Rants

Rage, Rage 4

Rage, Rage
4

I walk from room to room,
startled by shadows,
and open doors,
search under the table,
look behind chairs.

Nothing. No one.
The house stands
still and empty,
but for the sadness,
the silent sadness,
that fills each room
with their remembered
presence.

Commentary:

Absence and presence. How many of us feel that something is there, walking beside us, or just behind us? How many feel that an empty room is not empty, but is filled with a presence, something we feel, half-recognize?

I have been in houses, invited for the night, where I would not sleep. Why? I do not know. But I felt a presence, a prescience, if you wish, that filled me with a desire to leave and not to stay.

What is it? Is it other memories, other lives, that impinge upon ours in this current time frame? I do not know. But I do know that there are houses and rooms in which I will not stay. I also know that there are others that throw open warm arms to welcome me.

Look at Moo’s painting(s). How many of them welcome us in? Do some of them shut us out and make us shiver with a fear, not of the unknown, but of the hardly-remembered, that lies in wait to shake us out of this dream which is our present life?

Rage, Rage 2 & 3


Rage, Rage
2

These problems start the day
you realize you are alone.
Your beloved goes away,
for a holiday,
to be with your daughter
and grandchild.

Now the house and the cat
are yours, and yours alone.
No problem you say and
everyone believes you.

You jumped in the car,
drove daughter, and child,
holidays done,
to the airport.

Your beloved went with them,
her holiday about to begin.
And that’s when it all began.

3

When I come back home
from leaving them at the airport,
the front door stands open.

I thought I had closed it
when we left.
I tip-toe in and call out
“Is anybody there?”

Echo answers me –
‘… there, there, there …”

Commentary:

Raymond Guy LeBlanc, one of my favorite Acadian poets, published his poetry book, Cri de Terre, in 1972. My painter friend Moo, who also likes Acadian poetry, borrowed the title and changed it slightly when he painted this painting – Cri de Coeur. Earth Cry / Heart Cry.
What is all creativity, visual of verbal, but a cry from the land or a cry from the heart? Sometimes it is more than a cry – it becomes a clarion call, a shout out, a calling out.

So many of us are born with creativity in our hearts. So few of us carry that creativity, be it verbal or visual, into the adult world, a world that all too often grinds us down and sifts us out. We become grey people in grey clothing sitting behind grey desks beneath artificial lighting, doing grey jobs that slowly turn us into nine to five (or longer) dusts.

Moo has promised me a series of red paintings for this sequence. We shall see how he does. Red for anger, red for age, a red flag for danger, a red rag to wave at the raging bull of life, to provoke it, then bring it under control.

Nadolig Llawen – Welsh for Have a Joyous Festive Season. You can add other languages, as you wish. But above all remember Pedro Calderon de la Barca’s words – “Life is a dream and dreams are nothing but dreams.” One day, we shall all wake up. Artists and dreamers, grey ghosts and people of straw and dust.


Carved in Stone 72 & 73

Carved in Stone
72

Is this world I create real?
Of course it isn’t.

It exists only in my head,
and on the page,
but perhaps, one day,
you too will see
the things I have seen.

Yet the world I describe
is as unreal as the words
from which it is woven.

73

Heraclitus once wrote
we can never bathe
in the same river twice.

This is the Catch 22
faced by all poets,
to remember,
and to try to recreate.

Shadow hands on cave walls,
colored pictographs on gesso,
hieroglyphics on papyrus,
ink on paper, raw words,
and in the end,
everything reduced
to these three little letters
carved in stone –

RIP

Commentary:

If you have read this far, we have walked a long journey together – 73 verses that comment on life and the meaning of life. Hard reading in places, easy in others. I trust you have enjoyed the journey and found some stops and resting points along the way in which to contemplate the ways in which the threads of your own life intermingle with mine.

Throughout this journey, I have tried to use a four step process. (1) Verbal – the poems themselves. (2) Visual – photos that intertwine with the verbal. (3) A Commentary – that goes beyond the verbal and visual and opens up the ideas a little more. (4) A Dialog between myself – the poet – and Moo – the visual artist who has so frequently loaned me his paintings when he thinks they illustrate my words.

