Neza or endurance, Hoda or majesty, Yesod or the Axis of the World as written in Proverbs 10:25, Malkuth or the Shekinah and hierosgamos of the divine opposites. Above the sephiroth is the Ein Sof or Unknowable Infinite. Also there is the Knesset Israel, the community of faith; “One who enters must enter through this gate”, Zohar 1:76.

     What have we learned?

     I remain unclear about the idea of god as written in the Bible and primary sources; sometimes it speaks of “obot” or spirits which are the same as gods and demons, sometimes the word used is “ruach”, specifically the ghost of the dead. At other times the specific powers of the Judaic god are invoked by their names, as in Adonai and Jehovah. Sometimes the reference is to the Canaanite donkey god, sometimes it is the Living God, a title of Osirus. Here the epochs of history may be peeled like the layers of an onion to reveal the construction of the idea of the Infinite in Abrahamic faiths as a prose of adaptation and change.

     Was Jesus attempting a syncretic reformation of Judaism from its Egyptian sources, or are the broadly classical sources of the gospels and their Hellenizing authors at work?

     We know that some of the gospels are direct quotes and paraphrases of older sources, the Gospel of John shaped by the Dead Sea Scrolls, Mary’s Magnificat from the story of Hanna, with direct copy of passages from Egyptian magical works. Parts of the story of Jesus are stolen from the lives of pagan magicians, and major elements of Christianity are assimilations from pagan sources, the Mithraic Eucharist being a prime example. 

     What of his miracles?

     Miracles such as the suppression of hysterical symptoms and hallucinations induced by trance and psychotropics in the traveling medicine show of Jesus have been reproduced under laboratory conditions through hypnosis. Many of the skin conditions called leprosy in classical times are now regarded as curable psychosomatic illness. Jesus used a Direct Command technique of hypnosis, ”speaking with authority”, and was himself aware that he healed by suggestion and not through spirit possession; “your belief has healed you”.

     Now as then and commonly throughout the religions of the world, the experience of nonordinary states of consciousness lies at the heart of the religious experience, used to trick people into believing strange things and most especially the words of those who claim to speak for the Infinite. There has always been someone in a gold robe who cons other people into doing the hard and dirty work, who weaponizes faith in service to power and authorizes hierarchies of the Elect as kings, enforcers, and slaves.

     Jesus probably used hallucinogens, initiatory rituals of ecstatic trance and vision, performances of healing and exorcism, and communal feasts to induce these states, as the mystery cults in Malta, Anatolia, and throughout the ancient world did, though psychological manipulation alone can achieve the same results.

    Fundamentalism uses similar methods of thought control today; with speaking in tongues, for example, classic behavioral conditioning techniques of modeling, cueing, and reinforcement train worshippers to self induce hysterical seizure.

     Of course Jesus did perform one true miracle; he led an all-class revolution against the Roman Empire. For some of us, revolutionaries, that’s enough to find him an intriguing and useful model of action.

     I believe nothing which offers others a means of control over me. But I believe in history.

     Such is my Reckoning with Jesus, devil of my childhood, central figure of Christianity which has been a devil to humankind with its kings and crusades and Inquisitions.

    So I wrote half a lifetime ago, from research conducted mainly in Jerusalem after a journey through the Arabian Peninsula and parts of the Frankincense Trail inspired by reading Wilfred Thesiger’s Arabian Sands.

     My objective was to discover the lost historical Jesus beneath the layers of his myth as a fictional character in other people’s stories; to this end I read things written about him by both his friends and his enemies, and traced their sources as best I could.

     During my recent time in Damascus, when not overthrowing the Assad regime or hunting his torturers and the Nazi founded bioweapons programme with its hideous medical experiments at the heart of the regime’s state terror  through the hell of underground prisons, I reread possibly the best and most true account of the invention of Christianity by its founder Paul, Damascus by Christos Tsiolkas. Here follows my review on Goodreads.

    The best books of 2020, the ones we’ll still be reading a thousand years from now, include:

Damascus, Christos Tsiolkas Australia

     A reimagination of the life of St Paul and the origins of his Absurdist Faith and invention of Christ and Christianity, a fiction destined to consume the Roman Empire and replace it with an empire of faith more terrible still, and born of sexual terror, resistance and revolution against state tyranny and imperialist colonialism, and the inchoate vileness of authority and a regime of torture and fear from which the only escape is madness and the only liberation is seizure of power, a power which is corruptive and poisonous and will turn like vipers on those who would use it to subjugate others.

     Christos Tsiolkas has in Damascus given us a rare account in fiction of the true history of Christianity’s founding, an incantation of fearful imagery which recalls William Blake’s poetic reimagination of the Bible, a song of resistance against patriarchy and authorized identities of sex and gender, and an interrogation of the nature of power.

     In part a sustained dialectics of sanity as obedience to authorized identities including those of sex and gender and madness as resistance and liberation which equates to ecstatic vision, and locates the whole of spiritual experience within the domain of self-ownership versus appropriation as revolutionary struggle and offers a unified theory of psychology and political action, the themes of Damascus hold the origins of our civilization in juxtaposition with our own time to discover Faith, Hope, and Love as informing and motivating sources of renewal and transformation.

     A vivid and unforgettable vision of a world divided into masters and slaves, and the emergence of the idea of equality before the Infinite which revolutionized the possibilities of human being, meaning, and value.   

Arabian Sands, Wilfred Thesiger

     What inspired me to take this particular approach to the study of the life of the historical Jesus versus the mythic Jesus of Christianity:

Historic Doubts Relative to Napoleon Bonaparte, Richard Whately

     I read it for the first time when I was about fourteen or fifteen, and enamored of Napoleon as my hero.

     If we free the mythic Jesus from the historical legacies of the crimes committed in his name by tyrants, what is the best possible version of Jesus?

 Four Quartets, T.S. Eliot

The Imitation of Christ, Thomas à Kempis

https://www.goodreads.com/book/show/851393.The_Imitation_of_Christ?ref=nav_sb_ss_1_19

The Kingdom of God Is Within You, Leo Tolstoy   https://www.goodreads.com/book/show/658.The_Kingdom_of_God_Is_Within_You?ref=nav_sb_ss_1_33

     It has recently been suggested by the party of treason and theocratic tyranny and terror in America that we should all read the Bible in public school; this I think an excellent idea, because you cannot understand European art, music, or literature without the Bible, and much of history.

     My problem is with the state authorization of specific interpretations of the Bible; America was in part founded to free us from centuries of religious wars which had come before.

     The question is, how will it be taught?

King James Bible

    If we free the historical Jesus from falsification in service to power, what are some best guesses regarding Jesus the man?

Miracles and Wonder: The Historical Mystery of Jesus, Elaine Pagels

https://www.goodreads.com/book/show/215807543-miracles-and-wonder

Zealot: The Life and Times of Jesus of Nazareth, Reza Aslan

https://www.goodreads.com/book/show/17568801-zealot?ref=rae_6

King Jesus, Robert Graves

https://www.goodreads.com/book/show/456386.King_Jesus?ref=nav_sb_ss_2_11

Jesus the Magician: A Renowned Historian Reveals How Jesus was Viewed by People of His Time, Morton Smith  

https://www.goodreads.com/book/show/18654398-jesus-the-magician

The Historical Jesus: The Life of a Mediterranean Jewish Peasant, John Dominic Crossan

     How did the story of Jesus become a Rashomon Gate of relative and ambiguous truths? How has it been used to shape our civilization?

How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee,

Bart D. Ehrman

https://www.goodreads.com/book/show/20149192-how-jesus-became-god

Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible & Why We Don’t Know About Them, Bart D. Ehrman

https://www.goodreads.com/book/show/6101996-jesus-interrupted?ref=rae_2

Forged: Writing in the Name of God—Why the Bible’s Authors Are Not Who We Think They Are, Bart D. Ehrman

https://www.goodreads.com/book/show/8713068-forged

Lost Christianities: The Battles for Scripture and the Faiths We Never Knew,

Bart D. Ehrman

https://www.goodreads.com/book/show/107273.Lost_Christianities?ref=rae_6

Revelations: Visions, Prophecy, and Politics in the Book of Revelation,

Elaine Pagels

The Quest of the Historical Jesus, Albert Schweitzer

https://www.goodreads.com/book/show/316797.The_Quest_of_the_Historical_Jesus

                The Gnostic Gospels

 The Gnostic Gospels, Elaine Pagels

https://www.goodreads.com/book/show/110763.The_Gnostic_Gospels

 Reading Judas: The Gospel of Judas and the Shaping of Christianity, Elaine Pagels, Karen L. King

https://www.goodreads.com/book/show/54883.Reading_Judas

Beyond Belief: The Secret Gospel of Thomas, Elaine Pagels

https://www.goodreads.com/book/show/386559.Beyond_Belief

The Red Book, Jung

https://www.goodreads.com/book/show/6454477-the-red-book?ref=nav_sb_ss_1_12

The Gnostic Jung and the Seven Sermons to the Dead, Stephan A. Hoeller

December 22 2024 Reclaiming Our History and Ourselves: the Figure of Santa as Healer and Guide of the Soul in Traditional Midwinter Celebrations and the Journey to the Underworld

      Who is Santa Claus, where did he come from, and how did he become a universal figure in our culture associated with Christmas?

     A priest recently became infamous for telling children that Santa was a marketing character for Coca-Cola while performing the role of listening to wishes, a partial historical truth but one which misses the point; the poetic truth is that Santa embodies wishes as vision and as hope.

     He is also far more ancient and subsumes a number of important functions, the origins of the figure of Santa Claus being in rituals of ecstatic trance and vision, underworld journey, and the dispersal of Sami tribal ritual and symbolism.

      What this short film, focused on the use of amanita mushrooms, well documented as the pan-European witch’s flying potion, neglects to mention is that Finnish scout-snipers were employed by Gustave Adolph of Sweden, leader of the Protestants in the Thirty Years War, against the Catholic Holy Roman Empire; and roamed throughout Europe in the first half of the 1600’s, spreading their customs, including Santa, as heroes of the Reformation.

     A wise elder in red and white as a figure of the magic mushroom, in a sled drawn by reindeer, bringing gifts of healing and welcomed with feasts, flying.      

