Tag: love

  • The Release of Love

    Todo lo que vemos o nos parece, no es sino un ensueño en un ensueño!
    ‘Everything we see or seem to see is nothing but a dream within a dream’
    – Ruben Dario

    My father was cremated in Dublin, but he belonged to the heat. In Ireland, he carried Nicaragua on his shoulders—low, heavy, as if the land itself rode with him. He spoke in a voice that never lost the edge of elsewhere –somewhere tropical, somewhere distant. He loved it here, but never lost fully his unique Latin American flair, which, as you can imagine, stood out in a place like Dublin. He wasn’t like the other Irish dads. I used to think he sounded like a story half-told. Now I wish I had asked for the remainder of that story. However, when we wish, it is always too late.

    As I stood there, the street, Calle Cuba, was quieter than I remembered it. After many years, I had returned to Central America, my father’s land –  the land of my origins and where half of my blood line lies. I wondered what I was going to do. I was now twenty-five, no longer a child, and no longer accompanied by my mother – or, by my father. Having decided to go back to Nicaragua with a backpack, a grief-stricken heart, and many unanswered questions, I was now present in the liminal space of my father’s past. This was where his roots lie. Where he grew up, worked hard. Where he looked to escape from. This particular neighbourhood in Managua now seemed dusty and desolate, with only the curious eyes of the odd passerby and the noise of distant traffic from the main street. The fragments that remained in my memory from when I saw it last seemed louder– brighter. I had come here when I was twelve years old, too young to know the meaning of what was rooted in this land, or the meaning of what it is to be of mixed nationality. Or the meaning of anything, really. No one at home in Ireland ever talked about this side of my heritage. But dad, he ensured I made the journey with him across the wild Atlantic to see the little house that he was building – for me. He always spoke with a quiet pride about what home was to him, or about relatives that I didn’t know. There were a multitude of them. I knew names and names knew me. But that was about it. Even then I felt like a guest in my own story – always listening intently – yet thinking that the stories seemed too hot, too loud, and too far away.

    Memory plays funnily in soft focus. Sun-drenched and half-formed, Nicaragua, until I returned, lived more in feeling than in reality. Both he and the past were never truly mine to hold. Learning to count to ten in Spanish when I was twelve was the closest I ever got to it. Jumping up the staircase in the family home with a cousin, one step at a time. Uno, dos, tres. The numbers slipped easily off my tongue, like butter. They were always there, but never had the chance to emerge. Little me was so estranged. Happily Irish, but unaware of this other world that ran through my blood. I remembered the mango tree that grew above this unfinished house, and eating the fruit that would drop lazily onto the roof. I would suck the tropical, flesh-like yellow goodness, right down to the seed, and eat it with salt. I recall the noise of the streets and the colourful birds—how alive everything felt. Even the pavement was breathing, or shimmering rather in the hot sun my mother could not handle.

    I remembered the bitter, cacao smell of the coffee plantations we would visit, the sun-lit bamboo, the verdant palm trees and the wild dogs whose bones protruded like knives. I remembered the distant relatives that embraced me with besos and amor. How loved I felt – as the big brown eyed, curly-haired Anita, who had come all the way from Ireland. I felt almost like a prize that my dad had brought to showcase from that far away, capitalistic land in the Western world. And mostly I remembered how, over there, my father was central to it all. The magnet that connected the pieces. His energy was magnetic – too powerful at times – causing friends and family to flock to him. Fast forward sixteen years, and things had changed. He was no longer there to protect me, and the stillness that I felt when I stepped out onto the street reflected exactly that. 

    Rivas, Nicaragua. Image: Fabian Wiktor.

    Perhaps a part of the reason for my going there again amidst a backpacking trip throughout Central America was to gain some sense of closure. I thought that by being in this foreign and mystical land far from home, I would feel a noteworthy connection and something within me would stir. This, I suppose, was ultimately the goal of my trip, having travelled down through Mexico, Guatemala, El Salvador, and finally, five months later, to Nicaragua. When we arrived on a night bus from El Salvador, the air was hot and heavy as everyone unloaded from the van. There were no presents under a tree, no jingle bells, and certainly no partridge in a pear tree. But this is where I chose to spend this Christmas. A year and a half after my father’s funeral, I guessed being there would allow the unresolved within me to resolve itself. Untangle the threads of grief gently full of quiet resolve, like loosening a knot in silk– carefully, slowly, so nothing tears. Perhaps this was all I thought I had left to reach my father again. And when it didn’t, when it wouldn’t budge, I felt the stillness, the nothingness, that comes after death. The quiet whisper in the dark that tells youthere are no more chances’. No more years to resolve the distance or work on a relationship that, just maybe, could have been better. I discovered then, that with death comes release. And instead of idealising and imagining the place in my mind from afar, I saw it in its true colours, miles and miles across the rough Atlantic.

     

    I lost him in a physical sense in June of 2023. Though we hadn’t always been close, his absence tore something open in me—something I hadn’t known was holding me together. It felt like I had lost a layer of myself, the kind that only one who has lost a parent can conceive of. Grief quickly arrived as a hole in my heart that I thought could never be filled again. It’s funny how time works, it plays tricks. Now I feel guilty that I am not sad enough. At first, the sadness was all-consuming. Now, it feels insufficient. When I think back to the weeks following his death, the loss seemed unconquerable- almost like an impassable landscape. Tears would come as I drove to work, causing me to pull over. A song would play, and sadness would follow, my mental state undone by a single lyric. I thought then that this hole could never be filled, that this experience, or the dark shadow of it, would shape me forever more. Now I know that, although this hole can never be truly filled, light can filter in. It can come streaming gracefully in hues of gold, through love, people and moments, and slowly allow me to come back together.

     

    I found out he was sick in spring, and he died in summer. The sun was beginning to slip behind the terracotta rooftop of my home in Central Valencia, Spain, when my phone began vibrating. I had finished teaching English for the evening and my feet were outstretched on the terrace, as I took in the honeyed light that makes you forget that the world can be cruel. When the phone rang I picked up right away, delighted to practice my now fluid Spanish with my father.

    He spoke, ‘the doctor says my cancer is terminal, and that I only have months to live’.

    I paused. I questioned. The soft breeze blew.

    ‘What do you mean?’

    ‘The cancer has spread- to my skin, my lungs, all over.’

    I drew in a breath.

    And with that, came the kind of loud silence that hangs, the only kind that follows the word terminal.

    Dublin. Image: Mark Dalton

    Dirty Old Town

    With that I made a return to Ireland, heading straight to my dad’s apartment in a heavy mist, the grey weather cloaking the city like a shroud. It was a stark contrast from sunny Valencia. Dublin was the same as it always was, red brick and grey, the dirty old town I had grown up in. I loved it and hated it at the same time. I sensed that there was a storm coming. The car radio had said so.

    When I arrived at his building, I paused before knocking. He opened the door, and immediately I could see the physical decline. In just a matter of months, the cancer had begun to eat him alive. Inglorious sickness, and soon to be untimely death. Through cigarette smoke, he pulled me into a hug, but the strong and macho man that I knew him to be was fading. He had grown more fragile, and instead of muscle I felt bone. His face had lost some of its colour. It was still my father’s embrace, but it carried the unmistakable weight of what had begun to slip, slip away. The potential to build on our relationship, get closer again – slipping and scattering like sand through open fingers.

