Bob Schwartz

Category: Poetry

Room

Room

I wake to find
A new room in the house
Down the hall
Past the kitchen.
Should I live there
Move some things from elsewhere
Everything from elsewhere
Until it is stuffed
Floor to ceiling
The rest of the house empty?
Outside
It seems fitting
To level it
The seed will sow
The rain will fall
Grass will grow
I will lay still awake
Dreaming of no rooms.

©

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Candle for the Least

Candle for the Least

The first will be last.

Too many candles
Too many in need
To choose.
The last one
In the last row.
Outside
Barge through
A cloud of butterflies.

© Bob Schwartz

Buddhist Anarchism

Celebrated poet Gary Snyder has been a master swimmer in the cultural and spiritual currents of our times. His biography from the Poetry Foundation notes:

Gary Snyder began his career in the 1950s as a noted member of the “Beat Generation,” though he has since explored a wide range of social and spiritual matters in both poetry and prose. Snyder’s work blends physical reality and precise observations of nature with inner insight received primarily through the practice of Zen Buddhism. While Snyder has gained attention as a spokesman for the preservation of the natural world and its earth-conscious cultures, he is not simply a “back-to-nature” poet with a facile message….

Snyder’s emphasis on metaphysics and his celebration of the natural order remove his work from the general tenor of Beat writing—and in fact Snyder is also identified as a poet of the San Francisco Renaissance along with Jack Spicer, Robert Duncan and Robin Blaser. Snyder has looked to the Orient and to the beliefs of American Indians for positive responses to the world, and he has tempered his studies with stints of hard physical labor as a logger and trail builder. Altieri believed that Snyder’s “articulation of a possible religious faith” independent of Western culture has greatly enhanced his popularity. In his study of the poet, Bob Steuding described how Snyder’s accessible style, drawn from the examples of Japanese haiku and Chinese verse, “has created a new kind of poetry that is direct, concrete, non-Romantic, and ecological. . . . Snyder’s work will be remembered in its own right as the example of a new direction taken in American literature.” Nation contributor Richard Tillinghast wrote: “In Snyder the stuff of the world ‘content’—has always shone with a wonderful sense of earthiness and health. He has always had things to tell us, experiences to relate, a set of values to expound. . . . He has influenced a generation.”

In 1961, Snyder published an essay entitled Buddhist Anarchism. Anarchism is a slippery term, though a call to turn things upside down, or an observation of our heading there, probably qualifies. The Buddhist part is definite here. Yes, it is radical, and pragmatic history may seem to demonstrate that the vision is idealistic, impractical and impossible. Even quaint in the face of the 21st century real world and real life. But without the idealistic, impractical and impossible, where is the fun and the future?

Buddhist Anarchism

Buddhism holds that the universe and all creatures in it are intrinsically in a state of complete wisdom, love and compassion; acting in natural response and mutual interdependence. The personal realization of this from-the-beginning state cannot be had for and by one-“self” — because it is not fully realized unless one has given the self up; and away.

In the Buddhist view, that which obstructs the effortless manifestation of this is Ignorance, which projects into fear and needless craving. Historically, Buddhist philosophers have failed to analyze out the degree to which ignorance and suffering are caused or encouraged by social factors, considering fear-and-desire to be given facts of the human condition. Consequently the major concern of Buddhist philosophy is epistemology and “psychology” with no attention paid to historical or sociological problems. Although Mahayana Buddhism has a grand vision of universal salvation, the actual achievement of Buddhism has been the development of practical systems of meditation toward the end of liberating a few dedicated individuals from psychological hangups and cultural conditionings. Institutional Buddhism has been conspicuously ready to accept or ignore the inequalities and tyrannies of whatever political system it found itself under. This can be death to Buddhism, because it is death to any meaningful function of compassion. Wisdom without compassion feels no pain.

