Backstage

Have you visited a supermarket on the day and time when the workers are restocking the shelves? Have you walked by a construction site and inhaled the deep cold smell of freshly poured concrete? Have you entered a building through the service door in the parking garage, and have you gotten lost in a maze of corridors trying to get to an urgent appointment inside the building?

I consider all these experiences to be similar. They give you a connection with the backstage, that is, with the workings of a place, organization, or city. When you attend a play, you see it all “up front” as you sit in the audience and watch the action happening on stage. But behind the scenery there are machines, tools, stage hands, procedures, practices, schedules, accidents, repairs, and a thousand other things happening out of sight and most often out of hearing.

Backstage allows the front stage to happen. Workers stocking shelves allow the supermarket to function and to provide you with the goods and services that you need. Whole cities have their backstage of subterranean passages, power stations, sewage lines, tunnels, and cables, allowing you to live safely and comfortably.

I went to Milan recently, to teach two seminars at a guitar festival. I extended my visit by a couple of days so that I could spend some time exploring the magnificent city. One of my extra days fell on a Monday. All the museums were closed. Tourist sites were as if abandoned. I went here and there in the city center, often finding myself completely alone in a beautiful winding street with buildings from three centuries ago. On that lonely Monday, the buildings sweetly whispered their secret stories into my ears. I felt that I was backstage in Milan, exploring the city’s this-is-how-it-works rather than its spectacle. I can’t tell you how happy I was.

In the big cities that I love to visit there are alleyways between buildings with service entrances, garbage disposal, the feeling of mystery and secret, also of danger. This is the backstage of apartment houses, offices, restaurants, shops of all sorts. At night, the backstage is gloriously cinematic. The imagination flies . . . love trysts, drug deals, murders. And rats, although these are much too real. Let’s say that “night is the backstage of day.”

I visit my local farmer’s market twice a week. I like going early in the morning, around 8 AM. In winter it’s dark, and depending on my timing I get to watch the changing light as the sun slowly rises. Some of the stands haven’t finished setting up when I arrive. I see the men and women drag crates from their vans parked at the curb. I see their putting up strings of lights on the awnings above their stands. Boxes of ice with fresh fish, the fish not yet arrayed prettily on the stands. I’m often a stand’s first customer of the day. Twice a week I’m backstage, witnessing my friends’ work, marveling at their skill and discipline, grateful for their dedication and reliability.

Backstage is richly populated. Museum guards, baristas, gardeners, delivery men and women, technicians, receptionists, school crossing guards, cleaners. I’ve had some wonderful chats in São Paulo, Paris, Glasgow, and points in between. The museum guard at the Musée Guimet of Asian Arts whose face hinted at the Buddha, the waiter on a cigarette break outside a restaurant, the cheerful crossing guard who kept something of the child within him, the gardener at the Place des Vosges with the poise and balance of a Tai Chi master. Sometimes the backstage hand is a displaced immigrant struggling between hope and fear, and his smile is heartbreaking to see.

At parties, conferences, meetings, baptisms and weddings I tend to become antsy. Sooner or later I feel compelled to get out of the main venue and explore the surroundings by myself. And I often witness the most marvelous happenings and encounters, in which the interplay between intimacy and formality is different from what we see “in public.”

A piano has a backstage, as does a cello, a guitar, any piece of furniture. “Backstage machinery has backstage machinery.”

We don’t have to stretch the metaphor too far before we understand that each of us has his or her own backstage, the workshop of the mind, the lifts and ramps for delivery, our innermost cleaning closet.

And an actual stage has an actual backstage, believe it or not. Several years ago, my wife Alexis and I were treated to a private tour of the backstage area of the Paris Opera at Bastille. Clothes making, wig making, shoes of all types and sizes; everything crazy and incredible, which is what opera is about. Huge spaces like hangars, industrial machinery, if you’re afraid of heights stay home.

My work as a teacher and coach often takes place backstage. In 2019 I taught an in-depth seminar for the actors of the Comedia Nacional, the main theater in Uruguay’s capital Montevideo. Deep inside, hidden from passersby or prying eyes, we the pros worked together for three days, playing games and learning from one another. During that visit I actually “went to the theater” and watched my colleagues delight the public with their storytelling. And for me to have been part of their preparation backstage . . . wow. Unbelievable.

There’s something exciting and terrifying about the corridors behind the stage, the stairs, the dust, the muffled sounds of your own steps. Because sooner or later you’ll have to pass from the back to the front, and you’ll find yourself naked on stage, in front of an audience. Then you’ll know whether or not you did your backstage job of cleaning up, structuring, and fashioning your music for the benefit of the men and women who came to see you perform.

©2022, Pedro de Alcantara

The Ten Laws of Preparation

The other day one of my talented and motivated students asked me to help her prepare a presentation. This got me thinking, and I came up with The Ten Laws of Preparation. Notice the definite article: THE Ten Laws. Absolutes are Ridiculous. Let’s go!

1. Everyone is different. No two people will prepare in the exact same manner. What works for me may kill you. Is that what you want? To die? Prepare for it! In your own way!

2. Don’t be an idiot. Generally speaking, people don’t retain much information from presentations. Instead they react to the presenter, to the environment, to the other people in the room. Impressions, feelings, sensations, and emotions; participants “like it” or they “don’t like it.” It means that you can give a successful presentation by being pleasant or entertaining or remarkable in some way—regardless of the materials you present.

3. Okay, let’s suppose that you want to present something meaningful, besides displaying your quirky personality. Then your presentation needs a minimum of structure. The type of structure, its complexity, and its design will vary tremendously from presentation to presentation, according to (1) the personality of the presenter, (2) the materials in question, (3) the circumstances, and (4) Mysterious Magma Flowing Through Your Innards. We’ll talk about structure some other day, but for now let’s state that SOME structure tends to be better than NO structure, and TOO MUCH structure is as problematic as NO structure.

4. Presentation Mechanics: slides, materials, objects, technology. I attended a big conference a couple of years ago. Every presenter but one projected slides on a big screen, sometimes of images only and sometimes text only. You know, the usual power-point thingy, frequently lacking in “power” and often not having a “point.” Many images were low-fidelity reproductions from the Internet. A single presenter, who happened to be a Zen teacher, simply talked to the crowd of about two hundred people. It was quite a contrast: heart, brain, and voice shared directly with the listeners, without the intermediation of images or text. The main thing, though, is to have a notion of why and how you’re going to use technology. If your why and how are good, your technology is good! And remember law #1: people are different. Power Point has friends (some of you) and enemies (some of me).

5. Redundancy (extra materials, short version, long version). Your presentation should be like an accordion, capable of expanding and contracting. I once attended a workshop for which the presenter (the accordion) was contracted, so to speak; she only had about ten minutes of material for a one-hour presentation. After she ran out of things to share (air), she stood there, silent and forlorn (deflated). I took over and continued the presentation for her, improvising a number of fine exercises on the excellent theme that she had proposed. Yes, “I inflated my accordion, uninvited.” But, hey! It was either me or Forlorn Deflation.

6. What if several participants don’t show up? What if the computer cables fail completely? What if the dog ate your homework? In my early adolescence (technically in my puberty, also known as Acne Horribilis), I found myself taking part in a kids’ program on a rinky-dink TV station. On that occasion I was going to play the recorder, after which I was going to play the cello. Cute! In front of the camera, I opened my recorder box. And to my surprise and horror the instrument wasn’t there. It was on my bed, at home, far, far away, out of reach, in Planet Crapyourpants. I quickly closed the empty box and announced, to the camera and to the world (meaning the three or four people watching the show in their homes), “Actually, I think it’d rather play the cello only. It’ll be more interesting.” (Or words to that effect. It has been fifty years since that acne-aggravating event.) It’s better not to assume that everything will go according to plan. Checking things a million times can help, but—no, what really helps is to be adaptable.

7. Psychological Preparation. Feeling good feels better than feeling bad. And the better you feel, the better you present! Beans, beans, the magical fruit! Ahead of your presentation, during it, and afterward, rely on every tool at your disposal to feel good about yourself, and also your materials, your audience, your friends, your colleagues, your family, your neighbors, your pets, your manicurist, and your psychiatrist.

8. Experience is “accumulated preparation,” and preparation is “accumulated experience.” One of my college mentors is a brilliant pianist and musicologist. He’s given thousands of concerts, plus tens of thousands of lessons and seminars and lectures. He was a child prodigy to begin with, and now he’s a professor at Harvard (emeritus). In one of our recent encounters, he told me that it has been many years since he last gave a lecture from notes. Instead, he talks a blue streak in any of three languages according to the needs of the house. He knows his stuff inside out, he’s comfortable with the limelight, he has merited the right to a high opinion of himself, and—well, People Are Very Different One From The Other. But over time, you can kinda relax about preparation and rely on . . . on a high opinion of yourself, maybe. Earn it, though!

9. Trust and faith. The materials, the mechanics, the outfit you wear: important. But having a sense, deep in yourself, that things will work out, that you’ll survive, that people are there for you and not against you, that the History of Humanity Since Time Immemorial is Full of Forgiven and Forgotten Over-Prepared and Under-Prepared Presentations, that the Skies Above Will Grant You Insights That You Didn’t See Coming Until You Found Yourself on Stage . . . “go present, and you’ll receive a present.”

10. “Nine jokes and one insight are much better than nine insights and one insult.” You know who said this, don’t you? Goethe, of course. In “Der Neue Speedy Gonzales” (1833) he wrote that “nueve chistes y una revelación son mucho mejores que nueve revelaciones y un insulto.” ¡Por supuesto!*

*Genau!

©2021, Pedro de Alcantara

Baby Drives a Stick Shift!

Impossible, difficult, easy. This is the archetypal road in life, bumpy but exciting.

Can the baby drive a stick shift? An automatic, maybe—an outside chance. A stick shift, no. The pedal work is out of reach. Actually, some automobile models are designed for very little drivers. But difficulties remain.

What’s easy is “physically easy.” The baby driving the stick shift along Route 66 is relaxed and happy, from head to toes. Do you know how relaxed are the toes of a relaxed baby? Wonder of wonders. But the easeful state only exists because the baby “doesn’t think difficult.” No doubts, no fears, no suppositions, no preconceived ideas, no excuses, no questions, no pretzels-in-the-pysche (or as Sigmund Freud used to say, “keine Brezeln in der Psyche”).

Easy brain, easy driving. It’s in the Highway Code.