    I saw in him, the fading light of a slow dying star.

    In the following weeks, I came to understand that there is no substance to time. Like light or air, it is ever present but cannot be grasped; even if you know it is running out. I also learned that there are limitations to language, and that sometimes more than words are needed to express meaning. Words cannot fill the void which follows such a loss. I did not want to believe that the doctor’s words were real when a fresh afternoon in April brought us to the GP. Sitting in a cold room in the practice in Phibsborough, she repeated the words again: ‘Months, or weeks, to live’. The words were loud, flying off her lips and into my consciousness. My father laughed when she said them, but I saw the pain in his eyes. He didn’t want me to hear them either.

    How can one possibly process this information? Did his life, or what it had been until this moment, flash before his eyes? Did the unfinished house in Managua, far, far away, rise like a mirage in his mind?

    But the doctor didn’t laugh, she was dead serious in fact. She furrowed her brow.

    ‘You’ll need to consider making funeral arrangements’, she said. I didn’t respond, and neither did he.

    Her words hung in the air and we allowed them to sit there for a while.

    Outside, cars whizzed by and people went about their daily lives, chatting about this, that, and the weather.

    The Hospice

    In the months that followed I was consumed by hospice visits, surrounded by illness.

    I was very much alive, and a regular attender in a space filled with dying people. His room was at the back, and had a view over the beautiful garden where flowers were in bloom. Pink hydrangeas, mostly, and potted plants that were scattered all around. On good days, we spent afternoons outside in the sunshine.  I would bring him out in a wheelchair, as by then, walking left him breathless. We sat together in the sunshine and shared cigarettes. It felt like a quiet rebellion on his part. No chemotherapy, no quitting smoking. The killing object between his lips had, perhaps, lost its power to kill. Without saying so, he knew the damage was done. Ordinary instants passed uneventfully as I waited for the world to shift beneath my feet. But the days were normal. We did not speak much about death. In fact, we spoke about everything other than what was actually happening. Denial and avoidance echoed – loud, and strangely comforting. Family came from overseas – Nicaragua and Atlanta – to visit. We took pictures, shared meals, and still, I could not cry. I felt as if I was a character in Dali’s Dreamscape, ever present to witness his melting clock and the unraveling of time. Reality danced and played and all we could do was wait for him to become the photograph on the mantelpiece.

    Salvador Dalí. The Persistence of Memory. 1931.

    They say that people choose their time to die. When it happened I was the only one in the hospice room with him. It was a sunny day in mid June, in St Francis Hospice, Raheny. The head nurse, Anne, an angel complete with white hair and a heart of gold, had called me out of work to say that his condition had grown weaker; he was slipping. I got there as soon as I could, and once I ran into the room, his frail body reached out to me. The flip had officially switched, I was now the strength that my father needed, just as I had, my whole life, needed his. Although he could not speak properly, he saw me. There was still life in his eyes although the rest of him had given up. I think he knew that it was his time. Over the course of an hour or so, nurses came and went from the room. Outside, I could hear the soft clatter of trolleys and the low murmur of them exchanging life updates. They attended to us as they attended to other patients. His condition was notably weaker, but nothing unusual – they still thought he had weeks. Every noise from outside or notification on my phone was a terrifying reminder that time hadn’t stopped. But, to me, it had.

    We were approaching the summer solstice and the clouds outside drifted and resembled white silk on a canvas of deep blue. As the light in the room changed, my dad’s breathing did too—long, deep, and laboured breaths. He was slipping like smoke from a fire no longer burning. My heart racing, I panicked, rang the bell. Anne came to help. I spoke to him, telling him everything would be okay. He looked at me; a helpless look that still haunts me. Anne began to speak, words of comfort and affirmation. Softly she said ‘yes, nice and easy, that’s it, it’s happening’. I just held his hand. He gasped. And gasped again. Looked at me with those shining brown eyes. Fixed his gaze. And suddenly they were glazed. A glazed look that I will never forget. His hand slipped from mine, and went cold. Silence. Anne walked over, gently took his silver bracelet off and placed it on my wrist. The room was still. But of course, it was filled with pain and release. She closed his eyes.

    There is a fine line between life and death, and in that moment I experienced it. I left the room and went into an adjacent one; a reading room overlooking the garden, intended just for visitors. I cried out louder than I ever had before. Everyone around heard me scream. Finally, the emotion had surfaced. The tears had come.

    Or should I say: the release of love.

    There is no proper way to grieve, just as there is no overarching meaning to be found to life. Letting go feels like a betrayal. But perhaps it is essential for the living to stay living, while the dead remain close to our hearts, forever. Just maybe this is how we keep living—carrying our loved ones; not in the past, but in the breath between ordinary moments.

  • John Betjeman’s Love Affair with Ireland

    The colourful humourist and English poet laureate, Sir John Betjeman (1906-1984) is the subject of Dominic Moseley’s Betjeman in Ireland (Somerville Press, 2023), which is lavishly illustrated with photographs.

    Betjeman, who took his teddy bear, Alfie with him to Oxford in 1925 was the inspiration for the character of Sebastian Flyte in Evelyn Waugh’s Brideshead Revisited. Posted to Dublin as press attaché in the British Embassy during World War II from early 1941 to autumn 1943, his love affair with Ireland had begun two decades earlier in Oxford. There he met, and had a unique affinity with, the remnants of the Irish Ascendancy in all their fading glory. Chief among them was Edward Pakenham, 6th Earl of Longford who lived in what is now, Tullynally Castle in Co. Westmeath. It was Pakenham who first brought Betjeman to Ireland in 1925.

    An unapologetic social climber, Betjeman was the son of a furniture manufacturer from North London. Yet he was often ridiculed for his remorseless snobbery and his upwardly mobile pursuits. He finally enrolled in Magdalen College, Oxford after some difficulty in 1925, and it was in Oxford he met influential people such as C.S. Lewis and Maurice Bowra and Evelyn Waugh but also members of the Anglo-Irish Ascendancy who held a unique charm for him and with whom he formed a special bond. Indeed, his road to social success seems to have been through the back door of the Irish Ascendancy.

    Betjeman nourished an abiding fascination with Ireland from his Oxford days, especially the Irish Aristocracy – the more eccentric the better. He declared his ‘particular’ fondness for ‘people who had gone to seed’.

    Others in the roll call of Betjeman’s Irish friends were Lord Rosse of Birr Castle, Basil Ava of Clandeboy House, Co Down Northern Ireland. His life-long love affair with Ireland was cemented in 1951 when, aged forty-six, he met the twenty-year-old Elizabeth Cavendish of Lismore Castle, who became his lifelong mistress and muse, causing occasional, great misery to his aristocratic wife Penelope.

    It was through such aristocrats that Betjeman got his first taste of Ireland and when he arrived in Dublin as press attaché in 1941, whereupon he immersed himself further into that circle. Described affectionately by Moseley as ‘an ambitious social alpinist’ who ‘dearly loved a lord and lady’ he shamelessly cultivated them. Indeed, his enthusiasm for the Irish upper crust bordered on sycophantic.

    Moseley chronicles an awesome litany of love affairs, flirtations and dalliances indulged in by Betjeman. But this larger than life, affable, and energetic figure could still say, incredibly, in later life that the one regret he had was not ‘having had more sex.’

