The thought of Justice
Given rights in the Constitution
RBG
It’s Judge Ruth Bader Ginsberg you see
She fought for Women’s Rights
It was at a time being a Women’s plight
Judge Ginsberg voice of persuasion
Her determination showing representation
Judge Ginsberg will be a legacy loss
She was one of Supreme Court’s victorious contributing force
The world will remember
Now Judge Ginsberg rests in Heaven’s slumber
Heaven has laws for her look at
Judge Ginsberg is now the Spiritual fact
Her work on Earth complete
Now her soul is in Heaven’s in God’s retreat
The Sundown was Judge Ginsberg work done
She is no longer among
Sunrise to Sundown being her footsteps
A Judge’s life in Heaven
Judge Ginsberg’s legacy is look up
I will be watching from Heaven above

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.

My Second Letter to Allen Ginsberg
Dear Allen,
Almost five years ago, I wrote you a letter, and in
That letter, I purged my drunkenly woeful cries
That seem so first-world now and naïve –
The things I grimed over with luxuries I didn’t
Realize that rubbed against my plump limbs
Like millions of felines poised at the
Tombs of pharaohs.

Oh, Allen, I’m so tired –
These politics, and poly ticks, so many ticks that
Annoy my tics. Allen! I smear your name so liberally
Against this paper like primer because the easiest way
To coerce someone into listening to you like
A mother
or predator
tugging or nibbling on your ear –
Swatches of velvet scalped from a ****’s coat
Are you and I talking to ourselves again?
Candid insanity : Smoky hesitance.

Dear Allen, I’m so tired –
Yes, I love wearing my ovaries on the outside like
Some Amazonian soapbox gem glistening from beneath
The iron boots of what the newspapers tell me while
I cough at them with the hurdled delicacies of alphabet soup.
Give vegetables a gender and call them onions, Allen.
Sullied scratch-hicks pinioned feet from slapping
Society’s last rung on the ladder.
Ignore the swerve of small-town eyes.
Scapulas, stirrups, pap smears, and cervical mucus – now do you know who we are?

That fingernail clipped too short, Allen. We’ve all got AIDs
And AIDs babies, haven’t you heard? Hemorrhaging from the political
****** and out – they haven’t reached the heart.  
Since when have old white men given a **** about some
13 year old’s birth control? I’m riding on the waves of the
Parachute game and I swear this abortion-issue is just a veil outside Tuskegee University
Being further shove over plaintive eyes, swollen and black.
Pay up and
shut up.

I still remember my first broken *****, Allen.
Can you tell me all about your first time?
The vasodilatation that made veins rub against skin,
Delirious brilliance : unfathomable electricity.
I made love during an LSD experience, Allen,
And I am not sorry. I see cosmic visions and
Manifest universal vibrations as if this entire world is
A dish reverberating with textiles and marbles, and
All are plundering the depths of the finished wine
Bottle roasting in the sink like Thanksgiving Turkey.
The patience is in the living. Time opens out to you.
The opening, between you and you, occupied,
zoned for an encounter,
given the histories of you and you—
And always, who is this you?
The start of you, each day,
a presence already—
Hey, you!

Ah, Allen, if you are not safe, then I am not safe.
And where is the safest place when that place
Must be someplace other than in the body?
Am I talking to myself again?
You are not sick, you are injured—
you ache for the rest of life.

Why is it that I have to explain to my students that
sometimes what I'm spouting is prescribed by a pedagogical pharmacy --
but all they want to know is "what do the symbols on the television mean?"
I am completely aghast against the ghosts of future goners --
I am legitimately licensed to speak, write, listen like some mothers --
I am constantly cajoling the complex creations blamed on burned-out educators --
I am following the flagrant, fired-up "*******"s tagging lockers --
Pay up and
shut up.

Yes, and it’s Hopeless. Allen.
Where did we get off leaping and bounding into
The dogpile for chump change jurisdiction, policing
The right and the left for inherent hypocrisies when
Poets are so frightful to turn that introspective judgment
Upon ourselves?
We didn’t see it coming and I heard the flies, Allen.
Mean crocodile tears. Flamingo mascara tracks
Up and down : up and down: bow – bow – bow – bow
Buoyant amongst the misguided ******* floating around
In the swirlpool of lackadaisical introspection.
What good is vague vocab within poetry?
Absolutely none.
Would you leave the porchlight on tonight?
Absolutely, baby.

Dear Allen, would you grow amongst the roots and dirt
At the knuckles of a slackjawed brush of Ever-Pondering Questions
Only to ask them time-and-time-and-time-and-time-again.
Or pinch your forehead with burrowed, furrowed concentration upon those
Feeble branches of progression towards something that recedes further
And further with as much promise as the loving hand
Attempts to guide a lover to the bed?

Allen, I wish to see this world feelingly through the vibrations of billions of bodies, rocking and sobbing, plotting and gnashing like the movement of a million snakes, like the curves collecting and riding the parachute-veil.

Ah, Allen! Say it ain’t so! Sanctified swerve town eyes.
And everything is melting while poets take the weather
Too personally
And all the Holden Caulfields of the world read all the
*******’s written on the walls and all the Invisible Men
Eat Yams and all the Zampanos are blind and blind
And blind and blind and blind and blind
Yet see as much as Gloucester, as much as Homer,
As much as Oedipus.

Oh, Allen, do you see this world feelingly
and wander around the desert?
Colored marbles vibrating on the curtailed parachute paradox.
Lamentation of a small town’s onion. Little do we know, Allen,
That what you cannot see, we cannot see, and we are bubbling
Over in the animal soup of the proud yet weary. I can see,
However, how the peeled back skulls of a million
Workboots and paystubs may never sully the burden
Of an existential angst in miniscule amounts.
Pay up and
shut up.  

My dearest Allen, there is always a question of how
The cigarettes became besmirched with wax to complement
What was once grass, and
What was once a garish night drenching doorknobs.
The night's yawn absorbs you as you lie down at the wrong angle
To the sun ready already to let go of your hand
As you stepped, quivering, on to
The shores of Lethe.