Memories and Reflections after a Strange Dream in Early August of 2026

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I started my eighth decade recently and, on reflection, I’m sometimes a bit surprised that I’ve somehow survived.  Like many others, perhaps most, as I mature (I like that term better than age) I engage in quite a bit of reflection and introspection, sifting through a past that has always been too transient, seeking for nuggets somehow worth salvaging, if only in memory.  The streams of time are unforgiving.

Last night I had a strange sort of dream but one not uncommon for me.  I have an active and very strange dream life.  In the dream it was the penultimate day of classes for me in a boarding school somewhere, but not one I ever really attended although I did attend boarding academic institutions through most of high school and during my college undergraduate years (but in military institutions, the Eastern Military Academy in Huntington, New York and the Citadel in Charleston South Carolina).  In this dream it was a civilian facility and coeducational.  It was not a very fancy place, indeed, it seemed drab, old and somewhat run down; really sort of dank and dark and dreary.  Not at all like Eastern (a palace, literally, now called OHEKA Castle) or the Citadel (magnificently beautiful).

In the dream, my roommate and I had not yet packed our things which were carelessly strewn about and I needed to contact my mother to verify how I was to get home.  She’d called and left a message asking what I wanted to eat and I had responded to the message somehow, asking for something too expensive for our budget, not realizing that it was a tangible question about the meal she wanted to prepare for me when I got home. Instead, I’d assumed that is was a sort of generic question into what I liked most, regardless of how unlikely it was that I’d get it.  It was a dream thus normal logic was not involved.  In the dream, the girl who’d conveyed our messages had not asked my mother for a phone number to which I could respond.  Well, that was logical, it was my mother after all.  The girl had no reason to know how frequently my family moved and in doing so, changed everything, telephone numbers included.  And I had no way of knowing how I was going to get home.  The latter was frequently true and frequently, it was not home I’d be heading to but a friend’s house.  Luckily for me, there were always friends with decent houses around, houses nicer than my family’s, and I gravitated to them.  It was a sort of desertion I now realize.  I was abandoning my family for some reason.  In reality.  Not in the dream.  That’s something I’ve long regretted. 

In my boarding school career there were seven end-of-the-academic-year departures and seven more Christmas vacation departures and for many of them, perhaps most, home was not my destination.  An unfortunate consequence was that my younger siblings, a sister and a half-brother, did not get any benefit from guidance I might have shared with them, or protection I might have given them, or love we might have shared.  My family lived in New York during that period, in numerous different places, but all in Queens.  First, in Ozone Park, then in Hollis, then in Queens Village and finally, in several different places in Flushing.  We’d moved to New York from Miami Beach when I was twelve, with detours, first for about eighteen months in Charlotte, and then for about six months at my grandmother’s home in South America, in the Republic of Colombia; in the City of Manizales, an oasis of stability we would visit for short periods from time to time. 

In Colombia we were seemingly well off; well, my grandmother was well off, relatively.  She owned a hotel, several taverns, a flower shop and a beautiful country home high on a hill surrounded by hundreds of thousands of carnations and roses, and fruit trees, with a pool by the side of a gazeebo and an artificial cement lake with swans and ducks, and a flowing stream at the foot of the property.  In the United States we seemed to get by but faced continuous financial problems I knew nothing about; problems from which my mother sheltered me completely, … somehow.  I had a stepfather, my father having vanished from our lives when I was three or four, although, according to him (many decades later, when we briefly reunited), it was we who had vanished, had been taken and hidden from him by my grandmother.  My mother had immigrated to the United States when my father vanished as so many Latin Americans did then and do now, but it was easier back then, back then as the 1940s turned into the 1950s and she remarried when I was six. 

My stepfather was a complex person whose complexities were not perceived by me until much later.  He was very loving but sometimes violent with me.  Back then corporal punishment was the norm.  The major problem with my stepfather though was that he was a compulsive gambler, cards I think, in Greek clubs, he was of Greek descent, a first generation “American” (United States citizen).  The consequences of his gambling “problems” were something my mother lived through for about nine years after which they separated, something I criticized at the time, at least to myself.  I’d been kept ignorant of the problems he caused her and us. She had never spoken ill of my birth father nor did she with respect to my stepfather which made them seem heroes, when the real hero, well heroine, had been her. During our time with my stepfather we had to move almost every year and unknown to me, creditors hounded my mother and stepfather, and not the commercial kind.  Still, while he was with us, I loved him very much and perceived of him as a protector rather than as a problem.

Anyway, while I was boarding at Eastern, weekends home were a possibility but one of which I rarely took advantage.  I generally stayed at the school, which was largely vacated on weekends, in part because I always had a problem with foreign languages (first Latin and then French) and didn’t meet the academic requirements for weekend passes which required an 80% average in every subject, cumulative average not being enough.  Ironic because I scored in the top three percentile in foreign languages on my college boards and I earned a graduate certificate in translation studies and linguistics relatively late in life; after I’d earned degrees in political science from the Citadel, and in law and then in international legal studies from universities in New York City. 

