Japanese Zen teacher Shunryu Suzuki once famously told his disciples, “Each of you is perfect the way you are…and you can use a little improvement.” In this he expressed a core Soto Zen teaching that practice is already enlightenment. To be fully, freely present “at a station” with no attachment to outcome is already awakening. Robert Duncan’s “Come, Let Me Free Myself” reflects this basic insight in a rich and original way.
What am I doing in the Blue Ridge Mountains? What am I doing turning to Jerusalem? What am I doing with all this history, this Jewish history? This poetry, this Jewish poetry? Body, heart, mind, soul: each looking in a different direction for home.
Paul Mariani’s latest collection of poems, All That Will Be New, just published by Slant Books, covers a wide variety of subjects and poetic forms. There are poems about particular classic paintings, about race relations, about death (including Christ’s), about Covid, about the trees and birds in his own yard, and more. The poetic forms range from free verse to iambic pentameter with ABBA rhyme scheme to terza rima.
A quarter of a century before Milton finished Paradise Lost, the young poet began listing topics for his future masterpiece. Ardent devotees who imagine the poet foreordained to create a great religious epic might be surprised to learn that his list of more than a hundred ideas contained thirty-three from British history. His leading idea, at the time, was an Arthurian epic.
What’s your name, they asked. “Rick.” I had just arrived in Israel. July,1976. One of seventy volunteers from the U.S., I was settling into the Mercaz Klitah, Absorption Center, in Kiryat Shimona. One of Israel’s development towns in the north, situated at the foot of the Naphtali Mountains and close to the border with Lebanon, Kiryat Shimona was then a working class city. What’s your Hebrew name? As far as I knew, I didn’t have a Hebrew name.
Recently my wife and I packed the kids up and drove to the coast by Savannah, Georgia, to attend the wedding of my wife’s lifelong friend. The house where we stayed was a five-minute walk from the beach. There, I thought of the greatest lyric poet of the sea to write in English, and specifically about one of his poems.
I like to memorize poems—to have them in my head to recite while I’m exercising on my indoor bike or taking a brisk walk in my neighborhood. Not surprisingly, I find that short poems with rhyming are the easiest to memorize. So sonnets are ideal. Take Mark Jarman’s epilogue to his collection Unholy Sonnets (2000).
We were hungry, so we left home, a place of famine, for a flourishing place to the south. Oh, the cucumbers! The onions! The melons, garlic, and leeks! We were at home there for hundreds of years. Eventually, we were enslaved there. Then we were freed. After 210 years, we wandered home.
I don’t think I memorized those opening lines of Edwin Muir’s “The Annunciation” chiefly because of their prosody. What would have caught my attention is the emphasis on the earth and embodiment. I am if anything more committed now to these themes than I was as a young graduate student who was increasingly mortified by what seemed the disembodied and even (as I would now say) the anti-incarnational mental acrobatics of contemporary intellectual culture.
“With training,” teaches Yongey Mingyur Rinpoche, “it’s possible to become aware of the space in-between—the space in-between our thoughts, our moods, our perceptions, and our breaths.” There, emptiness. Not terrifying. Rather, liberating: “a fleeting moment of naked awareness, a split-second opening that introduces us to our original mind…
Recently, in the midst of my groping to understand what I was learning from art critic Michael Fried and philosopher Stanley Cavell about “absorption,” I stumbled upon a poem by C. K. Williams that has thrown light on the question for me. The poem is entitled “Self-Portrait with Rembrandt Self-Portrait.”
One day, I will lose my early morning low-tide walk on Isle of Palms, South Carolina. I will lose my annotated copy of Man’s Quest for God: Studies in Prayer and Symbolism by Abraham Joshua Heschel. I will lose my popcorn, and my jealousies (their house, their travels), and my wife’s smile that loosens knots in the chest…
Death is death. Death is also part of a larger story. I’m part of that story. I’m no longer hiding. No longer withholding. Since my father’s death, thousands of words. I’m living, yes, living with my father in the land of the dead.
My son and I have recently been enjoying the Opposites poems of Richard Wilbur.… These whimsical little verses came from a game Wilbur played with his family, where one person would choose a word and another person had to come up with that word’s opposite. I’m not sure what the rules were, exactly, but judging from the collection, extra points must have been awarded for unexpected opposites.
I’m referring to Sor Juana Inés de la Cruz (Sister Juana Inés of the Cross), renowned poet and playwright of her time, who lived in Mexico City (then part of New Spain) in the second half of the seventeenth century. Recently I pulled an old anthology of her writings off my poetry shelf for another project, and she drew me so powerfully into her mind and world that I decided to write this post.
The way to paradise is through poetry: form. The way to infinity, through the finite: form. Perhaps possibility seems most out of reach when one has not committed oneself to attending to the demands and limits of form: temporal (say, meter or rhythm), spatial (say, a house or the physical universe). An ultimate temporal and spatial limit: life in a human body.
“Of the Terrible Doubt of Appearances”— this title, of one of Walt Whitman’s poems, jumped out at me when I opened Garrison Keillor’s The Writer’s Almanac recently. Somehow, for all of my admiration of Whitman, I had never noticed this poem before. Here it is. I wonder if you’ll react to it as I did.
“What might Mary as a contemporary of ours in the 21st Century look like? It is that question that the artworks in this exhibition are intended to answer. The objective? To prompt a different way of thinking about, perceiving, and seeing Mary,…and reflecting on what she might mean to us in our society today so that we might connect to her in a more intimate way.” (Curator’s Statement)
“What if you knew you’d be the last / to touch someone,” asks Ellen Bass in her poem “If You Knew.” Did my anticipation of my father’s death change the way I behaved with him while he was still alive? I don’t know. Might it change my attitude toward and treatment of others, including annoying others, if I remembered, in every encounter, that they’re going to die?
I, too, have a shofar, a ram’s horn, that I cannot sound. Well, sometimes I can get one rather tortured tekiah (one of four traditional sounds) out of it, but don’t choose me to blow shofar on demand as part of Rosh Hashanah and Yom Kippur services.