     Santa and the Lord of Misrule who presided over the harvest and midwinter festival of Saturnalia which the Church had appropriated as Christmas are negative spaces of each other, Janus like figures which mirror and were conflated with one another; Santa the bringer of gifts, feasts, and reconnection with the mysteries of the spirit and dream world, and Saturn’s proxy ruler who represents transgression and suspension of laws and limits of the Forbidden and reversals of order and authority, but also an amok time of madness and the dangers of an authoritarian tyranny of whims.

      The Underworld Journey and dream quest element of Santa’s myth, primarily an Orphic ritual of poetic vision and ecstatic trance, are universal in human cultures, and find a parallel in the Greco- Egyptian faith of Asclepius, found throughout the Roman Empire, in which patients entered guided healing states in dream incubation chambers. The historical leader of the Roman community in England after the fall of Imperial dominion, Ambrosius Aurelianus, on whom the literary figure of Merlin was based was a priest of Asclepius. This  faith from the dawn of our civilization of the Serpent of Wisdom and Healing, rooted in oracles and dreams, has modern parallels in the dream navigation and interpretation arts of the Kagyu Vajrayana Tibetan Buddhists, the Naqshbandi Sufis, Jungian psychology, and Surrealism.

     In the words of Jean Genet, who set me on my life’s path in swearing me to the Oath of the Resistance in Beirut 1982; “It takes a long time dreaming in darkness to live with grandeur.”

     This suggests possibilities for reclaiming Christmas as a traditional festival of family and community healing, and a universal celebration of the revisioning of oneself and humankind.

     In this time of reimagination and transformation, we dream new selves and new futures; we destroy and recreate our universes and realities, and free ourselves and each other to explore unknowns. Such times of change offer us new identities as liberation struggle, and emergence from the legacies of our histories.

     Enacting the role of the Lord of Misrule, let us question, expose, mock, and challenge authority; let us transgress the boundaries of the Forbidden, defy our limits and those who would enslave us to their laws and ideas of virtue, and perform the violation of normalities and seizures of power. Let us run amok and be ungovernable.

     Enacting the role of Santa Claus, let us be beneficent dispensers of mercy and compassion, healers of historic and systemic injustices, and champions of the powerless and the dispossessed, the silenced and the erased. Let us dream new dreams, and find the courage to make them real.

      Let us embrace our darkness and discover new possibilities of becoming human.

     Let us be bringers of chaos, joy, transformation, and revolution.

     Merry Christmas to all, and to all a good night; of wonders, raptures, and glorious transformative vision.

https://aeon.co/videos/are-mushrooms-shamans-and-ancient-rituals-at-the-root-of-the-santa-claus-story?fbclid=IwAR31j8M25rvDuQCTGno7xATGZt0EHhP5x8jY2VGp4p5feOcdLL7XPl7BgGo

December 21 2024 This Midwinter Solstice, Confront the Meaninglessness of Life Not With Abjection, Despair, and Helplessness But With the Joy of Total Freedom

     As we enter the Christmas season on this Midwinter Solstice, the day of most profound and deepest darkness, a time much of America will be consumed by orgiastic buying as displays of elite class membership and obligatory feasts often with people we don’t actually like or deeply know, adrift in a universe without imposed values living lives of random chaotic episodes of being which form no grand design, ephemeral and illusory, subjected to totalizing passions and caught in vast invisible systems of falsification, commodification, and dehumanization enslaved to authority and elite hegemonies of wealth, power, and privilege like Charlie Chaplin eaten by the gears of the machine he serves in The Factory, let us confront the meaninglessness of life and the terror of our nothingness not with abjection, despair, and helplessness but with the joy of total freedom.

     When there are no rules, there are no impossibilities.

     On the darkest day, the seasons change.

     Merry Christmas, and don’t forget to run amok and be ungovernable.

     As written by Wendy Syfret, author of The Sunny Nihilist: : How a Meaningless Life Can Make You Truly Happy, in Aeon; “Exhausted by the modern pressure to squeeze meaning out of every moment? Here’s a radical way to reset your priorities.

     In theory, the pursuit of a meaningful life is noble. Foundational concepts of community, ethics, logic, morality, consciousness and equality were born from the investigation of meaning. From Aristotle and Plato to the entire oeuvre of John Hughes, the urge to wrestle with the point of it all has inspired great works of art, literature and film. But today something’s gone awry and the pursuit of meaning inspires more angst than awe. The search has moved from a private pursuit to a marketable product.

     The rise of meaningless meaning

    Let me demonstrate with a game, ‘spot the meaningless meaning’. Next time you’re at the supermarket, pharmacy or really any non-enlightened space of commerce, pay attention to what the products are attempting to offer. One might expect a barrage of quality and utility assurances: ‘these chickpeas are low sodium’, ‘this facemask is non-irritating’. But, increasingly, aspirations are higher. A chocolate bar isn’t skim (skimmed) milk powder and sugar, it’s a chance to create an intergenerational family moment. A lipstick isn’t a bullet of colour to light up a drawn face, but a weapon of radical self-expression.

     Rather than informing a population of philosophically fulfilled, elevated beings, the ubiquity of all this bite-sized meaning has had an adverse effect, fuelling our familiar, modern malaise of dissatisfaction, disconnection and burnout.

     The fixation with making all areas of existence generically meaningful has created exhausting realities where everything suddenly really, really matters. Daily newsletters flood our inboxes, prescribing never-ending tasks and goals to meditate over and mark as complete. In the shower, we listen to podcasts about making this day count, then towel off and cram in a few minutes of mindful journalling about what we managed to meaningfully achieve the day before.

     But as meaning moves from a long-term exploration to a daily metric, it’s creating new problems. When we’re not immediately able to locate meaning in our actions, jobs, relationships and consumer products, we’re left feeling like anxious, empty failures. The once-noble pursuit that built culture and helped us carve out rewarding existences becomes just another task on the endless checklist of a ‘good life’ that we’re never quite able to tick off.

     Nihilism as a solution

     So what’s the alternative? Is the answer to embrace a state of pointless, nihilistic chaos? Yeah, pretty much. At least that’s what’s worked for me.

     For the past few years, I’ve been consumed by nihilism. Reading that, it would be fair to assume things haven’t been peachy. But my descent into the controversial philosophy hasn’t been a grim road of despair and hopelessness. Quite the opposite. It’s become one of the most illuminating and fortifying parts of my life.

     Rejecting the urge to seek and denote meaning to all things has changed the way I assign value and spend time. It has challenged what I focus on and, most importantly, what I disregard. I’ve found that a kind of optimistic or ‘sunny’ nihilism highlights the delicate beauty of existence, the absurdity of life, and the exciting chaos of the everyday. But I’m getting ahead of myself. To understand the power of sunny nihilism, it’s necessary to begin with the philosophy itself.

     The broadest explanation of nihilism argues that life is meaningless and the systems to which we subscribe to give us a sense of purpose – such as religion, politics, traditional family structures or even the notion of absolute truth itself – are fantastical human constructs; inventions to make the randomness of existence feel a little more orderly. Or, as nihilism’s poster boy Friedrich Nietzsche put it: ‘Every belief, every considering something true, is necessarily false because there is simply no true world.’

     Breaking it down further, the American philosopher Donald Crosby divides nihilism into four main forms: moral, epistemological, cosmic and, perhaps the best-known, existential. Moral nihilism rejects fundamental ideas of right and wrong; epistemological nihilism takes issue with absolute truth; cosmic nihilism considers nature to be inherently indifferent and hostile; and finally we reach existential nihilism, in many ways the culmination of all these considerations, which probably keeps most people up at night – the basic idea being that there is no meaning to life, everything is pointless.

     Reading all that, it’s fair to argue that nihilism is kind of a bummer. These ideas do pose the risk of curdling into a kind of toxic nihilism that leaves the individual feeling despondent and overwhelmed. What’s the point of doing anything if nothing matters? If there is no inherent understanding of good and bad, why try to lead a moral life? If everything is pointless, why even get out of bed?

     The cleansing power of sunny nihilism

     While I’ll admit that the message that nothing matters – not your job, god, universe, certainly not what type of canned goods you buy – is an overwhelming thought, it doesn’t have to be. Set against this never-ending obsession with locating (or, too often, purchasing) meaning, it can be liberating.

     When I contemplate life’s pointlessness, I begin by remembering that, in the scope of all human history, I really matter very little (a rather cosmic approach). My issues and concerns are mute. My successes and failures will all be forgotten. As will the achievements and stumbles of everyone around me (existential nihilism at its finest).

     While I may feel dwarfed by the scope of endless and apathetic time, the smallest elements of my life begin to expand. If nothing matters long-term, my focus shifts to this moment. I understand that the present, however mundane, is as fleeting, temporal, fragile and forgettable as the greatest events in human history.

     Nihilism makes me wonder about what I do and don’t pay attention to. Is what another person thinks of me imbued with greater meaning (or meaninglessness) as compared with a brush of jasmine tumbling over a neighbour’s fence? Not really. So why am I consumed by one while ignoring the other?

     By his own description, Nietzsche ‘philosophise[d] with a hammer’, breaking open large ideas and challenging his readers to see what could be reformed with the pieces. In this way nihilism, like all philosophies, is a tool to explore parts of our lives. As with any tool, it can be picked up and put down, used to create or destroy; outcomes and executions are dependent on the user’s intent. It is up to you to decide if you will fall into the destructive grooves of toxic nihilism, or opt for something a little lighter. You may not have a purpose, but you do have agency. It’s this reading of nihilism that I think about when considering a life without meaning.

     But how does one go about picking up such a tool and using it in a positive way? This Guide will help you embrace sunny nihilism and avoid its toxic alternative.

     Think it through

     Understand the difference between passive and active forms of nihilism

     The challenges posed by nihilism weren’t lost on Nietzsche, who had an elegant way of explaining how the philosophy can serve as a destructive or constructive force. According to him, passive nihilists absorb the messages of meaninglessness and are threatened. They fear the void so scramble to fill it by indulging in any offering of it. As Nolen Gertz wrote in Aeon in 2020, this form of blind self-protection is a ‘dangerous form of self-destruction’.

     He added: ‘To believe just for the sake of believing in something can lead to a superficial existence, to the complacent acceptance of believing anything believed by others, because believing in something (even if it turns out to be nothing worth believing in) will be seen by the passive nihilist as preferable to taking the risk of not believing in anything …’

     Which is how we end up back in the trap of meaningless meaning. Or standing in the supermarket aisle, trying to convince ourselves that a can of chickpeas really does matter.

