I tried to make a pie crust from a bell

They say that we enclose our soul in shell.
But then we are cut off from our true self
It keeps away the demons loose from hell

We may keep our hearts that way as well
And so we are cut off from inner wealth
Today we all  enclose our souls in shell.

Sometimes trifles will not set or gell
Some may gain advantages by stealth
I blame those  wicked demons loose from hell

I tried  to make a pie crust from a  bell
The copper is not good for human health
They say that we enjoy our souls in shell.

A symbol is like water from the well
The meaning can be dug out by himself
I like those  wicked demons   hot  as hell

We petrify, we ossify our selves.
We try to buy our  grace from  off  the shelves
They say that we enclose our soul in shell.
It keeps away the demons  and all else,

Two trifles each weekday

He wanted some trifle
As he had an eyeful
She gave him his wishes
And he washed  the dishes.

He wanted another
So she phoned his mother..
Two trifles  each weekday
And three on a Sunday.

He was diabetic
And almost ascetic.
She was psychotic
And never quite got it.

He liked the great  sea shore
And sanded wood floors oh
She liked the true heather
Whatever the  weather.

They bought jars of bees’ honey
And spent more than their money.
The bees liked them more than
An egg loves a fry pan

 

 

And duvets wrote strange poems in language loose.

How kind the air I breathed was when I walked
How  stuffy when I’m back inside the house
The place where ghosts of lost ones call  and stalk
How kind the air I breathed was when I walked
If only sheets and pillows learned to talk
And duvets wrote strange poems in language loose.
How kind the air I breathed was when I walked
How deadly it now seems inside the house

Lilac in the darkness where love dwelled

The afternoon is ended but the sky
Is lilac in the darkness where doves dwell
The neon lights of town are raised up high
The afternoon is ended at the sky
They  call to me, why did he need to die?
No poet nor priest  can own the words to tell
The afternoon is ended but the sky
Shows lilac in the darkness where love dwelled

Invisible but real

Invisible but real it hangs between
Myself and  all the others of this world.
This sheet of tears ,  this cover felt not  seen
Invisible but real it hangs between
What is  real and what  is  a mere dream.
My face is wet  with tears that  softly welled
Invisible but real, they hang between
Myself and   other lovers of this world

l

In my dreams he is alive again

The face that was familiar is no more.
Yet in my dreams ,he is alive again
If ,by a chance, his life could be restored
It would affect me like the hidden chord
Which played, my own life force would go.
That one must live and one must die is plain
The face that was familiar is no more.
Yet in my dreams ,he is alive again

Heather and a silver light

Old man,bending over,
arched like a fallen moon
in a dark lilac  winter sky.
joy and pain wrestle my heart across the emptiness
and toss it up like a damp rocket
to fall in a hidden corner where mice live.
Would that not be a good ending,to be dust
to these little creatures nesting
in my chewed green twine and my tartan basket?
They have eyes and shiver in my hand when I rescue them
from the cat…
as any heart might.
Now night falls on the newspaper basket
where the damp Times and the Guardian mix into glue
and tomorrow the sun will rise;
it will just be the garbage
with no poetic undertones nor deathly hushes..
Heather and a silver light
you stand on a hill top like a god
looking over his domain.
Strong and now weak
it’s the human condition
Everlasting life is too dangerous for us.
Silent,motionless,home of beetles
bit by bit we fall away
into the mother soil
with cracked jugs and dropped coins
for a future academic to dig into.
Transparent hand touches me.
Whose might it be but yours?

Where once a cat

wp_20161103_09_44_01_pro-2-222222

The apple tree,now bare of leaves,
Still bends in worship to the sun.
The sap flows down into the earth
Its fruiting year is done.

Where once a cat sat on the branch,
And children played below,
Now only sparrows hunt for crumbs,
and patterned snails slide slow.

The sun is setting to my left;
where is the slivered moon?
The day is deeper than a dream,
and over all too soon.

Oh,come,my lover,to my bed
And hold me in your arms.
I’ll rest against your fragile chest,
Whilst you enjoy old charms.