A situation requires that you do something. Let’s say you’re taking language classes and your teacher asks you to translate a certain phrase from your mother tongue to the foreign one, the alien, the different, the unknown. Your very first reaction might be to think, to feel, and to say out loud: “This is difficult.” Or it might be your second reaction, after you make a feeble half-assed attempt (“halber Arsch,” sagt Sigmund) at a translation. If you try once, twice, ten times, a thousand times and you can’t manage the task, perhaps you may be right in saying that it’s difficult. But if you try zero times or maybe a single buttock (“halber Arsch”), then you don’t really mean, “This task requires quite a lot of expertise, which I lack.” You mean, “I’m being asked to leave my comfort zone. I have emotions, a history, an ingrained fear; very irrational to you, but very real to me, thank you very much! Your request pushes a button, triggers a trigger, triggers a Tiger. This is difficult!”

I’ve witnessed this dozens of times in my teaching career. The amazing thing is that, immediately after saying “This is difficult,” the student goes on to perform the task pretty well, flawlessly even. To my way of thinking, it proves that the statement wasn’t about “the thing itself,” the task, the objective situation. And, also to my way of thinking, it proves that “to acknowledge is to evacuate.”

To share your discomfort with a friendly witness lessens or dissipates the discomfort.

In Sigmund-lingo: Anerkennen heißt evakuieren, und ich spreche kein Deutsch, das ist alles aus dem Internet.

There’s the thing, and there’s our perspective on the thing. Our perspective feels so concrete, so embodied in us that we confuse it with the thing. We become sure, sure, sure that we’re thinking and talking about the thing, when in fact we’re thinking and talking about our own selves. We sometimes have a flash of clarity by proxy. “This tax form is impossible to fill,” someone says. “Idiotic bureaucracy!” And we look at the damn form, and it’s pretty straightforward, and the instructions are clear, and all you have to do is to write in a number and check a box. And we understand that our friend has amalgamated his or her deep-seated and long-held emotions with the form, the task, the appliance, the musical instrument, the medical procedure, the social obligation, the—well, you know what I’m talking about.

The thing doesn’t have to be you, and you don’t have to be the thing.

Sigmund, sing your song!

“Das Ding muss nicht du sein,

und du musst nicht das Ding sein.”

I’ll do a numbered list for you: “The Seven Habits of Highly Confusing Geminis.”

  1. Your mind plays a role.

  2. Some things are “literally impossible.” Don’t confuse them with things that are “not-literally impossible.”

  3. Man or woman not yet born for whom EVERYTHING IS EASY.

  4. “Things change.” “You change.” “Your relationship with things change.”

  5. Not every numbered list is useful.

  6. Just because it’s easy for you it doesn’t mean that “it” is easy.

  7. Pedrito, you’ve made it to the end of another blog post! Auf Wiedersehn!

©2021, Pedro de Alcantara

The Problem Expert

We all know Johann Wolfgang von Goethe (1749-1832) as a poet, playwright, novelist, scientist, statesman, theatre director, critic, amateur artist, oboist, mime, short-order cook, and inventor of the Heimlich Maneuver. A hidden facet of this towering genius is a little book he published anonymously, and which survives in bootleg (“samizdat”) form. Titled Das Imaginäre Kleine Buch, Das es Nicht Gibt, the book is informally called Nichts by the connoisseurs, the cognoscenti, and the cognitively dissonant.

It’s long been a favorite of mine. I have a mimeographed copy from my days growing up under a military dictatorship in Brazil in the 60’s and 70’s. My copy is faded, smudged, torn, and illegible, but since the book is “imaginäre” the fact that I can’t read it doesn’t bother me overmuch (“zu viel,” as we say in Teutonics).

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Nichts means everything to all people, but today I’d like to highlight one of its dimensions: Goethe’s wonderful way of talking about problematics and solucionatics (or “Fanatiks und Lunatiks,” as he calls them).

Abridged and loosely translated:

  1. A problem is easier to solve if you agree to solve it (“natürlich”).

  2. Self-solve a self-created problem. While at it, self-prevent a self-problem from coming into self-existence (“Selbstachtung”).

  3. If you don’t have a problem, it’s a problem to think that you have a problem. Then the solution is to stop thinking that you have a problem. Goethe put it very elegantly: “Kein Problem.”

  4. What do you like better, the problem or the solution? It isn’t a trick question (“nein, nein!”).

  5. A deity comes to you and offers you a deal. “Pedrito mein Schnuckelschneke, mein Igelschnäuzchen, mein Honigkuchenpferd, mein Schnuckiputzihasimausierdbeertörtchen! I give you two options: I can make all your problems disappear, or I can help you become able to solve problems, one by one and in batches, using intelligence and creativity. What’s your choice?” (“¡Olé!”)

  6. You have a problem, and you feel bad that you have this problem. Then you have two problems: the thing, and your emotions about the thingor rather, your self-judgments and self-punishments regarding the thing. Getting rid of the extra problem often solves the core problem (“das Wiener Schnitzel Paradox”).

  7. Some problems exist in the material realm, and some problems only exist in the psychic realm (“in deinem Kopf,” as Goethe used to say). That, too, is a problem!

This is the gist of Nichts. To end this post, I’d like to pay homage to Goethe by quoting from one of his beloved poems. You don’t need any German to understand it.

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©2021, Pedro de Alcantara

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Let the Play Begin!

The spirit of play pervades human actions and interactions. Little kids play-act to figure things out, to express their thoughts and emotions, to understand the world and their place in it. And also to have a tremendous amount of fun. Here’s a little boy play-acting breastfeeding with a doll. From a single image we can’t really know how the boy is thinking and feeling, but we’ll hypothesize that he’s dealing with something deep inside himself, perhaps something having to do with love and nourishment, perhaps having to do with loneliness and neglect.

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Play-acting is central to learning, and learning is central to survival. Gotcha, ergo, voilà: playing is vital, and the absence of playing is fatal.

All the world’s a stage,

And all the men and women merely players.

They have their exits and their entrances . . .

A little effort of the imagination lets you see every human interaction as a dramatic event in an infinite play. We are players, as Shakespeare said, but we are also the characters that our players perform. The character of Father Berating the Son; the character of Fool Begging for Attention; the character of Dutiful Wife with a Dark Secret . . . all of us, at all times, are characters with many dimensions, playing, playing, and playing every day, all day long. All is play.

The radio is playing, the TV is playing. If you hear any one snippet of music, someone is playing it. A fellow like me starts playing music at age eight. Fifty-four years later he’ll have played for thousands and thousands of hours. “It’s normal to play.”

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You play soccer or volleyball, and you watch other people play their sports; you’re a fan (short for fanatic). You “play the market,” and so do the brilliant financial brains taking care of your pension fund. The Army and Navy play “war games” to figure out strategy and tactics. Probability theory, central to mathematics and also to our daily lives, came into existence because of gambling. Simplifying it, the guys wanted to know their odds. Game theory, another vital dimension of mathematics, takes insights from certain types of play and applies them to the social sciences, economics, and much else besides. 

You play with an idea, trying to see what you can do with it. You “play it up” or “play it down,” depending on the setting. Right now I’m playing up the idea of play.

Ritual is play, and ritual is behind many if not most interactions between people. Hand shakes: play. Air kisses: play. The Mass: extremely elaborate play. Baptism: play. Wedding: play. Yes, we play at funerals too.

This Christmas, I traveled to Nigeria, West Africa in order to attend my Grandma Monica Ogbonnaya Orie's funeral. Last year I attended my Great Aunt Alaezi A...

Mourning, however, isn’t play. It’s a very serious business.

This is from the show "best funeral ever".Clean it up! For real!

Broadly defined, play is at the core of existence. Play is love, direction, meaning. Play is human connection, give-and-take, learn-and-grow. Play is the why and the how.

Eve-ry-thing is play. P-L-A-Y.

From my favorite website, etymonline.

From my favorite website, etymonline.

As a player, you can be willing, astute, agile, and engaged. Then you’re “alive.” Or you can sit in the corner and “play dead.”

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©2021 Pedro de Alcantara

Of Journeys and Decisions

Lao Tzu was sitting on the trusty squeaky rocker in his porch when Confucius happened to come by. “Thou frowneth,” Confucius said. “What ails thee, dear Shih Tzu?”

Lao had heard the joke before, but he had Tao-ed himself into not minding it too much. “I’m going on a thousand-mile journey, Confusion.”

Confucius had heard the joke before, and he really hated it. But he kept it all bottled up. “A thousand-mile journey,” he chuckled. “And this concerns me how, Shih Shih?”

Tzu didn’t mind one Shih, but two? He kept it all bottled up. “I don’t know how to start.”

Confucius took a breath in through his left nostril, and let it out through the right. It was a cold day, and you could see the puffy puffs from his breathing. “A journey of a thousand miles begins with a single step,” he said with a slight bow and two puffy puffs.

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Hearing this bit of commonplace so-called wisdom, Shih Shih—I mean, Lao—couldn’t take it any longer. He sprang into action, unsheathed his invisible sword, and cut Confusion—sorry, I mean Kung Fucious—into 7456 paper butterflies. Confucius vanished, just like in a movie directed by Ang Lee. And Lao Tzu took the first, single step on his thousand-mile journey. Truth be told, he was happy that his old, old, old friend had helped him get off his rocker.

In 1969 I was eleven years old, and I attended middle school in São Paulo, Brazil. The building still stands, although the actual school is no more.

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One day I’ll tell you about the joys and horrors of middle school—no, never! I’ll never go back to middle school, never, ever, forever and whatever! But the thing is, we had English class twice a week (with a teacher who may or may not have been named Mildred or Meredith). And our textbook was titled First Things First. It was a beautiful little object, nicely designed with not too much text and some groovy drawings. It made us feel super-sophisticated: learning a foreign language, learning to speak differently, learning to think differently, learning to be someone else. Yay! In only eight years I’d leave Brazil for good and start roaming the world, but I didn’t know that yet.

First Things First, the book and its title, the thoughts and emotions that the book triggered, the dreams and aspirations of the eleven-year-old, they have all stayed with me. If Marcel Proust had Internet, I bet he too would Google a ton of stuff from his childhood. This is a very “English” English textbook: the first page of the first lesson is all about manners, excuse me, pardon, thank you.

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There’s a famous apocryphal saying variously attributed to Abraham Lincoln, George Washington, or Genghis Khan: “If I have six hours to chop down a tree, I’ll spend the first four hours sharpening my ax.” Actually, Genghis is suspected of having stolen George’s ax, but it doesn’t change the gist of it: sharpen first, chop down second. First things first!