When I did get to leave the school for weekends or on vacations, I would frequently stay with a friend’s family either in Huntington, on Caledonia Road, the Chamberlins, or the Rothchilds in Little Neck.  Both families were very kind to me.  I should have been with my own family although, by then, we had joined the ranks of the dysfunctional, at least more obviously so.  When I was close to turning sixteen, my mother and stepfather separated and my siblings were also sent to boarding schools for which my mother miraculously managed to pay.  She’d studied cosmetology during the latter part of her marriage to my stepfather, apparently aware that she would soon need to be financially independent.  But I was the only one of my siblings who stuck it out and graduated.  Perhaps that was more because that’s all my mother could afford than because of any failings on the parts of my siblings.  I never knew which but strongly suspect the former.

At the Citadel, things were not that much different.  Of the three summers between its four year academic program, I spent two away, the first, attending summer classes but also vacation time with Rob Shelnutt and his wonderful family in Tarpon Springs.  Rob was to become my future Citadel roommate for several years.  Then, the final summer, I again spent attending summer classes at the Citadel while living with three of my classmates in an apartment we rented collectively in Charleston.  I did spend the intervening summer close to home but mainly living with my young aunt Carola.  I had a summer job with A.G. Becker & Sons on Wall Street helping to support my family because my mother had to have gall bladder surgery.  For once, I got to be productive and responsible and spend some time with my siblings.  Oddly, I can’t remember what they were doing at the time, my sister was not going to school but my younger brother should have been in high school.  Strange that I can’t remember anything to do with them that summer.

Actually, for some reason, there are way too many things about my immediate family that I never knew and rather than clarify things, my siblings confused them, sharing almost totally different versions of important events to which I was not privy.  It seems that my mother was determined to protect me from anything that might derail my path towards a better future, something she accomplished, but only for me.  My siblings were left behind in a sense.  Something which, as I came to realize it, generated strong feelings of guilt, feelings accentuated by the last words I recall my stepfather saying to me shortly before he passed away from his third heart attack.  That was at a time when he’d briefly reconciled with my mother and I had become a faculty member at Eastern (to which, like a homing pigeon, I’d returned after graduating from the Citadel).  I’d just started or been accepted to law school and he was very proud of me and told me that he “believed in me more than he believed in God”.  And he’d asked me to always look out for my sister and brother.  The former rather than the latter was a heavy burden, especially when my stepfather died shortly thereafter.  The latter was a duty I tried to meet but usually not all that successfully.  Much later I served as by brother’s legal guardian for a while and I think I helped him overcome serious issues, but my sister has always been extremely independent and distant and has always rejected any efforts on my part to help her.  We talk on the phone several times a year, on holidays and on her birthday, or if there is a local climactic disaster, and we care for each other a great deal, but that’s it.  And my brother?  He passed away last September but he sometimes seems to visit me in my dreams, seemingly now a link to my mother who passed away in early June of 1990.

On two occasions when I was returning home from the Citadel I hitchhiked, my two great hitchhiking adventures, both positive.  Once was with my roommate at the time, Jeff Ronald, who was driving to his home in Springfield Massachusetts and dropped me off, … somewhere, from which I somehow got to New York City, but the second time was more memorable.  It was right after graduation and I was set to go home with Jeff again but at the last minute I decided to go as far as Maryland with my friend Toby Griffen, a somewhat proudly eccentric intellectual who I intuited I’d rarely see again.  That was a long hitchhike in several stages.  Apparently offended however, Jeff kept a number of my things which he’d promised to take back for me, a typewriter and portable radio and probably some clothes.  I don’t recall how, but I made it back to New York, to Flushing where my mother, sister and brother were living at the time in a somewhat run down rented house, one in which I’d never stayed.  There are quite a few gaps in my memory of instances like that.  Looking back on that “trip” I’m amazed that I had the reckless courage to undertake it and the surety (a double entendre of sorts) that it would turn out all right, but those were different times and people were seemingly different then.  And it did turn out all right, except for my “misplaced” belongings.

When I delve into my past, which I frequently do, I tend to focus on things I would change and in fact, I would seemingly change many things.  I would have loved people who slipped by and let slip by some of those with whom I had failed relationships (more for their sake than for mine), and I’d have studied mathematics and physics rather than political science and history.  But then, I’d probably not have had my three sons, now 40, 38 and about to turn 36.  I’d change most of the important decisions in my life but, then again, reflecting on how that new life would probably have turned out, I might well be wishing I could change that one as well.  Seemingly, as the saying goes: “the more things change, the more they stay the same”.  Of course, the ultimate related daydream involves returning to a very young version of myself having retained knowledge of the future and having become a zillionaire philanthropist and peace activist.  I’m pretty sure I’d stick with that.

In a related sense, I’ve actually had to start my life over again, and too frequently it seems.  From scratch.  But, of course, without any prescience.  Still, I’ve survived and at times thrived.  I guess it’s a good thing that I was blissfully unaware when they occurred of many of the serious issues and deficiencies in my life, things that I’ve discovered in my reflections and introspection, things which consequently did not impact me as negatively as they might have had I focused on them at the time they occurred instead of from the relative safety of the future (when they’ve already been somewhat successfully resolved).  I’ve been at least as fortunate as I’ve been unlucky and, as in the case of my hero, the Chilean Nobel laureate, communist civic activist and Latin American nationalist, Pablo Neruda, my biography might be titled, “I Can Confess that I’ve Lived”.

