a minute (or two) of magical thinking

people who are close to me know that i am not religious and i'm maybe not even that spiritual, but dammit, do i believe in numerology*!

that's why tomorrow, 11/11/11, for the one minute of 11:11, i will concentrate all my energy into thinking just positive, well-intentioned, powerful, hopeful and generous thoughts. it's harder than it sounds. but for that one minute, i'll do it, and hope that you'll join me, and maybe magical and wonderful things will result (you've just spent a whole minute intentionally using your brain to generate positive vibes – that in itself is a good thing). you've got two shots at this (if you don't abide by the military way of telling time), so make them count**! 2 whole minutes of extraordinary positive energy being sent out into the universe by a bunch of people at once!

let's make brainwaves!
-stef


*in elementary school, probably for at least a solid year, if not more, i would make a wish/positive intention every day at 3:33 pm, and 12:34 if i caught it. seriously, a whole year. it was a year of magical thinking.

**seriously, i've already set my alarm for it.

worship this

Beauty is not the goal of competitive sports, but high-level sports are a prime venue for the expression of human beauty. The relation is roughly that of courage to war.

The human beauty we're talking about here is beauty of a particular type; it might be called kinetic beauty. Its power and appeal are universal. It has nothing to do with sex or cultural norms. What it seems to have to do with, really, is human beings' reconciliation with the fact of having a body.*

-- from this extremely genius article, "Federer as Religious Experience" (emphasis mine)

there are so many wonderful things to love about this article: brilliant writing, brilliant sports writing, David Foster Wallace, tennis, a better understanding of life, love, the writing process, and the capabilities of the human body, and Roger Federer. in short, best thing i'll read today.


*i should note, too, that my brief excerpt doesn't even include his terrific footnote(+). DFW, he really knew his way around a footnote. a man after my own heart.

(+) speaking of which, here's one now:

By the way, it's right around here, or the next game, watching, that three separate inner-type things come together and mesh. One is a feeling of deep personal privilege at being alive to get to see this; another is the thought that William Caines is probably somewhere here in the Centre Court crowd, too, watching, maybe with his mum. The third thing is a sudden memory of the earnest way the press bus driver promised just this [religious] experience. Because there is one. It's hard to describe — it's like a thought that's also a feeling. One wouldn't want to make too much of it, or to pretend that it's any sort of equitable balance; that would be grotesque. But the truth is that whatever deity, entity, energy, or random genetic flux produces sick children also produced Roger Federer, and just look at him down there. Look at that.

"tantalized" by mythology!

i was reading East of Eden today during my lunch break when i caught a reference to Tantalus, from Greek mythology. East of Eden is a book i've been (re?*)reading because i thoroughly enjoyed it in high school, and living in the same setting where the story takes place imparts a magic realism to the story that makes it read even more like history than fiction. furthermore, i am convinced Steinbeck and i would have been besties if we just got the timing right. **although now that i'm actually nearing the end of the book, i'm not even positive i finished it the first(?) time i read it.

anyway, lucky for me, i had quick access to a computer and Wikipedia, and was able to read up about Tantalus. what a cute story!

In mythology, Tantalus became one of the inhabitants of Tartarus, the deepest portion of the Underworld, reserved for the punishment of evildoers...

Tantalus was initially known for having been welcomed to Zeus' table in Olympus. There he is said to have misbehaved and stolen ambrosia and nectar to bring it back to his people, and revealed the secrets of the gods.

Most famously, Tantalus offered up his son, Pelops, as sacrifice. He cut Pelops up, boiled him, and served him up in a banquet for the gods. The gods became aware of the gruesome nature of the menu, so they didn't touch the offering [...] The Greeks of classical times claimed to be horrified by Tantalus's doings; cannibalism, human sacrifice and infanticide were atrocities and taboo.

Tantalus's punishment for his act, now a proverbial term for temptation without satisfaction (the source of the English word tantalise), was to stand in a pool of water beneath a fruit tree with low branches. Whenever he reached for the fruit, the branches raised his intended meal from his grasp. Whenever he bent down to get a drink, the water receded before he could get any. This fate has cursed him with eternal deprivation of nourishment. [source: Wikipedia]

From Susanna Clarke's "Jonathan Strange and Mr. Norrell":

I dare say you have heard of Tantalus? The wicked king who baked his little son in a pie and ate him? He has been condemned to stand up to his chin in a pool of water he cannot drink, beneath a vine laden with grapes he cannot eat. This wine is made from those grapes. And, since the vine was planted there for the sole purpose of tormenting Tantalus, you may be sure the grapes have an excellent flavour and aroma-and so does the wine. ^[source]

this was a fantastic learning moment for me: i never knew the word "tantalize" came from Greek mythology, and furthermore, i had no idea we've been misusing/altering the word from its original intended meaning. i've always heard "tantalizing" used to mean "supremely appealing" or "tempting," neither of which pay due homage to Tantalus's situation of being perpetually and torturously out of reach of what he wants.