When you have a big mess somewhere—the dining room after a party, for instance—you’ll make a first decision: to open the windows and air the room; to collect all the glasses before collecting any plates; or to throw away that chunk of stinky cheese before doing anything else, by Jove! A smart first decision improves working conditions, saves time and effort, and produces much better results.

Your “first reaction” to any one stimulus is supremely important: love or fear, relaxation or contraction, feel good or feel bad. The reaction is embodied. Head, neck, and back; jaw, tongue, and throat; shoulders and arms, pelvis and legs. Toes. And every vein and cartilage, also the hairs on the back of your neck and the goose pimples (which we Brazilians call the goose pimps). The embodiment happens in two ways: gradually and suddenly, both at the same time. Warning: on this paragraph, one or more statements may be jokes. Re-read, please.

Despite being as opposite as Heaven and Earth, Lao Tzu and Confucius do agree on the most important of principles:

Feeling good feels good, and feeling bad feels bad.

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Feeling bad scrunches your neck and thickens your blood and lowers your intelligence. Feeling good elevates your soul and warms your heart and zips up your pants. The “zero decision,” before the first decision, is to feel good. Because you really don’t want to sharpen that ax or to chop down that tree when your intelligence is low and your fly is undone.

Feel good first, then sharpen the ax and chop the tree. Feel good first, then throw away the stinky cheese and move house. Feel good first, then take the first step on the thousand-mile journey.

©2020, Pedro de Alcantara

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Hydrology of Self

Be warned: this post isn’t really about river systems, hydrology, the Mississippi, the Amazon, or the Seine. Or the Thames or the Danube or the Styx. It’s not even about water. It’s about you, oh you reader you!

When you’re sitting at a riverside café in Paris, you might forget or neglect to think that the Seine is connected to an entire ecosystem of rivers, brooks, sources, canals, and multiple other intertwined geographical features.

Look at this intriguing map showing the Seine basin, spreading over a good chunk of France.

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Its source is in a tiny little town conveniently called Source-Seine. Long ago the city of Paris actually bought the land right around the source . . . “Paris owns the source.” There’s a sort of grotto marking it, with the statue of a nymph. Did you know that the goddess of the Seine is called Sequana? The source was considered sacred by the Gauls and then by the Romans. Strictly speaking, water is indeed sacred, because without water we perish!

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The image below is from the vicinity of the source. The Seine, the storied and beloved river, is but a puddle. (We Brazilians pronounce it “poodle.”)

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The river grows and grows, until it discharges into the Atlantic Ocean near the city of Le Havre. Before it gets there, it receives the waters and the sediments from many other rivers. And each tributary to the Seine has its own trajectory, its own sacred healing source, its own magic and mystery.

Thinking all of this might enhance your enjoyment of those riverside moments, when you’re walking alone or with your wife or with visiting friends. And it doesn’t have to be the Seine or Paris. Any river, every river, all rivers.

Look at this wonderful map of the Mississippi. The name of the river is a French transformation of an Algonquin term which can be traced to the Ojibwa mshi- "big," and ziibi "river."

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The thing is gigantic. It’s, like, really huge. It’s, like, continental. How many tributaries? How many towns and cities along it? How many people affected by its course? How many stories told about it? The true size and impact of the river system is incalculable.

Without meaning to insult my American friends who are rightly awed by their river and proud of it, the Amazon is much bigger than the Mississippi. The Amazon has more than 1,100 tributaries, twelve of which are longer than 1,500 kilometers. The Amazon basin cover 2.7 million square miles. Well, never mind about the numbers. The thing is “incalculable and unfathomable,” or as we say in Icelandic, “óútreiknanlegur og órannsakanlegur.”

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I warned you, and now I remind you: this blog post isn’t about rivers or about water. I’m laying out a metaphor, an analogy. A human being is like a river system with interconnected sources, brooks, and canals, and with numerous tributaries. Every time you meet someone; every time you think you know someone; every time you want to categorize someone or perhaps judge someone, you might want to remember that the unique person in front of you is an unfathomable combination of more factors than anybody can list or comprehend or control.

The Marmoré, a winding river in the Amazon basin. Satellite image from NASA.

The Marmoré, a winding river in the Amazon basin. Satellite image from NASA.

Biology and family dynamics are tributaries of the river-that-is-you. Much like the Seine, you’re born from a source, and to begin with you’re but a poodle. I mean, puddle. Parents, grandparents, great-grandparents are all tributaries—including people you’ve never met face-to-face, but who somehow “discharge into you” through indirect means. My father’s father’s father’s father is in me. I’ll say that “he is I, and I am he.”

Schooling is a major tributary. The teachers, the physical setting, the bus you take to get there, the classmates. The desks! All those things are feeding the river-that-is-you, and they’ve continued to feed you decades after you finished your schooling.

My late mother was a fine amateur pianist. My first memory of music is of her playing a sonata by Domenico Scarlatti, and me running around the room in excitement. I think I was five, maybe six years old. Here’s my favorite pianist, Arturo Benedetti Michelangelo, playing Scarlatti. I still want to run around the room in excitement.

The great pianist Arturo Benedetti Michelangeli (1920-1995) plays Domenico Scarlatti (1685-1757), Sonata in B minor. This is a September 1962 concert. The in...

Decades of music, of listening, of playing, of studying, of bathing in the immense river of music . . . it’s a major tributary in my life, incalculable and unfathomable.

Languages; mathematics; metaphysics; travels; books, the ones I’ve read and the ones I’ve written; the visual arts; Zen and aikido, both of which I approached superficially but unforgettably; the Alexander Technique; Carl Jung and his insights, also Marie-Louise von Franz and her insights following Jung; improvisatory comedy; the worlds of creativity, intuition, and mystery . . . these are some of my tributaries. You, oh dear reader you reader, you necessarily have your own multiple tributaries, which interact in you and through you incalculably—or, as we say in Esperanto, “nekalkuleble.” (Believe it or not, I learned Esperanto when I was 14 years old. It’s one of my tributaries, now almost completely dry but still contributing something to the basin.)

Here's the main idea. The Amazon is each of its 1,100 tributaries—together and inseparably. Therein we swim. When you meet a person, you don’t meet her source or her tributaries or her canal locks. You meet the whole system, the whole landscape. And you meet her at her delta or her estuary—at the place where her totality is emptying into the infinite ocean of the here-now. The whole-person-that-is-you meets the whole-person-that-is-the-other.

This is the schematized river hydrology of Germany.

And this is an x-ray of a person’s incalculable tributaries.

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©2020, Pedro de Alcantara

Envy Yourself! (to the extent that you can)

Although envy is incurable, today I’m proposing a cure for it.

Envy is one of the seven capital sins, together with Sneezy, Happy, Grumpy—wait, let’s start again. Envy is one of the seven capital sins, together with Washington, Moscow, Berlin—well, never mind.

Envy is a nasty little psychological habit that has the power to ruin your life. If you aren’t familiar with the concept of envy, then I envy you. So, let me explain: envy is a misdirection of wanting. Envy is “wanting gone bad.” Envy is resenting someone for having something that you don’t have. The something can be an object, a quality, a characteristic, a talent, an achievement. Or good looks, or lots of friends, or sweet-smelling armpits, for instance in babies after their bath.

Minestrone ingredients (as per Jamie Oliver): 1 clove of garlic, 1 red onion, 2 carrots, 2 sticks of celery, 1 courgette, 1 small leek, 1 large potato, 1 x 400 g tin of cannellini beans, 2 rashers of higher-welfare smoked streaky bacon, olive oil, ½ teaspoon dried oregano, 1 fresh bay leaf, 2 x 400 g tins of plum tomatoes, 1 liter organic vegetable stock, 1 large handful of seasonal greens, such as savoy cabbage, curly kale, or chard, 100 g whole-wheat pasta, ½ a bunch of fresh basil (optional), Parmesan cheese.  

Envy ingredients (as per The Envy Recipe Book): resentment, ill will, malice, yellow bile, black bile, bitterness, frustration, obsession, daggers, rat poison, anonymous letters using cut-up headlines from a crumpled newspaper, rotten moldy Parmesan cheese years—years!—beyond the sell-by date.

To explain the cure, I’ll describe a clinical case using myself as a hypothetical infected patient. I’m a devoted art lover, and have been for decades. Museums and galleries, visits to artists’ studios, pilgrimages to the birth places of great artists, books about the creative processes of painters and sculptors, I live for it all. I’m a fan of Klee, Mondrian, Cézanne, Albers; also of Fra Angelico and Caravaggio; also of Morandi, Brancusi, David Hockney, Gerhard Richter, Louise Bourgeois, Agnes Martin, Mary Frances Judge, Catherine Willis, and a hundred other marvelous inspired and inspiring human beings.

But let’s focus on Sean Scully for a moment. Let’s let Wikipedia introduce him (abridged):

Sean Scully (born 30 June 1945) is an Irish-born American-based artist working as a painter, printmaker, sculptor, and photographer. His work is held in museum collections worldwide and he has twice been named a Turner Prize nominee. Scully has also been a lecturer and professor at a number of universities and is highly regarded for his writing and teachings.

Among many other beautiful things (this is me talking now, thank you Wikipedia), among many other beautiful things Scully paints large canvasses of juxtaposed rectangles of varying sizes, creating vibrant territories of colors and shapes that are deeply meaningful to look at.

Recently I took this photo of Scully’s “Wall of Light” sculpture at Château La Coste, a stunning modern-art open-air collection (and winery) in the south of France.

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Scully is very successful, you know? He’s, you know, accomplished and probably, almost certainly very well-off (“rich”), you know? His 2006 show at the Metropolitan Museum in New York was, like, so amazing it made me feel like I was, like, a single hair on the skull of a bald gnat, you know? Scully can do a lot of things that I can’t do and will never be able to do, you know? The only way I could feel better about myself would be for Sean Scully to fail. Like, Scully = Skull; Scully is a bald gnat. I’ll never forget his 2006 Met show, or his 1996 show at the Jeu de Paume in Paris. Scully won’t let me forget Scully.

If I were to envy Scully, I’d wish him ill; I’d use my thoughts of him to diminish myself; I wouldn’t “see” his work, I’d only see the difference between the vast scale of his accomplishments and of his life, and the not-so-vast scale of my own life. I’d eat rotten moldy Parmesan for breakfast, lunch, and dinner.

The cure for envy is to look away from someone’s success, accomplishments, fame, and riches, and instead to look at his or her human qualities and artistic processes; to look away from externals and toward internals; to look away from “where someone else is” and instead to ponder “where you are yourself, and where you want to go, and how you’re going to get there.” Then Sean Scully becomes a source not of envy but of motivation; he becomes your guide, teacher, and friend.