    It was possibly because of Betjeman’s popularity among Ireland’s Ascendancy he was chosen as press attaché. He soon became an instant hit among the literati of the Palace Bar, on Fleet Street in Dublin. This helped fulfil his mission ‘to ameliorate the anti-Irish tone of British press and to dilute the anti-English sentiments of the Irish press.’

    In the Palace Bar the influential editor of the Irish Times, RM Smyllie ‘held court’ among a wide audience. Betjeman charmed a formidable array of artists and writers such as Sean O’Faolain, Frank O’Connor, Brinsley MacNamara, Flann O’Brien, Patrick Kavanagh, Austin Clarke, Terence de Vere White, Maurice Craig, Cyril Cusack and numerous others from the world of literature who also wielded a lot of influence.

    He was no less popular among the artists he befriended such as, Paul Henry, Jack B. Yeats, Harry Kernoff, Sean O’Sullivan and numerous others. This group was ‘the locus of soft power’ in Ireland and once Betjeman was accepted and esteemed in this circle his success in Ireland was assured.

    Portrait of Seán Ó Faoláin by Howard Coster, 1930’s

    Ireland could easily have become a strong ally for Germany against Britain. Betjeman had ‘stepped into a historical minefield with little resources except his natural affability’. He certainly seems to have had a major diplomatic impact, and his friendship with the writer, Elizabeth Bowen – herself working for the British Ministry of Information and an on-off lover of Sean O’Faolain – was sure to have helped Betjeman.

    It was Betjeman’s easy charm, wit and affability that made him a huge success in Ireland and his encounters with the Irish politicians of the day, including Éamon de Valera were very successful too: he had a sympathy with the problems posed by partition in the North, but this did not prevent the IRA classifying him, for a time, as a person of ‘menace’, although the plot to assassinated him was later dropped.

    In 1942, he used his influence to get the English Horizon literary and artistic magazine to do an Irish number, featuring among others, Sean O’Faolain, Frank O’Connor, Patrick Kavanagh and Jack B Yeats.

    What this entertaining page turner underscores is that John Betjeman was first and foremost a gifted poet who ‘celebrated every aspect of the idea of love’ and was especially ‘a poet of place whether it be the home counties, Oxford, Ireland or his beloved Cornwall.’

    Unsurprisingly, he had a particular affinity with, and admiration for, Patrick Kavanagh where a sense of place is always foremost in the latter’s poems.

    A major early influence was Goldsmith’s ‘Deserted Village.’ Betjeman’s passion for place, for architecture, for locations, for churches and old ruins saturates his poems and this is very much the case regarding his most celebrated Irish poem ‘Ireland With Emily’ where place fuses with his unrequited passion for Emily Hemphill of Tulira Castle in Galway (later to become Emily Villiers-Stuart of Dromana House, Waterford). It is one of his finest and most evocative poems about Ireland.

    Betjeman’s passion for architecture flourished in Ireland too and his love of stately houses often outstripped his passion for their occupants, albeit he later wondered ‘how many linen sheets in the houses of Ireland received his lustful limbs.’ The combination of place with the erotic in his poems is described as a ‘potent brew’.

    He waxed erotically about Furness House, Kildare, Shelton Abbey, Wicklow, Woodbrook House, Portarlington, Pakenham Hall, Westmeath and numerous others. Betjeman even learned the Irish language and frequently signed himself Sean O’Betjemán. His heart-rending Irish poem ‘A Lament for Moira McCavendish’ is another fine example of how place and love conflates in a way unique to Betjeman.

    He might, as the author suggest, ‘have by his association with Elizabeth Cavendish, ascended to the highest rung’ socially but the portrait that emerges in this book is of a complex, flawed but likeable, warm human being with a large-hearted humanity and a unique generosity of spirit. It was that quality that made him the perfect diplomat in Ireland at the time.

    A devout Anglican who feared the afterlife he emerges as the most loveable of ‘sinners’ in this book. His ‘Ballad of the Small Town in Ireland’ is likened to a Thomas Moore melody in which he celebrates the ordinary life of fair days, burned barracks, elegant squares, neglected graves, ruined churches and court houses.

    Above all, Betjeman’s pre-eminence as a poet of merit is vigorously reclaimed in this study. The author notes how the ‘Modernism’ in poetry championed by T.S. Eliot and E.E. Cummings paved the way for an, often ‘graceless poetry devoid of scansion, rhyme, metre and original thought’.

    As a traditionalist Betjeman is often dismissed as a ‘trite poet’ and, lamentably, does not feature today on school and college syllabi. None of this takes from the fact that his Collected Poems sold over two million copies and that when he died in 1984, he had been England’s poet laureate for twelve years, from 1972.

    This book is not just an inspirational, charming and entertaining account of Beckett’s time in, and life-long love affair with, Ireland but it is a passionate command to restore him as a major poet of the English language.

    Betjeman In Ireland by Dominic Moseley is published in paperback by Somerville Press and costs €15.

  • The Love Poetry of Judas Iscariot

    The prize painting in the National Gallery of Ireland is, without a doubt, Caravaggio’s depiction of The Taking of Christ. The painter presents us with an iconic image of Judas in the act of betraying Christ with the sign of a kiss, as previously arranged with Roman legionaries, who are depicted in costumes from Caravaggio’s own time.

    In fact, Caravaggio even depicts himself in this great work, bearing a lantern so that he might better see the image of Christ.

    I am always reminded of the Rolling Stones song on Exile of Main Street in which Jagger sings ‘don’t talk to me about Jesus, I just want to see his face!’ And of course, Oscar Wilde’s unforgettable lines taken from The Ballad of Reading Goal:

    Yet each man kills the thing he loves,
    By each let this be heard,
    Some do it with a bitter look,
    Some with a flattering word,
    The coward does it with a kiss,
    The brave man with a sword!

    So, betrayal in art, and particularly embodied in the Biblical figure of Judas, is nothing new. In fact, when I first saw some of Michael Corrigan’s Judas poems, which was around this time two years ago, while co- editing the April edition of Live Encounters Poetry and Writing with Mark Ulyseas, I was immediately reminded of  Brendan Kennelly’s Book of Judas (Bloodaxe Books, 1991) .

    So, I was intrigued. It was high time – twenty year separates the publication of these books – that a poet from this most treacherous of isles penned a few poems treating of the monumental and time-honoured theme of betrayal.

    Indeed, James Joyce never stopped harping on about how Irish history was full of tales of treachery. A Portrait of a Young Man as an Artist (1916) begins with the parents of the young artist in question arguing over the betrayal of Charles Stewart Parnell.

    Continuing on the political scene – as a Cork man – how could I miss an opportunity to bring up the assassination of Michael Collins…!

    But enough, if I keep enumerating all the treacherous, low down dirty deeds that have been committed down through Irish history and immortalised by writers, and artists I’ll never get started on this review!

    But one final word: isn’t it interesting that both Michael Corrigan’s book and Brendan Kennelly’s were published in the UK?

    Title Poem

    The title poem of the book greets the reader on the first page, here is the final verse.

    On the night I sold you to the wolves of respectability,
    in Gethsemane where sleeping olives dreamed of rain,
    I pressed my face to the loamy earth and beneath a moon too cold
    to touch,
    I believe I heard her mournful sigh;
    “nothing is new, nothing is new,
    I have seen it all before.”