As all too soon each little day is done

I sat  on your old wall to see the sun
The wall is cold and makes my  rear end chill
As all too soon each little day is done

The day is ending and I ‘ve not  begun
To do my writing , let my mind be still
I sat  on your old wall  in winter sun

If we were younger we might have more fun
But  we  allow now  what we cannot will
As all too soon each little day is done

Must we finish what we have begun?
We gazed at  rampant water by the mill.
I sat  on your old wall  in winter sun

As a woman, I can love a  man
Them to their rest with singing I may lull
As all too soon each little day is done

Today my heart with love is very full
And happy tears  my  features like to swill
I sat  on your  stone wall to  eye the sun
As all too soon each little day is done

And wished instead of flesh, I was hard wood

The sunshine fluctuates as do my moods
My inner landscape’s clouded like the sky
And  anxious thoughts  into my mind intrude

I  disdain phone calls with impatience rude
For connections only make me want to cry.
The weather fluctuates as do my moods

Strange and lonely thoughts await in queues
I tell them they are foolish and they lie
More  anxious thoughts  into my mind intrude

I understand why people quarrel and are rude
I understand why imprecations fly.
The sunshine fluctuates as do my moods

But  dark clouds pass and   feelings change to good.
When self respect and love are each nearby
I shall befriend the  thoughts   which now intrude

I  panicked as  bad thoughts became a flood
And wished instead of flesh, I was hard wood
The sunshine fluctuates as do my moods
Those anxious thoughts  with love are now  endured.

Interviews with writers

https://www.loc.gov/poetry/interviews/wallylamb.html

 

“Many of the most important turning points in your characters’ lives are centered on trauma and loss. Do you think that the way people process these events is what defines them?

I don’t think people’s processing of trauma and loss necessarily defines them fully, but these surely influence the course of their lives. I was 12 years old when a dam collapsed at the northern end of my hometown, releasing millions of gallons of lake water that cut a path of death and destruction. Among the dead was a 27-year-old mother who drowned in the flood waters after helping rescue her three sons, ages four, two, and six months. I drew on that remembered local tragedy when I wrote We Are Water and, in the course of my research, became friends with those three little boys—who are now well-adjusted, middle-aged family men. Each has a successful career and a great sense of humor. Were these three brothers greatly impacted by the loss of their mother on that terrible night and the reality of having grown up without her? Certainly. But are they defined solely by tragedy and loss? No.

For the past 15 years, I have volunteered at a maximum-security women’s prison where I facilitate a writing program. Most of my students there had terrible things done to them as children and many have been convicted of having done terrible things. Some are serving life sentences and will die in prison. Yet each is a complicated equation not fully defined by the trauma she endured or the crime for which she has lost her freedom. In my novel The Hour I First Believed, Maureen Quirk, afflicted with PTSD and drug addiction after the Columbine trauma, must discover how to live a useful life in prison. In I Know This Much Is True, Dominick Birdsey must ride a roller coaster of emotional responses to his twin brother’s mental illness. In We Are Water, Andrew Oh must struggle with the grim truth that he killed a man in a rage and has not been caught. Should he keep his dark secret or reveal it? In my fiction, I’m interested in examining and depicting not only the ways in which trauma and loss derail the lives we may have imagined or planned, but also, and more importantly, how our responses to these can attest to the resilience of the human spirit. Thankfully, I have not had to endure the tragedies that befall my characters. But what we share in common is this: we are imperfect people living less-than-perfect lives yet trying to become better people.

Has your work with the female inmates of the York Correctional Institution changed the way you write your female characters? If so, how?

I grew up with older sisters and older girl cousins who lived next door. The only other boy on McKinley Avenue was a rock- and snowball-thrower named Vito, which didn’t exactly make him great playmate material. A loner, I frequently was thrust into the role of observer of my sisters’ and cousins’ exotic games of pretend—not a bad perspective for someone who will grow up and become a fiction writer. The girls were cowgirls and stagecoach robbers one day, Amazons in sarongs (old curtains) the next, harem girls the day after that. In the latter fantasy, I was enlisted to play the minor role of a sultan named Kingy Boy, which required me to sit cross-legged on the floor with a bath towel wrapped around my head turban-style and say things like “Peel me a grape” while they danced and undulated around me. All this to say that, from an early age, I became immune to the spell of “the feminine mystique.” I’ve always felt comfortable among, sympathetic toward, and amused by females, and I am aligned with and supportive of the tenets of feminism. This has served me in my interactions with the women of York Prison and my goals for them as writers.

