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John F McCullagh Jun 2012
Everyman had many friends,
and the Sheilas loved his looks.
He spent his days at football,
with not much time for books.

Everyman in the prime of life
was a wonder to behold.
Was any man more full of life?
Could any be so bold?

Everyman came to the day
where he lost a step in speed.
His mates had settled, mostly down,
or sold their souls to greed.

The game moved on to younger lads,
left everyman behind
He, of course, remained a fan
consigned to the sideline.

Everyman began to fail,
old concussions took their toll.
He'd enter a room full of friends
and couldn't name a soul

Everyman, now in a "home",
awaits his morning tea.
Sometimes a stranger visits-
a member of his family.

Everyman sits in shadows now.
The world goes on without.
His strength and wits deserted him
and he never was devout.

Everyman begins to die
with a murmur, not a shout
Nurse Deeds stays to hold his hand
till the light of life goes out.
A modern update of the Medieval Morality play classic
N R Whyte Nov 2012
Whose women these are I think I know.
His housefly’s dead on the vignette though;
He will not see me stopping here
To watch his women pick snowdrops.

My little hornpipe is quite queer
He stops without a farce or sneer
Between the women with their frozen ‘la’s
The commonest everyman of the yawl.

He gives his harlot beldams his shaft
To assure they are his mistresses.
The only other soundtrack's the sweat
Of easy win from downing flagons.

The women are lovely, dark and deep.
But I have promenades to keep,
And migraines to go before I sleep,
And migraines to go before I sleep.
This is an Oulipian poem I wrote based off of Robert Frost's "Stopping by Woods on a Snowy Evening"
Nigel Morgan Jun 2013
She sent it to me as a text message, that is an image of a quote in situ, a piece of interpretation in a gallery. Saturday morning and I was driving home from a week in a remote cottage on a mountain. I had stopped to take one last look at the sea, where I usually take one last look, and the phone bleeped. A text message, but no text.  Just a photo of some words. It made me smile, the impossibility of it. Epic poems and tapestry weaving. Of course there are connections, in that for centuries the epic subject has so often been the stuff of the tapestry weaver’s art. I say this glibly, but cannot name a particular tapestry where this might be so. Those vast Arthurian pieces by William Morris to pictures by Burne-Jones have an epic quality both in scale and in subject, but, to my shame, I can’t put a name to one.

These days the tapestry can be epic once more - in size and intention - thanks to the successful, moneyed contemporary artist and those communities of weavers at West Dean and at Edinburgh’s Dovecot. Think of Grayson Perry’s The Walthamstowe Tapestry, a vast 3 x 15 metres executed by Ghentian weavers, a veritable apocalyptic vision where ‘Everyman, spat out at birth in a pool of blood, is doomed and predestined to spend his life navigating a chaotic yet banal landscape of brands and consumerism’.  Gosh! Doesn’t that sound epic!

I was at the Dovecot a little while ago, but the public gallery was closed. The weavers were too busy finishing Victoria Crowe’s Large Tree Group to cope with visitors. You see, I do know a little about this world even though my tapestry weaving is the sum total of three weekends tuition, even though I have a very large loom once owned by Marta Rogoyska. It languishes next door in the room that was going to be where I was to weave, where I was going to become someone other than I am. This is what I feel - just sometimes - when I’m at my floor loom, if only for those brief spells when life languishes sufficiently for me be slow and calm enough to pick up the shuttles and find the right coloured yarns. But I digress. In fact putting together tapestry and epic poetry is a digression from the intention of the quote on the image from that text - (it was from a letter to Janey written in Iceland). Her husband, William Morris, reckoned one could (indeed should) be able to compose an epic poem and weave a tapestry.  

This notion, this idea that such a thing as being actively poetic and throwing a pick or two should go hand in hand, and, in Morris’ words, be a required skill (or ‘he’d better shut up’), seemed (and still does a day later) an absurdity. Would such a man (must be a man I suppose) ‘never do any good at all’ because he can’t weave and compose epic poetry simultaneously?  Clearly so.  But then Morris wove his tapestries very early in the morning - often on a loom in his bedroom. Janey, I imagine, as with ladies of her day - she wasn’t one, being a stableman’s daughter, but she became one reading fluently in French and Italian and playing Beethoven on the piano- she had her own bedroom.