 I’ve lived quite a bit, seemingly a dozen lifetimes in one.  I’ve helped some people a lot, mainly my students, and hurt others much more than they deserved, mainly my relationships with women, and I’ve been seriously betrayed on several occasions while I think that I’ve not betrayed others, other than in some cases romantically.  But during the past several decades, after I returned to where I started, back in Manizales, I’ve seemingly found a semblance of stability and the time to remember.  And, as I’m doing now, to record and share my memories.

Dreams tend to fade quickly, perhaps leaving behind traces that are sometimes reassembled later but others can be fascinating catalysts, as the one last night has been, triggering a flood of memories, reflections, introspections and speculation.  Last night’s dream is unlikely to fade at all.

Now, as to the future? 

Perhaps my adventures, or misadventures, are just beginning.
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© Guillermo Calvo Mahé; Manizales, 2026; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

Linguistics

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Linguistics is confusing but fun. 

For example, there are allographs (different letters or combinations of letters that represent the exact same sound such as “f””, “ph” and sometimes even “gh”) and heterographs: words that sound the exact same but are sometimes spelled differently, e.g., male and mail in one sense, and rose (the flower) and rose (the act of having risen, in the other).  And, of course, homophones (which are heterographs that are always spelled differently).

In the foregoing context, but different in aspect, the spellings of mold and mould are interesting and their relationship is hard to define linguistically because they have identical ranges of diverse meanings, from to form something or someone to a fungus, with the spelling varying on a regional basis. 

But their range of meanings can raise interesting confusion with respect to a phrase such as “helped ‘mold’ (or ‘mould’) a person.  One variant is sort of positive, stressing the formed aspect in a positive manner but, as a sort of metaphor, using its fungal aspect might mean to somehow lead a person to decay. 

It must be a bit of a boring day!   

Hmm, boring, as in making a hole or as in feeling a lack of energy and motivation, which brings to mind “hole” and “whole”.
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© Guillermo Calvo Mahé; Manizales, 2026; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

A Very Brief Observation Concerning the Concept of Treason in a Pluralistic Democracy

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The concept that rejecting the political posture of an individual or political movement or party can constitute “treason” in a pluralistic democracy is oxymoronic.  

The allegiance of a citizen in a democracy is to the corporate concept of the “People”, not to any person or political party, and certainly not to any serving government.  Perhaps not even to the “State”.

The principal political duty of individuals in a democracy is to maintain their civic responsibilities by informing and educating themselves, exercising their reason and common sense, and sharing their opinions with other citizens without fear of reprisals, calumnies or ridicule. 

The foregoing is something almost entirely absent from current discourse in purported Western democracies.  Perhaps the “adjective “Western” now changes the nature of the noun modified making it synonymous instead with oligarchical autocracy and dictatorship.
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© Guillermo Calvo Mahé; Manizales, 2026; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

Introspective, Self-Deprecating Quote of the Day, July 30, 2026

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“Even the most foolish among us may be capable, deliberately or inadvertently, of transcendental wisdom thus, there may be hope for me yet.”  Guillermo Calvo Mahé, July 30, 2026.

A quote inspired by recollections of one phrase uttered by Howard Dean, a failed Democratic Party candidate, decades ago: “…we have to change minds and change hearts—one heart at a time.” 

Something that has always remained with me and inspires me to keep writing and publishing during times such as ours.  Times such as those that Sigmund Freud must have been thinking of while in Vienna during 1938 when, in his preface to Moses and Monotheism, he wrote: “in darker times there lived a man who thought as you do”. 

We all know what followed: the Second World War, the Holocaust, the atomic bombing of Hiroshima and Nagasaki, the colonization of Palestine by Zionist invaders and the ensuing Nakba, and then, ….  well things have become even worse.
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© Guillermo Calvo Mahé; Manizales, 2026; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

Chapter 223 in a Book of Revelations

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I was kind of bitten by a sort of zombie a bit before noon.  A complex metaphorical zombie, not the horrendous sort.  It’s the day before her 83rd birthday.  We lived together for a decade when we were both young and I was very immature.

It confused me for a bit.  For many reasons; it always does.

I thought zombies couldn’t tolerate the light then remembered that that was vampires, but that was before 100% sun screen. I’m a fan of Christopher Moore but zombiepinups.com does not turn me on, not even a little, so, I’m a bit disconcerted.

OK, … I’m speaking figuratively but a surprise revelation about the perceptions of someone in my past, someone important I’d long treasured, felt like the bite of a zombie, … cold and unclean and perverted.  And it made me reflect and wonder how accurate my own perceptions are, recalling what a young partner once taught me: that we all seek self-justification and that to expect otherwise leads only to surprise, and not the good kind.  I’m surprised, … and not the good kind.  More the fool I.

Of course, that virtual zombie bite did clear up important mysteries and it may be shedding light on others, things I’d somehow suspected.  Sad and bitter experiences that nonetheless molded me in positive directions, making the real world clear to me, lifting the veil of delusions that I and too many of my generation lived by.