    The poet, imagining himself as Judas makes the figure contemporaneous, which he also does quite successfully with other Biblical figures in the collection, such as Mary from Magdala. This last poem offers a really poignant insight into the Bible’s most notorious harlot who washes the feet of Jesus with her hair; indeed it is said by some to be that she was the sexual partner of the man from Nazareth – he the son God, the lover of a prostitute! Say what you like, but by God that book (the Bible) is a cracker. No wonder it’s a bestseller!

    In Ephesus her end of days,
    nights shallow with shortening breath,
    a mill beneath the small bare room,
    millstones grinding, dark sea lapping at her door.

    I also love how in the first verse the poet informs the reader of Mary’s wealthy origins. As an Irishman, Corrigan understands people’s innate prejudices; as we are far more likely to forgive someone coming from a ‘good’ home, in other words a wealthy family, than a person from a poor background.

    This goes back to Max Weber, who recognised a correlation between wealth and respectability, perversely conflated in the West with spirituality. This idea of respectability, signalled very early on in the very first poem – see again above – underscores the whole collection The Love Poetry of Judas Iscariot; especially how such a notion, being respectable, makes traitors or ‘Judases’ of us all. It is into this constantly recurring idea that the poet mines, to wonderful effect.

    She sang sea music, fluent in the rise and fall,
    knew deep, dark places that calved the biggest waves.
    From the flat roof of a prosperous house in Magdala, Galillee,
    watched the purple gather of every winter storm
    chase small boats to harbour before an angry swell.

    I don’t know how historically accurate any of the above is, nor do I particularly care. Poets were never well known, or appreciated, for their attention to facts, at least in days of yore; metaphor being their quarry to a far greater extent.

    It is only recently, I believe, that poets actually have had to literally embody their work in both life and deed, literally breathing words of blessed scripture. Good lord, good luck to them!

    Vineyards in the Champagne region of France.

    Terroir

    Another particular feature of what, I believe, is Mister Corrigan’s second superlative collection is the irreverent and humorous nature of some of the poems.

    At times, I was reminded of another stalwart in the recent Irish literary canon, and that is Paul Durcan. Michael Corrigan, being but a few years older than myself, is of that generation that grew up during the Depression in 1980s Ireland, and his humour is deeply informed by the experience of busts and booms, in that particular order.

    This is something that you simply cannot imitate. The French have the term terroir which is particular to their culture. They use it principally to describe the distinctive flavour and taste of a certain cheese or wine that can be traced to the particularities of weather and soil of the place it comes from in France.

    Champagne is an obvious example of this cultural phenomenon. No other sparkling white wine can use the term unless it comes from this specific region. The French feel other sparkling drinks, such as Prosecco, come from very different terroirs with different soil and climates and so cannot possibly be described using the term.

    The particular terroir that Michael Corrigan comes from is a feature informing the aesthetic of his work; like the shells in the soil that inform that old white wine that comes from Bordeaux and whose name escapes me now…

    When the dark waters of sleep
    close across my resting butch face
    and I become a fat Ophelia
    floating down the weedy slope
    of memory, hope and duck billed platitudes,
    back to childhood, back to faith,
    where a diarrhoea fountain
    of bare-knuckled nationalism
    provides us with its dullard troops
    each one trained to shit on sight,
    the brightest and best promoted to teach
    in the places that smelled of failure and feet.

    There are many so-called poets who are praised for their satirical nature. Many is the time that I have read their work and wondered what all the fuss was about.

    Poetic trends, like any, come and go . But verse such as the above would certainly qualify as satire of the very highest order. God knows every particular cuntry has its own exasperating strains, and dear old Ireland is no exception.

    Embracing Mediocrity

    I remember being at an exhibition in one of the older more established art galleries in Dublin and a very famous photographer, who had made his career abroad, commented on how in the Republic we make a point of embracing mediocrity

    It is this particular phenomenon, again, that I think Mr Corrigan is particularly good at eking out. Begrudgery being another!

    when masters came to class tooled up
    and the biggest looters wore the best suits,

    Every society has its particular issues. I’ve lived long enough in France to spot some there, and having lived with an Italian for over twenty years, I am qualified to identify that country’s or rather its peoples, foibles.

    What Corrigan is particularly good at putting his finger on here (both of the above quotes are taken from Unlearning my Place) is the atrocious competitiveness produced by living on a small island, where everybody is fighting for their portion of the land.

    You also find it in the novels of Andrea Camilleri describing Sicily. The cold, brutal violence of the mafia in his case. In the Republic of Ireland, things are a lot less dramatic. Dead is the word. Everybody is caught in a kind of entropy that James Joyce identified on page one of Dubliners – PARALYSIS.

    The disease has not gone away. Irish society, in general, is still plagued by it. The absolute awfulness of social convention. The tiresome scene that informs everything. Even poetry!

    Choose friends wisely,
    enemies will self-select,
    smiling like tigers or growling like bears,
    an arm around your shoulder
    while pissing down your leg,
    the welcome will be warm
    before you’re taken out and shot.

    The indirect nature which seems to govern everybody’s speech, the coded chatter, the back stabbing nature that it all creates. All the atrocious hallmarks of the ‘Irish’ when at home; behind the smiling eyes: the daggers in their bones.

    The Love Poetry of Judas Iscariot Poems by Mick Corrigan is a wonderful collection of both poetry and verse. The first is infused with Biblical insight and learning, while the latter is concocted with sharp and bitter knowledge won, no doubt, first-hand by the author who thinks so little of the slights by now that he has made it the stuff of polished rhymes and memorable phrases.

    The Love Poetry of Judas Iscariot: Poems by Mick Corrigan
    Dionysia Press Ltd, 2021
    59 pages – £15.50

  • Love and Literature in Numbers

    Whenever I think about Literature I think about Love. Both are written with big Ls. The Elles. Like an enjambment of run on legs, going on ad infinitum.

    And when I think of Love I think also, inevitably, of betrayal. One cannot be without the other; the two legs upon which humanity stands. Only in their resolution can we find peace. So, Literature – like His story – is very personal. Let me tell you my own.

    It is a story about numbers, mainly Thee and Four. Here I am borrowing from Joyce and Beckett, both of whom in their turn drew from Giambattista Vico, the Neapolitan philosopher, a genius unjustly ignored in his lifetime. Even today, if you ask an educated people about Gimbattista Vico chances are most won’t know anything beyond his Three Ages of Man theory that helped Joyce formulate the structure of Finnegans Wake.

    Now let me go back to the women in my life. There were three, you see. I said that this was a story about the numbers Three and Four, but in order to tell this story, I first need to tell you about these three women.

    It is a story about Power; all history concerns Power after all.

    With the first I was in a situation of Power. I could do anything. Or so it seemed. She clung to me. She lay at my feet and looked up to me like I was a God. And I was too. For when you are so very young, you feel God-like. Such is youth!

    Look at them now, the youth of today, walking on the street! Love for them is the eternally INFINITE. That is why with youth there is still hope. As they are believers in the truth. It spreads out before them in space and time. Boundless. They are perpetually in a mindset ready for exploration. Of all kinds. This is why some of them love Art and Literature.

    Rogelio de Egusquiza‘s Tristan and Isolt (Death) (1910).

    Life Moves On

    I am in my fifties now. I no longer believe in infinity. For me things are all too FINITE. Where I once saw open space, I now see enclosure.

    She used to lie at my feet like I was a God. It’s a great feeling, isn’t it, to have that power! You stand above them like a God or a Goddess, looking down upon them, deciding on their fate.