I’m using the words “Sean Scully” to mean anyone who’s accomplished and successful, right? A symbol of a phenomenon, so to speak. I’ve never met Scully and I don’t know how the flesh-and-bones guy really thinks. But it doesn’t change the gist of my argument.

  1. Attitude

    Sean Scully is curious about the world, and also about art and human psychology, and also politics and history. To the extent that I can, I’m going to read, study, watch, study, read, and also watch and study. In my free time I’ll read, study, watch, pay attention, and absorb, digest, and integrate information. And I’ll do it not out of duty but out of curiosity, because life itself is endlessly fascinating.

  2. Commitment

    Sean Scully works hard and works well. To the extent that I can, I’m going to get out of bed committed to my work day, committed to tasks, committed to processes, committed to step-by-step procedures, committed to the enjoyment of handling my materials and playing with them. I think it was Somerset Maugham (another terribly prolific creative individual) who said that “a change of work is the best rest.” No, wait, it was Sir Arthur Conan Doyle who said it. Maybe it was Plato. Or perhaps the Entity Preceding Plato.

  3. Skill

    Sean Scully is very skillful. To the extent that I can, day by day, moment by moment, I’m going to improve my skills through practice, repetition, trial-and-error, thinking and doing, feeling and doing, exploring and doing. And practicing, did I mention practicing?

  4. Growth

    Sean Scully learns and grows. Before he could paint, he couldn’t paint; before he could sculpt, he couldn’t sculpt; before he could make an omelet, he couldn’t make an omelet. I’ll start by making an omelet, and I’ll go from there. I probably have another thirty years left in this life to learn and grow, to the extent that I can. If I haven’t learned all I want to learn by the time I die, I’ll just reincarnate and start again. As long as I don’t reincarnate as a bald gnat, I’ll be okay.

Ah, I was forgetting: fame and riches. They don’t matter.

I visited Google Translate and I did a back-and-forth, translating a snippet from English to Latin, then the resulting snippet back to English, and so on for a few rounds until Google sent me a cease-and-desist order.

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©2020, Pedro de Alcantara

I can't remember what this post is about

The other day, some students and I got together online to discuss how we memorize things. In this particular group, all of us were performers, and our ostensible goal was to become better at memorizing the materials we must perform. But the issue is of interest to everyone, performer or not. In fact, memory isn’t even about memory itself.

Here’s an example. I’ve always “had a terrible memory for faces and names,” although I have a first-class memory for facts, numbers, concepts, and choice nuggets from Wikipedia. Depending on context, I can sound as if “I know a lot,” although at the same time “I don’t even know your name,” which means “I don’t know anything, do I!”

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What gives? Well, between my innate introversion and the way I was socialized as a child (a big subject that I won’t talk about right now, !ay caramba!), every time I meet a person for the first time I dissociate for a few seconds. I blank out. I have a minor psychotic episode. I go on mental vacation. I run away. The person says his or her name, and I simply don’t hear it because I’m not there. It’s not true that I have a terrible memory for faces and names. I can look at a thousand faces of famous people and name hundreds and hundreds of them. Eleanor Roosevelt. Walt Disney. Otto von Bismarck. Pelé. Krishnaraja Wadiyar IV, the Maharaja of Mysore (maybe, maybe not).

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My point is that, behind memory, there lie deep psychological mechanisms, some shared by all individuals, some unique to each individual. Don’t work on improving your memory; work on improving those psychological mechanisms that have been sabotaging your memory.

I’ll use a poem of mine to illustrate my point, and to give you some nifty tools. Keep in mind that (1) this isn’t about memorizing, (2) this isn’t about performing, (3) this isn’t about my poem, (4) this is a list with four items.

What on earth is this poem about? Don’t worry, be happy. I don’t mean that the poem is about not worrying and being happy. I mean that tool #1, the best tool, the most helpful tool is for you not to worry when faced with a task. If you’re worrying, you aren’t paying attention to the task; instead, you’re paying attention to your worry. Let your understanding of the poem arise by itself; let it come to you if and when it comes to you. Don’t make a pact with the Devil just to understand this poem! But if you really must understand the poem, dial 1-800-BEELZEBUB (charges may apply).

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The poem has eighteen lines, in three blocks of six lines. We isolate the first block, and we break it up according to its punctuation and its “swing,” as it were. The information immediately becomes easier to absorb and digest (and understand and remember). Tool #2: the display of information affects how you receive the information. You can solve many problems by rearranging information, by moving things around, by “putting space” in between things. The “space” allows your “mind” to “breathe.” (Quote marks were on sale, and “I couldn’t resist” the bargain.) 

What is difficult to say is difficult to remember. You won’t remember a line in a poem by repeatedly mangling it. “You’ll remember the mangling, not the poem!” Leave memorization aside, and instead examine the words and sounds and gestures that are difficult for you. Zero in on a trouble spot. Let’s suppose that the line “Vestiges of stranger peoples” provokes you a little. What exactly are “vestiges”? And how exactly do you pronounce the word? Look it up on the Internet, or ask a friend with a PhD in linguistics. Or fret terribly and judge the poet harshly and say, “Forget it!” Your memory will take that as a command. Tool #3: Take it easy, step by step, word by word, sound by sound, nanotask by nanotask.

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You don’t have to enjoy a task in order to perform it well; you can enjoy “yourself” rather than the task. My poem is just an example of a task and how to approach it. If you dislike the poem, or if you despise it, or if you desperately dislike and despise it—hey, this is called “alliteration,” the process of repeating a sound for poetic and musical reasons. Des-dis-des, desss-disss-desss, like the sssserpent in Mowgli. (Kaa. But you knew hisssss name, of coursssssse!) Find the musical patterns, the colorsssss, the things repeated and varied, and you’ll memorize the poem (and the song and the choreography and the equation and the algorithm and the shopping list) more easily. “Fleeting tenuous tangent” has four tee sounds, for instance. “As to appear nearly one” repeats the sound “ear,” app-EAR n-EAR-ly one. My poem has a bunch of such patterns. Tool #4: Enjoy “yoursssssself.”

A scene in The Jungle Book involving Kaa the snake. haha

Pattern recognition is a vital skill, which we spend our lives learning and refining. The newborn is practically a pattern-recognition machine, cataloguing similarities and differences: “humans and non-humans,” “parents and non-parents,” “nipple, like a nipple, unlike a nipple spit it out bleargh.” The baby invests a tremendous amount of attention in her pattern recognition. And the baby learns sensorially first, and intellectually second. The world is a kaleidoscopic maze of interlocked patterns. Your job is to (1) enjoy the kaleidoscope with all your senses, and (2) not get dizzy as the kaleidoscope turns. Then you’ll remember the similarities and differences, “by heart.” Tool #5: By memory, by heart, by lungs, by arms and hands and legs and feet. Toes too. They are nipple-like.

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If you know where you’re going, you travel easy. Learn your journey in steps, backward from the destination to the departure. My poem has 18 verses. Start by saying the last verse (18) all by itself. Then say the last two verses (17, 18). Then say the last three verses (16, 17, 18). Keep going in the same fashion all the way to the first verse.

  • 18. less than line, a single point.

  • 17. for a fleeting tenuous tangent—

  • 18. less than line, a single point.

  • 16. and to hope, despite design,

  • 17. for a fleeting tenuous tangent—

  • 18. less than line, a single point.

  • 15. to get lost, to find yourself,

  • 16. and to hope, despite design,

  • 17. for a fleeting tenuous tangent—

  • 18. less than line, a single point.

By the time you finish the exercise, you’ll have said the last verse a total of eighteen times, and you’ll know it as well as your own first name and your left big toe. You’ll also know the verse before it really well, and the one before it too, and the one before it too also. And when you declaim the poem from the beginning, every verse gives you more confidence than the verse before, “since you know exactly where you’re going.” It feels good to feel good, doesn’t it? Tool #6: Forward and backward, backward and forward. The alphabet starts with Zee.

You recite that poem line by line, from the end to the beginning. How long does it take? Depending on your speed, about two minutes. You’ll get bored! Distracted! Annoyed! Check emails, click likes, chew gum! You won’t remember the poem, but the chewing gum. Stay with the poem for two minutes. For two minutes, stay with the poem. Stay for two minutes with the poem. Every word meaningful, every verse invested with your attention and your care. Then you’ll remember your care and your attention, and you’ll love yourself for being such a caring and attentive person, and—sure, you’ll know the poem inside out. Tool #7: Love. L-O-V-E. Noun and verb, reflexive and personal.

“In grammar, a reflexive verb is, loosely, a verb whose direct object is the same as its subject.”

Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube.

 ©2020, Pedro de Alcantara

Use your words, honey!

Life is full of the most amazing spectacles. A little kid—little, little, a real little little kid—learning her mother tongue . . . it’s amazing. Even before she can say a word, she understands a tremendous amount. You can talk to the baby, and the baby understands you. I mean, you might not ask the baby what she thinks of the Objective Collapse Model in quantum physics. But my point is that the baby understands a lot, thinks a lot, senses a lot, and knows a lot of words before she says her first sentence. Which is probably going to be “That Schrödinger kitty had better be alive, or I’m going to cry. Pass the bottle, please.”

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Suppose the baby is about two or three years old now. We’ll call her Mileva. She speaks normally for someone her age (kitty and bottle, yes; Schrödinger, probably not). And she gets upset at something. Her mother accuses her of drawing equations on the living room wall. The injustice of it! Mileva gets really, really upset, and rightly so. She cries, screams, yells, sobs, kicks the equation. And her mom says, “Use your words, honey. Use your words.” And Mileva—she’s really little, and she’s really upset—well, Mileva finds a few words. “It’s unfair. I didn’t do it. The kitty did it, in all probability. If he’s alive. Which I hope he is.” Bwaaaaaaaah.

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Mileva might not formulate her defense so astutely, but she will find words, and she will articulate her strong emotions, and she will rebut her mother successfully. And she will grow up to be an intelligent, alert, and sensitive speaker, with a vocabulary of tens of thousands of words, and the skill of mixing and matching her words in potentially millions and billions of different combinations.

Vocabulary comes from the Latin “vox,” which means voice, and which comes from an even earlier root, *wekw, which in Proto-Indo-European means to speak. It’s all related: a vocabulary gives you voice and helps you speak. Here’s a screenshot from my favorite website, www.etymonline.com.

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I’d like to propose a theory about words. Like all theories, it’s absolutely true! For me, anyway, and that’s why I’m sharing it with you!

