You shall take no other God  to sea ever

You shall take no other God  to sea ever
You shall not make for yourself a mind dull nor sit down without  writing
You shall not misuse the Dictionary of the Word.
You shall remember and keep the people’s day wholly free
You must not  murder words nor sentence to death
You must not  be desultory with those you live with
You must not steal goodness from the poor nor torture them with your pride
You must not give false references  to your hard  labours
You must not be envious of your neigbour’s earplugs.
You shall not be  vexatious with his cows nor his wife, nor anyone that emits love  and  does humankind favours
You must not worship the Bible

The pattern

A villanelle is like a cable knit
The lines repeated twist ,make strong ,make warm
My  mind  is held by pattern as I sit

How can we find a subject that is fit
To spend our time to make  this unique form?
A villanelle is like a cable knit

 

My  mind  is held by pattern as I sit
1 and 3 repeat while 2 rhymes with
1 and 3 make strong the cabled arm

For few escape the dark, the glimpsed abyss
The patterned repetitions keep us calm
A villanelle like love is holy writ

Who hurts whom and why did Judas kiss?
King David knew the valleys ,wrote his psalms
My  mind  flows with the  patterns as I sit

From life and death and injured pride we learn
That noone who repents will suffer harm
A villanelle  from chosen words is knit
My  mind   dwells in the pattern and the wit.

 

A scarcity of silence

” To be continually surrounded by language used exclusively for utilitarian purposes is a threat to the disinterested yet sacred attention a poet must have to words. Also, poetry has an intimate, necessary relation with silence. The work of poets is impaired by too much noise and language, a scarcity of silence.”

 

Matthew Zapruder

Poetry in times of crisis

Way-through-the-woods.jpghttps://lithub.com/poetry-and-poets-in-a-time-of-crisis/

 

“We only know that the immediate signs are bad. Deep, potentially irresolvable fissures in our democracy have revealed themselves, along with an epidemic of rage, as well as hopelessness. The results of this election were, for at least half the country and much of the rest of the world, a massive shock. Yet even had the results been different, we would still have been in a time of crisis. All the local and global problems were already there, and remain.

I am the father of a two-year-old son, so even before the election these facts worried me deeply. Since Trump’s victory I have felt even more spiritually sick, adrift. I keep looking around for a father of some sort, but mine has been gone nearly ten years, and there don’t seem to be any others available.

Since election night I have been experiencing an intense lethargy. During the day, as well as in the middle of the night, I am visited by sudden, destabilizing visions of the future. All night, intermittently, I feel them pressing into my mind. These visions bring anxiety and high alertness, though for no immediate perceivable danger, which in turn brings paralysis, and diurnal exhaustion.

I am a poet, which means that my areas of expertise and concern are language and the imagination. In the days after the election, shattered and exhausted and frustrated and angry and intensely anxious about the future, as so many of us are, I felt certain it was essential to begin to ask, what does this crisis mean for poets, and poetry? What, in these times, must we do? Can poetry help save us?

I have always believed that poetry has its own special role, distinct from all other uses of language. I agree with W.S. Merwin when he writes, “poetry like speech itself is made out of paradox, contradictions, irresolvables … It cannot be conscripted even into the service of good intentions.” He then goes on to explain, however, that circumstances can challenge this belief:”