Do you know there are nights when I wish for my own room, even when sleeping with the one I love, as so often I wake in the night, and I lie there afraid (because I love her dearly and care for her precious rest) to disturb her sleep with reading or making notes, both of which I do when I’m alone.
Yet how very seductive is the idea of joining my loved one in her own space, amongst her fallen clothes, her books and treasures, her archives and precious things, those many letters folded into her bedside bookcase, and the little black books full of tender poems and attempts at sketches her admirer has bequeathed her when distant and apart. Equally seductive is the possibility of the knock on the bedroom / workroom door, and there she’ll be there like the woman in Michael Donaghy’s poem, a poem I find every time I search for it in his Collected Works one of the most arousing and ravishing pieces of verse I know: it makes me smile and imagine.  . .  Her personal vanishing point, she said, came when she leant against his study door all warm and wet and whispered 'Paolo’. Only she’ll say something in a barely audible voice like ‘Can I disturb you?’ and with her sparkling smile come in, and bring with her two cats and the hint of a naked breast nestling in the gap of the fold of her yellow Chinese gown she holds close to herself - so when she kneels on my single bed this gown opens and her beauty falls before her, and I am wholly, utterly lost that such loveliness is and can be so . . .

When I see a beautiful house, as I did last Thursday, far in the distance by an estuary-side, sheltering beneath wooded hills, and moor and rock-coloured mountains, with its long veranda, painted white, I imagine. I imagine our imaginary home where, when our many children are not staying in the summer months and work is impossible, we will live our ‘together yet apart’ lives. And there will be the joy of work. I will be like Ben Nicholson in that Italian villa his father-in-law bought, and have my workroom / bedroom facing a stark hillside with nothing but a carpenter’s table to lay out my scores. Whilst she, like Winifred, will work at a tidy table in her bedroom, a vase of spring flowers against the window with the estuary and the mountains beyond. Yes, her bedroom, not his, though their bed, their wonderful wooden 19C Swiss bed of oak, occupies this room and yes, in his room there is just a single affair, but robust, that he would sleep on when lunch had been late and friends had called, or they had been out calling and he wanted to give her the premise of having to go back to work – to be alone - when in fact he was going to sleep and dream, but she? She would work into the warm afternoons with the barest breeze tickling her bare feet, her body moving with the remembrance of his caresses as she woke him that morning from his deep, dark slumber. ‘Your brown eyes’, he would whisper, ‘your dear brown eyes the colour of an autumn leaf damp with dew’. And she would surround him with kisses and touch of her firm, long body and (before she cut her plaits) let her course long hair flow back and forward across his chest. And she did this because she knew he would later need the loneliness of his own space, need to put her aside, whereas she loved the scent of him in the room in which she worked, with his discarded clothes, the neck-tie on the door hanger he only reluctantly wore.

Back to epic poetry and its possibility. Even on its own, as a single, focused activity it seems to me, unadventurous poet that I am, an impossibility. But then, had I lived in the 1860s, it would probably not have seemed so difficult. There was no Radio 4 blathering on, no bleeb of arriving texts on the mobile. There were servants to see to supper, a nanny to keep the children at bay. At Kelmscott there was glorious Gloucestershire silence - only the roll and squeak of the wagon in the road and the rooks roosting. So, in the early mornings Morris could kneel at his vertical loom and, with a Burne-Jones cartoon to follow set behind the warp. With his yarns ready to hand, it would be like a modern child’s painting by numbers, his mind would be free to explore the fairy domain, the Icelandic sagas, the Welsh Mabinogion, the Kalevara from Finland, and write (in his head) an epic poem. These were often elaborations and retellings in his epic verse style of Norse and Icelandic sagas with titles like Sigurd the Volsung. Paul Thompson once said of Morris  ‘his method was to think out a poem in his head while he was busy at some other work.  He would sit at an easel, charcoal or brush in hand, working away at a design while he muttered to himself, 'bumble-beeing' as his family called it; then, when he thought he had got the lines, he would get up from the easel, prowl round the room still muttering, returning occasionally to add a touch to the design; then suddenly he would dash to the table and write out twenty or so lines.  As his pen slowed down, he would be looking around, and in a moment would be at work on another design.  Later, Morris would look at what he had written, and if he did not like it he would put it aside and try again.  But this way of working meant that he never submitted a draft to the painful evaluation which poetry requires’.