No one today can afford to be innocent, or indulge himself in ignorance of the nature of contemporary governments, politics and social orders. The national polities of the modern world maintain their existence by deliberately fostered craving and fear: monstrous protection rackets. The “free world” has become economically dependent on a fantastic system of stimulation of greed which cannot be fulfilled, sexual desire which cannot be satiated and hatred which has no outlet except against oneself, the persons one is supposed to love, or the revolutionary aspirations of pitiful, poverty-stricken marginal societies like Cuba or Vietnam. The conditions of the Cold War have turned all modern societies — Communist included — into vicious distorters of man’s true potential. They create populations of “preta” — hungry ghosts, with giant appetites and throats no bigger than needles. The soil, the forests and all animal life are being consumed by these cancerous collectivities; the air and water of the planet is being fouled by them.

There is nothing in human nature or the requirements of human social organization which intrinsically requires that a culture be contradictory, repressive and productive of violent and frustrated personalities. Recent findings in anthropology and psychology make this more and more evident. One can prove it for himself by taking a good look at his own nature through meditation. Once a person has this much faith and insight, he must be led to a deep concern with the need for radical social change through a variety of hopefully non-violent means.

The joyous and voluntary poverty of Buddhism becomes a positive force. The traditional harmlessness and refusal to take life in any form has nation-shaking implications. The practice of meditation, for which one needs only “the ground beneath one’s feet,” wipes out mountains of junk being pumped into the mind by the mass media and supermarket universities. The belief in a serene and generous fulfillment of natural loving desires destroys ideologies which blind, maim and repress — and points the way to a kind of community which would amaze “moralists” and transform armies of men who are fighters because they cannot be lovers.

Avatamsaka (Kegon) Buddhist philosophy sees the world as a vast interrelated network in which all objects and creatures are necessary and illuminated. From one standpoint, governments, wars, or all that we consider “evil” are uncompromisingly contained in this totalistic realm. The hawk, the swoop and the hare are one. From the “human” standpoint we cannot live in those terms unless all beings see with the same enlightened eye. The Bodhisattva lives by the sufferer’s standard, and he must be effective in aiding those who suffer.

The mercy of the West has been social revolution; the mercy of the East has been individual insight into the basic self/void. We need both. They are both contained in the traditional three aspects of the Dharma path: wisdom (prajna), meditation (dhyana), and morality (sila). Wisdom is intuitive knowledge of the mind of love and clarity that lies beneath one’s ego-driven anxieties and aggressions. Meditation is going into the mind to see this for yourself — over and over again, until it becomes the mind you live in. Morality is bringing it back out in the way you live, through personal example and responsible action, ultimately toward the true community (sangha) of “all beings.”

This last aspect means, for me, supporting any cultural and economic revolution that moves clearly toward a free, international, classless world. It means using such means as civil disobedience, outspoken criticism, protest, pacifism, voluntary poverty and even gentle violence if it comes to a matter of restraining some impetuous redneck. It means affirming the widest possible spectrum of non-harmful individual behavior — defending the right of individuals to smoke hemp, eat peyote, be polygynous, polyandrous or homosexual. Worlds of behavior and custom long banned by the Judaeo-Capitalist-Christian-Marxist West. It means respecting intelligence and learning, but not as greed or means to personal power. Working on one’s own responsibility, but willing to work with a group. “Forming the new society within the shell of the old” — the IWW slogan of fifty years ago.

The traditional cultures are in any case doomed, and rather than cling to their good aspects hopelessly it should be remembered that whatever is or ever was in any other culture can be reconstructed from the unconscious, through meditation. In fact, it is my own view that the coming revolution will close the circle and link us in many ways with the most creative aspects of our archaic past. If we are lucky we may eventually arrive at a totally integrated world culture with matrilineal descent, free-form marriage, natural-credit communist economy, less industry, far less population and lots more national parks.

GARY SNYDER
1961

Safely Listening to the Eclipse

 

Safely Listening to the Eclipse

How does the sun sound
Obscured by the moon
Invisible imperceptible waves
That permanently
Blind your mind

Note: Despite mind blindness, don’t be afraid to listen to the eclipse. Put on your earphones and listen to the only eclipse song that matters.