If I have taught my incarcerated students a thing or two about how to write more effectively, they have taught me a number of things, minor and major, about life—everything from how to talk “street” and how to cook an English muffin pizza with a plastic bag and a hair dryer to how to use humor, art, writing, and sharing as survival tools in a harsh and institutionally hostile environment.

I reject the supposition that men are marooned on Mars and women on Venus, and that each gender, therefore, is doomed never to understand the other. That rejection has allowed the women of York Correctional Institution to give me the gift of their trust. Whenever they hand me writing in which they expose the hard truths and long-buried secrets of their pasts, or they read their highly personal pieces aloud to the group for the purpose of getting feedback, I am an eye- and ear-witness to acts of courage and generosity. Perhaps that’s the most impactful thing these students have taught me about writing and life: that taking risks, no matter how risk-averse one may be, will pay dividends in ways you might never have imagined.”

This variegated colour

lepanthes_adrianae

 

In between the darkness and the bright,

Graded shades of grey and lilac lie.

These variegated colours give delight.

And from my soul, I hear a gentle sigh.

As we live, we dwell in mysteries;

Must take decisions based on various views.

And unknown memories from our history

Emphasis the old , see not the new.

For true perception, humility is key,

Not for moral reasons but for sight.

The emptiness lets flood creative seas.

Allows bright rays of loving, guiding light.

We need to know we do not know at all.

And, trembling, hold the doors of vision wide.

So gentle should be judgements when we fail.

Then errors we’ll appreciate, not hide.

We must deal with life unknown, unclear;

Perception is a better guide than fear.

I wonder when Klein’s bottle will crash down?

Now woollen coats are very hard to find
And imitation fabric is designed
To look like wool ,especially  if you’re blind
But still desire to look    a mite refined!

But polyester has no warmth at all,
Though Rorsach blots on it might  darkly fall.
Mobius strips and scarves are   worn all day
They make me feel so trapped  I seem to sway

I wonder when  Klein’s bottle  will crash down
And give the  students   wiser ways to frown
For clothes with no dimension are a treat
For  those of us who have got  two blue feet.

If you like down  to wear upon your back
You are a goose and have no jokes to crack.

An interview from the Paris Review

 

PERSONALITYhttps://www.theparisreview.org/interviews/6324/aharon-appelfeld-the-art-of-fiction-no-224-aharon-appelfeld

 

“In 1941, when Appelfeld was nine years old, the Romanian army invaded his home village of Jadova, near Czernowitz. His mother and grandmother were shot. Appelfeld and his father escaped but were soon rounded up and marched, over two months, to the Transnistria concentration camps, where they were separated. Once again Appelfeld escaped. He spent the next two years hiding in the forest, doing odd jobs for a group of prostitutes and thieves. When the Soviet army arrived, in 1944, he joined them as a kitchen boy and eventually made his way, via Italy and Yugoslavia, to Israel. In 1960, he discovered that his father had also survived and come to Israel, and the two were reunited.

The story of Appelfeld’s survival is told in his memoir, The Story of a Life (1999). The war years have also provided material for the majority of his novels, including The Age of Wonders (1978), Tzili (1983), and the book for which he is best known abroad, Badenheim 1939 (1975).

—Alain Elkann

 

INTERVIEWER

So you come here to work at Ticho House twice a week?

APPELFELD

Yes. I come here somewhere around ten or eleven. I stay here for two or three hours and then I go home. It’s a routine. Generally, when we say routine, it sounds bad, but routine is important.

INTERVIEWER

You write longhand. How many pages per day?

APPELFELD

One page, sometimes half a page, sometimes one and a half pages. I stop when I am tired—when I do not see more, when I do not hear more.

INTERVIEWER

Then you go home and read what you’ve done?

APPELFELD

Yes, in the late afternoon, after I have had my lunch, I spend another two hours on the same pages, then I leave it. I used to type them. I liked to type them very much. Suddenly you see there is something you have done. It was a joy. But now a woman comes to my house and I dictate. My old typewriter doesn’t work anymore.

INTERVIEWER

You don’t use the computer?

APPELFELD

No, I like the paper. Writing, like every art, is a sensual art. You have to touch it, you have to feel it, to correct, again to correct, always to correct.”