Let’s try a little of Sigurd

There was a dwelling of Kings ere the world was waxen old;
Dukes were the door-wards there, and the roofs were thatched with gold;
Earls were the wrights that wrought it, and silver nailed its doors;
Earls' wives were the weaving-women, queens' daughters strewed its floors,

And the masters of its song-craft were the mightiest men that cast
The sails of the storm of battle down the bickering blast.
There dwelt men merry-hearted, and in hope exceeding great
Met the good days and the evil as they went the way of fate:
There the Gods were unforgotten, yea whiles they walked with men,

Though e'en in that world's beginning rose a murmur now and again
Of the midward time and the fading and the last of the latter days,
And the entering in of the terror, and the death of the People's Praise.

Oh dear. And to think he sustained such poetry for another 340 lines, and that’s just book 1 of 4. So what dear reader, dear sender of that text image encouraging me to weave and write, just what would epic poetry be now? Where must one go for inspiration? Somewhere in the realms of sci-fi, something after Star-Wars or Ninja Warriors. It could be post-apocalyptic, a tale of mutants and a world damaged by chemicals or economic melt-down. Maybe a rich adventure of travel on a distant planet (with Sigourney Weaver of course), featuring brave deeds and the selfless heroism of saving companions from deadly encounters with amazing animals, monsters even. Or is ‘epic’ something else, something altogether beyond the Pixar Studios or James Cameron’s imagination? Is the  ‘epic’ now the province of AI boldly generating the computer game in 4D?  

And the epic poem? People once bought and read such published romances as they now buy and engage with on-line games. This is where the epic now belongs. On the tablet, PlayStation3, the X-Box. But, but . . . Poetry is so alive and well as a performance phenomenon, and with that oh so vigorous and relentless beat. Hell, look who won the T.S.Eliot prize this year! Story-telling lives and there are tales to be told, even if they are set in housing estates and not the ice caves of the frozen planet Golp. Just think of children’s literature, so rich and often so wild. This is word invention that revisits unashamedly those myths and sagas Morris loved, but in a different guise, with different names, in worlds that still bring together the incredible geographies of mountains and deserts and wilderness places, with fortresses and walled cities, and the startling, still unknown, yet to be discovered ocean depths.

                                    And so let my tale begin . . . My epic poem.

                                                 THE SEAGASP OF ENNLI.
       A TALE IN VERSE OF EARTHQUAKE, ISLAND FASTNESS, MALEVOLENT SPIRITS,
                                                AND REDEMPTIVE LOVE.
ALEXANDER K OPICHO

(Eldoret, Kenya;aopicho@yahoo.com)

Poetry is a network of rivers
One river flowing into another
A big river into a small river
A small river into a big one
Some rivers are dead in the catacombs
Others are rapidly flowing down
And up their course making noisy
Roaring waterfalls and poetic whirlpools
Full of the ripple circumlocution as
The whirlwind of gales in the harmattan
And this is the spirit of poetry.

I will sing the songs of Schiller
Hugo, Shakespeare the bard
Alexander Pushkin and Mayakovski,
Homer and Dante the Frenchman son of Maugham
And Dante the Italian father of the divine comedy,
I will sing their songs as they are European rivulets
Of poetry flowing into huge water masses
Of African poemocracy in which
The poetic dystopia is clearly
Couched in the gears of black and white.

I will sing and chant the songs of India
Land of Tagore by shouting his name
Rabitranathe Tagore! Sing for me
The ways of the Indian baby
Your Indian voice is mellifluous like the
Zulu ****** dances Song in full watch
Of King Mswati with dint of libido.

I will sing the songs of revolution
From Bolivia and Chile, neighbours
Of Mexico and Brazil; Brazil in which
Pablo Neruda the dog burrier is a religion
In which was born Paul Freire who forgot
To sing for the world chants and the songs
Of pedagogy of the dystopian poet
Pedagogy of the utopian thespian
Pedagogy of the dystopian bourgeoisie
Pedagogy of the cacotopian capitalist
And pedagogy of the utopian Marxists
Who are mealy mouthied with mutton in  between their ears
Manufacturing and venting dystopian phantasmagoria
I will sing.