It’s been a topsy-turvy journey through what Bakhtin calls a world of carnival, where little is at it seems, and the world is turned upside down. That said, we have a clear choice – to slide down the downside of this life, or to scale the upside, to contemplate, with joy and happiness, the world from those heady heights.

Blessings. Pax amorque.
And thank you for travelling with me.

Sheep

Sheep

Wales is whales (with an aitch) to my daughter who has only been there once on holiday, very young, to see her grandparents, a grim old man and a wrinkled woman. They wrapped her in a shawl and hugged her till she cried herself to sleep suffocating in a straitjacket of warm Welsh wool. So how do I explain the sheep? They are everywhere, I say, on lawns and in gardens. I once knew a man whose every prize tulip was devoured by a sheep, a single sheep who sneaked into the garden the day he left the gate ajar. They get everywhere, I say, everywhere. Why, I remember five sheep riding in a truck on the coal train leering like tourists travelling God knows where bleating fiercely as they went by. In Wales, I say, sheep are magic. When you travel to London on the train, just before you leave Wales at Severn Tunnel Junction, you must lean out of the carriage window and say “Good morning, Mister Sheep!” And if that sheep looks up, your every wish will be granted. And look at that poster on the wall: a hillside of white on green, and every sheep as still as a stone, and each white stone a roche moutonnée.

Commentary:

Sheep in Wales and deer in Canada. And here is a little group wandering around in our garden. So how do I explain the deer? They are everywhere, I say, on lawns and in gardens. I once knew a man whose every green leafed plant was devoured by a herd of deer, who sneaked into the garden the day he left the gate ajar. They get everywhere, I say, everywhere. And everybody loves them, because the heart beats a little faster when you see them walk by.

Carved in Stone 70 & 71

Carved in Stone
70

Where can I survive
in this harsh world
where poetry and ideas
struggle to be free,
a world in which
the great literary myths
have been destroyed?

Where mass media rules,
sensationalizes, lies,
falsifies the power and glory
of words, now used
not to delight and educate,
but to manipulate.

A treacherous world
in which an evil genius rules
and constantly misleads us.

71

An Age, not of Enlightenment,
but of Endarkenment,
this is not the world
in which I want to live.

My chosen world
is that quiet corner,
outside El Rincón
in the Plaza Zurraquín,
by the Mercado Chico,
in Ávila, Spain,
where leaves and confetti
dance to the wind’s tune.

A world of mystery and dream,
personal perhaps,
but well known to
all of those dreamers
who have the eyes to see
and the heart to stand still
and listen.

Commentary:

“There is no earth, no heaven, no extended body, no magnitude, no place and that nonetheless I perceive these things and they seem good to me. And this is the most harrowing possibility of all, that our world is commanded by a deity who deceives humanity and we cannot avoid being misled for there may be systematic deception and then all is lost. And even the most reliable information is dubious, for we may be faced with an evil genius who is deceiving us and then there can be no reassurance in the foundations of our knowledge.” René Descartes (1596-1650).

Cervantes wrote about such times in Don Quixote. Do we see what others see? What is truth and what is fiction? How do we approach and understand authority? What do we believe and why do we believe? Are they windmills or giants, wineskins or warriors, a flock of sheep or an invading army? “Only believe, and thou shalt see” – but what do we believe and why do we believe. “The fault, dear Brutus, lies in ourselves, not in the stars, that we are underlings,” Shakespeare, from one of his many plays.

Carved in Stone 69

Carved in Stone
69

Words, words, foundered words,
flotsam and jetsam
that I rescue from the beach.

I find them in the tide mark,
its seaweed filled
with bleached carapaces,
charred wood, old rusted iron,
and the bright bones
of long dead creatures,
polished by the relentless action
of wind and sandpaper sea.

Commentary:

Words, words, foundered words – where do they come from. Good question, but I have no answers. Automatic writing – you put pen to page and scribble for five minutes. Everything that comes into you head. The Surrealists did it. They thought they were in contact with their own subconscious minds, but the written results were c-r-a-p, or any other word that means the same thing. I have seen university teachers request their students to do it, but crap by any other name would smell as sweet.