 

 

 

Where our consolation is

When tensions  push  deep splinters through our souls
And  noone near is keen to hear  woes..
When grief and sorrow shudder with our walls.
And whether all is lost we do not know

When what is in or out we cannot tell;
Reality and dream become confused.
When agony  like spears maims every cell.
When  sense and sensibility  bemuse.
.
He in whom we trusted willed to fail
For what he said was love was merely lust.
Then pain and disappointment make  us frail;
With torment know, this lover we can’t trust

Then, having lost all other means to live,
We turn to darkness where our consolation is.

Poetry as consolation

12661818_662085290598019_7951930626442548486_n

 

https://www.theguardian.com/books/2008/nov/15/ts-eliot-festival-donmar-jeanette-winterson

 

“Eliot says: “Humankind cannot bear very much reality.” That, for him, was not the reality of dingy streets and gas fires, typists and tinned food, though he writes about those things so well, but the vast reality of two quite different invisible worlds – “the heavy burden of the growing soul” (Animula), and what might be called the “shaft of sunlight” (Four Quartets), a spiritual illumination that became, for Eliot, a journey towards God.

For Eliot, the 3D world where we live, that which he calls in The Waste Land the “unreal city”, is a beguiling or distressing distraction from facing life head on, facing ourselves as we are – and ultimately, facing God. He is tough, he refuses consolation, “Time is no healer: the patient is no longer here.””

The farthing

photo0066

 

My friend told me if I wanted to get married again I should not tell men I was a mathematician.So I’ll have to stop saying :I am 5/8 Irish and 1/3 Anglo-Saxon and  1/48 Viking.
That doesn’t add up to one.
I never said I was an integer!
If you   give too much detail it puts them off.
How about  :I am 38-28-40?
Is that your Zip code?
No, it’s my vital statistics.
I should wait till you know them better.
When will that be?
After you get the diamond ring.And stop using numbers so much use words. Hang on:Hello, this is 07576339417875640288r09777 .Hi.
That’s a funny phone number.
It  was the police.
How come they have your number?
I think it’s because  I told them you wanted to re-marry
Why tell the police, it’s not a crime.
I thought they might give you a job.
Why do I want a job?
To stop you getting married again.
But there are men in the police station.
You can’t marry them
Why not?
They are only coppers!
Well they are not farthings.
Remember the threpenny bit?
It  never bit me!
How about a half crown?
You sound like a barber.
And so say all of us.

 

Are Anglo-Saxon words better?

 

 

redsquirrelformby2016-2

English squirrel Formby

 

To go Anglo, or no?

 

The first people to arrive on the island we now call Britain were the Celts (also called the Britons). They were soon joined by Scots, Picts, and some Latin dudes who wandered over from the Roman Empire. Then, round about the fifth century, the Germanic Angles, Saxons, and Jutes arrived from the continent, through what are now known as Holland, Germany, and Denmark.

These barbarous tribes brought with them the seax (a terrifying blade from which the Saxons got their name) and a language that had been mixing it up with Latin for centuries. As linguist David Crystal points out in The Stories of English, the vocabulary of English “has never been purely Anglo-Saxon, even in its Anglo-Saxon period”!

Anglo-Saxon did eventually form the basic stock of Old English, enlivened with a smattering of Celtic and Latin words. St. Augustine brought new ingredients from Rome, Danes added some sustenance of their own, and then the Normans spiced things up with French and more Latin. By the time of Shakespeare, English was a rich verbal stew—then the Bard added all kinds of coinages to the pot.

Latin, Greek and Hebrew I love three

I’m a linguistic scholar
You should hear me holler
Latin, Greek and Hebrew I love three

I am mentally insane
I don’t know my own name
French and Anglo-Saxon, what ? It’s free!

I  am Danish by descent
Something I resent
The Vikings were my people? I’m at sea!

School and college days
Language will amaze
Double Dutch and Yiddish,please speak me.

The Normans were not French
Enough to make me blench
Scholarship and college are absent.

But Yiddish was wiped out
It’s gone without a doubt
Hitler,hate is always voluntary.

All our European Jews
I heard it on the News
We killed them and it was done  so quietly.

Whatever tongue we speak
Meaning from it leaks
Constantine was Christian, ain’t that sweet?

Barbaric as we are
We’ll not get very far
If we believe we’re better than we be

Enforced by  torture grim
We became Christian
It don’t go very deep,I can now see.