Poetry is the river Nile of Africa
Cradling from Uganda at Entebbe
Flowing to Egypt into the Mediterranean Sea
Leaving the statue of Mahatma Gandhi at the cradle
Chanting the pearls of the satyagra
That; in God there is truth and
In truth there is God,
As poetry of Nile flows upwards
Not carrying only poems of love
Or bourgeoisie cosmetic Haikus
Singing carols of summer and Christmas day
But its poetic fluvial is washing away
The heavy social **** of Globalectics
Fearing Pushkin and his love
Shakespeare and his **** of Lucrece
Vladimir Mayakovski and
His slap in the face of public taste,
Schiller and his Cassandra
Master Homer and his Odysseus Iliad
Mocking in an ugly  snook
The Albatross book of the English verse
In tune with Yeats and Rudyard Kipling
Reversing the stanzas to sing of
The world as the Whiteman’s burden.

I will sing everyman and his *****
Every woman and her *******
Every ****** and her flower
I will sing them all and their names
And duties of roles pertinent
In healing the world, abode of mankind
From the impish Mr. Hide of cacotopian streak
To pave way for the saintly Dr. Jekyll
To lull man to sleep in his Cinderella
Of social utopia
As Robert Louis Stevenson
Holds the world a stage
Of dystopia.



Thank you for your audience!
My attire, flyer than a kite
Bellowing higher
Floating, but ******
Sober, I'm told
The only state I'm in
Ain't about sin
Just a means to avoid
a loose mind
Of a multiple kind
Where happy and mad coincide
Follow me through the workings,

Go inside.

Where the mood pendulates
side to side
With reckless abandon.

Manifest in a man
To have childish tantrums
Self righteous in  his self deprecating anthems
To spring one's phantoms alive.

This, I strive to evade
I hide, but to save
No one else, but me.

Everyman for himself!

The mantra (sadly) of anyone seeking to be Free!
Arlene Corwin Mar 2020
Why Has Everyman Turned To Beards?

It’s weird,
This shift to beard controlled appearance.
A trend it seems, not only spreading,
But which has no end.
Scratching when it kisses,
Missing out on blisses, I assure you.
Shaping face, I must admit,
(but not to everyman’s face-benefit).

If truth be told,
It must be hell to keep a chin/cheek fold all squeaky smooth.
But who in heavens want to hold, take hold
                                                           of bristles,
Or see badly shaped and prickly thistles?
Men have aped since lunar’s start.
Everyone knows that!
Fashion is contagious as the rabies from a bat.

Long, short, food-y flecked, unchecked,
Yet there is self-absorption’s admiration.
Let us hope the puppy generation
Growing up will razor up,
Shave every self-helped hair
Formed there (or anywhere.)
It grows unlimitedly wild.

Undefiled, I plead,
Wield the blade
And beauteously shear with care.
Brave new men, you are not cavemen!
Shave men!
One more time and once again -
Just shave!

Why Has Everyman Turned To Beards? 3.27.2020 Our Times, Our Culture II; A Sense Of The Ridiculous II; Arlene Nover Corwin
Left Foot Poet Mar 2019
The Fidelity of Transmissions

”Cells, the units of life that compose our bodies, are able to make copies of themselves to help us grow, fight disease and recover from injuries. Cells have built-in mechanisms that maintain
  the fidelity of transmission  
of genetic information from one generation to the next, and to control cell division in a timely manner, allowing our bodies to build or rebuild various tissues.”

~~~
when the poetry cri de cœur grows unbearable ,
sound mystery-science calms his tumbling transcendency

alas, here too, his ears sit up straight when stumbling on a invitation to
“come write,” for hid within the science jargon, oft rests a snipers shot

redirecting the didactic mind back to the
everyman’s land where-poetry cells split,,
commanding him to delve into, visit new brain wrenching vistas
“the fidelity of transmission”
at its macro level, for science is micro-poetry,^
n’est-ce pas

~~~
when you love another
the transmission is a slow pour,
or a radical jarring,
the fidelity extremely extraordinarily variable

the loveliest unpredictable

the sip sip of eyelid kissing adoration,
the irrational irrigation of the no-space-between,
when the television remote disappears in the couch crack,
the screen, complete static, perfect complement, to a rigorous experiment of

the loveliest unpredictable

we manually conjoin fluids in her mouth’s petri dish,
stain the slide for observation,
in full Imax color observe the cells busting and doesy-do’ing over to
a new partner, where bonds of fidelity attach a partnership clause to

the loveliest unpredictable

when a child emerges, the first words are
find that remote, just kidding, first comes a comestible demand,
mother’s milk 98 degree heated,
feed me a white solution to any unanswered cell’s questions, what a