Poets who said they were not surrealists did it. Lorca and Paz, for example. But they did not publish the automatic writing. They used it as a quarry to seek for the one or two gems that actually surfaced when they had done it. Those they chose. The rest they dismissed as the crap that it was.

So, where do we find our inspiration, our words? I find it in the tide mark, its seaweed filled
with bleached carapaces, charred wood, old rusted iron, and the bright bones of long dead creatures, polished by the relentless action of sea-breeze and sandpaper sea.

Carved in Stone 67 & 68

Carved in Stone
67

At night, on the cool
sea-shore of my dreams,
the calls of shore-birds
at Ste. Luce-sur-Mer
are borne on the wind.

High-pitched, they are,
like the voices of children,
or of men and women,
in distress.

I walk on the sand
at low tide and a lone gull
flies past my head,
battering itself
against the wind’s cage
with outraged, sturdy wings.

68

Sunset.
Sea mists descend.
The church on the headland
steps in and out of darkness.

Shadows gather, persistent.
Gulls surround a lone heron.
It clacks its beak in anger
forcing the gulls to scatter.

These words are not my words.

They came to me in the speech
of birds hidden in the foliage,
or carried on a feathered plume
sprung from the osprey’s wing.

Some came from the click
of the crab’s claw as he dug
deeper into the sand
a refuge where he thought
he could live safely.

Commentary:

Sunset. Sea mists descend. The church on the headland steps in and out of darkness. And so do I. I seek clarity, but there is no clarity when the sea mist descends, just the blurred image and the clouded thought. The cloud of unknowing, one philosopher called it, many years ago, and it is still with us. Especially when the sunlight fades and we are left wandering in the mists of unknowing.

“Is it here, you ask, or over here?” Well, if you do not know, I cannot tell you. But I will ask you this, and think very carefully before you answer – does the answer come from outside of you, given by another, or does it come from the deep, sacred intimacy of your own soul? The answer to that question will tell you all you need to know, one way, or the other.

These words are not my words. They came to me in the speech of birds hidden in the foliage, or carried on a feathered plume sprung from the osprey’s wing. Some came from the click of the crab’s claw as he dug deeper into the sand a refuge where he thought he could live safely. Sunset. Sea mists descend. The church on the headland steps in and out of darkness.

Crystal Liturgy

I

Crystal Liturgy

Here, in the abyss,
where song-birds pluck their notes
and send them, feather-light,
floating through the air,
here, you’ll find no vale of tears,
no fears of shadow-hawks,
for all blackness is abandoned
in the interests of sunlight and song.

Here, the crystal liturgy surges,
upwards from the rejoicing heart,
ever upwards, into the realms of light,
where color and sound alike
brim over with the joy that, yes,
brings release to head and heart.

Here, seven-stringed rainbows reign,
the everlasting harp is tuned and plucked,
and an eternity of music cements
the foundations of earth and sky.

Here, the master musician conducts
his celestial choir, their voices rising,
higher and higher, until they reach
the highest sphere, and song and voice
inspire, then expire, passing from our eyes
and ears into unbounded realms of light.

Here, the seven trumpets will sound
their furious dance, a dance that will announce
the end of this singer, the end of his song,
but never the end of song itself.

Commentary:

Crystal Liturgy is the first poem in the poetry sequence Septets for the End of Time. I will start placing these poems here and you can follow the sequence as it evolves. It consists of 56 poems – seven septets and a coda.

A Note for Readers

Olivier Messiaen is one of my favorite composers. I purchased his Quatuor pour la fin du temps / Quartet for the End of Time in Rimouski, PQ, in 1982 while driving around the Gaspé Peninsula. I was fascinated both by the music and by the words that headed each section. I should note that I have always enjoyed ekphrasis, the verbal description of visual works of art. With Messiaen, I tried to recreate not only the thoughts and images generated in me by his music, but the spaces and repetitions that come from light and dark sounds and birdsong caught in the intervals between notes. This was a new sphere of experimental writing for me and while composing I played first the Quatuor pour la fins du temps / Quartet for the End of Time, then Éclairs sur l’au-delà/ Lightning above the Beyond, and finally Petites esquisses d’oiseaux / Little Sketches of Birds. What I tried to capture came from within my own mind, but the metaphors and images were inspired by listening to Messiaen’s music.