Let’s take the word complex, as in, “Pedro, your blog posts are painfully complex.” We’ll look it up in www.etymonline.com and copy and paste the definition, visually reformatting it a little bit.

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How nifty is that? Something complex is something that weaves and braids and entwines multiple strands into an intricate and encompassing whole.

The more you look into a word, the richer the word becomes. A word’s roots are particularly enriching, because they invite you to see or to imagine the word’s deeper meanings. We’ll go further in, and we’ll look “to plait” up.

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And that’s my theory about words. We start with a word in English; its immediate root is often French; the root of the root tends to come from Latin or Greek; the root of the root of the root comes from Proto-Indo-European; and the root of the root of the root of the root comes from eternity and is an archetypal notion.

The archetype is a universal, timeless, fundamental, all-embracing, all-encircling concept or energy that manifests itself in numberless forms. In this case, plait and plaiting are “manifested” in the term complexity. But plaiting, braiding, weaving, and folding manifest themselves in multiple ways, physically and symbolically, in our lives. To be alert to the underlying similarity of these manifestations—that is, their archetype—is to be alert to the promise of coherence.

When you embody this promise, your daily existence takes on a quasi-mystical hue, because you start seeing relationships among seemingly disparate activities: folding a piece of paper, plaiting your daughter’s hair, crossing your fingers, weaving your arguments and examples into a blog post . . . despite their tremendous diversity, all these activities are children of the goddess *Plek.

And the moral of this complex story?

Words are your friends. Roots are the friends of words. Archetypes are the friends of roots.

The more words, the more friends!

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©2020, Pedro de Alcantara. I took all photos at the Place des Vosges in central Paris.

Enter the innermost circle

In Tibetan Buddhism, and in other practices, it’s said that contemplating a mandala can lead you toward enlightenment and integration.

Mandalas have become very popular. People use the word to mean different things, including “a pretty image with, like, some things resembling petals, and maybe a circle.” But the mandala that leads to enlightenment is of a specific sort. It’s extremely elaborate in the images, shapes, and colors it contains. It includes both a circle and a square inside it. And the square has four gates or portals, in the middle of each side of the square. The symbology is rich and meaningful.

The mandala is considered a representation of the Universe. Contemplating it becomes analogous to entering the Universe, passing through the four gates in the square that surrounds the circle, and becoming one with its center.

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I’ve been developing an ambitious project titled “Power of Four.” It’s structured around the number 4 and its uses in creativity, problem-solving, intellectual and spiritual work, and so on. Researching my project, I pondered the mandala and its four-gated design, and I pondered the notion that you could become enlightened simply by contemplating an image.

This seemed far-fetched at first. An image? You stare at an image, and now you’re the Buddha?

But then I got thinking.

Imagine a photo of your mother as a child. The photo is framed, and it has sat on your bookshelf for twenty years. You might be very upset to come home one day and discover that the photo is missing. That’s because the photo encapsulates a wealth of thoughts, emotions, sensations, memories, yearnings, and stories. The photo “is” your mother, the photo “is” all mothers and motherhood, the photo “is” the passing of time, the generations, the eons. We might say that, like a mandala, this photo is a representation of the Universe. “It contains everything,” and if the photo goes missing, everything you cherish disappears.

Your mother as a child is only an illustration. Your brother as a child; you, as a child; a child. In principle, every image has the potential to become the informal mandala, to coin an expression: थे इन्फ़ोर्मल् मण्डल, as we say in the old country.

Feliz aniversário, Luis Eduardo!

Feliz aniversário, Luis Eduardo!

A devout person keeps a painting with a religious theme on her wall. It could be the Madonna and child, for instance; or a man, crucified and bleeding; or the smiling Dalai Lama. The image tells a story, and both the image and story rearrange the mind, heart, and soul of the devout. Sin, punishment, and redemption; sacrifice and unconditional love; goodness, evil, and many other ideas “reside in the image,” although in truth these ideas “reside in the viewer’s heart” and the image triggers the thoughts, sensations, and emotions inside the viewer.

If you’re not devout, you might find it strange that someone venerates an icon such as a painting of the Virgin Mary—a painting that you consider gaudy and maybe even ridiculous. But suppose a drunk guest at one of your dinner parties goes up to that photo of your mother and spits on it. How would you feel? Deeply upset, incensed, enraged. Or paralyzed, in shock. It means that you have the same relationship with the photo that a devout person has with a traditional religious icon. The photo of your mother is, in fact, a religious icon. The phenomenon is non-denominational, so to speak.

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Now imagine a photo of an ancestor, a political figure, or a spiritual leader whom you greatly respect. The photo “is” the leader, who “is” the set  of principles he or she espouses. You’d be afraid to misbehave in front of the photo, which would possibly come to life and admonish, mock, or punish you. You turn the photo around so that it faces the wall. Then the spiritual leader won’t see you, and you can do your thing in private.

A photograph can be so disturbing that a single short glance at it can traumatize you for a long time. Something unfathomable being done to a human being, a nine-year-old girl running naked and desperate from a napalm attack, from incomprehensible hellish fires. It’s so horrible that I won’t reproduce the image here.

Conversely, the contemplation of a photo of your own self as a child can help you on the way to forgiveness, acceptation, and love. It’s a big deal.

The power of images to affect us deeply is undeniable. It’s perfectly plausible that the sustained contemplation of an image of a certain type would lead you to enlightenment and integration.

Contemplating means really, really looking at it for a long time, with a certain frame of mind, absorbing every detail and receiving every message implied in every part of the image. It takes tremendous dedication to look at any one thing this way. As the song goes, “look with your heart.”

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I’m not saying that you should become a Tibetan Buddhist. I’m only saying that images are powerful and very affecting. You might want to consider the images you look at and how you look at them. You might want not to look at certain images, and also not to share them with others. You might want to appreciate that different people find different images powerful and affecting. You might want to go out look at the world—look and really see, look and take it in, look and become the world.

There’s a tradition in which monks build a mandala with colored sand. It takes days to design and craft it, and the final result is remarkably beautiful. It’s the product of knowledge and wisdom, of team work, of skill and dedication, of devotion and discipline. Once the mandala is finished, the monks ritualistically destroy it, acknowledging that everything is impermanent in this life.

I found a short documentary about it, produced by the London-based Wellcome Collection. I downloaded it, muted the narration, edited the documentary into a shorter version with a new rhythm, and added one of my compositions as a soundtrack.

Turn the sound up. Impermanence is marvelous and terrifying.

The images are from a short documentary the Wellcome Collection produced about Tibetan sand mandalas, a Buddhist ritual that acknowledges impermanence. The m...

©2020, Pedro de Alcantara

Daffy does his laundry

Hey, look at this. It’s a bunch of numbers, which appear meaningless. 

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Inside it, there’s a nugget that interests us.

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At the outset, the paragraph of numbers is data. 12155575700 is a little segment in a string of data.

It becomes a phone number if we display it like this: +1 (212) 555-5700. Data has become information.

In the conventions of phone-number display, the + means “a code used to access international dialing,” 1 means “the USA” and (212) means one of the area codes for New York City.  There’s only one place in the whole world to which this phone number is assigned, one home or one business, one precise person. Information has become knowledge.

If you need this phone number, the information is valuable to you. And if it’s a beloved friend’s phone number, you invest it with emotion. The phone number becomes a symbol of your loving care, of a relationship going back twenty years and encompassing a lot of joys and sorrows. Knowledge has become wisdom.

We are always making the inevitable passage from data to information to knowledge to wisdom. It’s a vital passage, and it merits study. The secret to a successful passage lies in knowing how to do nothing—that is, knowing how not to jump inorganically from data to information, knowing how not to draw conclusions too soon, knowing to be in the presence of “seemingly provocative data” without in fact being provoked by it, and above all knowing the difference between data and information, and between knowledge and wisdom.

The amount of raw data available at our disposal is so great that we’ll call it infinite. And infinite is, like, an awful lot, a tremendous amount, much too much. It’s an established fact that mathematicians, metaphysicians, and philosophers who ponder infinity tend to go psychotic.

We’ll say that information is an interpreted segment of data, or a combination of segments of data, juxtaposed and interpreted. And since you can segment and juxtapose date in infinite ways, the infinity of information is even greater than the infinity of data. Two guys looking at the same set of data will come up with different information. And two guys looking at the same information will walk away with different kinds of knowledge.

It takes some effort of your intelligent alertness not to be overwhelmed by the infinite, by the tremendous, by the much-too-much.

You can put physical distance between you and data, and between you and information, for instance by not watching TV. I mean, really not watching TV. I mean, not turning it on, ever. I mean, altogether not having an idiot box in the house. Or you can put psychic distance between you and information. Suppose the TV is on. Enter a trance state where you don’t hear it, even though it’s blaring right in front of you.

It’s easier to turn it off. It’s easiest not to have a TV in the house.

In Icelandic, “idiot box” is hálfviti kassi. In Maori, pouaka poauau. And in English, idiot box.

But I digress. Where was I? Oh. Yes, the washing machine. Overload your washing machine, and you’ll flood your downstairs neighbors. Now think of your mind as the washing machine, and your soul as the downstairs neighbors. It’s obvious—absolutely obvious!—that you must not overload your washing machine. And don’t make me explain it again, or it’ll defeat the purpose of this entire blog post.

Your job, then, is to defend yourself against the onslaught and to curate your information: to decide what to approach and what to ignore, what to ponder and what to integrate. Take this blog post, for instance. You can probably ignore the digs about the idiot box. But you might want to learn some Maori, kairii noa koe i te pouaka panuku, koe! (“you idiot-box addict, you!”).

The Maoris define wisdom as te kaha ki te korero i tetahi hianga mai i tetahi Coke, or “the ability to tell a joke from a Coke.”

To their honored guests in their cozy homes, the Maoris serve wisdom ice-cold, with a glowing smile.

Ka taea e koe te tahae, e te tuakana! (*)

©2020, Pedro de Alcantara

(*) You may burp, brother!

Let me count the ways

There are a thousand ways to hurt, and a thousand ways to heal.

It hurts to twist your ankle. You can heal it by resting, by going to a physiotherapist or an osteopath, by talking about your ankle and what it is like to be in pain. You can accelerate the healing by making jokes about your ankle and your hurt—that is, jokes about yourself. Recent studies have shown that laughing feels good. (These studies, however, are scientifically suspect as they were performed without a control group.)

The science on this is irrefutable.