     As a more constructive alternative, Nietzsche ushered individuals to evolve into active nihilists. That is, to stare into the abyss and see the absence of meaning not as a tragedy but as an opportunity. To consider it a space to fill with your own values, to define how you want to be in the world and what you believe to be true. An active nihilist isn’t intimidated by chaos, they recognise it as a chance to create something new and better.

     In my own journey toward sunny nihilism, I landed somewhere in the middle. I wasn’t horrified by a lack of absolute truth, but I also didn’t rush to write my own. Rather, I chose to pause, stare into the void, and consider the freedom of nothingness.

     Stay alert to meaningless meaning

     Whereas nihilism can prompt reflection and widen your view on existence, the commercial hijacking of meaning plays into the vulnerabilities of the passive nihilist, contributing to our era’s epidemic of self-obsessed selfishness. It not only encourages you to centre every action around yourself, but it deceptively presents this as a noble act. When you embrace this kind of personal mythmaking, you give yourself permission to spend a lot of time thinking about your own life, actions and experiences.

     Speaking to Politico magazine in 2020, Virginia Heffernan, the author of Magic and Loss: The Internet as Art (2016), said: ‘the recent fantasy of “optimising” a life – for peak performance, productivity, efficiency – has created a cottage industry that tries to make the dreariest possible lives sound heroic.’

     To help you avoid this decadent trap, it is worth being vigilant of, and guarding against, the ways the world is trying to convince you that you’re partaking in a sacred act – by positioning every brand, product or service as somehow meaningful.

     Are those period undies really a symbol of rebellion, or just a convenient sanitary product? Does the bottle of hot sauce in my fridge truly mark me as an iconoclastic thrill-seeker, or just indicate a robust gut flora? Is my bank really helping me invest in family values and community, or do I just appreciate the low fees if I deposit a set amount each month?

     While writing this article, I was conveniently served an advert for ‘Florence by Mills’, the new teen skincare range from the actress Millie Bobby Brown (I appreciate the algorithm recognising my youthful spirit). The entire range is clad in the familiar pastel colours and toothless message of ‘empowering young people through something something’ of so many personal care products. But the ‘Feed Your Soul Love U a Latte’ mask stood out in particular. Turns out it’s never too young to preach that enlightenment can be achieved in a 15-minute topical treatment.

     I hope that the young people browsing these products are resilient enough to not fall into such narratives; that they’re able to pause to ask what these cheap exchanges are calling on them to invest emotionally or financially. Will this purchase make them happy, or is it an example of what Heffernan cautioned against when she said we were out to make ‘the dreariest possible lives sound heroic’?

     Recognise the happy side of nihilism

     When promoting nihilism as the antidote to the commercialisation of meaning, I tend to meet the same repeated questions: if there’s no point, then why do anything? Why get out of bed? Wash your hair? Treat another person with kindness? Not fall into a quivering heap?

     I’m reminded of an episode of the Netflix sitcom The Good Place (2016-20). Chidi – a character who happens to be a moral philosopher – has the kind of existential crisis that inspires these queries. During his breakdown, he walks a classroom of philosophy students down the major paths where humanity has attempted to locate meaning and understand how to live an ‘ethical life’. After cycling through the arguments of virtue ethics, consequentialism and deontology, he finally declares that all these pathways to meaning lead nowhere (it’s worth watching the show to hear Chidi explain why) before concluding that nihilism is the only logical philosophical view – at which point he has a full meltdown.

     While I love Chidi, I find the scene frustrating for how narrowly it presents this cause and effect. Such a response has always puzzled me. After all, did you get out of bed this morning to search for the meaning of life or for a cup of coffee? Again, are such grand questions really bringing such grand comforts?

     In contrast to Chidi, another pop-culture figure shows how nihilism can inspire greater happiness. In the film The Beach Bum (2019), Matthew McConaughey plays Moondog, an epicurean, once-iconic, Florida-based writer. His is a woozy and colourful tale of excess and hedonism that involves a lot of drinking, drugs, avoided responsibility, and sex. All of which are indulged in with few consequences.

     Watching The Beach Bum, you feel you’ve seen this movie before, you know to wait for the fall, when Moondog will collapse under the weight of his shirked responsibilities and the system will catch up to him. Except the fall never comes. After seeing it at South by Southwest film festival, the critic Hazem Fahmy wrote: ‘Rather than simply not address these issues, the film goes out of its way to remind us that nothing in this strange dimension truly matters.’

     Moondog doesn’t care about anything, he lives for pleasure. Towards the end of the film, he outlines his life’s mantra to a reporter: ‘We’re here to have a good time.’ For all this destruction, and clear disregard for rules, values and consequences, Moondog isn’t punished. By the end of the film, he has been awarded a Pulitzer Prize and several million dollars. Although, true to form, he shows they’re meaningless too (I won’t spoil the finale).

     Moondog’s embrace of nihilism demonstrates that, when you stop focusing on a greater point, you’re able to ask simpler but more rewarding questions: what does happiness look like right now? What would give me pleasure today? How can I achieve a sense of satisfaction in this moment? Most of the time, the answers aren’t complex. They’re small delights already at hand – time spent with loved ones, a delicious meal, a walk in nature, a cup of coffee. Or, in Moondog’s case, a lot of booze and parties.

     Nihilism doesn’t have to spiral into selfishness

     Moondog’s experience sounds great to me, but it leads to a second concern surrounding nihilism. It might not make you miserable, but what about everyone who has to hang out with you? If nothing matters, you’re not part of some larger plan and you’re not held accountable by any rulebook. Motivated only by what feels good in the moment, what’s stopping you acting only for your own interests?

     Nietzsche was mindful of these pain points, writing in Beyond Good and Evil (1886): ‘He who fights with monsters might take care lest he thereby become a monster. And if you gaze for long into an abyss, the abyss gazes also into you.’

     Nihilism asks us to toss out meaning and gaze into the void that’s left in its place. But rather than being a simple, terrifying black hole, a void can prompt reflection. It’s a space to be filled with whatever you want. In that way, nihilism can serve as a funhouse mirror, reflecting and distorting your own beliefs. Approach it with pain and fear, and those feelings will be magnified. Go to it looking for a way to excuse gross behaviour, and you’ll find it.

     Stare into the abyss

     Give it a go yourself. Take a moment to truly submit to your own smallness in the Universe. To admit you are meaningless. That you don’t matter. That your name, ego, reputation, family, friends and loves will soon be gone.

     This needn’t be a destructive experience. Once the discomfort passes, and your ego abates, stop to consider – how has your understanding of your own time and energy changed? Is your job really so important when coupled with the knowledge that even the greatest achievements in human history will eventually be lost to time? Are the issues, people or situations that cause you stress or pain actually worth the worry when you remember that no one will ever remember or really be impacted by them?

     The only real impact these earthly concerns have is on what they take you away from: things that may not ‘matter’, but at least bring you joy.

     Focusing on the scale of your own life, and how insignificant it is, also allows you to ask: OK, if I don’t matter, and neither do the issues that take up so much of my time, how does the world show itself differently? If I’m no longer the centre of my own universe, what takes that space?

    You might start wondering what you want to last after you’ve gone, and what needs to be protected and treasured.

     I considered these points recently while witnessing a widely affecting mass collision with nihilism – the delivery of the first images from the James Webb Space Telescope. The shots showed an inconceivable array of distant galaxies that existed billions of years in the past. It was an overwhelming view that crashed into any understanding we have of time, scale and distance – not to mention the potential for life and realities beyond our own. Responding to it, it felt like the whole world had a mass awakening to individual inconsequentialism.

     But the reaction wasn’t mass depression or hopelessness. It was awe. People wondered over the beauty and scale of worlds they could never truly comprehend. They saw how their own lives barely register on a cosmic level, that our own galaxy wasn’t even a blip. This sense of our own meaninglessness was humbling. It didn’t break people’s hearts but excited them, reminded them of the inconceivable beauty and majesty of existence. People felt thankful for being a dot in an endless sky, to be part of this cosmic tapestry, even if just for a meaningless moment.

     It takes guts, but you too might find that the abyss reframes your attention to things you hope will last for a little longer than yourself. Art, community, the people you love, their right to feel safe, respected and well. If you’re looking for somewhere to redirect all this formerly self-involved energy, start there. In place of existential angst, psychological annihilation or selfish abandon, you can find relief in larger causes.

     Try a light meditation on death

     When I’m overwhelmed, remembering that one day I won’t exist makes whatever’s stressing me appear small. Accepting this finality transforms the bland environs I’m ignoring into an overwhelming buffet of smells, sights and experiences that suddenly feel impossibly rare.

     This ‘mindfulness of death’ is central to the work of the artificial intelligence scientist and Buddhist teacher Nikki Mirghafori. To access this feeling, she counsels trying a form of ‘death meditation’ to help confront your fear of death, and experience the strange wonder that can come from that.

     To try it, she instructs meditating with the mantra ‘this could be my last breath’. The theory is that by doing so, you work through the terror a little at a time, observing what comes to the surface during the practice and confronting each fear until you eventually reach a place of peace.

     Mirghafori posits that, by accepting your own mortality and facing life’s impermanence, you can align the way you live with your truest values. It’s many people’s lack of interest in contemplating death – and as such, how precious and fleeting our lives are – that allows so many to waste their time.

     I can report that this is a terrifying exercise. It’s like rehearsing your final moments, inviting your mind to flood with fear, regret, longing, loss, love and gratitude. When you imagine each breath to be your last, each breath becomes a gift on arrival. Even after you’re done, it’s impossible to not enter the rest of your day with a degree of elation at being alive.

     Doing it, I’m reminded of what Epicurus once said: ‘Death does not concern us, because as long as we exist, death is not here. And when it does come, we no longer exist.’ Epicurus didn’t believe in life after death, as either a punishment or a reward. He taught that life and all it could offer was happening to us right now.

     Just as nihilism has become associated with narrow-minded destruction, Epicurus is often synonymous with hedonism and a ceaseless pursuit of selfish pleasures. But in reality, he was certain this kind of living would usher people away from materialism and greed. His ‘pleasure principle’ championed being and doing good, arguing that, with one precious life to enjoy, not a moment should be wasted in guilt or anxiety over pain caused to others. The only way to feel truly good was to treat people well.