I feel as though I’m shrouded in cold damp mists, the kind that in the predawn twilight terrify in dirty city allies but bring hope in the crags and crevices that dot the crests of mountains in the evergreen Andes.  As though I’m waking from a restless slumber and looking for the perfect lover whose kiss may or may not have finally found me (for the record, I think it has).

Or perhaps I’m just dreaming that I’ve woken.  Or as I sometimes suspect, perhaps we are all the dreams of the primal lifeform, probably a prokaryote, nightmares of what may be should it survive.

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© Guillermo Calvo Mahé; Manizales, 2014; all rights reserved.  Revisited and revised on July 30, 2026, in an anticipation of a birthday about to arrive.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

Of Harold the Harbinger: An introspective stream of consciousness

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Harold did not really like himself although, at times, he felt that the admiration he seemed to have attained had been well earned.  Well, … mostly.  Some of it had obviously been lucky misperceptions. 

He had the ability to crush the spirits of those who crossed him so long as they were among those who loved him, or at least cared for him, but he’d hated himself all too soon every time he’d done so.  And generally, after having loved him, they would, following an altercation, come to hate him, or at least to despise him.  Or so it seemed.  Not all fences could be mended and in his case, few ever were despite his subsequent attempts to make amends, or at least, to recognize that he’d over reacted.

His fantasies were weird, they involved people doing him ill and his exacting a terrible revenge after experiencing significant suffering.  The latter seems a dangling modifier as it is not clear whether the suffering was his or of those that had wronged him but the dangling part is easily resolvable.  It was both.

Notwithstanding his shortcomings (they may have been many but perhaps were few, but serious), Harold was, in fact, intelligent and well informed with an analytical mind and he was very frequently correct in his prognostications hence the sobriquet “the Harbinger”.  But, as in the case of the legendary Trojan princess, Cassandra, being right did not lead to happiness, or even to success, at least in the long term.  Still, people were initially drawn to him, almost always, and many cared for him and respected him a great deal.  As long as they did not become too close to him.  Which led to a series of serial relationships, all wonderful until they ended.

Harold the Harbinger wrote a great deal.  Indeed, he was a writer although not all that frequently independently published.  Then again, he lived in an era where self-publication was the norm and self-publication permitted him to fully express his views without editorial alteration, something he valued.  And it permitted him to publish his views on a timely basis, something his activities as an academic had rarely if ever permitted.  After research, writing numerous drafts, proof reading, peer review etc., the issues he dealt with would almost always have become less than relevant in normal academic proceedings (where published research was rarely read at all, especially by those most in need of the related findings).  That was probably why so many of his peers concentrated on regurgitating state of the art recompilations for which they received plaudits, plaudits which translated into profits. 

Harold preferred generating fresh and unexpected hypotheses others could seek to disprove.  Harold was somewhat strange in that respect.  Plaudits were not really his thing.  The quest for truth was.  But truth was a complex concept which, in his day and age, was considered a relative variable by those in power, a manipulable variable and those willing to engage in its manipulation, if they were good at it, were richly rewarded.  Those like Harold who believed that truth was static and absolute were relegated to independent “journalism” and independent “research” and were rarely rewarded at all, so, frequently, their work was researched, written and published pro bono publico, i.e., unremunerated.

Harold was very complex with respect to his perception of success.  He’d had tastes of it and was not impoverished, but he did tend to rattle too many cages so what to others was a glass ceiling, was, in his case, often a cast iron dome.  Yet from within that dome Harold could be and was frequently prolific.  However, while Mohamed had purportedly claimed that “faith could move a mountain”, it was a slow and tedious process at best, and it seemed to Harold that evil was ascendant, indeed rampant but, as a historian, Harold had to admit that that was really nothing new, it had seemingly always been the case notwithstanding other “harbingers”, people like Siddhartha, called by many the Buddha, or Yešu the Nazarene, called by many the Christ, or Mohamed, or even non-religious moral philosophers like Kung-fu-tzu, widely known in the West as Confucius, and Lao-tze, now known as Laozi (another ancient Chinese sage), and Aristotle, the Macedonian famous for his reflections while an undocumented alien in Athens, and perhaps even Immanuel Kant who wrote of “perpetual peace”.  Or more recently, people like democratic socialists Albert Einstein and Mohandas Gandhi and Martin Luther King, Jr. and Nelson Mandela and Pepe Mujica and the late Pope, Francis I.  Of course, Harold realized that he was not in their class, but they were his heroes.  And like them, he did not measure success in terms of financial rewards but in how, if at all, his work had some impact, even if minimal, in making the world more just, less corrupt, more equitable, more sustainable.

Perhaps it did.  After all there was a hypothesis that the beating of a butterfly’s wing could impact the world’s weather and thus its history, just as a loose horseshoe could lose a war.  So Harold wrote and he bickered and he was intolerant and he made mistakes and he regretted the trauma he sometimes caused others but kept causing it just the same, although, to be fair, less and less so as he matured.  And he watched the world seem to warble in all the wrong directions as if an antichrist really existed and had attained control from offices in Tel Aviv and Washington, DC and London Paris and and Berlin and in the Hague, etc.  And although it seemed there was nothing he could do to remedy things, he kept trying; one article at a time, one conversation at a time; like Cassandra, regretting the times things he had warned about came to pass with his warnings all but unnoticed.