It hurts to get a paper cut on your finger. It’s the typical “annoying” hurt. It distracts you from writing and typing and drawing and cooking and playing the piano. Even though it’s a tiny cut, practically invisible, it hurts nevertheless. Also, besides how annoying the cut is, you have to deal with how annoyed you are with yourself for having being inattentive and cutting yourself for no good reason. There’s a word in Yiddish for what you are when you cut your finger for no good reason: a nogoodreasonnik. And there’s another word in Yiddish for people who believe everything they’re told: a shmoo-moo-moo, colloquially referred to as a Moo-nik.

It hurts to lose a lover. It’s not the same type and level of pain as a paper cut. It takes longer to heal, and the process is more elaborate. While lover-less, you can go to Healing School and learn about Hurting and Healing from friends, from family members, from movies and books and podcasts, and from the sunset. Strangely, the Yiddish word for sunset isn’t sunsetnik. Instead, it’s זונ - ונטערגאַנג (pronounced “zun - untergang”).

It hurts to be told that you have nothing to say, or that you have no voice, or that you really should think twice before opening your mouth again. It heals to speak, shout, sing, howl, and meow. Did you know that in Yiddish a cat is called a meownik?

It hurts to be in an upside-down world of contagion and confinement. It hurts not to work and not to earn a living. It hurts not to travel, not to go outside, not to visit the street markets, not to rehearse and improvise with cherished colleagues. It hurts to find out that a friend is terribly ill, and to feel that you can’t do anything to help. It hurts not to know how things will turn out. Uncertainty quickly becomes a sort of certainty: Things will never be okay again. This certainty is very, very painful. Although it isn’t easy to achieve, it might heal (a little) to walk from the absoluteness of certainty and back to uncertainty, to its inherent flexibility, its untold possibilities:

In truth, I don’t know how things will turn out.

Everything has a negative and a positive charge. The positive charge of demagoguery, for instance, is our heightened conscience of the value of citizenship, of its rights and duties, and also its joys. The positive charge of confinement is reflection and meditation, among many other valuable actions. The positive charge of a worldwide catastrophe is solidarity, generosity, mutual support, the acknowledgement that we are in this together, we have always been together, and we’ll always be together. I mean, all of us: the parent and the child, the demagogue and the citizen, the nogoodreasonnik and the meownik, the sunrise and the sunset.

Don’t forget, don’t forget, don’t forget: there are a thousand ways to heal.

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©2020, Pedro de Alcantara

A Talent for Becoming Talented

What is talent?

Warning! This is not an innocent question!

The answers you give to various types of questions hint at how you function in the world. Your answers reveal “who you are.”

Hundreds or perhaps thousands of opinions, theories, convictions, and suppositions—that is, hundreds or perhaps thousands of definitions and answers to questions—reside in your brain and heart, helping and hindering your life every day, all day long.

Your conception determines your practice. What you consider proper and good determines how you dress, how you present yourself in public, how you express yourself. If in your conception people shouldn’t talk too much or too loudly, quiet you will be, always and everywhere. And you won’t be able to change your voice or your speech patterns unless you change your deeply held conception of what’s right and what’s wrong in self-expression.

What is talent?

Let me make up an answer I don’t believe in, but that illustrates a certain conception and its inevitable practice. Talent is an innate facility for a psychomotor skill like playing the violin, or a more intellectual skill like mathematics or learning a foreign language. God-given or DNA-given, talent is immutable like your blood type: you’re born with it, and either you have it or you don’t. It’s lucky to be talented and unlucky to be untalented, because this governs how easy or how difficult your life will be.

“I didn’t play a musical instrument as a child, because I wasn’t talented. Everyone told me so.” “My only talent is for eating.” “So-and-so is a lot more talented than me.”

In my opinion, though, talent isn’t like your blood type, fixed and God-given. Talent isn’t a facility for the acquisition of skills. Talent isn’t a determinant in your life; talent isn’t fate.

I see talent as an availability or openness. To be talented is to be open to experiences and sensations, to intuitions and insights, to receiving information from multiple sources including ineffable ones like the collective unconscious, and to digesting the information you receive. If at the moment of the experience you’re available in body, mind, heart, and soul, then you learn from the experience. This can be the experience of watching a movie, the experience of attending a class or taking a lesson, the experience of holding a music instrument in your hands from the first time ever, the experience of meeting a stranger in a waiting line at the airport. You can learn super-fast if you’re available.

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Once we define talent as being available to experience and sensation, we can develop it in multiple ways. Unlike your blood type, availability is changeable, in ways big and small. If you’re sleepy and grumpy, you’re less available than if you’re alert and cheerful. Ergo! If you’d like to become more talented, find ways of putting yourself in a good mood!

You can zero in on blockages to being available, and you can lessen or lift those blockages.

One blockage is the fear of ridicule. You can read about it here. Imagine two little kids, one who loves to laugh and be laughed at, and another who’s suffered a thousand humiliations in the hands of a severe parent. We know which kid will be available to experience and sensation, and which kid will be defensive and withdrawn. Given a safe environment and sympathetic teachers and friends, the second kid can become more available over time — that is, “more talented.”

3 yr old sings and plays la feria de las flores mariachi style

Another blockage is perfectionism. Perfectionism prevents you from being perfect! . . . that is, perfectly available to experience and sensation, which is the source of insight, accomplishment, and satisfaction. It isn’t easy to soften the hardened perfectionism of a hardened perfectionist, but it isn’t impossible either. Let’s throw the perfectionist into a cauldron of games, tricks, Zen koans, confusions, situations, jokes and suchlike, and let’s cook the fellow until he lowers his perfect standards and becomes tender and available and talented.

The biggest of all blockages to the development of your talents, though, is to think that talent is a fixed quality rather than a malleable one. Re-define talent, and you’ll suddenly become able to become more talented.

For our left-brain friends, here’s a numbered list with — of course! — seven items.

  1. Conception determines practice. If you want to improve any practical area of your life, work on the conception you hold in your cridhe-agus-eanchainn (that’s Scottish Gaelic for heart-and-brain).

  2. Good mood. Doable! Chemicals: coffee, chocolate, small amounts of alcohol. Or walk in the park.

  3. If anyone tells you that you aren’t talented, your responsibility is to be deaf to that person.

  4. If anyone told you in the past that you weren’t talented, your responsibility is to be retroactively deaf to that person, whether s/he’s dead or alive.

  5. Take one of my workshops, or take a lesson with me face-to-face or in cyberspace. You’ll become more talented in direct proportion to how much you pay me.

  6. Although talent is malleable, the lack of a sense of humor is incurable.

  7. Listen carefully to what I’m telling you!

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©2020, Pedro de Alcantara 

I wouldn't do that if I were you

I dreamed I was at a nudist beach, crowded with men, women, and children, everyone naked and happy basking in the sun and playing in the water. I noticed that people were looking at me funny. A little boy pointed at me and, in an anguished voice, cried strange words in a language I didn’t understand. Suddenly, I realized that I was dressed, my shirt buttoned all the way up, my trousers professionally creased. Shoes! I was wearing expensive formal shoes that shone under the summer sun! I woke up in a sweat, feeling embarrassed and humiliated.

Okay, I confess: I’ve never had such a dream. But the other one—I’m naked in a normal setting—yes, very often, much too often! Before you start interpreting my dreams, though, let me tell you that this post isn’t about being naked or having dreams about it.

Photo by Pedro de Alcantara. This tree dwells in the Place des Vosges in central Paris.

Photo by Pedro de Alcantara. This tree dwells in the Place des Vosges in central Paris.

It’s about the fear of ridicule.

And don’t you be ridiculous by denying that you personally don’t fear ridicule! You, of all people!

Sorry, I didn’t mean to make you feel ridiculous. I was just trying to make a point.

My point is that the fear of ridicule is an archetypal state or feeling—something that lurks within us and around us, and that manifests itself sooner or later, mildly or strongly; something that determines many of our behaviors, often without our being consciously aware of it; something permanently stressful and disagreeable, with the power to paralyze our thoughts, actions, opinions, and emotions; a threat.

The fear of ridicule is sufficiently established to receive a psychiatric diagnosis, complete with a label in an erudite foreign language: gelotophobia. This is from Wikipedia:

Gelotophobia is a fear of being laughed at, a type of social phobia. While most people do not like being laughed at, there is a sub-group of people that exceedingly fear it, and without obvious reasons, they relate laughter they hear to be directed at themselves. (…)

In his clinical observations, Dr. Michael Titze found that some of his patients seemed to be primarily worried about being laughed at. They tended to scan their environment for signs of laughter and ridicule. Furthermore, they reported that they had the impression of being ridiculous themselves. Additionally, Titze observed a specific movement pattern among them when they thought they were being laughed at—awkward, wooden movements that resembled those of wooden puppets. He described this state as "Pinocchio Syndrome."

Let’s simplify it and say that the fear of ridicule is universal, but the manifestations of ridicule are particular—to a family, a group of people, a society, a culture, a place and a time. Today this shirt is the height of cool. Tomorrow it’s junk, and only a ridiculous numskull would wear it.

Every one thing has its potential for the ridiculous, depending on the filters and perspectives of the perpetrators and victims of ridicule.

Here’s a partial list of ridiculents, to coin a term: courtship, forms of greeting, poetry, ballet, opera, interior design, makeup, education, politics, and religion. Also: speech patterns, PhD theses, and hats. Also: anything on TV. Also: the customs and rituals of countries other than your own.

Also: table manners, ceremony, etiquette, and protocol.

Moulay Hassan, Crown Prince of Morocco, hates having his hand kissed. He’s on to something.

The fear of ridicule can prevent you from speaking up, and from speaking altogether. It can prevent you from choosing the career that suits you most, if your family or social class deems your career choice ridiculous. It can prevent you from moving and breathing in your natural way, if you feel that you risk scorn, mockery, or any “special treatment.” It can prevent you from enjoying sex or from having sex. It can lead you to doubt yourself, judge yourself, and hate yourself. Happiness and health, the development of your talents and ambitions, the pleasures of daily life: the fear of ridicule threatens it all.

The Internet told me to tell you that the fear of ridicule is an urgent spiritual matter. This is from the Bible Hub:

The Fear of Ridicule

Psalm 1:1-6
Blessed is the man that walks not in the counsel of the ungodly, nor stands in the way of sinners…

As the crackling of thorns under a pot, so is the laughter of a fool, and he is a poor invertebrate creature who allows himself to be laughed down when he attempts to stick to his principles and tries to do what he believes to be right. "Learn from the earliest days," says Sydney Smith, "to insure your principles against the perils of ridicule; you can no more exercise your reason if you live in the constant dread of laughter, than you can enjoy your life if you are in constant terror of death. No coward is greater than he who dares not to be wise because fools will laugh at him.”