     Remember pointless pleasures

     I’d like to end by lightening things up a little. One way to refocus on the pointless pleasure that actually forms the bedrock of our lives is to start a ‘nice things’ list. Across the day, make an effort to jot down moments, people and events that make you happy.

     I’ve been doing this for years. Reviewing my own rambling lists, I’m always surprised by the simplicity of the entries: the smell of fresh basil, an excellent joke, two dogs meeting in the street. Alone they are innocuous (and usually overlooked), but together they flavour my days with endless sweetness. Learning to pay attention to them returns me to what actually provides solace in my day, training me to not overlook the now for the promise of the one day.

     So often in the pursuit of greater meaning we erase not only the joy of these forgotten delights, but also their collective power. Yes, a flock of galahs on my nature strip, or crying to a Paul Kelly song, or the spasmodic energy of Junior Bake Off (my most recent entries) are not life-altering – but, taking time to notice and appreciate them, they form the sum of their parts. A handful of treasured beats becomes a good day, a good week, a good year, a good life. Meaningless, sure. Precious, absolutely.

     Key points – How to be a happy nihilist

     The rise of meaningless meaning. The search for meaning used to be a noble pursuit, but it’s become commercialised and now inspires more angst than awe.

Nihilism as a solution. This is the philosophy that says life is meaningless. Handled with care, it can be liberating.

     The cleansing power of sunny nihilism. This is a kind of optimistic nihilism that highlights the delicate beauty of existence, the absurdity of life, and the exciting chaos of the everyday.

     Understand the difference between passive and active forms of nihilism.          

     Passive nihilists scramble to fill the void with anything to hand; active nihilists are undaunted, and fill the space with their own values.

     Stay alert to meaningless meaning. To avoid passive or toxic nihilism, it pays to be vigilant of, and guard against, the ways the world is trying to convince you that you’re partaking in a sacred act.

     Recognise the happy side of nihilism. When you stop focusing on a greater point, you’ll find you can ask simpler but more rewarding questions, such as: what does happiness look like right now?

      Nihilism doesn’t have to spiral into selfishness. When you stare into the abyss, it reframes your attention to things you hope will last for a little longer than yourself.

     Try a light meditation on death. I can report that this is a terrifying exercise. But when you imagine each breath to be your last, each breath becomes a gift on arrival.

     Remember pointless pleasures. From the smell of fresh basil to an excellent joke, start a ‘nice things’ list. Meaningless, sure. Precious, absolutely.

     Why it matters

     The young philosophers embracing nihilism

     For uplifting and earnest examples of nihilism’s application, check out the way younger philosophers are exploring it. Two TEDx talks by teenagers stand out in particular. In 2018, Elias Skjoldborg, a student at Harwood Union High School in Vermont, used the platform to introduce his take on ‘optimistic nihilism’. In short, he argues that if life is meaningless – and we are not pinned to some greater existential task or goal – then we may as well focus on finding happiness during this brief, meaningless flash of consciousness we call existence.

     When he says ‘if you died right now, it wouldn’t really make a difference in the big picture. Had you never been born, nobody would really care,’ he presents it as good news. He adds: ‘That life has no meaning is not a reason … to be sad.’ Rather, he explains, if our lives are needless, then the only directive we have is to figure out how to find happiness in our momentary blip of consciousness. Skjoldborg suggested that his audience get hobbies, help others, solve problems rather than creating them, and just try their best.

     Skjoldborg is not alone in his observations. In his talk a year earlier, Siddharth Gupta, a student at Kodaikanal International School in India, also opened up about how nihilism has helped him. Giving his talk the title ‘Confessions of an Existential Nihilist’, he explained how his belief that life was worthless had given him the ‘opportunity to find meaning in all that I do’.

     Meanwhile, over on YouTube, Khadija Mbowe, a Gambian Canadian vlogger on sociology and media, recently looked at nihilism and absurdism in a video asking if life still had value if it was a meaningless random occurrence within an uncaring universe. Clad in a bright orange graphic T-shirt with matching statement makeup, Mbowe looked like any other luminous member of Gen Z, asking: ‘What does our life, our existence, mean when we don’t believe we’re put here for a reason?’ as easily as if they were reacting to a viral mukbang video. Drawing on references from as broad a field as James Baldwin and RuPaul’s Drag Race, Mbowe asks big questions that don’t lead to dense, depressing answers. Instead, this vlogger’s takes are thoughtful, exploratory and ultimately hopeful.

     Each generation has a tendency to make the case for why their set of circumstances is especially dire. But for young people coming of age during rolling crises of pandemics, climate catastrophes and quaking world economies, they might have a strong case for being particularly hard done by. Yet basking in the aforementioned reflections of these fresh-faced philosophers, one feels a little lightened, not only by their constructive interpretation of nihilism, but also by the resilience it appears to offer them.

     Links & books

     In my book The Sunny Nihilist: How a Meaningless Life Can Make You Truly Happy (2021), I explore not only the modern tendency to overinvest in meaning, but also the darker consequences of such a relationship. In particular, how it intersects with our notions of work, love, family, capitalism and politics. I also explore how people can detangle themselves, and how gratifying it is to do so.

     The literary darlings Ottessa Moshfegh, Melissa Broder and Lisa Taddeo all frequently return to themes of millennial nihilism in their work. Meanwhile, the writers Jia Tolentino, Susan Sontag and Jenny Odell are looking more broadly at our interest in meaning, worth and community in a way that intersects with these ideas. Their deep folios of writing are edifying reading – I suggest starting with Tolentino’s Trick Mirror (2019) and Odell’s How to Do Nothing (2019), both books are as digestible as they are illuminating (and have personally been reliable elevated small-talk fodder for the past few years).

     I already mentioned the TV show The Good Place (do check it out if you haven’t already), but nihilism is present in many of our other favourite entertainment offerings, such as BoJack Horseman (2014-20), a cartoon that follows a clutch of humans and anthropomorphic animals as they navigate Hollywood, fame, and their own cycles of ambition and destruction. One nihilistic moment involved Mr Peanutbutter, a lovable and dim-witted Labrador who is a successful TV actor, consoling his then-wife by tenderly reminding her: ‘The Universe is a cruel, uncaring void. The key to being happy isn’t the search for meaning. It’s to just keep yourself busy with unimportant nonsense and, eventually, you’ll be dead.’ I promise it’s funnier than it sounds.

     Nihilism has found its way to other screens too. The films Everything Everywhere All at Once (2022) and Palm Springs (2020) both show how fun and bombastic these ideas can be. Although my personal favourite surprise nihilistic resource might just be SpongeBob SquarePants (1999-). If a chatty sponge can’t convince you of the chaotic charm of existence, I’m not sure what can.”

Chaplin’s The Factory

The Sunny Nihilist: A Declaration of the Pleasure of Pointlessness, Wendy Syfret

https://www.wendysyfret.com/

Our friend, the Abyss

     At moments of doubt such as this I read again Camus’ The Myth of Sisyphus, Hemingway’s The Old Man and the Sea, Henley’s Invictus, I.F. Stone’s The Trial of Socrates; myths, stories, poetry, and history of the grandeur of resistance which confers freedom.

The Myth of Sisyphus, by Albert Camus

The Old Man and the Sea, by Ernest Hemingway

The Trial of Socrates, by I.F. Stone

Invictus, by William Ernest Henley

               Existentialism, a Reading List

Where do we begin, and where do we go from here? A reading list on Existentialism and Sartre:

Sartre: A Philosophical Biography, by Thomas R. Flynn provides an excellent guide to his life and work. Flynn’s Existentialism: A Very Short Introduction, is the best general work of its kind, and his massive interrogations of ideas of history in Sartre, Foucault, and Historical Reason, Volume 1: Toward an Existentialist Theory of History, and Sartre, Foucault, and Historical Reason, Volume 2: A Poststructuralist Mapping of History, are great followup studies.

For an insightful discussion of Existentialism which gives you a seat at the table during its founding, read Sarah Bakewell’s At the Existentialist Café: Freedom, Being, and Apricot Cocktails with Jean-Paul Sartre, Simone de Beauvoir, Albert Camus, Martin Heidegger, Maurice Merleau-Ponty and Others.

 The Labyrinth: An Existential Odyssey with Jean-Paul Sartre, by Ben Argon is a graphic novel of rats caught in a maze and trying to discover a path to freedom, as are we all.

Camus and Sartre: The Story of a Friendship and the Quarrel that Ended It,

by Ronald Aronson details the 1952 rupture and the fragmentation of the postwar Left.

 Deconstruction and the Remainders of Phenomenology: Sartre, Derrida, Foucault, Baudrillard, by Tilottama Rajan is an excellent history of relevant ideas. 

 The A to Z of Existentialism, by Stephen Michelman is a dictionary of 300 entries clarifying the ideas of its major figures including Sartre, De Beauvior, Camus, Heidegger, Husserl, Jaspers, Marcel, Merleau-Ponty, Bergson, and others.

The Pursuit of Existentialism: From Sartre and de Beauvoir to Zizek and Badiou, by Irwin Jones examines Existentialism as a historical force.

     Movies with Meaning: Existentialism through Film, by Daniel Shaw is an essential guide to an intriguing field of study.