Forced conversion stinks
And don’t create no links
Ah, how evil, wicked  Europe be

Many English words come from Latin

rainbow_20170215

http://blog.dictionary.com/word-origins/

Over 60 percent of all English words have Greek or Latin roots. In the vocabulary of the sciences and technology, the figure rises to over 90 percent. About 10 percent of the Latin vocabulary has found its way directly into English without an intermediary (usually French).

For a time the whole Latin lexicon became potentially English and many words were coined on the basis of Latin precedent. Words of Greek origin have generally entered English in one of three ways: 1) indirectly by way of Latin, 2) borrowed directly from Greek writers, or 3) especially in the case of scientific terms, formed in modern times by combining Greek elements in new ways. The direct influence of the classical languages began with the Renaissance and has continued ever since. Even today, Latin and Greek roots are the chief source for English words in science and technology.

marcus_aurelius_-_piazza_del_campidoglio_3

 

This section of EnhanceMyVocabulary.com is all about learning vocabulary derived from Latin
Latin Word Definition English Derivatives
lingua language language, lingual, linguistics
nauta sailor nautical, nautilus
pirata pirate pirate, piratical
schola school scholar, school, scholastic
47 more rows

Then March will bring the new

0nly a damp darkness shows

winter’s here

only that darkness knows

the shadows of fear

only the pale low sun

lights cloudy sky

only the daylight comes

where dead leaves lie

only an invisible life

harbinger of spring

so much good hidden

yet time will bring

only the winter sky

only as clouds go by

dead leaves keep creatures warm

in the winter storm

then March will bring the new

buds, for me, for you

Will they need to learn the alphabet

Our minds can range  like leopards in the wild
Tracking down ideas  and soon beguiled
But when our body speaks its needs are plain
Oh,no,it’s that damned broccoli cheese again

Does the one who cooks deserve no praise?
It’s hard to be original every day
And cheese sauce needs both time and care and  skill
And broccoli’s  original as God’s will.

Without a body there will be no mind
Precisely where it lives is undefined.
But mindlessly we stuff ourselves till gross
And care not if our mind  becomes a ghost

The  thoughts of Kant and Wittgenstein can charm
Like lovely ladies on a man’s strong arm.
But even  men like this will need to eat
And wash their underarms  till they smell sweet

The animal we are has many needs
On good food and talk we each must feed
There is no contradiction  in  the mind
And if we have none ,it is hard to find!

To despise the body is an evil  thought
For through its cells the love of Good is sought.
The mind  is not removable we find
By its  proper use we ‘ll be less blind

But starving refugees and battered wives
Are most concerned to save their natural lives.
And only when their basic needs are  met
Will they  need to learn the alphabet.

 

 

Spiritual poetry

6599786_f26034

 

 

https://www.poetryfoundation.org/features/articles/detail/68606

 

 

Spiritual Poetry

22 poems about spirituality and enlightenment.

The root of “spirit” is the Latin spirare, to breathe. Whatever lives on the breath, then, must have its spiritual dimension— including all poems, even the most unlikely. Philip Larkin, Sylvia Plath, William Carlos Williams: all poets of spiritual life. A useful exercise of soul would be to open any doorstop-sized anthology at random a dozen times and find in each of the resulting pages its spiritual dimension. If the poems are worth the cost of their ink, it can be done.

But, no, I’ve been asked to choose, to recommend. The poems I suggest here are this moment’s choices, not “the best spiritual poems” (a phrase weighing nothing in so intimate and personal a context). The “gates” are an equally personal selection of entrance points into spiritual life. Some of the poems are well known, others less so. Each stands representative of many others. Each also, for me, plunges into the heart of the matter at hand, bearing witness in some essential way.

 

GATE 1. PERMEABILITY
Although the wind
blows terribly here,
the moonlight also leaks
between the roof planks
of this ruined house.

Izumi Shikibu (Japan, 974?-1034?) [translated by Jane Hirshfield with Mariko Aratani]
The moon in Japanese poetry is always the moon; often it is also the image of Buddhist awakening. This poem reminds that if a house is walled so tightly that it lets in no wind or rain, if a life is walled so tightly that it lets in no pain, grief, anger, or longing, it will also be closed to the entrance of what is most wanted.