    And of course – as we all know – with such power comes enormous responsibility. The only problem is that when you are young you rarely feel like being responsible. Then one day you decide to do a terrible thing. Everyone does it, at some point. You kill them!

    Metaphorically, at least. But this is the first real taste of death, and it is a truly terrible thing. Now, you have the taste of death upon your tongue. The one that you used to kiss. Now, s/he only tastes of poison.

    You move on.

    It is that simple. It’s called survival. Call this the first age when everything was divine and when you discovered metaphor and the apocalypse of dying.

    The Soler Family, Pablo Picasso, 1903.

    Nemesis and Trinity

    So, time passes. You meet another one. Number Two. S/he is your Nemesis. For she will destroy you. Just like you destroyed number One, now your time too will come. Somehow this enters into our conception of justice. What goes round comes round. Karma.

    Just as you had looked down, all those years ago, on your first lover; just as you looked down on the one who crawled around at your feet, now you are in that very same position! Who would have thought it? There now, look at you! That miserable specimen down on both your hands and knees before Her, who is looking down upon you. Like she’s contemplating an insect. And, of course, She eventually squashes you under Her boot heels. She crushes and grinds you into the earth so that there is no longer any trace of you. You are extinguished. Finally. You are dead.

    There now. That is the story of numbers One and Two.

    What happens next? And what, by the way, does any of this have to do with Messrs Beckett and Joyce? Everything, my dears. Just wait. Be patient, as I will explain. I will take you by the hand and help you to join up all the dots.

    But first, let me introduce you to number Thee.

    Isn’t she a beauty? Now, remember the score is one-all now. Even Stephens, as we say. You are finally at the age of equality. It happens early on for some; for others later on. And for some poor buggers, it never even comes!

    You have to will it. But if s/he does come, you will finally have a chance to redeem yourself. For, like her, you too have been broken. You are no longer the youth you once were. Infinity has been clouded by impossible violence. You need to thread carefully now, and hold onto what you have with more caution.

    And you do. Whereas before your relationships – that is with numbers One and Two – may have lasted only five or so years, with number Three it is all-enduring. Before you know it, twenty years have passed and you have children growing up around you; who you now cherish as you once cherished your own life.

    This is the story of Three. The Trinity, if you will.

    Illustration by Malina/Artsyfartsy.

    How It Is

    Moving on to Samuel Beckett and a story from his How It Is (1961) that has obsessed me like no other in Literature. This novel by the Irish Modernist writer has obsessed me throughout most of my adult life. It acts like a portal into human history through Literature, travelling back to the Ancients of Greece, and Rome. But before exploring this, I must first tell you about Giambattista Vico.

    When talking about Giambattista Vico and Samuel Beckett, we must also consider James Joyce. The number three is there again! They form a triad. A holy Trinity. It was Joyce, after all, who asked the young Beckett to write an article about Work in Progress – the working title for Finnegans Wake (1939) – when they first met in Paris in 1928.

    This was when he wrote his famous essay Dante…Bruno.Vico..Joyce (1929), in which he singles out Vico – more than the other Italians mentioned in the title – for particular attention, and the important influence of this Neapolitan thinker on James Joyce, in particular on the structural composition of Finnegans Wake.

    But it also demonstrated Vico’s influence on Samuel Beckett, a point that has tended to be ignored by Beckett scholars.

    Let us consider the essence of Vico’s ideas on the Three Ages of Man, and how Joyce was to incorporate Vico’s theories on history into his epic final novel.

    In the La Scienza nouva or A New Science (1725), Vico attempts to break history down into a cyclical process, as natural as the four seasons. In fact, Vico’s Three Ages of Man idea actually contains four parts, and in this Joyce is a stickler. For this reason, though not alone, that Finnegans Wake is made up of four books. One being for each Age.

    The Muses Melpomene, Erato, and Polyhymnia, by Eustache Le Sueur, c. 1652–1655.

    The Four Ages

    What then are these Four Ages? The First is called the Divine Age and language in particular, but also laws, are divinely thought of, or God-given. God in this case is Jupiter, as we are in the Pagan era.

    Though, coming from a Christian era, we should recognise the intermediary nature of the Muse Uranus, mother of all the Muses, assigned the role of intermediary between God and man. However, She, in turn, needs a human vessel in order to transfer her God-given knowledge, and this, according to Vico, is where the poets come in.

    As it was a theological age, so all poets were theological, unlike today. That is to say, they were only concerned with divine matters.

    Language itself was divine. And metaphor played an incredibly important role, as signs and symbols were all-important.

    Vico singles out the bolt of lightning, for example, as the first sign of Jupiter. This is simply to show how terrified these primitive people were in the beginning. They lived in caves, like Home’s Cyclops. This was a period of epic wandering. Man was chaotic and unruly. The Muse, through her instruction, tamed him. Such are the divine origins of language.

    Joycean scholars have had great fun deciphering the various myths from the Bible and Antiquity that register in Book 1 of Finnegans Wake. It is indeed a really funny book – as Joyceans constantly highlight –full of puns referring back to famous figures, such as the Duke of Wellington and Ishtar, the ancient Babylonian Goddess of Love and War, and the Scottish empiricist philosopher David Hume, and so many more.

    It is a great sprawling narrative divided into eight chapters each one given over to one of the major characters who are called the Earwickers. Father and Mother – Humphry and Anna, and their three siblings Shem, Sham and Issy. The first chapter is a kind of prelude given over to history and the origins of the Muse.

    Beckett in How It Is begins his novel in similar fashion. Just as Joyce derives his ideas from Vico on the origins on human societies, Beckett too points to the Muse at the very beginning of the novel by starting with an invocation.

    Although unconventional, as you would expect from Beckett, that he uses the structural form tells us everything.

    The great Russian comparatist Mikhail Bakhtin, in The Dialogical Imagination (1975), is at pains to point out the origins of the novel as a genre and its debt to epic poetry, from which it took many structural features. Most novels are of tri-partite structure in theory, as Aristotle in his Poetics asserts, telling of events before, during and after – which is exactly what Beckett does in How It Is: events before Pim, with Pim and after Pim.

    Who is this Pim, you might be asking? To answer this we move on now to Vico’s Second Age, which is given over to violence.

    Odysseus and his crew are blinding Polyphemus. Detail of a Proto-Attic amphora, circa 650 BC.

    Female Domination

    Recall my story with girl Number Two? How She kicked my sorry little ass! Yes, I am talking about Female Domination of the male species, just as I spoke about Male Domination of the female in the First Age. This is karma. Although with Beckett the characters are practically sexless.

    Similarly, Joyce parodies Hitler and the Nazis in Book 2 of Finnegans Wake, who were on the rise during Joyce’s lifetime. Book 2 of Finnegans Wake is full of wonderful puns at the expense of the Nazis, referencing particularly their atrocious treatment of Jews.

    Beckett in How It Is uses the most crude and forceful comedy. It is truly grotesque. The only comparison that I can think of in literature is a Satyr play – bringing us back to Ancient Greece.

    There is only one surviving Satyr play: The Cyclops by Euripides. Anyone who is familiar with this hilarious text will be aware that it is a parody of Homer’s Odyssey. A grotesque parody in the style of Rabelais.

    Essentially, Euripides takes the myth of Zeus and Ganymede which sees the king of the gods having his way the beautiful youth.