                               Primary Works and Studies by Author

Existentialism is a Humanism, Nausea, No Exit, The Wall, Being and Nothingness, To Freedom Condemned, We Have Only This Life to Live: The Selected Essays of Jean-Paul Sartre 1939-1975, Literary Essays, Truth and Existence, Existential Psychoanalysis, Notebooks for an Ethics, Critique of Dialectical Reason, Mallarmé or the Poet of Nothingness, Baudelaire, Saint Genet, Actor and Martyr, The Family Idiot, Jean Paul Sartre

Sartre: A Philosophical Biography, by Thomas R. Flynn

The Second Sex, The Mandarins, Conversations with Jean-Paul Sartre, Simone de Beauvoir

The Stranger, The Plague, The Fall, The Myth of Sisyphus, Camus at Combat: Writing 1944-1947, The Rebel, The Possessed, Albert Camus

A Life Worth Living: Albert Camus and the Quest for Meaning, Robert Zaretsky

Thus Spake Zarathustra, The Birth of Tragedy, The Gay Science, Beyond Good and Evil, On the Geneology of Morality, The Case of Wagner, The AntiChrist, Twilight of the Gods, Ecce Homo, Friedrich Nietzsche

Nietzsche: A Philosophical Biography, Rüdiger Safranski

Nietzsche’s Zarathustra, C.G. Jung

On Nietzsche’s Side, The Step Not Beyond, Maurice Blanchot

Thomas the Obscure, The Last Man, Death Sentence, The Madness of the Day,  The Infinite Conversation, The Space of Literature, The Writing of the Disaster, The Unavowable Community, Community of Lovers,  Maurice Blanchot

Maurice Blanchot: A Critical Biography, Christophe Bident

The Thief’s Journal, Our Lady of the Flowers, The Balcony, Treasures of the Night: collected poems, The Declared Enemy, Fragments of the Artwork, Prisoner of Love, Jean Genet

Genet: a biography, Edmund White

The Hélène Cixous Reader, Cixous, Sellers ed, foreword Jacques Derrida

Hélène Cixous: Writing the Feminine, Verena Andermatt Conley

The Magic Lantern, Bergman on Bergman: Interviews, Ingmar Bergman

The Odyssey, a modern sequel, Zorba the Greek, The Greek Passion, Report to Greco, The Last Temptation of Christ, Nikos Kazantzakis

The Essential Kierkegaard, Hong eds.

Philosopher of the Heart: The Restless Life of Søren Kierkegaard,Clare Carlisle

I and Thou, Between Man and Man, Martin Buber

Martin Buber, Diamond

The Text as Thou: Martin Buber’s Dialogical Hermeneutics and Narrative Theology, Steven Kepnes

Learning Through Dialogue: The Relevance of Martin Buber’s Classroom, Kenneth Paul Kramer

 Waiting for Godot, The Unnameable, Samuel Beckett

A Reader’s Guide to Samuel Beckett, Hugh Kenner

 Kangaroo Notebook, Beyond the Curve, The Face of Another, The Ruined Map, Secret Rendezvous, Woman of the Dunes, Kobo Abe

 The Idiot, The Crocodile, Crime and Punishment, The Brothers Karamazov, Fyodor Dostoevsky

Diary of a Madman, Dead Souls, Nikolai Gogol

 Strange Library, 1Q84, Hard-Boiled Wonderland and the End of the World, Kafka on the Shore, Haruki Murakami

 The Trial, The Castle, The Complete Stories, The Zürau Aphorisms, Franz Kafka

Conversations with Kafka, Gustav Janouch

Franz Kafka: a biography, Max Brod

Kafka: Toward a Minor Literature, Gilles Deleuze, Félix Guattari

The Nightmare of Reason: Kafka, Pawel

                Existentialist Psychotherapy

Sartre and Psychoanalysis: An Existentialist Challenge to Clinical Metatheory, Betty Canon

 Psychotherapy and Existentialism: Selected Papers on Logotherapy, by Viktor E. Frankl

The Seminar of Jacques Lacan: The Four Fundamental Concepts of Psychoanalysis, by Lacan

Philosophy of Existence, by Karl Jaspers.

                 Of general interest to literary scholars:

Écrits: A Selection, Jacques Lacan

Looking Awry: An Introduction to Jacques Lacan through Popular Culture, How to Read Lacan, Slavoj Žižek

The Foucault Reader: An Introduction to Foucault’s Thought, Paul Rabinow

Of Grammatology, Writing and Difference, Dissemination, Margins of Philosophy, Specters of Marx, Spurs: Nietzsche’s Styles, The Truth in Painting, Jacques Derrida

Desert Islands: And Other Texts, 1953-1974, Two Regimes of Madness: Texts and Interviews 1975-1995, Gilles Deleuze

Organs Without Bodies: Deleuze and Consequences, Slavoj Žižek

 The Theory of the Novel, Soul and Form editors John T. Sanders and Katie Terezakis, The Historical Novel, Goethe And His Age, Essays on Thomas Mann, Solzhenitsyn, György Lukács

 Žižek’s Jokes: Did You Hear the One about Hegel and Negation?, In Defense of Lost Causes, The Year of Dreaming Dangerously, First as Tragedy Then as Farce, Slavoj Žižek

The Conspiracy of Art: Manifestos, Interviews, Essays, by Jean Baudrillard, Sylvère Lotringer (Editor)

       What are they all arguing about? Origins of Existentialism in                                 Husserl’s Phenomenology: an outline

Phenomenology: The Basics, Husserl’s Phenomenology, by Dan Zahavi

Edmund Husserl: Philosopher of Infinite Tasks, Maurice Alexander Natanson

Speech and Phenomena and Other Essays on Husserl’s Theory of Signs,

by Jacques Derrida

Derrida and Husserl: The Basic Problem of Phenomenology, by Leonard Lawlor

Against Epistemology: A Metacritique. Studies in Husserl and the Phenomenological Antinomies, by Theodor W. Adorno

Merleau-Ponty’s Philosophy, by Lawrence Hass                   

December 20 2024 We Are the Toys of Santa’s Workshop, and We Are Made of Words

    On this day before winter solstice, darkest of all our days, and with the light possibly democracy itself begins to die from lack of faith as Tinkerbell warns us with the ritual command to clap our hands lest the faeries die, as the idea of our universal human rights dies in the ruins of Palestine, as Russia’s atrocities in the Third World War engulf Ukraine and the world, as China tests our will and threatens to unleash the conquest of the Pacific Rim, as the American state is captured once again by the Nazi fanatic and Russian spy Traitor Trump whose mission is the fall of democracy, and we face dystopian futures of global nuclear war and the fall of civilization, as the survival or extinction of our species hangs in the balance under threats of war, unknown pandemics to come, and ecological catastrophe, as the Pentagon on this day only three years ago issued rebukes without accountability as tacit authorization to the fascist infiltrated and subverted military units on the brink of mutiny and civil war in service to Trump and the Fourth Reich, it is good to remember who we are, who we have chosen to be, and who we wish to become.

     Now is the time to rage against the dying of the light.

     When those who would enslave us come for any one of us, let them find an America and a humankind not subjugated with learned helplessness or divided by exclusionary otherness and fascisms of blood, faith, and soil, but united in solidarity and resistance.

     And in refusal to submit we become Unconquered and free.

     Owning our stories as the songs of ourselves is a primary human act in which we become autonomous and self-created beings; this is the first revolution in which we all must fight, the seizure of power over the ownership of ourselves.

     Always there remains the struggle between the masks that others make for us, and those we make for ourselves.

     We all have one problem in common as we grow up; each of us must reinvent how to be human.

      The first question we must ask of our stories is this; whose story is this?

     If we imagine the processes of our construction as a vast workshop like that of Santa’s elves, I believe that the parts of our assemblage are words and the rules for using them to create meaning as grammar.

     As a high school student I discovered Ludwig Wittgenstein and his disciple James Joyce, and claimed their project of re-invention of the human as my own. Where Wittgenstein provided us with a tool kit for constructing meaning in the  Tractatus Logico-Philosophicus, Joyce attempted to use it to create a universal human language in his great novel Finnegans Wake, a work which he began in 1922 with the German publication of the TLP and which occupied the rest of his life, as a response like that of Yeats in The Second Coming and of T.S. Eliot in The Wasteland to the collapse of civilization in three successive waves of mechanical failures of civilization as systems of order from their internal contradictions, the First World War, the Easter Rising of 1916, and the Russian Revolution of 1917.

     He envisioned a united humankind wherein war is no longer possible, a world without emperors and kings or the carceral states and colonialist empires they rule with their silly little flags and terrible divisions and fascisms of blood, faith, and soil.

     In this cause Joyce chose language as the lever of change, for he shared a primary insight with Wittgenstein that language determines the kinds of thoughts we are able to have and is therefore our primary ground of being and identity, and its corollary that when all rules are arbitrary we must change the rules to own the game. As my father once said to me, never play someone else’s game.

     Plato and his successors in western mysticism and in Romantic Idealism had already established a historical tradition which took this idea in other directions, as a religion and philosophy of the Logos to the alchemical faith of the sapientia dei which found full expression in Jung and through neoPlatonism itself to the philosophy of Iris Murdoch, and was in the process of forming Surrealism, but Joyce was a master of languages and chose this as his instrument for the reimagination and transformation of human being, meaning, and value, and for the rebirth of civilization.

     And this love of languages as free creative play in which we ourselves are the artifact and product of our art is what caught my attention and created my teenage identification with Joyce. For I love languages and had grown up with three voices; English as my primary and home language, though shaped by immersion in the rhythms and phrases of the King James Bible and the Dutch language of the Reformed Church which surrounded me in the town where I was raised, Chinese as my second language from the age of nine, study which included Traditional Chinese inkbrush calligraphy and conversation with a teacher who spoke, in addition to superb English, the Wu dialect of Shanghai and the Standard Cantonese of Hong Kong, as well as Mandarin, Japanese, and other languages, having served in the Chinese military from 1924 through the Second World War, and as my third language I studied French in school rather than English from seventh grade through high school. Brazilian Portuguese was my fourth language, though limited to conversational proficiency, legacy of a formative trip in the summer of my fourteenth year just before starting high school.

     It was during that summer, my first solo foreign travel, to train as a fencer with a friend from the tournament circuit for the Pan American Games planned to be held there the following year, that I witnessed a crime against humanity, the massacre of street children who had swarmed a food truck, a trauma and disruptive event followed by weeks in which I helped them evade the police bounty hunters who ruled the streets as apex predators.

     From the moment I saw what the guards were shooting at beyond the walls of the palace in which I was a guest, I chose my side, and I place my life in the balance with those whom Frantz Fanon called the Wretched of the Earth; the powerless and the dispossessed, the silenced and the erased.

     We all seek paths of healing from trauma, and of hope and the redemptive power of love in transforming the flaws of our humanity and the brokenness of the world. I found such paths in literature as poetic vision, and in our languages and our stories as instruments with which we can operate directly on our psyche and take control of our adaptation and the evolution of human consciousness as an unfolding of intention. This I call the Narrative Theory of Identity, and for this primary insight I owe the effects of reading Joyce’s Finnegans Wake.