Okay, we need an anti-fear-of-ridicule procedure.

  1. Acknowledge that the fear is a big deal, for you and for everyone else.

  2. Acknowledge that expressions of ridicule are completely variable from culture to culture, and even from individual to individual.

  3. Acknowledge that you can’t make the potential for ridicule to go away, but to some degree you can choose how you react to it.

  4. Relax.

  5. Don’t ridicule other people. Instead, help them overcome their fear of it. Make yourself ridiculous on purpose. It’s very healing!

Uploaded by Pedro de Alcantara on 2020-01-27.

With many of my students in private lessons and workshops, I offer myself as a sort of ridiculous shield. I’ll make fun of myself in every respect, and if I see that you’re beginning to have a good time, I’ll find friendly ways to help make fun of your own sweet and tender self. Sooner or later, your gelotophobia dissipates and you develop its sister condition: gelotophilia, or the joy of being laughed at. I’m not making this up!

The photos below are from a ridiculous workshop I gave at the Royal Conservatoire of Scotland, Glasgow.

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©2020, Pedro de Alcantara

Stay!

One of my talented and motivated students takes a lesson a year with me. The fellow lives abroad and comes to Paris for a few days at Christmas time. For our purposes, let’s call him Gerrit. We get along great, and our yearly encounters are meaningful to both of us. Gerrit gives me permission to be creative, to take risks, and to play, and I feel terribly grateful toward him.

This year Gerrit came into the lesson with a specific purpose in mind. He told me that in professional meetings as well as in social situations, he finds it difficult to express his views. He’s overwhelmed by other people’s forceful displays of opinion and sentiment, and he removes himself from discussion. Later, at home, he seethes with anger. At those people, of course! Who won’t listen to him, who shut him down, who push him out! And whose opinions are really quite so very stupid!

I’ve long found it useful to relate seemingly disparate elements to a shared, core principle. For instance, many of our behaviors in life can be studied from the point of view of rhythm: the things we rush through, the things we let drag; the steady routines and the impulsive breaks from routine; the way we cook and the way we clean up after we cook; our manner of walking, of speaking, of shaking hands with strangers. Once we start thinking about it, we see that everything we do depends on our sense of rhythm. To work on your rhythms is to work on your health, your identity, your career, your family life, and a thousand other things. Good health is good rhythm.

Other principles that are all-encompassing include space, time, direction (where are you going?), discourse (the words you use and how you use them), food, ergonomics (the furniture and objects and shoes and cellos in your life) . . . the list goes on.

Hearing and watching Gerrit explain his problem, I decided that he was talking about his presence in space, which I consider a powerful all-encompassing principle for all of us. In meetings, Gerrit doesn’t find his space, he isn’t given his space, he doesn’t take the space he needs and wants. “He disappears.” I then created a number of spatial situations—games, really—for Gerrit to become keenly aware of himself-in-the-problem, so that he could become keenly attentive to himself-as-the-solution.

Gerrit is tall, or taller than me, or tall and striking to my eyes. I asked him to put his arms out and to the side, to open his wings like a condor. His span was gigantic, and my apartment was almost too small to accommodate him. I commented admiringly on his span, and Gerrit said, “It’s the sweater. It makes me look big.” The sweater may have make him look even bigger than his bodily self, but Gerrit was big and is big and will always be big. I pointed out to him that “he diminished himself” by his sweater remark. You are the size that you are, and you are also the size that you think and feel that you are. You communicate the mixture of these two sizes to other people. If you want to be seen and to be heard . . . well, you have to expand. And you have to be alert to your habitual ways of not expanding, the thoughts and feelings and words that you employ to diminish yourself. Here’s Gerrit the Condor. To protect his privacy, I decapitated him.

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I keep a megaphone in my teaching room. I opened a window onto the street three floors below, handed Gerrit the megaphone, and asked him to shout at a passerby. He could hardly believe I was asking him to do such a thing, such a nasty thing, such a . . . such a perverted thing. He got all shy and giggly, and I had to persuade him gently and teasingly before he took the megaphone, went to the window, and said a quiet “Hey you” into it. I sensed that Gerrit believed that shouting at people was an angry thing to do. He was amalgamating two separate things: anger and loudness. I asked him to shout a loving “Hey you! Merry Christmas!” to a group of passersby. And, yay! Gerrit did it! The group looked up at us and waved, everybody smiley and happy. Not only do you have the right to speak; you have the right to speak loudly; you have the right to speak in anger if it comes to it; and you have the right to reach out to people and greet them in good cheer, as loud as an elephant in the savanna. Have an internal megaphone at your disposal, and use it as you see fit.

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I suggested another game. “I’m going to talk nonstop, and you do it too, okay? We both talk nonstop, okay?” And I started talking nonstop. Gerrit stood there, looking dumbfounded and hurt. After talking alone for a little while, I had to stop and laugh. I pointed out that when confronted with a motormouth he fell silent, or “he went away and disappeared,” when in fact he could have stayed put and become a motormouth himself. We did this exercise again, and now Gerrit talked and talked in his mother tongue, which is foreign to me. We became the Cackling Duo of Beaumarchais. This exercise isn’t about listening to someone else talk, or to be listened to when you talk; it’s about making sounds, being willing to make sounds even if your listeners don’t pay attention, or pay attention but don’t understand you, or understand you but disagree with you. If you don’t make sounds to begin with, you’re cooked!

Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube.

I said, “I’m going to attack you by waving my hand at high speed close to your face.” If I keep my wrist floppy, the fast wave close to the face can be quite startling and annoying, even if I never touch your face. I went for it, and Gerrit’s first reaction was to move his head (but not his body) back and away from my hand, with a look of displeasure on his face. “He shrank.'“ He had other choices at his disposal: to remain big but to move away, to wave his own hand close to my face, to shout, to playact, to laugh. Gerrit is several inches taller than me. He could easily dominate and overcome me if only he wanted to. He finally sprung into action and held my wrist firmly, stopping the attack and solving the spatial problem I had created for him. The solution required agency: the willingness to take initiative, and above all the willingness to act against one’s habit.

Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour. (1 Peter 5:8)

Your habit is your adversary, the roaring lion. It’s forever attacking you, tripping you up, confusing you, getting you to think habitual thoughts and to behave in habitual behaviors and to feel habitual sensations and emotions. Habit plays dirty. It’ll do anything to prevail and to survive, sometimes disguising itself as Santa Claus. Embodied mindfulness is like a martial art. You have to defend yourself from the devouring habit—that is, to catch the habit before the habit catches you; to do nothing before you do something; to witness your own behaviors even as you engage in them, the better to exorcise them. It takes distance, agency, and cleverness to tame that devil.

Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube.

©2020, Pedro de Alcantara

Eye-to-eye

I’ll start by telling you a lie. In life, there’s nothing worse than wanting to commune intimately with a great work of art, and instead finding yourself in a museum packed with a thousand strangers who are determined to stop you from communing with art.

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It’s a lie because there are many worse things in life. And it’s also a lie because if you’re in a museum packed with a thousand determined strangers, then the museum is packed with a thousand and one determined strangers, of which you’re one. Complain to yourself about yourself, man! You are the problem!

From the packed museum in our packed world, we zoom out and out and out. We go to the Creative Source, the mysterious and indescribable force that moves us forward, that nourishes us, that guides us. Mother Nature, Father Universe, Granny Babushka, the mysterious has been called as many names as there are grains of sand in Malibu Beach. This mysterious force has caused the birth of every song, every poem, every sculpture, every book, every building, and every cookie ever baked. The Creative Source awoke Paul Gauguin and took him to Tahiti, and Tahiti made Gauguin paint gorgeous paintings, and the gorgeous paintings awoke art collectors and museums, and the museums awoke you and a thousand others. Behind every event in the sequence, the Creative Source is at play.

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We’re back where we started, at the Musée d’Orsay in Paris, visited by nearly four million people a year. Four million visitors divided by 300 visiting days equals 13.333,333 . . . 333 . . . 333 . . . You’re trying to look at a painting by Gauguin, and 13.333 people plus one-third of a person (armpit and knee) are preventing you from doing it.

You have two choices: despair or rejoice. That’s it, two choices only! Metaphysics gives you no leeway, no room for initiative, no way out!

Despair means pissing and moaning about the crowds, the hoi polloi, the plebeians, the proletariat, the great unwashed, the ragtag and bobtail, the ignoramuses and the ignoramusai or whatever the hell is the plural for ignoramus (which is Latin for “I don’t know exactly what”).

Rejoice means, hey, I’m here now, and it’s quite fascinating to see so many different people from all over the world united in their contagious compulsion, no two people truly alike, not a single museum goer other than you having your personal view of Gauguin and Manet and all the other incredible artists assembled in an incredible building in an incredible city.

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Give up the idea of standing close to a painting and communing with it. Instead, watch people and take photos of them and become an artist yourself. Don’t look at art made by a bunch of dead white males. Be a dead white male who isn’t dead yet!

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Photography doesn’t have to reproduce reality or its physical traits, although it can do that to some degree. Like painting and literature, photography is capture-by-transformation, also known as transformation-by-capture. Art doesn’t depict reality; it reveals the greater truth behind the entity misleadingly called reality. Reality is a thousand and one sardines. Art is “Love for Sardines: Triptych.”

Reality is a bored museum guard looking forward to retirement. Art is “Museum Guard at the Musée d’Orsay, Sitting Near the Diminished yet Monumental Remains of Claude Monet’s Daring Response to Edouard Manet’s Extremely Daring ‘Déjeuner sur Herbe.’”

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Reality is a child riding on her dad’s shoulders. Art is “An Archetype, Eternal and Universal, Composed, Saturated, and Filtered, Framed and Displayed so that You Become the Daughter, You Become the Father.”

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At some point reality and art coincide. Because you’re focused and adaptable, because you’ve been monitoring the environment and the people in it, you sense an opportunity and you take it. A great painting stands alone, as it were, ignored by the crowd. You park yourself in front of it and you commune with it (the individual expression of the Creative Source) and with It (the Creative Source itself). You can stand there as long as you like, and you can look at it as close as you like, eye-to-eye.

If you aren’t in the neighborhood of the Musée d’Orsay, you can accomplish the absolute same thing by simply looking at your husband or wife or child or friend eye-to-eye. The Creative Source will reveal itself to both the seer and the seen.