    Ganymede is synonymous with the submissive person in an amorous relationship. The Bottom, in short. As opposed to the Top. We here use the language of S&M, which is what we are talking about. Bottoms and Tops. Dominants and submissives. This is what Beckett is obsessed with in How It Is. This is what I have come to call the maths of rejection.

    Set Theory

    As the novel progresses, Beckett becomes more and more obsessed with the numbers Three and Four. In fact the quartet, not the trilogy, is the ideal set.

    I am using the mathematical term now, taken from set theory. As this is how Beckett chooses to enter into the subject matter. It went on to become a major obsession of his during his later writing career. Consider there were two decades between the publication of How It Is in 1961 and his play Quad, completed in 1981, although tit wasn’t published until three years later.

    Beckett spends the greater part of parts 2 and 3 of How It Is going over the innumerable permutations of movements. We are back with girlfriends One and Two, which started this small discourse on Love and Literature. Remember 1 + 2 = 3. Therefore, if we were to progress to 4, that would mean a return to 1 – to my mind anyway. Meaning I would have to become the bastard again.

    Beckett uses the terms Victim and Torturer. These are the two modes of so-called human behaviour. In Beckett’s world, or, at least in the universe of How It Is, you are one or the other. I wonder which one are you?

    This is a slight simplification, as the movement of the couples in How It Is is in permanent flux.

    Beckett was also obsessed by Heraclitus and Democritus, the crying and laughing philosophers who form the two masks of theatre showing both aspects, extreme poles of human nature: the Tragic and the Comic; the legacy of the Ancient Greeks, which Beckett – without a doubt the greatest playwright of the twentieth century – revitalized.

    What other playwright uses farce to such a violent advantage? Think of the Tramps Estragon and Vladimir contemplating hanging themselves from the tree, as a form of entertainment in Waiting for Godot; Nag and Nell consigned to the dustbins in Endgame; or Winnie up to her neck in it in Happy Days.

    In all the unforgettable imagery conjured in Beckett’s theatre we find unforgettable visual metaphors encapsulating, in their simplicity, human tropes, which endure eternal.

    In this Beckett is the poet of catastrophe and disaster, a role he inherited from the French poet Charles Baudelaire (1821-1867).

    Baudelaire was the first to mine the negative aspect in man to such a profound and relentless degree, in this sense Beckett is really his doppelgänger. It was Beckett’s genius to align himself so much to the dark side, as it were, which Baudelaire had ploughed so successfully in Les Fleurs Du Mal.

    Featured Image: Louis Jamnot (1814-1892), Le Vol de l’âme

  • Cuban Love Songs Launch

    In a rousing introductory speech, retired diplomat Philip McDonagh described the publication of Cuban Love Songs as a ‘significant moment for the Irish province of the Republic Letters.’ He spoke of the ‘importance of the Republic Letters for us all’, that space where we ‘can explore intelligently and in a disinterested way both the world and our place in the world.’

    McDonagh also spoke about his concerns over the blockade against Cuba.  He argued that there had never been a level playing field to allow the Cuban economy to prove itself and looked forward to a better dialogue between Washington and Havana.

    Reflecting on a challenging period in international relations, McDonagh wondered:

    are we prepared to wait for the gifts of the muses, on political truths that do not depend on what Shelley called the calculating faculty? Are we prepared to work towards restoring the resonance of great fundamental words: mercy, discernment, justice, trust and hope?

    He said:

    we need the poets and the public authorities to come together in something like the Republic of Letters to practise humility and re-evaluate key aspects of our culture, and this must be done of course in freedom … where citizens are prepared to discuss public challenges on the basis of first principles.

    There were also readings from Anthony Colclough, Caoimhe Lavelle, Karl O’Neill, Anne Haverty, Luke Sheehan, and Ronan Sheehan.

    The event took place in Merrion Cricket Club and drew a colourful crowd.

    All images (c) Yaqoub BouAynaya (www.theconsciouscamera.com).

  • Nightmaring America: A Love Story

    For a number of years now, I’ve been convinced (too fervently, in the opinion of some of my friends!) that Lana Del Rey ranks among America’s most challenging and skillful of contemporary wordsmiths: a singer-poet with a unique (and often unsettling) talent for cultural imagining.

    Stylish, intelligent, irreverent, and vulnerable, her music packs a poetic punch, while also drawing on traditions of literature, film, and popular song, ranging from Bruce Springsteen’s glimmering highways of folk-rock to the Beat generation’s boundary-breaking visions of an embodied (and renewed) American spirit.

    What “I really got from [Allen] Ginsberg was that you can tell a story [by] painting pictures with words”, Del Rey has said of her early song-writing practice: “It just became my passion immediately, playing with words and poetry”, as a means of personal self-definition. The result has been a body of literary-musical work at once socially subversive and emotionally profound.

    If Arthur Penn could envisage Bonnie and Clyde as icons of a generalised counter-cultural romance in the mid-sixties, painting the seductions of sexual liberation against a lavish panorama of eruptive killing, Del Rey’s albums adopt the motifs and then test the limits of that project (and projection), weaving the visceral mythologies of youthful passion and big dreams into a tapestry, scorched and frayed at the edges, of insidious and often compulsive “ultraviolence”. “He hit me and it felt like a kiss”, simmers her song of that name.

    https://www.youtube.com/watch?v=LbT30a7U0Cs

    And lest we mistake such provocations for a merely personal fetish, we’re reminded of America’s own deep-running attachment to such obsessive fantasies. “Blessed is this union”, Del Rey lilts: “I’m your jazz singer, / And you’re my cult leader, / I’ll love you forever.” On “the dark side / of the American dream”, harm can seem heavenly, and the visions of art become entangled, intimately, with the realities of pain: Ultraviolence.

    Some critics have objected to this album, interpreting it (and her work more broadly) as a glorification of domestic and patriarchal abuse. Others have accused Del Rey herself of misogyny, infantilising her female personae and reinforcing an already pernicious culture of male intimidation and exploitation against women. For all their persistence, however, these critiques frequently misread (or miss entirely) the complexity of cultural portraiture that Del Rey is attempting.

    Del Rey’s back catalogue stands as a tour-de-force in self-invention, but also offers a subtle (and disturbing) diagnosis of the society she claims, always, as her own – “like an American.” “Elvis is my Daddy, Marilyn my Mother”, she says, in an artistic gestalt both parodic in its appropriations and compelling, in its assurance: “Jesus is my bestest friend.”

    https://www.youtube.com/watch?v=9hCX86y8a9w

    In the USA, that most image-saturated and fame-hungry of republics, Del Rey is a symbol striving to become a myth – in which we see ourselves in a new light, dreamily nightmared. “Every time I close my eyes”, she sings (partly in tribute to F. Scott Fitzgerald), “It’s like a dark paradise.” To condemn Lana Del Rey, the singer posits, would be akin to renouncing America itself, love it or loathe it.

    Del Rey, of course, famously featured on the score of Baz Luhrmann’s The Great Gatsby, crooning a two-dimensional, Daisy-esque plea to be loved forever “like a little child.” In its complicated glamour and wounded awareness of the pitfalls and attractions of “burning at both ends”, however, her work may be seen to inherit and examine (with an equal intensity) those same concerns dramatised by Fitzgerald, not to mention Enda St Vincent Millay, the originator of that smoky apothegm:

    My candle burns at both ends;
    It will not last the night;
    But ah, my foes, and oh, my friends—
    It gives a lovely light!