      In Joyce I found a figure I could identify with who was also struggling to parse and bring meaning to a primary trauma which exposed the hollowness and edifice of lies and illusions of which our world is made, in his case the fall and ruin of civilization itself from the mechanical failures of its internal contradictions. I had begun my search for meaning and my Freshman year of high school by reading Anthony Burgess’ Napoleon Symphony, a novel which questioned my hero Napoleon and illuminated two of my other heroes Beethoven and Klimt, then turned to the study of language itself; S. I. Hayakawa’s Language in Thought and Action, Alfred Korzybski’s Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics, and Wittgenstein’s TLP, before discovering Joyce.

     James Joyce’s linguistics scholarship was immense; he took Italian as his third academic language, taught himself Dano-Norwegian as a teenager to read his adored Ibsen in the original, and his modern languages degree cites Latin, Italian, French, German, and Norwegian. He loved languages and studied them as a game, as do I; his adult fluency included Arabic, Hebrew, Sanskrit, Russian, Finnish, Polish, Chinese, Japanese, and Modern Greek. All of this went into his masterpiece Finnegans Wake, written in a private language filled with games and experiments of the Italo Calvino-Georges Perec variety according to the principle of Wittgenstein that because all rules are arbitrary they can be reimagined and changed at will and ourselves with them, a language densely layered with literary allusions and references, loaned and invented words, and of signs with multiple meanings like the paths of a labyrinth. You need a working knowledge of several languages to get the jokes; no wonder I loved him.

    I’m not sure it’s intended to communicate anything, so coded and laden with puzzles is his new language; like the notation for the principles of a system by which to create and order the universe. He spent the rest of his life searching for the lost runes able to break and reforge the oaths and bindings of existence, to renew ourselves and our world; perhaps he found them.

     Though I may claim no such realization of a guiding vision of our limitless possibilities of becoming human nor Quixotic quest to create and affirm that which is human in us as he, Joyce in Finnegan’s Wake demonstrated for me a great truth which has illuminated my understanding ever since; we are made of our ideas and of our stories, and forged with our words and our languages.

     We are what Gaston Bachelard called shells of speech, coquilles au parole, bearers of stories as memory, history, and identity, shaped by the passage of time and our interdependence with each other as prochronisms or the histories expressed in our forms of how we solved problems of adaptation and change.

      Are we not the stories we tell about ourselves, to ourselves and to one another?

     Can we not then change and transform ourselves with our stories through reimagination and poetic vision, as new and beautiful things freed from the legacies of our histories and the limits of other people’s ideas of virtue, beauty, and truth?

      Let us seize the stories of which we are made, and become glorious.

      As I wrote in my post of September 25 2023, My Library of Possible Selves: A History Of My Identities Through My Languages; Among my treasures where live the voices of my cherished companions through life which rest bound in leather or cloth, gilded and illustrated and written in strange inks or simply printed on creamy paper and smelling of vanilla and old saddles, histories of our conversations across vast gulfs of time and space awaiting the moment I need them again, lies brooding a symbol of the unknowability of the Infinite and the Conservation of Ignorance, the Sefer ha-Zohar or Book of Splendor.

     Heart of the Kabbalah written by Moses de Leon in Spain and first published about 1275, I discovered this single volume edition in our family library, wedged between Encyclopaedia Britannica and the University of Chicago’s Great Books of the Western World series as a teenager while reading through both in their entirety over several years, and claimed it as my own.

    This was during an enthusiasm which began as a high school Freshman for Ludwig Wittgenstein’s Tractatus Logico-Philosophicus and his disciple James Joyce’s attempt to reinvent humankind through a new universal language in Finnegans Wake, and I recognized immediately that Kabbalah was a project of like intent, within the context of Tikkun Olam or Repair of the World.

    Written in a secret language? And filled with bizarre and utterly ambiguous symbols and metaphors? Of course I loved it.

      That it was a forgery written for profit by a charlatan and reimagined by a madman just made it better in my eyes.

     But like the visions of the Infinite and the alam al mythal it contains, the Book of Splendor remained beyond my grasp, dancing in and out of my awareness like a shifting fire of darkness and light. That which fascinated, intrigued, and compelled also warded questioning and ultimately escaped me; printed as it was written not in Hebrew for which I might have found a teacher but in a coded scholar’s cryptodialect of Aramaic and Andalusi Romance, a precursor of Spanish and Portuguese which uses Arabic script, languages which remained opaque to me. And even if translated one must be thoroughly familiar with the symbolic system it references in the Talmud and Midrash before Kabbalah becomes comprehensible. This was the only thing I ever gave up on, entangled with the Moebius Loop of language like Ahab lashed to the whale by the lines of his harpoon in his mad quest to break through the mask to the Infinite; though I read Gershom Scholem’s foundational study Kabbalah when it was published during my Freshman year in 1974.

      Languages allow us to think the thoughts of others, to escape the limits of our histories, authorized identities, and the flags of our skin and to create new identities which become a library of possible selves; and mine form an atlas of my travels beyond the boundaries and interfaces of my maps of becoming human into unknown realms of human being, meaning, and value, also a history and archeology of my becoming human. I have often written that a full accounting of my languages becomes ambiguous and problematic; but herein I now so attempt.

      Let me stipulate at the outset of this project that I now recount successive waves of languages in which I became conversant or literate as I explored our world over a lifetime, and in no way claim to have been able to think in them all at once, but only a few at any time during my studies and travels.

       Languages are a hobby of mine; I grew up with three voices, English, Chinese, and French, each a mask of identity bearing the liminal force of the circumstances in which I learned them and conferring their own persona and uniqueness.

      My English is influenced by the King James Bible and the local Dutch community of my childhood hometown, whose speech was full of thee’s and thou’s. This was the culture of elite hegemonies of race and patriarchy authorized by theocracy against which I rebelled in claiming Nietzsche’s Thus Spake Zarathustra as a counter-text to the Bible, a Reformed Church community aligned with the Apartheid regime of South Africa. Here as a child I witnessed a witch burning, a cross burned on the front lawn of newlyweds whose union the town referred to as a mixed marriage, he being Dutch and she a member of the minority Swiss Calvinists, and both white Protestants speaking Germannic languages; during high school my fellow students began picking up stones to throw at a teenage couple from out of town at a ball game because they were kissing without being married, a public stoning which I just barely stopped.

     How did I give answer to this?

     At the first assembly of the new school year the incoming class was asked to recite a poem we liked to our new peers to introduce ourselves. I figured that I was going to get into a lot of fights, and had chosen to recite Invictus as the terms of struggle. Unconquered; the only title worth having, an idea which has continued to inform, motivate, and shape me since I first discovered it in a poem by William Ernest Henley, Invictus, as a high school Freshman.

     Here was my prefacing speech to my peers and to the world; “I ask nothing of anyone, nor any quarter; neither will I offer any to those who stand against me. But I will never abandon anyone who stands with me, nor will you ever stand alone.

    Last summer I went to Brazil to train as a fencer for the Pan American Games, and stayed to defend abandoned street children from the bounty hunters whom the rich had set on them, and this is how we survived against police death squads with only our hands and whatever we could steal; by standing together regardless of our differences.

    This is what I ask now, of all of you. I’m hoping we can be friends.

     The poem I’ve chosen to recite is Invictus, which means Unconquered in Latin, by William Ernest Henley.

   “Out of the night that covers me,  

  Black as the Pit from pole to pole,  

I thank whatever gods may be  

  For my unconquerable soul.  

In the fell clutch of circumstance

  I have not winced nor cried aloud.  

Under the bludgeonings of chance  

  My head is bloody, but unbowed.  

Beyond this place of wrath and tears  

  Looms but the Horror of the shade,

And yet the menace of the years  

  Finds, and shall find, me unafraid.  

It matters not how strait the gate,  

  How charged with punishments the scroll,  

I am the master of my fate:

  I am the captain of my soul. “

    After a long and terrible silence, the auditorium erupted in cheers.

     None who are human are beyond redemption. Sometimes all we need do to conjure the redemptive power of love is offer others entrance into our world, to reveal our pain and our fear, our loneliness and hope of love, the wounds and flaws of our humanity which open us to the pain of others.

     Here I wish to make clear that my family were never part of any church whatsoever; we lived there because that was where my father got a job teaching English literature, Drama, and Forensics at the high school, where he also coached the Fencing and Debate clubs, and was my teacher in all of these. I describe my formative years growing up in Ripon California because it is helpful in understanding me to know that I grew up in a premodern world, the world the Enlightenment and its political form the American Revolution overthrew, though the Revolution remains incomplete in its realization and universalization both in America and throughout the world. This is what being an American means to me; to be a bearer of the Promethean Fire of liberation from systems of unequal power, where ever men hunger to be free.

     Herein the question of home language as source identity becomes determinative; mine was English, though I inherit through my father the possessing ghosts of ancestors who were driven out of the Black Forest in  1586 at the start of decades of witch hunting hysteria. Drachensbrute, Brides of the Dragon, my ancestors were called by Martin Luther, whose fame for grand defiance of Church law eclipsed his infamy as a witch hunter and brutal torturer of women. By modern constructions of race this makes me Bavarian, though my ancestry in the patriarchal line is equally Shawnee, from the marriage of Henry Lale and Me Shekin Ta Withe or White Painted Dove during the American Revolution.

     My paternal grandmother was Italian; of the Noce family whose stilt house in Bayou La Teche Louisiana was built from the ship they sailed from Genoa in the wake of the Napoleonic Wars, its navigable approach guarded by ancient canon. My mother wrote a journal of a family visit with them in 1962; there was Quiller, a giant who could carry a railroad tie in each hand, all day long, the Silent Man who sat in his rocking chair for three days without saying anything, then whipped out a shotgun and fired into the swamp, and after several minutes of rocking declared; “Water moccasin,” a deadly poisonous snake. The women all wore pointy hats like cartoon witches, and I’ve never found any credible reference which might identify the ethnicity to which it belongs nor the origin of the pointed hat as a witch symbol.

      Beyond this I am a direct patrilineal descendent of the ally of Scipio Africanus that Cicero wrote his treatise on friendship about, Laelius de Amicitia, in 44 B.C. We briefly ruled what is called the Gallic Empire in the mid second century A.D., what is now France, Spain, and the British Iles; my ancestors include a deified Roman general and shapechanger, origin of the Berserkers, for whom the Bear Dance is still performed in Romania.