Harold the Harbinger was not a bad person, just too catalytic at times, and too unaware of the impact he had on others (which was not always positive).  And he’d been too distant at times to know that he’d been happy and that he’d had some success.  But there may have been people whom he’d never met who were glad that he had lived.  Sort of in the sense that Sigmund Freud (the sex absorbed drug addict deemed among our species’ most interesting men) wrote in a prefatory note to his book, Moses and Monotheism, (written in Vienna in 1938 just before fleeing Nazi persecution): “in darker times there lived a man who thought as you do”.

Harold would have liked Professor Freud and Sigmund Freud might well have liked Harold, and they both might well have understood each other.
_____

© Guillermo Calvo Mahé; Manizales, 2026; all rights reserved.  Please feel free to share with appropriate attribution.  Dedicated to my sons, Alex, Billy and Edward.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

Ironic Abrahamic Incoherencies

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The three principal roots of the Abrahamic religions, Judaism, Christianity and Islam (there are hundreds of branches and thousands of twigs, metaphorically speaking) are profoundly incoherent in their relationship, inter se, having for the most parts, profound similarities, e.g., they all worship the same god, and minimal differences, mainly involving the role and nature of one person, the one variously referred to as Yešu, Yeshu, Yeshua, Jesus, Isa and variants thereof.

Ironically, the Abrahamic variant that most honors the most ancient Abrahamic strictures (as reflected in the Tanakh) is probably Islam.  Indeed, almost all of the much maligned Sharia Law is premised on ancient Jewish Law (absent requirements for animal sacrifice).  Islam is also the bridge between Judaism and Christianity, affording the Christian Jesus a major role in its religious traditions, second only to that ascribed to the prophet Mohamed, while Judaism, in its non-atheistic variants (e.g., Zionism), recognizes the existence of Jesus and his purported miracles but ascribes them to demonic practices, and claims that rather than reigning from heaven, he is consigned to eternal damnation in a molten pool of feces in some version of Hell (Calvo Mahé, 2025).  Zionism on the other hand (a fourth hand so to speak), was founded in the late nineteenth century by Jews who had embraced atheism and were interested primarily in colonization of the middle east and global political and economic dominance, and has virtually nothing in common with religious Judaism or any religion at all (Calvo Mahé, 2026).

This reflection has a catalyst and that is an article published in 2021 in Academia.edu (in the Academic Letters section) by Gregory B. Kaplan entitled “The psychology of converso humor” (Kaplan, 2021), the term “converso” referring to forced converts from Judaism to Christianity and their descendants.  Conversely, conversions to Judaism came from diverse sources including paganism, Greco-Roman polytheism, and traditional Middle Eastern/African religions and, of course, the massive Turko-Slavic conversions at the end of the ninth century by the Khazars.  These included the Arabian, pre Islamic Himyarite Kingdom in around 380 CE; the Kingdom of Adiabene in Northern Iraq during the first century CE; the Idumeans and Ituraeans in the Levant in the second century BCE (like the convertos, a forced conversion); North African Berber tribes after the rise of Islam.  Significant details concerning the foregoing are provided by Luis H. Feldman (1993, 2003) and Rabbi Pinvhas Landis (2022).

The catalytic aspect is specifically, based on this sentence: “During the 1400s, a dichotomy developed between New and Old Christians (those with no Jewish ancestors) according to which all conversos were perceived as heretical Christians. In consequence, conversos became subject to discrimination and persecution.”[1]

I found the reality reflected therein particularly ironic given that all original followers of Yešu, although they did not consider themselves “Christians”, were religious Jews.  Christianity was a perversion of their beliefs orchestrated by Saul of Tarsus who Christians consider a “saint”, but who historically cognizant Jews consider a Jewish infiltrator into the newly evolving variant of Judaism represented by Yešu and his purported apostles and followers.  Saul was, according to Jewish sources, including the Toledot Yeshu, purportedly an agent of the Jerusalem Sanhedrin who deliberately perverted Judaic principles within the evolving movement in order to make it different enough from Judaism to stem the adoption of Yešu’s principles by Jews and hence, Saul of Tarsus, Judas (the purported betrayer of Yešu) and in some cases, even Simon Peter (St. Peter) are revered by historically knowledgeable Jews as Jewish heroes (Calvo Mahé, 2024).  Thus, in a sense, original followers of Yešu were conversos as well and deprecated by subsequent Pauline “Christians”.

As ironic as any of the foregoing is the relationship of Christian Zionists to Judaism.  Christian Zionists in large part emerged from devout antisemites who saw the Zionist project as essential to the purported Second Coming (i.e., the return of Jesus Christ to judge the living and the dead and reign for a thousand years in an earthly kingdom), and they supported and support the Zionist project in the expectation that their version of Jesus will return and consign all but 144,000 of history’s Jewish population to perdition.  Mainly evangelical Protestants, Christian Zionists also tend to believe that most Christians whose beliefs do not align with theirs will also be consigned to perdition in Hell for eternity when Jesus returns.