All that you touch
And all that you see
All that you taste
All you feel
And all that you love
And all that you hate
All you distrust
All you save
And all that you give
And all that you deal
And all that you buy
Beg, borrow or steal
And all you create
And all you destroy
And all that you do
And all that you say
And all that you eat
And everyone you meet
And all that you slight
And everyone you fight
And all that is now
And all that is gone
And all that’s to come
And everything under the sun is in tune
But the sun is eclipsed by the moon

Eclipse, Dark Side of the Moon, Pink Floyd

 

The Heart of Shabbat

The Heart of Shabbat

On Shabbat
The mountains walk away
Gone beyond
Not to distract
With grandeur in space
Reminders of time
In their absence

Further reading:

The Sabbath, Abraham Joshua Heschel

Mountain and Waters Sutra, Dogen (“The green mountains are always walking”)

The Heart Sutra, translated by Red Pine (“Gate gate, paragate, parasangate, bodhi svaha”)

 

Tucson: Psalm of Mountains and Shade

I lift up my eyes to the mountains:
from where will my help come?
Psalm 121:1

For the faithful, the occasionally faithful, and the unfaithful and unbelieving in extreme circumstances, Psalm 121 has served as a song for those seeking relief. It includes a dialogue rare among the psalms. Some say it is an internal dialogue, the psalmist asking a question and answering it himself. Others suggest that the famous biblical question is asked of and answered by a priest.

Robert Alter translates:

A song of ascents.
I lift up my eyes to the mountains:
from where will my help come?
My help is from the LORD,
maker of heaven and earth.
He does not let your foot stumble.
Your guard does not slumber.
.
Look, He does not slumber nor does He sleep,
Israel’s guard.
The LORD is your guard,
the LORD is your shade at your right hand.
By day the sun does not strike you,
nor the moon by night.
The LORD guards you from all harm,
He guards your life.
The LORD guards your going and your coming,
now and forevermore.

Everything about the psalm says Tucson. The mountains are all around; you can’t help but lift your eyes. The question—the plea—is almost as old as the mountains: help, but from where?

Shade at your right hand—at any hand—is a constant need. The sun is as relentless as the mountains. And what about the moon by night? Some think it is a reference to the legendary danger of being moonstruck into madness. Others say it is mere poetry.

The desert, the mountains, the sun, the moon, the madness of life. From where will help come?

The Buddha on 66

The Buddha on 66

The Buddha said to Todd and Buzz
The route is wide and useful
Now a bit neglected
All things die
Even highways
Lend me your Vette
Then walk down the road
To the Blue Swallow Motel
Sleep if you must
But be sure
To wake up

Note: The route is Route 66 in Tucumcari, New Mexico. Once the great American highway, it has been somewhat passed over by the Interstate, but not surpassed. Some motels and other businesses catering to travelers are gone. The Blue Swallow Motel remains, and is not mere nostalgia. It is a place that allows the past to be present, not because the past is better but because it is different. Todd and Buzz are also past, heroes of a 1960s TV show Route 66, in which they drove around the country in their Corvette, having dramatic adventures. The Buddha is the Buddha, never in Tucumcari, never drove a Corvette, though the route is the way.

​Mother of Chaos

Mother of chaos 

I was wrong about your gift

Your progeny

Chaos does not stop at the door

It will not be killed or die 

Why not bring it home

Raise it as your own

Learn what we can

That child is father to this man

Borderland

​Borderland

The place where rational and irrational meet
Is tiny and vast
Too small for one foot to stand
Too big to imagine
Once visited unforgettable and undeniable
The way back only nearly impossible

Made Simple

Made Simple

Whatever you say or do
Or are made to do
Know who
And see through
The differences

Note: To get to the essence (it should accurately be called “______ Made Simple”, fill in the blank with anything) this is fewer words than some, more words than some, and either way less skillful than many. But beyond that, the point is the point. That point is the spot between this and that (again fill in the blank: hot and cold, light and dark, man and woman, love and hate, best and worst, Jew and Christian, AC and DC, Democrat and Republican, Taylor Swift and Katy Perry, etc., etc.). That point is you, and you are not between anything.

The Great Way is not difficult
for those who have no preferences.
When love and hate are both absent
everything becomes clear and undisguised.
Make the smallest distinction, however,
and heaven and earth are set infinitely apart.
Verses on the Faith Mind, Chien-chih Seng-ts’an