     I once described myself to the wife of a poetry professor as Roman with the words; “I am a citizen of the Roman Empire; that it has not existed for fifteen hundred years is irrelevant.” This was Anne Rice, whose poem about the revenge of the broken dolls will haunt my dreams forever, and who modeled the character of Mael in her novels on me as I was in the early 1980’s. Her idea of Those Who Must Be Kept came from a reference of mine to the classics of western civilization and the Dead White Men of our history; “We are all bearers of those who must be kept and those whom we must escape, and if we are very lucky they are not always the same.”

     In the line of matrilineal descent  I am a direct successor to my great grandmother, whose story I told in my post of May 9 2023, A Legacy of Freedom Shared By Us All: Jewish American Heritage Month; Because the personal and the political are interdependent, and we are made of the stories we tell about ourselves, to ourselves and to others, I offer here a story from my family history as told to me by my mother of how Jewish people saved our family, when no one else would, and without whom none of us would have ever lived.

     Upon the docks of America arrived a nine year old girl, alone and without a penny to her name or a word of English. A stranger, with no one waiting to meet her, no family, no friends, nothing. My maternal great grandmother Apollonia this was, with flaming red hair like my mother’s, whose family had put her on a ship to escape from Austria as their home burned, the sole survivor of her whole town so far as we now know.

      She wandered the port of Seattle asking for help, in her five languages and in descending likelihood of recognition; French, Austrian, Hungarian, Serbo-Croatian, and finally, in despair and fear that the reaction would be far worse than being abandoned to starve and freeze to death lost and alone among strangers, Yiddish.

      This like a magic spell summoned a crowd, by happy chance not one armed with torches and axes. So a stranger was taken in and raised by Jewish people, a family of whom I know nothing, and thus our family’s survival is owed to the entire Jewish community and people.

        This happened in 1873, year of the glorious Vienna World’s Fair but also the stock market crash in the wake of the Franco-Prussian War which began a twenty year Depression in Europe and the Jewish persecutions as they were blamed for it; also conflicts between the Russian and Ottoman Empires in their borderlands.

      She it was who owned her own rifles and horses by the age of sixteen when she began her career as a hunting guide, and died in the saddle at the age of 95, rifle in her hand, having shot the bear that attacked her horses and killed her. The Indians buried her like the Huns buried Attila, on her horse and with her rifle, like a warrior princess.

      I was born within days of her death, and as with all ancestors I bear her onward, literally as DNA and the stories which possess us as the ghosts of other lives; incarnated truths written in our flesh.

     Historical context and the fact that my ancestor in the maternal line knew Yiddish makes it possible that under Jewish law we are Jews, though my mother never claimed so and moreover was a radical atheist who raised us with no religious traditions at all. In so doing the family faith she liberated herself from was Catholicism, an artifact of her Austrian paternal line who were exiles of the 1919 fall of the Hapsburg Empire after 600 years.

     My mother’s speech was permeated with Yiddish words and phrases, a legacy of my maternal great grandmother; my maternal grandfather was the source of the family German, actually Wienerisch or the Viennese dialect of Austro-Bavarian, combined with the French-influenced Schönbrunner Deutsch of the imperial court. This was the home language of my mother’s family, though grandpa knew Latin, taught himself English, and to various degrees knew other languages of the Austrian Empire including Hungarian, Romanian, Ukrainian, Croatian, the Romance language Venetian and its Triestino dialect, and could speak Russian and Polish well enough to do business in their communities here in America.

      As a teenager immersed in Holocaust literature while working through the trauma of a near death experience in Brazil the summer before high school, my execution by a police death squad while rescuing abandoned street children they were bounty hunting having been prevented by the Matadors, and conversations with my mother as she wrote her study of psychosomatic muteness from the Soviet medical records and childhood therapy journal of Jerzy Kosinski which he fictionalized as The Painted Bird, I once asked her directly, Are we Jews?

      To this she replied; “Everyone is a Jew. Everyone is someone’s Jew, someone’s scapegoat, someone’s Other. The great task of becoming human is to overcome our fear of otherness, while embracing our uniqueness.”

       My Second Voice from the age of nine was Traditional Chinese; inkbrush calligraphy, the Standard Cantonese of Hong Kong, and the Wu Dialect of Shanghai. During my decade of formal study of Taoism and Zen Buddhism, Chinese and Japanese martial arts, and the game of Go I studied in both Chinese and Japanese.

     This was through Sifu Dragon, who also spoke a very British English full of Anglo-Indian words and phrases which shaped my English through our conversations; my great teacher of martial and other arts he was, with whom my father arranged for me to study after I had retaliated against my fifth grade class for putting gum on my chair by poisoning everyone, only by chance without causing any harm to anyone beyond a brief nausea. Horrified that I might have become a nine year old mass murderer when my fellow students began throwing up, I told my father about it that night, to which he said; “You have discovered politics. Politics is the art of fear, and fear and power are the true basis and means of human exchange. Fear precedes power. Fear is a terrible master and an untrustworthy servant. So, whose instrument will it be? What you need is a way to use fear and power that restores balance instead of imposing dominion, and when confronted by enemies you must demonstrate you do not fear them in order to take their power.”

      My Third Voice from the seventh grade is French, a legacy of having been sent to six years of French classes at the high school because I was beyond grade level in English, which I enthusiastically embraced along with Surrealist film and literature.

      This Defining Moment bears interrogation; during seventh grade I took the AP English test given to high school seniors for university credit and tested out of English classes through senior year of high school. This was among tests arranged by my parents and teachers who conspired to force me into high school two years early, and had tried with math the previous year, which I absolutely refused but for one class, where I traded seventh grade English for Freshman French literature and language, a chance I fell upon with ravenous delight.

     The French teacher was a blonde goddess, and here imagine the reporter Rita Skeeter played by Miranda Richardson who corners Harry Potter in the broom closet in The Goblet of Fire, who motivated her students by offering a trip to Paris, with her, after graduation from high school for the best senior French student each year; competition for this honor was fierce, and I was a very, very good student. Thanks for the soft landing in high school, Miss Starring.

     Japanese I count as my fourth language as it developed over the years, becoming a greater passion at university when I was obsessed with Japanese poetry to the extent that I walked some of the Basho Road to see where he had written his masterpieces, and I claimed Zen as my religion on official forms through my twenties.

    I learned some conversational Brazilian Portuguese from the summer before I began high school, Sao Paulo being the scene of my first Last Stand during the weeks of my campaign to rescue abandoned street children from the police bounty hunters and the trauma of my near-execution, in which I find echo and kinship with that of Maurice Blanchot by the Gestapo in 1944 as written in he Moment of My Death and Fyodor Dostoevsky by the Czarist secret police in 1849 as described in The Idiot, from which I was saved by the Matadors, who welcomed me into their fearsome brotherhood with the words; “You are one of us; come with us. We can’t save everyone, but we can avenge.”

     Though Arabic is my Sixth Voice, it has long become a natural language for me since first learning some Levantine Arabic in the summer of 1982, during the Siege of Beirut. This was when Jean Genet set me on my life’s path by swearing me to the Oath of the Resistance he had created in Paris 1940 from that of the Foreign Legion, in a burning house, in a lost cause, in a Last Stand beyond hope of victory or even survival; “We swear our loyalty to each other, to resist and yield not, and abandon not our fellows.” And he gave me a principle of action by which I have now lived for over forty years; “When there is no hope, we are free to do impossible things, glorious things.”

     My Seventh Voice is Spanish, as fast upon my Baccalaureate graduation came the horrific Mayan Genocide and other atrocities of the monstrous Reagan regime, and the heroic Resistance of indigenous peoples to America’s imperial conquest of Central America which collapsed with the Iran-Contra Scandal. This theatre of revolutionary struggle includes that of the Zapatistas in the Yucatan; though later I formally studied Spanish from Argentine professors in one of my many graduate school programs, Spanish is a second or trade language for the people with whom I aligned myself, mostly speakers of Yucatec in Mexico or Quiche in the Guatemalan Peten among the Mayan group of over twenty languages, who were rebelling against the Ladino or Spanish speaking elites. So while I am literate in Spanish, I am conversant in two forms of Mayan.

     Russian is my Eighth Voice, being the language of international solidarity at the time and of the Soviet advisors with whom I sometimes worked. I had some familiarity with it from my sister Erin, who began high school when I began teaching it, and used Russian as I had Chinese; as a second soul into which to grow as a self-created being, free from the legacies of our history. She studied for four years in high school with Lt Col Sviatislav Shasholin, USAF, who translated during the Nixon-Brezhnev talks and handled Soviet defectors, then went to UC Santa Cruz where she studied Russian language and Soviet Foreign Policy, graduating as Valedictorian of the Oaks International Studies School, then went to the Soviet Union as Pushkin Scholar at the University of Kallinin, a couple years before the Fall of the Soviet Union. Her first languages beyond English were Old Norse, Gothic, and Old Welsh, which she taught herself in seventh grade while researching Tolkien’s invented languages, so she could write poetry in them.

     I currently write and publish in English, Chinese, Japanese, French, Arabic, Hebrew, Spanish, Portuguese, German, Zulu, Hindi, Urdu, Persian and since the invasion in Ukrainian, Russian, Polish, and recently Italian and Dari, Afghanistan’s major language and like Urdu derived from Persian, all three of which are mutually intelligible. This list changes ceaselessly, as do human identities; ephemeral, impermanent, performative and a ground of struggle.

     Including dead languages with no broad communities of native speakers but of scholars of ancient literatures, those of my Buddhist and Islamic scholarship include Classical Tibetan from my time as a monk of the Kagyu Vajrayana Order of Buddhism in Kathmandu, Nepal, where I waged a revolution against the monarchy, and from my studies as a member of the Naqshbandi Order of Sufis in Srinagar, Kashmir, where I fought for independence against the invasion by India; Classical Persian, Ottoman Turkish, and the exception to the dead languages of scholarship classification as a universal language of Islamic faith in which one must be literature to be considered fully Muslim, Classical Quranic Arabic.

       So, my literacy includes twenty three languages if we count Latin, which I’ve taught in high school; basic Latin is crucial if you are a new student in America whose native language is not English, especially for university-bound students and solving unknown scientific and technical terms. If you know Latin root words and conjugations, you will master English twice as fast.

     My languages of conversational proficiency serve also as an atlas of my history; as Sir Richard Francis Burton says; “Where ever you go, learn the language; it’s the key to everything else.” We now leave the regions of literacy and explore the Atlas of my journeys in terms of conversational level proficiency.

