After learning my flight was detained 4 hours,
I heard the announcement:
If anyone in the vicinity of gate 4-A understands any Arabic,
Please come to the gate immediately.

Well—one pauses these days. Gate 4-A was my own gate. I went there.
An older woman in full traditional Palestinian dress,
Just like my grandma wore, was crumpled to the floor, wailing loudly.
Help, said the flight service person. Talk to her. What is her
Problem? we told her the flight was going to be four hours late and she
Did this.

I put my arm around her and spoke to her haltingly.
Shu dow-a, shu- biduck habibti, stani stani schway, min fadlick,
Sho bit se-wee?

The minute she heard any words she knew—however poorly used—
She stopped crying.

She thought our flight had been canceled entirely.
She needed to be in El Paso for some major medical treatment the
Following day. I said no, no, we’re fine, you’ll get there, just late,

Who is picking you up? Let’s call him and tell him.
We called her son and I spoke with him in English.
I told him I would stay with his mother till we got on the plane and
Would ride next to her—Southwest.

She talked to him. Then we called her other sons just for the fun of it.

Then we called my dad and he and she spoke for a while in Arabic and
Found out of course they had ten shared friends.

Then I thought just for the heck of it why not call some Palestinian
Poets I know and let them chat with her. This all took up about 2 hours.

She was laughing a lot by then. Telling about her life. Answering
Questions.

She had pulled a sack of homemade mamool cookies—little powdered
Sugar crumbly mounds stuffed with dates and nuts—out of her bag—
And was offering them to all the women at the gate.

To my amazement, not a single woman declined one. It was like a
Sacrament. The traveler from Argentina, the traveler from California,
The lovely woman from Laredo—we were all covered with the same
Powdered sugar. And smiling. There are no better cookies.

And then the airline broke out the free beverages from huge coolers—
Non-alcoholic—and the two little girls for our flight, one African
American, one Mexican American—ran around serving us all apple juice
And lemonade and they were covered with powdered sugar too.

And I noticed my new best friend—by now we were holding hands—
Had a potted plant poking out of her bag, some medicinal thing,

With green furry leaves. Such an old country traveling tradition. Always
Carry a plant. Always stay rooted to somewhere.

And I looked around that gate of late and weary ones and thought,
This is the world I want to live in. The shared world.

Not a single person in this gate—once the crying of confusion stopped
—has seemed apprehensive about any other person.

They took the cookies. I wanted to hug all those other women too.
This can still happen anywhere.

Not everything is lost.

Naomi Shihab Nye (b. 1952), “Wandering Around an Albuquerque Airport Terminal.” I think this poem may be making the rounds, this week, but that’s as it should be.

Reblogged from oliviacirce

But most days, if you’re aware enough to give yourself a choice, you can choose to look differently at this fat, dead-eyed, over-made-up lady who just screamed at her kid in the checkout line. Maybe she’s not usually like this. Maybe she’s been up three straight nights holding the hand of a husband who is dying of bone cancer. Or maybe this very lady is the low-wage clerk at the motor vehicle department, who just yesterday helped your spouse resolve a horrific, infuriating, red-tape problem through some small act of bureaucratic kindness. Of course, none of this is likely, but it’s also not impossible. It just depends what you want to consider. If you’re automatically sure that you know what reality is, and you are operating on your default setting, then you, like me, probably won’t consider possibilities that aren’t annoying and miserable. But if you really learn how to pay attention, then you will know there are other options. It will actually be within your power to experience a crowded, hot, slow, consumer-hell type situation as not only meaningful, but sacred, on fire with the same force that made the stars: love, fellowship, the mystical oneness of all things deep down.

Not that that mystical stuff is necessarily true. The only thing that’s capital-T True is that you get to decide how you’re gonna try to see it.

This, I submit, is the freedom of a real education, of learning how to be well-adjusted. You get to consciously decide what has meaning and what doesn’t. You get to decide what to worship.

Because here’s something else that’s weird but true: in the day-to-day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship. And the compelling reason for maybe choosing some sort of god or spiritual-type thing to worship—be it JC or Allah, be it YHWH or the Wiccan Mother Goddess, or the Four Noble Truths, or some inviolable set of ethical principles—is that pretty much anything else you worship will eat you alive. If you worship money and things, if they are where you tap real meaning in life, then you will never have enough, never feel you have enough. It’s the truth. Worship your body and beauty and sexual allure and you will always feel ugly. And when time and age start showing, you will die a million deaths before they finally grieve you. On one level, we all know this stuff already. It’s been codified as myths, proverbs, clichés, epigrams, parables; the skeleton of every great story. The whole trick is keeping the truth up front in daily consciousness.

Worship power, you will end up feeling weak and afraid, and you will need ever more power over others to numb you to your own fear. Worship your intellect, being seen as smart, you will end up feeling stupid, a fraud, always on the verge of being found out. But the insidious thing about these forms of worship is not that they’re evil or sinful, it’s that they’re unconscious. They are default settings.

They’re the kind of worship you just gradually slip into, day after day, getting more and more selective about what you see and how you measure value without ever being fully aware that that’s what you’re doing.

And the so-called real world will not discourage you from operating on your default settings, because the so-called real world of men and money and power hums merrily along in a pool of fear and anger and frustration and craving and worship of self. Our own present culture has harnessed these forces in ways that have yielded extraordinary wealth and comfort and personal freedom. The freedom all to be lords of our tiny skull-sized kingdoms, alone at the centre of all creation. This kind of freedom has much to recommend it. But of course there are all different kinds of freedom, and the kind that is most precious you will not hear much talk about much in the great outside world of wanting and achieving…. The really important kind of freedom involves attention and awareness and discipline, and being able truly to care about other people and to sacrifice for them over and over in myriad petty, unsexy ways every day.