©2019, Pedro de Alcantara

What to chuck, what to keep

I’ve been going through my computer files and deleting old stuff I don’t need anymore. A Word-file business letter from 2002, for instance, recording a transaction that I barely remember and that has no bearing on my life now. Files generated by obsolete software. Duplicate or near-duplicate images: three or four or seven snapshots of a tree, the snapshots only a tiny little different one from the other.

I have thousands and thousands of such files piled up willy-nilly and helter-skelter and boogie-woogie in my computer.

Junk? Did you say junk? Did you call my files junk? You’re right. Thanks.

With digital files as with life, we need to make constant decisions about what to chuck, what to keep. This applies to material things (objects, clothes, books) and immaterial entities (words, thoughts, habits). Writing this post, for instance, I had to make dozens and dozens of choices regarding words and images. I kept what you’re now seeing, I chucked a whole bunch of stuff.

Socks with holes: chuck or keep? A famous book from the literary canon that you bought in college thirty years ago and that sits in your bookshelf untouched and unread: chuck or keep? A fingering that you tested for a melody you play at the cello: chuck or keep?

The principle of chucking or keeping manifests itself through you a thousand times a day. It’s useful to notice how often you have to do it, and it’s useful to decide to become better at it. The Japanese have a word for the concept:

チャッカーキーパー (pronounced chakkākīpā)

I don’t enjoy shopping for clothes. If I find a shirt that I like, I buy two of the same, sometimes three of the same. On occasion I’ve regretted not buying four of the same. One of my shirts is “me.” I get compliments on the way its color (I’d call it “beryl”) enhances my eyes. Someone told me the shirt is the color of dopamine (I think it was a compliment). I have two of these shirts, and I wish I had an endless supply of them. The ones I have are beginning to fray.

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But four very similar snapshots of the same pizza slice? A single shot is enough for most purposes. It’s possible that zero snapshots of the pizza slice would be even better. The moral of the story: take fewer pictures, and keep fewer of the pictures you take. Besides pictures, this applies to all objects and things. If possible, zero; if not possible, one; if it’s a nice shirt, four.

In the chakkākīpā method, this is called zero-one-four, or ゼロワンフォー(pronounced zerowanfō).

Big collections of fiddly bits can be absolutely fascinating. Let’s take the Pitt Rivers Museum in Oxford as an example. It’s a sort of anthropological and archeological warehouse, where a huge number of objects from all over the world are displayed in crowded cabinets. It gives you an incredible overview of humanity and its history and its psychology.

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The museum is spectacular, and . . . it’s ethno-hoarding gone bonkers. Flinty this, toothy that, hair this, bone that, knife this, spoon that, twenty-four of the same. Let’s imagine a two-room art gallery one-hundredth of the size of the Pitts River, with a small selection of meaningful and beautiful objects soberly displayed. The gallery might be called “The Gist of it.”

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What is an exoskeleton? It’s a skeleton worn on the outside of the body: cockroaches and lobsters. What is an exo-mess? It’s a mess that you delegate to an environment other than your home; a mess you can visit, rather than a mess you have to live with. The Pitt Rivers Museum is marvelous, and I’m happy it exists, and I’m happy it’s there and not here. Symbolically, move the Pitts out of your life, and live in “The Gist of It” instead.

In chakkākīpā, this is called exo-, エキソ (pronounced ekiso).

Suppose your computer desktop is full of files vying for attention. Create a folder and put ALL those files in them. Now your desktop has nothing. It means you can choose between looking at a clean, clear, soothing image (“The Gist of It”) without files and tasks and duties and tortures; or looking at a big collection of files (“Pitt Rivers”) which are of course useful and vital, easily accessed, and not poking you in the eye every time you open the computer.

Chucking things doesn’t mean eliminating the mess altogether; it means “playing with it.” Mess is good, mess is necessary, mess is inevitable. There’s a place and a time for it, literally and symbolically. Mess is an aunt who lives in the outskirts of town. The aunt is called Imelda Hazardous Materials Unroadworthy Rodent Smith. She’s terribly amusing and you visit her willingly, but—hey, it’s soooooo wonderful that you get to go home afterward.

In chakkākīpā, this is called Hazardous Materials Unroadworthy Rodent, 危険物のロードできないネズミ (pronounced Kiken-mono no rōdo dekinai nezumi, short form rōdo).

Now you know.

©2019, Pedro de Alcantara

from my favorite website, https://www.etymonline.com/

from my favorite website, https://www.etymonline.com/

The Thousand Buddhas

The other day, my wife Alexis and I visited the Musée Guimet in Paris. It was a special outing, as we were celebrating the twenty-fifth anniversary of our first meeting. The Musée Guimet is a world-class collection of Asian art. It’s spectacular, gorgeous, fantastic, and marvelous, to pluck a quaternity from the Thesaurus (with a capital “T,” of course).

The Musée is off the average tourist’s radar, and at the height of the season you can find yourself alone in there. Just you, the thousand Buddhas, and no one else.

Yes. The thousand Buddhas, also known as the 144,000 Buddhas, the 432,000 Buddhas, the Seven Buddhas, the 12 Buddhas, and the Many-who-are-One. I’m making all of this up, but this proves the very point I’m trying to share with you: We each have our own subjective reality, composed of our perceptions, our filters and blockages, our family histories, our DNA, our Zodiac signs, and our diet among other variables. Alexis and I, together for 25 years and generally attuned to each other, undoubtedly saw two completely different Musées Guimet, two completely different sets of a thousand Buddhas. And my very informal and ignorant Buddhism—the one I’m making up right now—is totally unlike the Dalai Lama’s, for example. Which is totally unlike the Buddhism of any other བླ་མ་. (That’s Tibetan for Lama, but you knew that already, didn’t you?) (You didn’t?)

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Indeed, no two people have ever seen the same Buddha. And if a hundred readers read this blog post, there’ll be a hundred head trips with a hundred minds and hearts making up their own stuff. If you doubt me, share the post with a friend and then get together for drinks, and pick a fight over what the hell this post means.

Acceptance of the subjective dimension—yours and everyone else’s—is a healing process, a coming-to-terms, a letting-go. Since the subjective dimension is the stuff of your daily life, to accept it allows you to inhabit your life more comfortably. Believe it or not, other people are different from you, and they don’t see the world the way you see it, even when they’re standing on the same spot as you, and looking in the same direction. Accept the subjective dimension, and you’ll understand people more easily.

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Also, much as there are a thousand Buddhas, there are a thousand Pedros, a thousand Alexis or Alexises or Alexii, and a thousand of every person. Do your mother and your banker really see the same “you”? Does your mother see the same “you” before and after she takes her meds? As a matter of fact, do you see your own self the same way on Monday morning and on Friday evening?

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At the Musée Guimet, there was a temporary show on the life of the Buddha. Imagine a vast Wikipedia page illustrated with sculptures, freezes, lithographs, parchments, maps, all of it beautifully lit and displayed. You’ll travel in space and time, to north India 2500 years ago. You’ll visit Pakistan, Afghanistan, China, Japan, Cambodia, Myanmar, and all points in between. You’ll dwell in princely realms, and you’ll also meet beggars, devils, and The Temptations. Also elephants, and whenever you see elephants they inevitably go pink and on parade. You’ll learn that the Buddha lived 527 lives before he achieved ultimate enlightenment, the containment-that-is-a-propagation, the delightful death.

Here’s a theory: Enlightenment is the recognition that the subjective reality you swear by isn’t Reality. In enlightenment, filters and assumptions and judgments dissipate, and then “you see.” 527 lives at an average of 40 years per life, give or take a month or two? It’s roughly 20,000 years. Start immediately, and you might reduce your sentence by several weeks!

Below is a police lineup of Buddha suspects. Which of these is the actual Buddha, good ol’ Siddhārta Gautama, the flesh-and-bones human being who “committed” Buddhism 2500 years ago?

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 ©2019, Pedro de Alcantara. 

The Dialogue of Differences

An osteopath and a psychoanalyst met in a bar. They shook hands, punched each other in the nose, and rushed out of the bar, swearing and spitting blood, never to see each other again. Afterward, the osteopath needed psychotherapy to deal with the episode, and the psychoanalyst went to see a chiropractor because his neck got out of whack during the fight.

Via The Daily Mail.

Via The Daily Mail.

Well, it probably didn’t happen exactly like that. Maybe they had a few drinks before the punch-out. It’s also possible that after the fight the psychoanalyst went to an osteopath rather than a chiropractor.

But that’s immaterial. The main thing is that people are very, very different one from the other. Different perspectives on life, different theories as to how things work, different priorities. Sometimes the differences mean war, sometimes fruitful dialogue. The one thing that never changes is the fact that people are different.

For the caricatural osteopath of our imagination, your health problems and your blockages in life come from your having fallen awkwardly on your ass when you were twelve years old. The coccyx, the third cervical vertebra, the mandible, the patella—you know. For the psychoanalyst, it’s perfectly obvious that, between your toilet training and your Oedipus Complex, you need seventeen years of psychoanalysis four times a week, cash only, and don’t you dare cancel an appointment, you sonofabitch. I’ll charge you double.

Sigmund Freud (1856-1939)

Sigmund Freud (1856-1939)

We all have our priorities and perspectives. It’s like having an operating system for the brain, body, heart, and soul. Windows is different from Mac, and Windows 7 Starter Edition is different from Windows 10. Not only are psychoanalysis and osteopathy wildly divergent in theory and practice; no two psychoanalysts are exactly alike. In fact, two psychoanalysts met in a bar . . . and even before shaking hands, they already started killing each other. They couldn’t agree on the definition of “ego.”

It’s only logical, because one of the psychoanalysts was the Virgo son of a former spy from East Germany, and the other was the Sagittarius daughter of a one-legged tango-dancing dandy from Tennessee. There’s no way they could think alike.

Our operating systems are a mixture of intellectual and emotional bits, some conscious, some unconscious, some wholly individual to us, and some typical of our families or communities. Operating systems tend to be messy and incoherent. And they’re a mystery—to ourselves, and to the people who meet us.

I think it’s useful (1) to grasp that you have an operating system, (2) to grasp that you’re not totally aware of your own operating system, (3) to grasp that other people’s operating systems are different from yours, and (4) to grasp that you can’t make any assumptions about how other people think and feel. I mean, can you really put yourself in the shoes of a half-Serbian, half-Chinese Scorpio maverick psychoanalyst who fell awkwardly on his ass when he was twelve years old?

Lay ass-umptions aside, clear your mind and heart, and try to find out, little by little and by whatever creative means at your disposal, how the guy functions. Talk to him. Meet him in a bar. Google “half-Serbian half-Chinese” and see what comes up. War or dialogue? It’s your call. 

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