It is interesting to reflect that, during the so called dark ages and even into the renaissance and enlightenment, Muslim scholars and leaders were the intellectual savors of Western Civilization and indeed, of Judaism, in much the same way that conversos became important, indeed critical leaders of Christian science, culture, politics and economics.  Thus, today’s globalist world, purportedly led by Zionists and Christians, in fact largely owes its foundations to conversos and Muslims.

The most positive meld of Abrahamic religions probably occurred in the Palestinian portion of the Ottoman Empire prior to its demise and the subsequent British Protectorate (which was supposed to assist in the evolution of an independent Palestinian state based on the concept of popular self-determination), the declaration of the State of Israel and the related Nakba.  There, for at least a time, Muslims, Christians and Jews lived together as Palestinian brethren.  Unfortunately, Zionists have destroyed that community in ongoing campaigns of genocide and ethnic cleansing, campaigns directed not only against Muslims but against Christians as well.

Ironic Abrahamic incoherencies all.

Sources:

Calvo Mahé, Guillermo (2024): The Life of Yešu According to Diverse Jewish Sources“; Noah’s Ark Research papers, Academia.edu, available at https://www.academia.edu/124579552/The_Life_of_Ye%C5%A1u_According_to_Diverse_Jewish_Sources.

Calvo Mahé, G. (2026): “On the Origen of the ‘Hebrews’“; Noah’s Ark Research papers, Academia.edu, available at ttps://www.academia.edu/165112048/On_the_Origen_of_the_Hebrews_.

Calvo Mahé, Guillermo (2026): “Zionism, Antisemitism, Jeffrey Epstein and the Purported Protocols of the Elders of Zion”; Medium, February 21, 2026 available at https://medium.com/@guillermo-calvo-mahe/zionism-antisemitism-jeffrey-epstein-and-the-purported-protocols-of-the-elders-of-zion-e95f278ae193.

Feldman, L. H. (1993): “Proselytism by Jews in the Third, Fourth, and Fifth Centuries“; Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period. 24 (1). Brill: 1–58.  Available at https://brill.com/view/journals/jsj/24/1/article-p1_1.xml?srsltid=AfmBOoqUGwgSYGRlA–6-SB6u07HaVTsLvFeUjP9oBc2Ced3HxeHBFXl.

Feldman, Louis H. (2003): “Conversion to Judaism in Classical Antiquity“; Hebrew Union College Annual. 74 Hebrew Union College – Jewish Institute of Religion 115-156: available at https://www.jstor.org/stable/i23503557.

Kaplan, G. B. (2021): “The psychology of converso humor”; Academia Letters, Article 674 available at https://doi.org/10.20935/AL674

Landis, Pinchas (2022): “The Surge of Converts to Judaism in Ancient Rome”; Aish.com, May 29, 2022 available at https://aish.com/the-surge-of-converts-to-judaism-in-ancient-rome/.

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© Guillermo Calvo Mahé; Manizales, 2026; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

[1] In the interests of objectivity, the author discloses that he is not personally a believer in any of the Abrahamic faiths but is an admirer of the social, civic and economic postulates attributed to Yešu as reflected in democratic socialism.

Serious Reflections on Mr. Trumps Soliloquy Concerning Electoral Fraud

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Mr. Trump may be vile and corrupt but he is not always wrong or wrong about everything although he certainly tends to distort reality viciously, even when he has a scintilla of a point. 

For example, his allegations about electoral fraud are not without foundation.  There are clearly ineligible voters registered to vote in the United States and elsewhere, although how many is not clear.  And many of the suggestions in the Safeguard American Voter Eligibility (SAVE) Act have merit, indeed, many of the safeguards are staples of electoral systems all over the world although the United States federal system, coupled with the antipathy in the United States to a uniform form of national identity card, makes implementation problematic.

However, a much more serious related problem, one apparently being exploited by Israel and perhaps others (including diverse intelligence agencies all over the world), involves an insidious form of identity theft, i.e., where eligible voters who do not normally vote but whose votes are sometimes cast nonetheless, without their knowledge or consent, drastically impact electoral results.  There is purportedly evidence that companies with access to electoral data trace such non-voters and make related information available to diverse governments and entrepreneurial enterprises, facilitating electoral fraud.

The indicia is a large and anomalous increase in voting volume in favor of the victorious candidate, one that then wins by small margins as recently occurred all over Latin America and may have occurred in the 2020 United States elections.  Given the political disinterest of those whose “votes” are cast without their knowledge or authority, such tactic is almost impossible to prove or even detect other than on a macro level, and the law generally does not accept that kind of proof.  And when those charged with electoral integrity are involved, no investigations take place, complaints being dismissed on technical grounds. 

That seems to be the new electoral norm everywhere.  Of course, the foregoing observation is labelled, at best, as a “conspiracy theory” although it is clear that it is really more than just a working hypothesis.   When added to the reality that abuse of social media to circulate massive amounts of false information, scientifically timed for optimal electoral results is rampant, it seems obvious that “democracy” has become even more of a non sequitur than usual.
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© Guillermo Calvo Mahé; Manizales, 2026; all rights reserved.  Please feel free to share with appropriate attribution.  Image copyright New York Times.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

On Palestinian Religious Evolution during the Past Two Millennia

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The following is a short primer on Palestinian religious evolution during the past two millennia dedicated to my unfortunately uneducated Christian Zionist friends who buy into the myth that God gave Palestine to Zionists.  All of this material was obtained in a quick, AI assisted search on the Internet and thus is easily verifiable.