    There has always been more of Gatsby (whose most usual reiteration has resembled Don Draper in Mad Men) than Daisy in Del Rey’s song of herself, despite what her detractors may suggest. Like her, Fitzgerald’s titular everyman is, fundamentally, nobody special, who created the name, wealth, identity, and charisma he is mythically remembered for: something from nothing, and in his case, all for a long-gone lover, out of the past. Lana Del Rey likewise is a carefully curated, highly stylised, all-encompassing fiction (invented by Elizabeth Grant) – a romance, but one at the same time more palpably real than pop music, her chosen genre, can traditionally contain.

    There’s a comparable sophistication of psychological portraiture in the work of both figures. The triumph of Fitzgerald’s late masterpiece, Tender is the Night, is not the protracted revelation of Dick Diver’s inner life and escalating crisis, which so fills the novel, but the later, briefer revelation of Nicole’s astute ability to see and dissect the manipulations and (self-)deceptions of her magnetic husband for what they are. Unbeknownst to him, she notes

    [how] something was developing behind [his] silence, behind the hard, blue eyes […] it was as though an incalculable story was telling itself inside him, about which she could only guess at in the moments when it broke through the surface. [She saw now that] his eyes focussed upon her gradually as upon a chessman to be moved; in the same slow manner he caught her wrist and drew her near.

    Del Rey’s music shines with similar moments of life-altering clarity, seeing in the heroic other she once loved the havoc of destructions he, or their relationship, has become. “But I can’t fix him, can’t make him better, / I can’t do nothing about / His strange weather”. Her songs are dramas of mutual recognition and breakdown, of shared compulsions and irrevocable severance, or what Robert Lowell called (in his own poetry) Life Studies.

    It is typical of Del Rey, moreover, that she can cite – too blithely, in the view of some critics – both Sylvia Plath (in “Hope is a dangerous thing…”) and Billie Holiday (in “The Blackest Day”) as inspirations for her own work, which also includes a cover of a track made famous by Nina Simone, “The Other Woman”. “I contain multitudes”, she has said, quoting Walt Whitman – and it is perhaps this audacious hybridity that generates the aura of authentic originality that surrounds her work.

    Whitman himself is a resplendent ghost, looming at the margins of Del Rey’s amatory vision. “I Sing the Body Electric” is a direct quotation from his poetry, while “Music to Watch Boys To” might be taken as a riff on that section of  “Song of Myself” in which a woman (a stand-in for the author) experiences a sensation of powerful erotic arousal when watching “Twenty-eight young men bathe by the shore”.

    Walt Whitman.

    Del Rey’s song, similarly, is suffused with sexual desire – albeit prefaced by the vital, and conscious, assertion, “I know what only the girls know” (emphasis mine).

     

    The same recognition, both vulnerable and electrifying, deepens what would otherwise be the merely referential adaptations from Leonard Cohen elsewhere in her repertoire: when she embraces his (male) mantra as her own, “I’m your man”, and in offering her own haunted rendition of “Chelsea Hotel, No. 2” (which recalls a now-estranged lover “giving me head / on the unmade bed”). Far from perpetuating the presumptions of “the male gaze”, or solidifying its social perceptions, Del Rey subverts its power, wielding it for her personal self-expression (as one of “the girls”).

    Relatedly, the blend of ecstatic remembrance and heart-sick yearning that pulses through Del Rey’s music has, at times, an explicitly religious (if also somewhat Nietzschean) dimension. “Faith, don’t fail me now”, as one prayerful, foreboding love song has it: even though, as star-split lovers, “we were born to die.” To wander for any length of time among Del Rey’s American monuments is to witness the singer herself repeatedly reaching for and casting off the old idols, in an atmosphere of passionate sexual and self-awakening that might, we’re lead to imagine, suffice where a previous “faith” (or love) has indeed foundered. “God’s dead, / I said: baby, that’s alright with me”, rings one propulsive credo. “When I’m down on my knees, you’re how I pray”, eddies another. And for the huddled, nameless voyeurs, her listeners (whose apparently insatiable “groupie love” hovers as a backdrop to all her songs), Del Rey reserves a glancing blue note: “Walk in the way of my sweet resurrection”.

    As here, for all her sardonic self-awareness, Del Rey seems to claim De Profundis as an unspoken motto for her music: a cry “out of the depths”. When her shadowy voice rises – in a sudden, sky-coloured lift – with the plea and invocation, “Let there be light”, we believe not only in the force of her desire but in the power of song itself, to utter our truths.

    Lana del Ray in 2014.

    Her persona also displays a Wildean flair, a delicious ease, in skewering the prevailing moral codes and injunctions of her society. Del Rey expresses, with a kind of controlled but abundant intensity, what she sees as the psyche of American life, with the result that we can glance if we wish to, in the falling crystal of her music, what political militants have called the system, with its permeating paradoxes and devastations.

    Del Rey frequently appears as both prophet and survivor of a Beat-like realm of experience, lived on the edge (or “on that open road”, as she has it), known only to  the beautiful and damned. “In the land of Gods and Monsters / I was an angel”, she moons, “wanting to be fucked hard”. In her words, Del Rey is the self-described product – in the full and possibly uneasy sense of that term – of “a freshman generation / Of degenerate beauty queens”:

    With our drugs, and our love,
    And our dreams, and our rage,
    Blurring the lines
    Between real and the fake…

    Latent cultural pieties concerning (female) sex and celebrity, individuality and personal choice, are deployed and then exploded; whenever Del Rey looks in the mirror, we see all of America in vivid close-up, simultaneously trapped and liberated in a dream-landscape where drifters survive by “living like Jim Morrison”, made “degenerate” and luminous by yearning.

    Part of what makes this extravagant concoction so fascinating is the combined subtlety and hellion irreverence with which the singer-songwriter theorises (and questions) the meaning of her own star-power. “Life imitates Art”, she declares, before exploring the full implications of such a behavioural pattern, in songs (like those above) as beguiling in their soundscape as they are troubling in the vistas they evoke – where culturally approved aspirations (towards fame or material self-satisfaction, for instance) can dissolve in bathetic fantasies at once lurid and seductive.  “There’s nothing wrong”, she chants, as we find ourselves “contemplating God / Under the chemtrails over the country club.”

    This is a music that sets out, with an appropriately expansive sense of cultural ambition, to dismantle and then re-conjure the edifice of American civilization in its own image, soaring to celestial heights of song and emotion, as the hell-fires of contemporary history burn on. “I can see my baby swinging”, Del Rey sings, in sweeping glissando: “His parliament’s on fire, and his hands are up.”

    The potentially destructive fevers of young love are likened to, indeed are made to encompass and elucidate, the act and aftermath of a failed rebellion, in an image that also calls to mind the USA’s (literally incendiary) geopolitical relationship with Central and South American nations. Amid the ruins of a vaguely defined but still palpable political cataclysm, the cries of revolution are distilled down to a sultry whisper – for Del Rey, their essence – “I’m in love.” “Real love”, we likewise learn elsewhere, “is like smiling when the firing squad’s against ya, / but you stay lined up.”

    And yet, the mythological potency of such images is counteracted by competing narratives, streaming through the work as a whole, of quest and longing, which elaborate, in turn, Del Rey’s self-styled brand of American hope. “I’m still looking for my own version of America,” she sings, drawing on both John Lennon’s “Imagine” and Simon & Garfunkel’s “America”: “One without the gun, where the flag can freely fly.”