loving predictive predicate

scribble this, ****** that, change a diaper,
while debating whose baby’s assemblage resembles,
overjoyed at the experimental outcome,
proofs of the fidelity of transmission,
the outcome notated, but science demands no bias confirmation,
another test required of tissue rebuilding

the loveliest unpredictable

~~~

^postscript
for is He not laureate greatest poet of all,
developer of the scientific architecture,
inventor of varietal sunsets, moonscapes,
individualized singularity of snowflakes,
love making, gravity and the preprogrammed death
of your own cells,
etcetera etcetera etcetera
all just poetry in motion in fluidity,
ah, fidelity fidelity
fidelity
Sat., March 9, 2019
NickBlockOneLove Sep 2013
Everybody fighting this war
no you cannot win
fighting for these things
everything you've been feeling
fighting for these things
everything you've been learning
everyman is at fight with a war
no you cannot win
a war with yourself
man its a war left within
everyman fighting this war
you know you cannot win
a war with yourself
man its a war left within

Everyman fighting this war
a war with yourself
man its a war left within
trapped with nowhere to hide
you gotta see through blue eagles eyes
soaring high through the trees
yes soaring out, out into thee
now everyman can't you see
the answer my friends always born free
it could be the time and the space
this wonder that you seek
LJW Feb 2014
I've given poetry readings where less than a handful of people were present. It's a humbling experience. It’s also a deeply familiar experience.

"Poetry is useless," poet Geoffrey ****** said in a 2013 interview, "but it is useless the way the soul is useless—it is unnecessary, but we would not be what we are without it."

I was raised a Roman Catholic, and though I don’t go to Mass regularly anymore, I still remember early mornings during Advent when I went to liturgies at my parochial school. It was part of my offering—the sacrifice I made to honor the impending birth of the Savior—along with giving up candy at Lent. So few people attended at that hour that the priest turned on only a few lights near the altar. Approaching the front of the church, my plastic book bag rustling against my winter coat, I felt as if I were nearing the seashore at sunrise: the silhouettes of old widows on their kneelers at low tide, waiting for the priest to come in, starting the ritual in plain, unsung vernacular. No organist to blast us into reverence. No procession.

Every day, all over the world, these sparsely attended ceremonies still happen. Masses are said. Poetry is read. Poems are written on screens and scraps of paper. When I retire for the day, I move into a meditative, solitary, poetic space. These are the central filaments burning through my life, and the longer I live, the more they seem to be fused together.

Poetry is marginal, thankless, untethered from fame and fortune; it's also gut level, urgent, private yet yearning for connection. In all these ways, it's like prayer for me. I’m a not-quite-lapsed Catholic with Zen leanings, but I’ll always pray—and I’ll always write poems. Writing hasn’t brought me the Poetry Jackpot I once pursued, but it draws on the same inner wiring that flickers when I pray.        

• • •

In the 2012 collection A God in the House: Poets Talk About Faith, nineteen contemporary American poets, from Buddhist to Wiccan to Christian, discuss how their artistic and spiritual lives inform one another. Kazim Ali, who was raised a Shia Muslim, observes in his essay “Doubt and Seeking”:

[Prayer is] speaking to someone you know is not going to be able to speak back, so you're allowed to be the most honest that you can be. In prayer you're allowed to be as purely selfish as you like. You can ask for something completely irrational. I have written that prayer is a form of panic, because in prayer you don't really think you're going to be answered. You'll either get what you want or you won't.

You could replace the word "prayer" with "poetry" with little or no loss of meaning. I'd even go so far as to say that submitting my work to a journal often feels like this, too. Sometimes, when I get an answer in the form of an acceptance, I'm stunned.

"I never think of a possible God reading my poems, although the gods used to love the arts,” writes ***** Howe in her essay "Footsteps over Ground." She adds:

Poetry could be spoken into a well, of course, and drop like a penny into the black water. Sometimes I think that there is a heaven for poems and novels and music and dance and paintings, but they might only be hard-worked sparks off a great mill, which may add up to a whole-cloth in the infinite.

And here, you could easily replace the word "poetry" with "prayer." The penny falling to the bottom of a well is more often what we experience. But both poetry and prayer are things humans have learned to do in order to go on. Doubt is a given, but we do get to choose what it is we doubt.

A God in the House Book Cover