Contrary to the claims of Zionists that “they” were promised Palestine, Jewish groups over a millennia following the purported time of Abraham and Moses, at the beginning of the Common Era, were highly varied and fragmented, lacking any single centralized religious authority. Instead, much like modern Christian sects, of which thousands of competing variants exist, many condemning their competitors as heretics, the “Jewish” population was divided into competing sects, political factions, and diaspora communities.

The primary ideological and social groups in first-century Judea included:

  • Pharisees: A group of scholars and laymen who emphasized rigorous adherence to both the written Torah and an extensive oral tradition. They believed in the resurrection of the dead and angels, and their teachings laid the groundwork for modern Rabbinic Judaism.
  • Sadducees: The wealthy, conservative elite, largely comprised of priests, who controlled the Jerusalem Temple and the Sanhedrin. They rejected the oral law, believed only in the literal written Torah, and did not believe in an afterlife or resurrection.
  • Essenes: Ascetic, separatist communities (such as those associated with the Dead Sea Scrolls at Qumran) who withdrew from mainstream society. They practiced strict purity rituals and communal ownership, believing the Temple establishment in Jerusalem had become corrupt.
  • Zealots and Revolutionaries: Militant, nationalistic factions that fiercely opposed Roman taxation and rule. Groups like the Sicarii (daggermen) resorted to violence and guerrilla warfare against both the Romans and Jewish elites they viewed as collaborators.
  • Herodians: A small, politically motivated group of Jews who supported the royal dynasty of Herod the Great and, by extension, Roman authority.
  • The “Common” Jews: The vast majority of the population who did not officially belong to any sect. They sought to maintain basic Jewish practices like observing Shabbat, keeping kosher, and practicing circumcision while living their daily lives.
  • Diaspora Jews: Communities living outside the Land of Israel in major Hellenistic centers like Alexandria (Egypt) and Rome. These groups adapted significantly to Greco-Roman culture while maintaining their religious and ethnic identity.

Beyond the major factions, the beginning of the Common Era featured numerous minor, highly specialized, and localized Jewish groups. Historians like Josephus and early textual records identify several smaller groups that emerged from specific theological, geographical, or political pressures:

1. Ascetic and Mystical Offshoots

  • Therapeutae: Based in Egypt (especially near Alexandria), this was a communal group of Jewish ascetics described by the Jewish philosopher Philo. Similar to the Essenes, they abandoned their property, lived in isolation, and dedicated their lives to intense prayer, fasting, and the allegorical study of scripture. Notably, unlike the Qumran Essenes, their community included women.
  • Bana’im (The Builders): Mentioned briefly in rabbinic literature, they were an Essene-like group in Palestine. They were obsessively preoccupied with ritual purity, particularly ensuring their clothes remained entirely free of mud stains or contaminants.
  • Hemerobaptists: A minor group whose defining characteristic was daily morning baptism. They believed that immersing themselves in water every single morning was necessary to wash away sins and maintain absolute ritual purity before prayer.

2. Radical and Political Factions

  • The Fourth Philosophy: This is the term Josephus used to describe an ideological movement started by Judas the Galilean. While they agreed with the Pharisees on religious matters, their defining political belief was a radical refusal to call any human “lord” or king, viewing Roman taxation as direct blasphemy against God. This philosophy birthed the later Zealot and Sicarii movements.
  • The Sicarii (Daggermen): A radical, covert splinter group of revolutionaries. They hid small daggers (sicae) under their cloaks to assassinate high-ranking Jewish elites and priests whom they accused of collaborating with the Roman occupiers.

3. Early Messianic and Borderline Groups

  • The Nazarenes / Early Christ-Followers: In the first decades of the Common Era, the followers of Jesus of Nazareth existed strictly as a minor sect within the broader Jewish framework. They continued to worship at the Temple, keep kosher, and follow the Torah, but they held the distinct conviction that the Messiah had already arrived.
  • The Samaritans: Though distinct from mainstream Jews, they shared a common Israelite heritage. They rejected the Jerusalem Temple entirely, holding that Mount Gerizim was the only divinely chosen place of worship, and accepted only their own version of the Torah (the Samaritan Pentateuch).

The reality is that Christianity also emerged as a Jewish group, expanded by Saul of Tarsus to include non-inhabitants of the Levant, and later, Islam emerged as a fusion of Judaism and Christianity with the remnants of inhabitants of the Levant, the ancient “Jews”, converting to Christianity or Islam, or, in some cases, coalescing into an evolving form of orthodox Judaism, albeit unlike modern Reform Liberal or Conservative Judaism and certainly unlike Zionism, founded by European converts to Judaism who rejected its religious aspects in favor of atheism with cultural Jewish trappings.