    While the atmosphere that most lingers in and around these tracks is of cinematic nostalgia, the intensities of past (or lost) intimacy montageing with the possibility of a redeemed, future love, the tone is in fact remarkably flexible, varying from elegaic to playful. “God Damn Man-child”, is the headline (the opening lyric) of Norman Fucking Rockwell!, a Trump-era album that may be read as a sometimes bemused, often probing investigation into American maleness and its social manifestations. “I watch the guys getting high as they fight / for the things that they hold dear”, Del Rey observes, adding characteristic nuance to the scene: “[as they fight] to forget the things they fear.”  “There’s a new revolution”, we hear in another, more unsettling track, attuned to the #MeToo movement and its critique of an entertainment industry dominated by powerful, exploitative, and sexually rapacious men – a culture, in her words, “born of confusion / and quiet collusion / of which mostly I’ve known”:

    Cause I’ve got
    Monsters still under my bed
    That I could never fight off
    (A gatekeeper carelessly dropping
    The keys on my nights off).

    Such candid, emotionally complex confessionalism, and with regard to so intimate (and apparently traumatic) an experience of “gatekeeper” culture, arguably problematises critical arguments that cast the singer either as an apologist for patriarchal systems, or “tone-deaf” to the concerns and testimonies of women survivors. If anything, Del Rey has been consistently vivid and challenging in her portrayals of the music business – as well as American life more broadly – and in her capacity both to articulate and critique the promises of “Money, Power, Glory” that fuel it. “I Fucked My Way Up to the Top” can be understood as a deliberately inflammatory declaration of artistic self-fashioning, but also as a retort to a professional media prone to judging and dismissing female artists – an example of an indomitable diva taking ownership of the demeaning stereotypes and derisory language used against her.

    “Hope is a dangerous thing for a woman like me to have”, Del Rey sings, in almost a whisper, “But I have it.” Her music subverts the preconceptions and prejudices of the narratives (concerning love, femininity, power, and song itself) that underpin Western modernity, even as it translates their key appeals into a new register of cultural emotion.

    Listening to Lana, we see America’s most deep-rooted degradations and exultations writ large; but we also learn to view life itself as a lover’s covenant, demanding that we intuit, and then go on to risk, the shining path before us – leading, perhaps, to a more shareable world. “No bombs in the sky (only fireworks, when you and I collide): / It’s just a dream I had in mind.” Long may the dream continue.

  • Psychedelic Therapy – “Love is the Glue”

    Editor’s Note: Previously Frank Armstrong reviewed Michael Pollan’s journey through the use of psychedelics. Here ‘Desmond O’Brien’ recalls a recent psilocybin treatment at a clinic in the Netherlands, which he found ‘a hugely emotional and profoundly beautiful experience, interspersed with frequent moments of absolute hilarity.’

    ‘my life had come to an end’

    I recently went on a psilocybin (so-called magic mushroom) retreat in the Netherlands – a form of psychedelic therapy for anxiety and depression. To the uninitiated this may sound like quackery, but there’s a good deal of solid scientific evidence pointing to its potential for treatment of mental illness, especially long-term depression.

    Prior to going through with it, I had concluded that I was doomed to an endless cycle of frustrated unease and pessimism. What I went through has made me more optimistic that I have a lot more time left, and that chapters remain to be written. But it is still early days, and I am not saying it will be easy.

    The retreat was quite a journey. Three days, with a trip in the middle day, bookended by powerful group therapy conducted by trained professionals, all in a tranquil setting with access to a garden.

    I found it a hugely emotional and profoundly beautiful experience, interspersed with frequent moments of absolute hilarity. At no point was I scared by what was a wild ride that brought tremendous catharsis, and involved deep bonding with fellow participants.

    For a long time beforehand I was at the bottom of a dark, deepening well, clawing helplessly at the walls. I am still in that pit in practical and material terms, but the light at the top doesn’t seem quite so far away. It’s as if a rope has been dropped down for me to climb towards the opening.

    By the end of the experience I felt more relaxed than I have done in years. Only time will tell how capable I am of integrating what I have learnt into my day-to-day life.

    I must persevere with therapy, meditation, writing, communicating, yoga and just breathing. Contending with horrific, insidious and relentless anxiety, as I have done, I need constant reminders to slow down so as to avoid those terrible spirals.

    “Cosmic Pocahontas”

    The ‘trip’ began with geometric patterns emerging from the darkness, creating quite a pleasant show. It brought neither anxiety nor nausea, as affected a few other participants.

    Indeed, one poor fella’s vomiting cut through the air in Dolby Surround Sound reminiscent of The Exorcist! But he was gently taken care of by the facilitators, and emerged after a while into the bliss we all felt, and was utterly untroubled by that phase in retrospect.

    Slowly, the doors of the library of memory opened and I was brought on a tour, over which I had considerable control. This featured many moments of my past, such as running out to play in my grandparents’ garden, and being tucked into bed by an au pair.

    It was all from a first-person perspective. I never saw myself. There was an overwhelming feeling of love as I observed these scenes, and many friends and family appeared – or perhaps it is more accurate to say I had chosen to bring them to mind – all enveloped in this infinite affection.

    “Love is the glue”, I said to myself after discovering a wonderful sense of oneness with the universe. I had the sense of us all, young and old, alive and dead, as helpless babies in the eyes of an omniscient presence, tumbling in eternal clumsiness through space, bouncing off each other while she, and it did seem a nurturing, reassuring maternal figure (the “Cosmic Pocahontas”, as the other Irish fella there referred to her in his Cork accent), observing us all with a benign smile, having seen it all before.

    Most of the time, rather than looking around and getting my jollies with visuals – and especially during the first few hours – I wore eye covers to heighten the inward therapeutic journey. This deepened the tour of the unconscious.

    I experienced tears of joy, sadness and laughter that ran down my face for a great part of the journey. Emotional inhibition was lost and at one point with the prompting and hug from a facilitator, I sobbed uncontrolably and breathlessly like a child.

    Returning to a pleasant normality

    At a certain point I removed the eye covers. After that, at all times, I knew exactly where I was, and who I was with. I experienced no auditory or visual hallucinations, but amplified senses, a curious fuzziness to everything, changes in texture and a mildly swirling fractalization of surfaces and objects; no pink elephants!

    Looking around, we resembled infants in a crèche, smiling warmly at each other, in mutual knowing. Towards the end we sat up, ate the sliced fruit and pieces of chocolate provided for us, and began to reflect in pairs and small groups on our experiences.

    Finally, we took off our jackets and shoes, creating another amusing kindergarten-scene-of-chaos, and then strolled and chatted in the garden. Returning to a pleasant normality, we endeavoured to articulate our individual experiences.

    The analogy that came to my mind is this: that we are, as adults, swimming in lanes defined over time by the influences of our environments. The psychedelic experience lifts up those lane dividers, allowing us to roam freely in the pool. By the end of the experience, we had developed an awareness of how we are stuck in those lanes, but that they are not as fixed as we had perceived. And that is freedom.

    The experience brings us back to our younger, more joyous and playful selves, peeling away, at least for a while, the rigid constraints of our adult selves, to reveal the child that we were, and still are.

    And little kids, as I’m sure you are aware, trip up all the time.

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