Quite a few authors in A God in the House (Howe, Gerald Stern, Jane Hirschfield, Christian Wiman) invoke the spiritual writing of Simone Weil, including her assertion that "absolutely unmixed attention is prayer." This sounds like the Zen concept of mindfulness. And it broadens the possibility for poetry as prayer, regardless of content, since writing poetry is an act of acute mindfulness. We mostly use words in the practical world to persuade or communicate, but prayers in various religious traditions can be lamentations of great sorrow. Help me, save me, take this pain away—I am in agony. In a church or a temple or a mosque, such prayerful lamentation is viewed as a form of expression for its own good, even when it doesn't lead immediately to a change of emotional state.

Perhaps the unmixed attention Weil wrote of is a unity of intention and utterance that’s far too rare in our own lives. We seldom match what we think or feel with what we actually say. When it happens spontaneously in poetry or prayer—Allen Ginsberg's "First thought, best thought" ideal —it feels like a miracle, as do all the moments when I manage to get out of my own way as a poet.

Many people who pray don’t envision a clear image of whom or what they’re praying to. But poets often have some sense of their potential readers. There are authorities whose approval I've tried to win or simply people I've tried to please: teachers, fellow writers, editors, contest judges—even my uncle, who actually reads my poems when they appear in the Pittsburgh Post-Gazette, where he used to work.

And yet, my most immersed writing is not done with those real faces in mind. I write to the same general entity to which I pray. It's as if the dome of my skull extends to the ceiling of the room I'm in, then to the dome of the sky and outward. It’s like the musings I had as a child lying awake at night, when my imagination took me to the farthest reaches of the galaxy. But then I emerge from this wide-open state and begin thinking about possible readers—and the faces appear.

This might also be where the magic ends.

• • •

I write poetry because it’s what I do, just as frogs croak and mathematicians ponder numbers. Poetry draws on something in me that has persisted over time, even as I’ve distracted myself with other goals, demands, and purposes; even as I’ve been forced by circumstance to strip writing poetry of certain expectations.

"Life on a Lily Pad" © Michelle Tribe
"Life on a Lily Pad"
© Michelle Tribe
At 21, I was sure I’d publish my first book before I was 25. I’m past my forties now and have yet to find a publisher for a book-length collection, though I've published more than a hundred individual poems and two chapbooks. So, if a “real” book is the equivalent of receiving indisputable evidence that your prayers are being answered, I’m still waiting.

It hasn’t been easy to shed the bitter urgency I’ve felt on learning that one of my manuscripts was a finalist in this or that contest, but was not the winner. Writing in order to attain external success can be as tainted and brittle as saying a prayer that, in truth, is more like a command: (Please), God, let me get through this difficulty (or else)—

Or else what? It’s a false threat, if there’s little else left to do but pray. When my partner is in the ICU, his lungs full of fluid backed up from a defective aortic valve; when my nephew is deployed to Afghanistan; when an ex is drowning in his addiction; when I hit a dead end in my job and don’t think I can do it one more day—every effort to imagine that these things might be gotten through is a kind of prayer that helps me weather a life over which I have little control.

Repeated disappointment in my quest to hit the Poetry Jackpot has taught me to recast the jackpot in the lowercase—locating it not in the outcome but in the act of writing itself, sorting out the healthy from the unhealthy intentions for doing it. Of course, this shift in perspective was not as neat as the preceding sentence makes it seem. There were years of thrashing about, of turning over stones and even throwing them, then moments of exhaustion when I just barely heard the message from within:

This is too fragile and fraught to be something that guides your whole life.

I didn't hear those words, exactly—and this is important. For decades, I’ve made my living as a writer. But I can't manipulate or edit total gut realizations. I can throw words at them, but it would be like shaking a water bottle at a forest fire; at best, I can chase the feeling with metaphors: It's like this—no, like this—or like this.

So, odd as this sounds for a poet, I now seek wordlessness. When I meditate, I intercept hundreds of times the impulse to shape a perception into words. Reduced to basics, the challenge facing any writer is knowing what to say—and what not to.

• • •