Modern “Judaism”

Modern Judaism evolved from Rabbinic Judaism which coalesced out of catastrophic historical crises. Practically all major forms of Judaism practiced today, including Orthodox, Conservative, and Reform, share a similar foundational lineage.  The transition from a fractured, temple-based religion to the diverse structures of non-monolithic modern Judaism occurred across two monumental phases:

Phase 1: The Cataclysm and the Blueprint (70 CE – 600 CE)

Before 70 CE, most but not all of Jewish life revolved around the Jerusalem Temple, animal sacrifices, and the priesthood. A major division had already occurred when Samaritan Jews had rejected the centralization of Judaism in Jerusalem with the Temple there as the purported focal point of Judaism.  When the Roman Empire destroyed the Temple in 70 CE, the economic and spiritual heart of Jerusalem centered Judaism was obliterated.  But Judaism survived and coalesced due to a series of radical transformations:

  • The Shift to Yavneh: According to tradition, a Pharisaic leader named Rabbi Yochanan ben Zakkai was smuggled out of the Roman siege of Jerusalem. He negotiated a deal with the Roman general Vespasian to establish an academy in the coastal town of Yavneh.
  • Ritual Substitution: At Yavneh, the surviving sages detached Judaism from a physical building. They decreed that communal prayer would replace animal sacrifice, the synagogue would replace the Temple, and rabbis (teachers) would replace priests.
  • The Compilation of the Talmud: Over the next several centuries, Jewish scholars debated and codified these laws into written texts: the Mishnah (c. 200 CE) and the Talmud (c. 600 CE). This created a portable, text-centered religion that could survive in the global diaspora.

Phase 2: The Enlightenment and the Modern Denominations (1700s – 1800s)

For over a thousand years, the rabbinic system was the undisputed norm. However, the European Enlightenment and Jewish Emancipation in the 18th and 19th centuries granted Jews civil rights, shattering the walls of the traditional Jewish ghetto and forcing a new question: How do you remain Jewish while integrating into modern Western society? This crisis split Rabbinic Judaism into the modern movements we recognize today:

  • Reform Judaism: Emerging in Germany, this movement aimed to modernize the religion. They translated prayers into local languages, introduced organs into synagogues, and viewed Jewish law (Halakha) as an evolving ethical guide rather than a binding set of divine mandates.
  • Orthodox Judaism: This arose as a direct counter-reaction to Reform Judaism. Leaders like Samson Raphael Hirsch argued that traditional Jewish law was immutable and fully divine. “Modern Orthodoxy” emerged to show that one could strictly observe the Torah while engaging with secular culture and education.
  • Conservative Judaism: Formed as a middle ground, this movement argued that Jewish law is dynamic and must adapt to the times, but its core traditions and historical practices must be conserved and respected.

None of the foregoing have direct links to any form of primitive Judaism with direct interaction with Moses, or Abram or YHWH, any more than do any Christian or Islamic sects, nor, of course, does Zionism.

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© Guillermo Calvo Mahé; Manizales, 2026; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

New Warnings Fresh from the Echoes of Trojan Princess Cassandra’s Dystopic Visions, Israeli Edition

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On January 10, 2026, at 10:55 a.m., EDST, ToI Staff and Jacob Magid of the Times of Israel reported that “Israel had warned the United States that Iran devised a new plot to assassinate Trump”.[1]

Just how stupid does Israel think the majority of people in the United States are? 

Well, given the probable truth behind the assassination of JFK, the destruction of the Twin Towers, the “Six Day War, the Nakba, etc., very stupid indeed.  And the Israeli leadership has a point.  So much so that it is brazenly adding a new element to its hoped for total destruction of Iran.

First, Israeli leadership talked Donald J. Trump into going on an assassination spree in Iran, a frequent Mossad tactic but this time engaged in on an industrial scale using the United States as the weapon.  Then, Netanyahu terrified Mr. Trump (like Mr. Netanyahu, he’s not very brave unless heavily protected or in a bunker) by whispering into his ear that such actions might have consequences.  Horrors, tit for tat.  But, then again, speaking of tits, the United States and its tax payers have been providing Israel with all it wants for three quarters of a century.

Sooo, by claiming that if Mr. Trump is assassinated it will have been the Iranians’ who were  responsible, Israel’s leaders have apparently set in a motion a plan where United States retaliation will implement the Greater Israel project at little or no cost to the Israeli state (as occurred in Iraq and Libya and Syria, etc.).  Which in turn means that should that occur, it will probably have been Israel that orchestrated the assassination, whether or not it was actually Israelis who carried it out (think Twin Towers); especially with a cadre of United States politicians whose loyalty is to Israel ready to replace Mr. Trump, perhaps permanently, given Israeli success in electoral manipulation all over the world.

Something to bear in mind as Israel once again collectively cries wolf (think antisemitism and holocaust) while it sort of pretends to dress in (slaughtered) sheep’s clothing.

Apologies for all the parentheticals (for some reason, they just seemed appropriate).
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© Guillermo Calvo Mahé; Manizales, 2026; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

[1] The article, “Israel reportedly warned US that Iran devised a new plot to assassinate Trump” can be accessed at https://www.timesofisrael.com/israel-reportedly-warned-us-that-iran-devised-a-new-plot-to-assassinate-trump/.