     During the 1980’s I was involved in liberation struggle against Apartheid in South Africa, which ended with the great victory in the Battle of Cuito Cuanavale in Angola in 1988, in which I fought in my usual role of scout or reconnaissance. Here I learned some Zulu and Afrikaans, a fascinating Dutch hybrid language invented by the Cape Malay community using Jawi Arabic script, which incorporates elements of indigenous Khoisan and Bantu African languages and influenced by the Malay-Portuguese trade language Kristang.

      From my time behind the Iron Curtain with the Romani my languages include Vlax Romani, the major Romani language and that of its heartland in Transylvania and Eastern Europe, and its origin or relative Vlachs or Aromanian,  a Romance language created by the historical migrations and transformations of cultures in the borderlands between the Habsburg, Ottoman, and Venetian Empires, and influenced more by Greek than Slavic as a disambiguating characteristic from modern Romanian, a related language also originating in the Latin of the Roman Empire and its long centuries of disintegration and change. 

     Many Romani whom I knew spoke Vlax, Vlachs, Romanian, and Hungarian interchangeably as code switching, and also spoke Hochdeutsch which is the second language of Hungary and of Germany, Austria, and Switzerland as Standard German. During this time I made mischief with a crew led by Bluey, an Irish gypsy from London who spoke English laden with Cockney rhyming slang, 16th century Thieves Cant, and the hybrid Irish Gaelic-Traveller cryptolanguage Shelta, a complex patois he and his crew, who were from everywhere, used as a secret language.

     From my time in the Golden Triangle and Shan States I learned Thai, Shan, S’gaw Karen, the Singpho language of the Kachin Confederation of northern Burma and India, and the Sino-Tibetan language of the Konyak Naga. This charts the midcourse of my original Great Trek across Asia; one day I was driving to work in San Francisco and realized that I was going to live the same day I had more times than I could remember, that I was living in Nietzsche’s Hell of Eternal Recurrence, and I broke the pattern and took a wrong turn. I found myself at the airport and bought a ticket for an unknown destination; I just asked for a flight to the other side of the planet.

     This I discovered upon landing was Kuala Lumpur, Malaysia; on day three I realized everyone in its elegant business district was doing things I could have done at home in San Francisco if I had wanted to, so I decided to do what no one else was doing. I found a bus station with a map where all the roads ended in the Cameron Highlands, rode a bus nine hours into the empty spaces on the map, got out when the road became a dirt trail into the jungle, and began my journey. I crossed from Malaysia into Thailand, Burma, and India before coming to live alternately in Nepal and Kashmir for some while.

     In Nepal my role as a monk of the Buddhist Kagyu Vajrayana order required literacy in Classical Tibetan, conversational Gorkali or Nepalese as it is the official language and spoken by half the population, Newari which is the language of Kathmandu Valley where I lived, Gurung which is a tribal language of the Annapurna region and a major language of my key allies the Gurkha military and the horse nomads with whom I operated across the border between Nepal and Kashmir, and some Hindi.

      In Kashmir my scholarship of Sufism required literacy in Classical Quranic Arabic, which I had been studying for years already, Classical Persian, and Ottoman Turkish; the official language Urdu which is Hindi written with a Perso-Arabic script and influenced by Classical Persian, and conversational use of the Kashmiri language Koshur.

     This period in the early 1990’s coincides roughly with the Siege of Sarajevo of which I am a witness, where I learned some Croatian written in Latin script, mutually comprehensible with Bosnian as they evolve from the same source.

       From my voyages and treks in South Asia on a later journey, where I sailed out of Georgetown on the island of Penang as a home port, I Iearned Malay in which I am literate and so count among my Voices, this being the major language of the region, of sailors, and of my initial scholarship of Naqshbandi Sufism which is a pan-Islamic warrior brotherhood synonymous with the martial arts of silat, and Buginese which is the language of the Bugis people of the Sultanate of Sulawesi who are the primary shipbuilders and navigators of South Asia, where half of all shipped freight is still by sail, and of the pirates with whom I waged an antislavery campaign led by our Captain Starfollower.

      Then came the Minangkabu of Sumatra where I studied the martial art of Raja Harimau, briefly I learned what I could of one of the many languages of the Mentawai Islands where I was castaway in a storm at sea and with an indigenous tribe built an outrigger or Oceanic Proa over a couple months to sail ten hours across open seas to the mainland of Sumatra, Iban which is a language of the indigenous Dayak peoples of Borneo, and Hokkien Chinese in its Penang and Singaporean variants which is understood throughout the Peranankan or Straits Chinese communities.

      Of windows into the other ways of being human I count twenty four   languages of conversation, including Hokkien Chinese, Iban, Mentawai, Minangkabu, Buginese, Croatian, Koshur, Gorkali, Newari, Gurung, Thai, Shan, S’gaw Karen, Singpho, Naga, Vlax, Vlachs, Romanian, Hungarian, Shelta, Afrikaans, Yucatec, and Quiche. and twenty seven of literacy, a total of fifty one.

     Thus far I have learned much about human diversity as well as the things which unite us, but nothing whatever of a great key which will unlock our infinite possibilities of becoming human.

     Yet in the questioning of our languages as tools of creating our identities, of human being, meaning, and value, and of emergence from the legacies of our history and systems of oppression, we may transcend our limits and boundaries  of otherness and belonging, and become exalted.

    Will the next language offer the clues needed to decode the secrets of our liberation and self ownership, of our reimagination and transformation of ourselves and how we choose to be human together? As my mother used to say to students who asked for some pronouncement or authorization, juggling possibilities with her hands; “Maybe, maybe not”. 

     This I wrote originally as a Postscript to my essay of September 8 2023, International Literacy Day: What is a Library For?

     It became its own work when I realized I had never tried to fully count my languages nor assess the meaning of languages as having multiplicities of selves as masks to perform in reserve at any moment, nor as revolutionary acts which may change boundaries into interfaces.

    May all the Voices of your languages build bridges and not walls. But how precisely can we do that?

     Is there a universal language behind all our languages and personae, a code like DNA in our consciousness and a meta-grammar or innate rules as Chomsky argues by which we create and order human being, meaning, and value?

     What truly lies beneath the surfaces of our illusory and impermanent selves, images like ephemeral jetsam which conceal a unified field of being, Infinite in extent? Can learning languages truly allow us to operate directly on our own consciousness and seize ownership and control of our own evolution, to inhabit the imaginal souls of others, abandon our divisions and pathologies of disconnectedness, and become exalted in our participation in the being of others and of all humankind?           

     What becomes of us, when we transcend ourselves through immersion in what Ibn Arabi called the alam al mythal, Coleridge the Primary Imagination, Jung the Collective Unconscious, and the ancients called Logos?

     I am a man who has many souls, one for every language I am literate in, in which I can think and dream and compose, and like James Joyce I have discovered few answers, but many questions regarding our possibilities of reimagination and transformation of ourselves and humankind.

     For this mad quest to become human, to breach the event horizons of our culture, the legacies of our history, and the limits of our authorized identities, obeys the principle of the Conservation of Ignorance, in which the Infinite remains vast and unknown regardless of what we know or how much we learn.

    Only this I have learned; it is not the kinds of thoughts we are able to have which make us human, but how we use them in our actions toward others, to harm or heal. 

     Among all of these voices of possibilities of becoming human stands the Zohar in its silence, voice of the Infinite, and it says; “I bear secrets; open me.”

     And I with Ahab reply; “To the end I will grapple with thee.”   

Where to learn the Aramaic of the Zohar

Notes on the Zohar in English, Don Karr

http://www.digital-brilliance.com/contributed/Karr/Biblios/zie.pdf

Kabbalah, Gershom Scholem

The Zohar: Pritzker Edition, Daniel C. Matt  (Translator)

https://www.goodreads.com/author/show/15188407.Daniel_C_Matt

                    James Joyce, a reading list

 Joyce’s Finnegans Wake

A Skeleton Key to Finnegans Wake: James Joyce’s Masterwork Revealed,

by Joseph Campbell

Mythic Worlds, Modern Words: Joseph Campbell on the Art of James Joyce,

Joseph Campbell

https://www.goodreads.com/book/show/44829.

Joysprick: An Introduction to the Language of James Joyce, by Anthony Burgess

https://www.goodreads.com/book/show/139109.Joysprick

Joyce’s Book of the Dark: Finnegans Wake, by John Bishop

https://www.goodreads.com/book/show/218348.Joyce_s_Book_of_the_Dark

Joyce’s Voices, by Hugh Kenner

https://www.goodreads.com/book/show/778934.Joyce_s_Voices

Our Exagmination Round His Factification For Incamination Of Work In Progress, by Samuel Beckett

https://www.goodreads.com/book/show/1446403.Our_Exagmination_Round_His_Factification_For_Incamination_Of_Work_In_Progress

A “Finnegans Wake” Lextionary: Let James Joyce Jazz Up Your Voca(l)bulary, Riverrun to Livvy: Lots of Fun Reading the First Page of James Joyce’s “Finnegans Wake”, by Bill Cole Cliett

Riverrun to Livvy: Lots of Fun Reading the First Page of James Joyce’s “Finnegans Wake”, Bill Cole Cliett

https://www.goodreads.com/book/show/11448899-riverrun-to-livvy

Annotations to Finnegans Wake, by Roland McHugh

The Books at the Wake: A Study of Literary Allusions in James Joyce’s Finnegans Wake, by James S. Atherton

                 Wittgenstein, a reading list

Wittgenstein’s TLP

Wittgenstein’s Ladder: Poetic Language and the Strangeness of the Ordinary, by Marjorie Perloff

https://www.goodreads.com/book/show/93491.Wittgenstein_s_Ladder

Wittgenstein on Rules and Private Language: An Elementary Exposition, by Saul A. Kripk

https://www.goodreads.com/book/show/12078.Wittgenstein_on_Rules_and_Private_Language

Wittgenstein’s Antiphilosophy, by Alain Badiou

https://www.goodreads.com/book/show/10484205-wittgenstein-s-antiphilosophy

The Claim of Reason: Wittgenstein, Skepticism, Morality, and Tragedy, by Stanley Cavell

https://www.goodreads.com/book/show/232686.The_Claim_of_Reason

a vision of times past, or thereabouts

Interview with Rita Skeeter – Harry Potter and the Goblet of Fire

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