The poem, by the greatest woman poet of classical-era Japan, is one I first encountered in 1986 while working with Mariko Aratani, my co-translator for The Ink Dark Moon. At first, I had the poem’s words, I had the poem’s grammar, but its meaning eluded. Once it clarified, this became for me a life-altering poem, transforming my relationship to safety, permeability, awakening, and the mouth of the lion.

How illness or strain can affect us

 

 

 

Lepanthes_adrianae.jpghttps://thetroublewithillness.wordpress.com/2011/11/05/illness-can-push-people-into-the-paranoid-schizoid-position/

This interests me as I can see it might have political relevance in cases /conflicts such as Israel-Palestine as well as in sick people.It makes one  be unable to apologise or see another person’s point of view

 

 

Illness can push people into the paranoid-schizoid position

There are two different ways of responding to anxiety; the paranoid-schizoid  (p-s) and depressive positions.

In the paranod-schizoid position, anxieties are about life and death.   There may be underlying panic and massive fears.

  • time stands still
  • we see things as ‘you OR me’ , ‘your life OR mine’, not ‘you AND me’.
  • selfishness may save our life
  • consideration for others is cut off and out
  • we split people and things into simple categories, depending on whether they will keep us alive or threaten us
  • the capacity for reasoned thought is lost
  • apology is impossible  – responsibility is so frightening it has to be disowned
  • huge, life-threatening self-blame is covered up by blaming someone else
  • people can be afraid they should pay for their sins with their lives – so in order to save their lives, they may deny their sins.
  • forgiveness is not an option
  • other people may be felt as dangerous, threatening, intrusive.
  • other people may be used or manipulated or threatened, as a way of getting rid of terrible anxieties into them and out of the self
  • other people may be seen as cartoon characters:  Perfect Angels or Monsters, Saviours or the Devil himself.”

Special classes at your church now

village-of-al-araqeeb-bulldozed

The “Holy Land “

Topics

1 What is a needle and why are they used?
2.What is thread.
3 Why do needles have eyes?
4.Can humans be compared to sewing thread ?
5.Are needles watching us?
6.Are you bloated with pride and high self esteem?
7 Are you “holier than thou”?
8.Who can you help? Widows and orphans,widowers,depressed  parishioners and  those with too many splits to make it here need home visits.
Come to our spiritual weight loss evenings here on Tuesdays at 8 pm
Free but money welcome for the new parish centre.

Truth and politics:Hannah Arendt

 

 

Woman bending over in geometrical formshttps://idanlandau.files.wordpress.com/2014/12/arendt-truth-and-politics.pdf

“TRUTH AND POLITICS by Hannah Arendt
Originally published in The New Yorker, February 25, 1967, and reprinted with minor changes in TOriginally published in The New Yorker, February 25, 1967, and reprinted with minor changes in Between Past and Future (1968) and The Portable Hannah Arendt edited by Peter Baier (2000) and Truth:Engagements Across Philosophical Traditions edited by Medina and Wood (2005)
The subject of these reflections is a commonplace.1 No one has ever doubted that truth and politics are on rather bad terms with each other, and no one, as far as I know, has ever counted truthfulness among the political virtues. Lies have always been regarded as necessary and justifiable tools not only of the politician’s or the demagogue’s but also of the statesman’s trade. Why is that so? And what does it mean for the nature and the dignity of the political realm, on one side, and for the nature and the dignity of truth and truthfulness, on the other? Is it of the very essence of truth to be impotent and of the very essence of power to be deceitful? And what kind of reality does truth possess if it is powerless in the public realm, which more than any other sphere of human life guarantees reality of existence to natal and mortal men – that is, to beings who know they have appeared out of non-being and will, after a short while, again disappear into it? Finally, is not impotent truth just as despicable as power that gives no heed to truth? These are uncomfortable questions, but they arise necessarily out of our current convictions in this matter. What lends this commonplace its high plausibility can still be summed up in the old Latin adage “Fiat iustitia, et pereat mundus” (“Let justice be done though the world may perish”) [. . .] and if we put truth in its place – “Fiat veritas, et pereat mundus” – the old saying sounds even more plausible. [. . .] it will therefore come as something of a surprise that the sacrifice of truth for the survival of the world would be more futile than the sacrifice of any other principle or virtue. For while we may refuse even to ask ourselves whether life would still be worth living in a world deprived of such notions as justice and freedom, the same, curiously, is not possible with respect to the seemingly so much less political idea of truth. What is at stake is survival, the perseverance in existence (in suo esse perseverare), and no human world destined to outlast the short life span of mortals within it will ever be able to survive without men willing to do what Herodotus was the first to undertake consciously – namely, λéγειν τα éoντα, to say what is. No permanence, no perseverance in existence, can even be conceived of without men willing to testify to what is and appears to them because it is”

He has no self at all, if all’s his wish.