That is real freedom. That is being educated, and understanding how to think. The alternative is unconsciousness, the default setting, the rat race, the constant gnawing sense of having had, and lost, some infinite thing.

David Foster Wallace, Commencement Speech at Kenyon College, via @abresas

The answer of Pericles

“In the Funeral Speech, Pericles describes the ways of the Athenians and presents in a half-sentence a definition of what is, in fact, the “object” of this life. The half-sentence in question is the famous Philokaloumen gar met’euteleias kai philosophoumen aneu malakias. In “The Crisis of Culture” Hannah Arendt offers a rich and penetrating commentary of this phrase. But I fail to find in her text what is, to my mind, the most important point. 

Pericles’ sentence is impossible to translate into a modern language. The two verbs of the phrase can be rendered literally by “we love beauty…and we love wisdom…,” but the essential would be lost (as Hannah Arendt correctly saw). The verbs do not allow this separation of the “we” and the “object” - beauty or wisdom - external to this “we.” The verbs are not “transitive,” and they are not even simply “active”: they are at the same time “verbs of state.” Like the verb to live, they point to an “activity” which is at the same time a way of being or rather the way by means of which the subject of the verb is. 

Pericles does not say we love beautiful things (and put them in museums), we love wisdom (and pay professors or buy books). He says we are in and by the love of beauty and wisdom and the activity this love brings forth, we live by and with and through them - but far from extravagance, and far from flabbiness. This is why he feels able to call Athens paideusis - the education and educator - of Greece.

In the Funeral Speech, Pericles implicitly shows the futility of the false dilemmas that plague modern political philosophy and the modern mentality in general: the “individual” versus “society,” or “civil society” versus “the State.” The object of the institution of the polis is for him the creation of a human being, the Athenian citizen, who exists and lives in and through the unity of these three: the love and “practice” of beauty, the love and “practice” of wisdom, the care and responsibility for the common good, the collectivity, the polis (“they died bravely in battle rightly pretending not to be deprived of such a polis, and it is understandable that everyone among those living is willing to suffer for her”). Among the three, there can be no separation; beauty and wisdom such as the Athenians loved them and lived them could exist only in Athens. The Athenian citizen is not a “private philosopher,” or a “private artist,” he is a citizen for whom philosophy and art have become ways of life. This, I think, is the real, materialized, answer of ancient democracy to the question about the “object” of the political institution.

When I say that the Greeks are for us a germ, I mean, first, that they never stopped thinking about this question: What is it that the institution of society ought to achieve? And second, I mean that in the paradigmatic case, Athens, they gave this answer: the creation of human beings living with beauty, living with wisdom, and loving the common good.”

- Cornelius Castoriadis. Philosophy, Politics, Autonomy: Essays in Political Philosophy (Kindle Locations 1639-1645). Kindle Edition. 

Though I will never stop thinking about this question, I doubt I will come up with a better answer. 

This is the Greece I live by, for, with and through. It is not just a place, but a state of soul, something which I cannot separate from my existence and by whose love of beauty and wisdom and the activity this love brings forth, I live - but far from extravagance, and far from flabbiness.

Already there

There is a rocky outcrop in Sounion where I’ve taken most of my life’s most crucial decisions. It is from there that my journey to the East started last winter with my long hair ceremoniously cut and thrown down to the Aegean Sea perhaps from the same spot Aegeas fell to his death, christening that sea with an act of despair borne out of love for the presumed loss of his son Theseus.

I headed East looking to learn more about enlightenment or nirvana as the Buddhists call it. I definitely did learn more, and I will continue studying and practicing aspects of Buddhism, as I believe there is something of tremendous value in it.

However, no place I visited, whether in Nepal or Japan, or person I met, triggered in my heart that “secret correspondence” that Shelley speaks of in his essay “On Love”. Everywhere I went, something was missing or obstructing the view. Whether it was the absence of joie de vivre in the austerity of a Japanese Zen monastery or the painfully elaborate rituals of Tibetan Buddhism, something always felt off-key. I found no music my soul could dance to. So I left. 

Yesterday I returned to the rocky outcrop where it all started. Once again, I stood at the edge gazing the immense blue vista just like before - but I was not the same. Nor were my surroundings. It was spring and even the big boulder I was standing on had flowers growing from it and insects carrying away precious nectar, with sweetness born out of stone.

The air was crisp, the seagulls effortlessly soaring, the grouse coyly pecking at greenery and the swallows heralding spring with their characteristic calls and impressive manoeuvering. Nothing was missing. The view was clear. The correspondence so complete my sense of self disappearing with each heart-beat. I was home.

The open sea, inviting, beckoning new journeys. Had I stopped my travels too early? Should I have stayed in foreign lands in pursuit of nirvana? Thoughts like these, like clouds, floated in my consciousness amidst the blue spring sky. 

At some point I turned my back to the sea. Only a few feet away I noticed something written on the rock, partially obstructed by flowers and greenery. 

Sometimes what you’re looking for is already there.

The Citizen Artist

The goal of politics should be to enable citizens to be the artists of their own lives rather than the fillers of pre-determined templates.
Do I need to mention that who created the templates and by what procedure (democratic or otherwise) is irrelevant? As long as they are pre-determined templates and as a consequence degrade the citizen to the status of a passive filler rather than that of an active creator, no person of conscience should consent to such a state.
Of course citizens should be at liberty to agree on communal art projects - as long as this does not restrict any other citizen the liberty to enact his own taste.