Carved in Stone 65 & 66

Carved in Stone
65

Flames flow sparkling waters,
a cataract of fire,
down church walls
as the Castillo burns.

Fireworks claw upwards
to knock on heaven’s door
and waken the sleeping gods
reminding them
not to forget their people.

A knife edge slices sun
from shadow, heat from cool,
solombra, Paz calls his neologism
with its combination
of sun and shade / sol y sombra.

66

I will never forget the taste and smell
of my own sweat as I walk beneath
the heaviness of a midday sun,
its heat falling vertical
and rebounding in waves
from concrete and cobbles.

I recall the roughness
of hand-hewn stone
heated by that burning sun,
the smoothness of silk
contrasting with the harshness
of tares in hand-woven wool,
marketed in the central square.

Commentary:

Fireworks claw upwards to knock on heaven’s door. The celebrants would buy their rockets in groups of 3, 6, or 12. When the first rocket went up – whoooosh – BANG! – we would wait for the fourth. When the sixth rocket went up, same thing – do they have a full dozen? And when the seventh rocket goes up, indeed, we know they do. Sometimes, we would be woken up in the early morning, as the joyful people returned home after a night of reveling. When that seventh rocket flew skywards – we knew it was useless to try and go back to sleep!

I remember leaving the zócalo one night, turning into a side street, and being met by a wall of people. A whole village, with its accompanying band stood there, waiting. Up went the first rocket, the band started to play, and the dancing broke out. No sleep for the gods that night. Their people needed them and had come knocking on the door. I was always amazed by the way the old gods stood shoulder to shoulder with the new gods of Christianity. The number of people who worshiped both also surprised me.

I last visited Oaxaca in 2001. I wonder how much has changed. I hope the dancing trees never change. Inside them, young children, their eyes peering through the bark, followed the band music. Occasionally, one of them would stop, open his or her tree, and invite you in. Alas, I never had the courage or the skill to accept the invitation. Even by 2001, the traditional carnival figures – monos – were gradually being replaced by Donald Duck and Mickey Mouse. Tragic, in so many ways. I hope they keep the traditions of the rockets and the music and the trees.

People of the Mist
A Poet’s Day in Oaxaca

If you want to read more about Oaxaca
Click here to purchase this book.

Carved in Stone 64

Carved in Stone
64

I cannot bring you
the sounds and smells
of my own backyard,
let alone those of Oaxaca.

The pungent odour
of the first drops of rain,
falling from a blue sky
into dry dust.

The tang of bees’ wax candles,
burning in the cathedral’s darkness
where la Virgen de la Soledad
clad in black velvet sequined with stars
stands on guard in her small side chapel

Nor can I bring you the high notes
sung at the golden altar
in Santo Domingo
by the old woman, dressed in black,
who sings here every day.

The central market
is a bustle of bursting scents,
rooftop goats snicker above me,
my neighbor’s German Shepherd
patrols the roof-garden
and growls in my ear.

Commentary:

Sun and Moon is the first book in the Oaxacan Trilogy – Sun and Moon, At the Edge of Obsidian, Obsidian 22. I travelled to Oaxaca for 6-8 weeks each year between 1995 and 2001. I taught there and also researched the language, the culture, and the Mixtec Codices. Quite simply, my Oaxacan experiences changed my artistic, linguistic, educational, and cultural life. How? I earned to distinguish between what I could, and couldn’t do. A simple lesson, but one that needs to be understood at the deepest level of understanding.

The lessons took in all of my five senses – touch – dry dust, carved wood and stone, the tares in woven blankets -, taste – mole, flor de calabaza -, sight – the castillo burning -, sound – animals, goats and sheep, herded to the market-, smell – the central market is a bustle of bursting scents – hearing – rooftop goats snicker above me. A select few that blended with music of guelaguetza and the dancing that accompanied the village bands. But the experience(s) went beyond that. I began to realize, deep down, who I was, what I was, and, perhaps more importantly, what I wasn’t, what I could never be a part of, what separated myself from the other, the other whom I loved, who loved me, but who could never be a part of me.