No mirror for reflection in his mind
He says whatever suits  that moment’s wish
Thus he is to truth  disabled,  blind

Pride and power  make human beings  unkind.
But  reflecting   can  point to what’s amiss.
There’s no mirror for reflection in his mind

In phantasy, we obtain what we  design.
But  fancied love won’t give  a fleshly kiss
We are  to truth  and  justice surreal,blind

To  find  the  truth  we  cannot be malign
Must view  again the  images  dismissed
Who can use the mirrors  in   their minds?

Judging of our leaders is no crime;
For we judge our selves and that is less than bliss
When  leaders lie, the world is undermined

He has no self at all,  if  all’s his wish.
Inevitable  the fall to  the abyss
He has no space for mirrors in his mind
Thus he is to danger doubly blind.

I will taste divine

Make my heart into a cottage pie.
Already it is minced and lies estranged
My   enemies insult me with their lies
And my last will and testament is made.

An onion and a carrot chopped up fine,
Saute  with these my heart till  all are gold
With herbs and spices I will taste divine
A mashed potato will a rooftop mould.

Do not forget my blood to use as sauce
Though now it’s cold, with garlic  make it boil.
For what is gravy but the blood of  choice
With  sliced  onion  fried in olive oil?

O foes and devils eat me and you’ll be
Transformed into  myself, your enemy.

Arendt called out Trump like behaviour decades ago

5616http://www.thedailybeast.com/articles/2017/02/13/she-called-out-trump-s-lies-decades-ago.html

 

“It is organized lying, designed to sway how voters think, that Arendt believes is the great political threat to democracy. Combatting mass falsehoods is always an uphill battle, she warns. Here her argument echoes the line that Jack Nicholson popularized in A Few Good Men, the 1992 film in which as a Marine Corps colonel on trial, he shouts at the lawyer questioning his judgment, “You can’t handle the truth.”

Arendt believes that political liars take advantage of supporters who don’t want to deal with the truth in the form of unwelcome facts, and as a result, political liars have a decided, initial advantage over truth tellers. Political liars can tailor their facts to fit the hopes of their audience and, by doing so, have plausibility on their side. The false facts that are liars’ stock and trade are what those listening to them want to believe.

But as far as Arendt is concerned, when liars prevail, it is not merely that falsehood wins out over truth. The whole political system is turned on its head: fact and opinion become interchangeable.

The first loss caused by political lying, Arendt points out, is, ironically, in the value of opinion. Freedom of opinion is a “farce,” she contends, unless it comes with factual information. “Facts and opinions, though they must be kept apart, are not antagonistic to each other; they belong to the same realm,” she writes. “Facts inform opinions.”

But the second loss caused by political lying is the most dangerous of all in Arendt’s judgment. It is the loss of the desire to establish the truth. When lying becomes epidemic, what follows, she contends, is “a peculiar kind of cynicism—an absolute refusal to believe in the truth of anything, no matter how well this truth may be established.” The result is that the sense by which citizens take their political bearings in the world is destroyed.

The good news, Arendt points out, is that it is difficult to reach this level of cynicism. Liars can get away with single falsehoods, even multiple falsehoods for a while, but there is a point at which lies become counterproductive. When those who are lied to find that their lives are made worse by the lies, they come to disbelieve the lies.

For Arendt, it’s crucial to avoid reaching this extreme point. In the case of Vietnam, she believed at the time that the press played a crucial role in exposing the government’s lies about the success of the war, and at the end of “Lying in Politics,” she emphasizes the importance of what is crucial today—a “press that is free and not corrupt.”

That a half century after the Vietnam War, the press should again be under attack from another president and his administration makes this turn of events a welcome historical parallel. For Arendt, there is nothing banal about defending the truth when it is under siege. She is lyrical on that subject, observing in her conclusion to “Truth and Politics”: “Conceptually, we may call truth what we cannot change; metaphorically, it is the ground on which we stand and the sky that stretches above us.””