i thought about how a story like this would have been great to share with students if i were still teaching; it would be a powerful mnemonic device to help them remember the meaning of the word "tantalize." the imagery is great, albeit a little violent, but totally captivating and engrossing for even South Central kids. it also got me thinking about the curious nature of stories and mythology.

i never took a mythology class in high school - i was too busy taking AP Psych and Stats in preparation for what i thought would be a career in psychology - but a lot of my high school friends did. i remember seeing this book a lot in the cafeteria:

in retrospect, i wish i had taken time to study mythology in greater depth. my Greek/Roman history is real shaky, but i've always been fascinated by the stories in their mythology, and how they seem to bleed and blur the lines of historical fact and fiction. i appreciate how imbued Greek history is with myth and vice versa. the same can be said of Biblical history as well, i suppose. it's fascinating to me how blurry the lines between "myth" and "history" are.

this was especially tangible on ben's and my travels through Turkey a few summers ago. for example, we visited the modern day Çanakkale, the purported site of ancient Troy. there were historical sites and landmarks all over that place, juxtaposed with trappings of modern life. case in point: ben is enjoying some Turkish ice cream beside the wooden horse from the movie Troy (yes, that really awful one with Brad Pitt).

in another part of Turkey (one which we did not personally visit), the existence of a "weeping" rock formation gives credo to the ancient myth about Niobe, whose hubris offended the gods and caused them to punish her by murdering all 14 of her sons and daughters and turning her to stone. the "Weeping Rock" in Turkey, amazingly, weeps rainwater through its porous surface, and resembles the face of a woman.


it at once fascinates me to the point of glee and confuses me to the point of irritability, the way history and myth blend together, making it unclear to me what magic is possible and believable because it happened, and what magic is imagined lore made truth thru centuries of faith. because if i am to believe the Trojan War really happened, that means Zeus and Achilles and etc. were real too, right? and if that's so, what's to say all the other wonders of the ancient world weren't also, at some point, real?

it's blowing my mind a little bit.

oh, The Internet. how i love thee.

in the span of thirty minutes i went from reading this article complaining about Lost, to reading about Original Sin, to reading about The Fall and then learned that...

"The term 'prelapsarian' refers to the sin-free state of humanity prior to the Fall. It is sometimes used in reference to sentimental recollections of a past time when conditions stood in sharp contrast to the present; this situation is called nostalgia." [source]

huh! i am learning so much about Star Wars and pop culture and human nature, according to the Old and New Testaments.

thanks, Internet.

first signs of spring

portents of spring:
-tulip blooms
-shorter hemlines
-longer days
-insane animals
-the re-appearance of matzos on the grocery store shelves!

the latter is the one i am currently most excited about, as matzos is the true harbinger of better times!

for with matzos comes gefilte fish, served with bitter herbs and horse radish, and that always makes me thirsty for sweet sweet kosher wine.


before long, i am flat on my back, drunk and remembering kosher dinners at my friends Will and Laura's house, weeping with nostalgia and homesickness between bouts of food coma.

i should perhaps feel guilty that i'm taking all the joys of jewish cuisine, without any of the religious experience, but i have to say from past experience that the food itself is a religious experience, so...

huzzah!
-stephan!e

in good faith

in my research on social change organizations, i came across a book called Dry Bones Rattling, about faith-based activism in the Industrial Areas Foundation (IAF).

i was skeptical at first when i read about how the IAF relies heavily on religious organizations and religious community leaders for building its power base and affecting broad social change. it seemed to me that incorporating people of strong faith could potentially alienate non-religious people, and even repel many progressive individuals, who (in my experience) often repudiate organized religion.

but after attending my second Passover Seder at the house of a kind friend, and taking part in the reading of the Haggadah, i soon saw that religion may share many of the same ideals and goals of social change movements. or, rather, that activism draws its inspiration from many religious teachings.

for example, from the Four Children section of the seder (at Passover, the family confronts the stories of their ancestors' pursuit of liberation from oppression. this section gives suggestions for ways in which to answer the children when they ask the elders how to pursue justice in our time):

"[The Indifferent Child may say:] 'It is not my responsibility.'
Persuade him that responsibility cannot be shirked. As Abraham Joshua Heschel writes, 'The opposite of good is not evil, the opposite of good is indifference. In a free society where terrible wrongs exist, some are guilty, but all are responsible.'"

i liked that part very much.


and i found Passover Seder to be quite delightful. it was so nice to be amongst friends and gentle strangers, and to feel so welcome in a home not my own. it made it very difficult to remember that there are others suffering from hunger, disease, war, injustice, when the world seemed so filled with light.


let us take care of each other,
stephan!e