To read or listen to poetry requires unmixed attention just as writing it does. And when a poem is read aloud, there's a communal, at times ritualistic, element that can make a reading feel like collective prayer, even if there are only a few listeners in the audience or I’m listening by myself.

"Allen Ginsberg" © MDCArchives
Allen Ginsberg
© MDCArchives
When I want to feel moved and enlarged, all I have to do is play Patti Smith's rendition of Ginsberg's "Footnote to Howl." His long list poem from 1955 gathers people, places, objects, and abstractions onto a single exuberant altar. It’s certainly a prayer, one that opens this way:

Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy!

The world is holy! The soul is holy! The skin is holy! The nose is holy! The tongue and **** and hand and ******* holy!

Everything is holy! everybody’s holy! everywhere is holy! everyday is in eternity! Everyman’s an angel!

Some parts of Ginsberg's list ("forgiveness! charity! faith! bodies! suffering! magnanimity!") belong in any conventional catalogue of what a prayer celebrates as sacred. Other profane elements ("the ***** of the grandfathers of Kansas!") gain admission because they are swept up into his ritualistic roll call.

I can easily parody Ginsberg's litany: Holy the Dairy Queen, holy the barns of the Amish where cheese is releasing its ambitious stench, holy the Pittsburgh Pirates and the Internet. But reading the poem aloud feels to me the way putting on ritual garments must to a shaman or rabbi or priest. Watching Patti Smith perform the poem (various versions are available on YouTube), I get shivers seeing how it transforms her, and it's clear why she titled her treatment of the poem "Spell."

A parody can't do that. It can't manifest as the palpable unity of intention and utterance. It can't do what Emily Dickinson famously said that poetry did to her:

If I read a book [and] it makes my whole body so cold no fire ever can warm me I know that is poetry. If I feel physically as if the top of my head were taken off, I know that is poetry. These are the only [ways] I know it. Is there any other way.

Like the process of prayer—to God, to a better and bigger self, to the atmosphere—writing can be a step toward unifying heart, mind, body, universe. Ginsberg's frenzied catalogue ends on "brilliant intelligent kindness of the soul"; Eliot's The Waste Land on "shantih," or "the peace that surpasseth understanding." Neither bang nor whimper, endings like these are at once humble and tenacious. They say "Amen" and step aside so that a greater wordlessness can work its magic.
From the website http://talkingwriting.com/poetry-prayer
RG The Visionary Aug 2014
I was a lost soul
In this world so cold
Where everyone knows the mind becomes corrupted
Because everything in life is about money cars
and that ****** seduction

Just becareful bcus if u get ****** in
Ull cnfuse love with lust
Money for power  
In it's self a contradiction
But still has Everyman wishing
For the life of a superstar when really it's the little ones that make galaxies

but see we are confused by our own infatuations nd a touch of insanity
So here I am trying to figure out my souls anatomy
Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy!
     Holy! Holy! Holy! Holy! Holy! Holy!
The world is holy! The soul is holy! The skin is holy!
     The nose is holy! The tongue and **** and hand
     and ******* holy!
Everything is holy! everybody's holy! everywhere is
     holy! everyday is in eternity! Everyman's an
     angel!
The ***'s as holy as the seraphim! the madman is
     holy as you my soul are holy!
The typewriter is holy the poem is holy the voice is
     holy the hearers are holy the ecstasy is holy!
Holy Peter holy Allen holy Solomon holy Lucien holy
     Kerouac holy Huncke holy Burroughs holy Cas-
     sady holy the unknown buggered and suffering
     beggars holy the hideous human angels!
Holy my mother in the insane asylum! Holy the *****
     of the grandfathers of Kansas!
Holy the groaning saxophone! Holy the bop
     apocalypse! Holy the jazzbands marijuana
     hipsters peace & junk & drums!
Holy the solitudes of skyscrapers and pavements! Holy
     the cafeterias filled with the millions! Holy the
     mysterious rivers of tears under the streets!
Holy the lone juggernaut! Holy the vast lamb of the
     middle class! Holy the crazy shepherds of rebell-
     ion! Who digs Los Angeles IS Los Angeles!
Holy New York Holy San Francisco Holy Peoria &
     Seattle Holy Paris Holy Tangiers Holy Moscow
     Holy Istanbul!
Holy time in eternity holy eternity in time holy the
     clocks in space holy the fourth dimension holy
     the fifth International holy the Angel in Moloch!
Holy the sea holy the desert holy the railroad holy the
     locomotive holy the visions holy the hallucina-
     tions holy the miracles holy the eyeball holy the
     abyss!
Holy forgiveness! mercy! charity! faith! Holy! Ours!
     bodies! suffering! magnanimity!
Holy the supernatural extra brilliant intelligent
     kindness of the soul!

                                   Berkeley 1955

— The End —