On Aging and Creativity

Recently, longtime friend and colleague Priscilla Long gave a talk on Aging and Creativity at Elliott Bay Bookstore, which got me to thinking about the subject as it relates to my own life. Following are some miscellaneous thoughts that came to me rather briskly after I watched the video of her talk. The video can be viewed at:

http://www.priscillalong.net/talk-on-aging-and-creativity/

To begin with, I’m so impassioned and engrossed as an artist that I’ve hardly ever given thought to my creativity in relation to my aging. I give more and more time and energy to my writing projects and pursuits along with ever-greater effort toward playing the violin more beautifully (the physical activity of the latter seems to sustain the mental activity of the former). I feel full of potential, imbued with purpose and meaning, and rewarded by ever-stronger messages of confidence and satisfaction. I’ve noticed no lapse in my personal successes, my voice, my innovation, or my overall productivity. I never have doubts, tremulousness, or even hesitation in taking up my pen or bow. Although occasionally I feel a little dry, particularly with my haiku writing, I never have writer’s block. The only question I have is this: How much more time can I squeeze out of the time I have left on Earth to do what I love, the work that, in turn, seems so much to sustain me, to enrich me, and perhaps even to extend my life? So-called “retirement,” for me, has turned out to be my greatest opportunity to have a full-time writing career.

Cooper’s (chicken) hawk, Green Lake, Seattle

I can remember thinking, once I’d set out on the path of writing poetry at age 39, that I’d better get as much down on paper as I can now, before I grow old and “dry up.” That way I’ll have built an archive of material to work up with my “drier,” more editorial mind later. The operative stereotype, then, was that with aging comes creative desiccation. This stereotype is supported by the common expression “creative juices,” the idea that, as we age, our creative juices dry up. Many people have this idea that aging, in general, means “drying up.”

First autumn leaf, Ocean Shores, WA

Another idea, a more positive one, is that if along the way I somehow concluded I wasn’t very creative, that is, not very imaginative or innovative, then it was only by facing that question with sincerity and openness that I set out on a path to become more successfully imaginative and innovative. In other words, I had to ask myself, what does it mean to be creative in the first place, and what makes a work imaginative or innovative? I’ve encountered many significant questions along this line since I set out on this path: I wondered if by being more concerned with clarity and reality in my writing that I was being less creative. I wondered if by being more vernacular in my style I was being less creative. I wondered if by not relying on figures of speech and prosodic devices I was being less creative. Worst of all, I wondered if by not imbibing in drugs and alcohol or other sense-deranging approaches to the creative process I was being less creative.

Great blue heron, Green Lake

The irony is that, as I’ve come to understand what it is to be creative, to understand what makes a work more imaginative or innovative, the more imaginative and innovative I’ve become. Considering that I didn’t get serious about playing violin until I was 28 and didn’t get serious about writing poetry until I was 39, most of the creative enlightenment that has occurred in my life has occurred in my forties, fifties, and sixties. I have to say that at sixty-six I’m only now in the throes of producing my richest, most structurally creative, most humanistically purposeful work of writing: In Search of Morris: The Ancestry Research Writing How-to Memoir. And my sentence writing at this “late date,” is, indeed, like greased lightning—sinuous, leaping, soaring, delving, poetic, multi-textured, and musical. Of course it helps that I’m spry, if not still athletic and agile, in body. Keeping the body young, I believe, helps keep the mind young.

Leaf in spider web, Ocean Shores

The book, in 1992, that helped me address what being more creative in my poetry writing entailed is Leaping Poetry, by Robert Bly. I read this book when I was 40. The idea that I took from that book that was so helpful is that there is a sideways leaping of imagination, rather than a linear one, involved in bringing together surprising words and images. Another book that helped was Richard Hugo’s Triggering Town, the idea that we need to expose our selves to word-stirring places, people, and stories to excite poetic responses and deeply human stories in ourselves. In other words, rather than lying down and dying by thinking I’m not naturally creative, I dove deeply into the question of what creativity is and how it works and, in turn, opened the way to being more imaginative and innovative. And I did a lot of this work starting when I was 45, when I got interested in Zen poetry in translation. Zen has played a huge role in my life in seeing how my thoughts were in my way.

Grass shadows on fallen leaf, Green Lake

A lot of the stereotypes and blocks that prevent or slow us from being creative, from continuing to be creative, or from becoming all the more creative as we age, involve the tiny, confining boxes and bubbles with which we close ourselves up: I’m too old. I’m too stuck in my ways. I’m not creative. My creativity will dry up. I have no imagination. It’s all been said before. I’ll never write as well as so and so. I’ll never write as well as I wrote when I was 25. I get frustrated too easily. I’m lazy…. And one doesn’t have to be old to close oneself up in these little boxes and bubbles. As a college writing instructor of many years, I’ve heard the same kinds of excuses and justifications expressed by people in their teens, twenties, and thirties. I wonder how many of us defeat ourselves even before we’ve stepped into the game or the battle.

Autumn lily pads, Green Lake

This brings up that greatest of all psycho-spiritual issues: How can we come to believe in ourselves? Maybe it takes the better part of one’s life to come to believe in one’s self. Young people who appear to believe in themselves may only be ebullient—putting on the dog, so to speak. Not that feigned confidence doesn’t work. Feigned confidence may, indeed, result in authentic confidence. In any case, as we age it’s possible we can begin to see that we’re still hugely full of potential that we never even began to fulfill and that it’s just a matter of setting our minds to doing so. We are not predetermined by the stars, our genes, our parents, or even by a certain past lifestyle or life mistake. We can erase the chalkboard if we choose to do so and pick a new color of chalk—a lot of new colors, if we like.

Autumn hummingbird, Green Lake

In fact, “artists of age” may have the edge over youthful artists simply by dint of the fact that they’ve had more time to get to know themselves—as people and as artists. They may also be imbued with that beautiful energy known as “having nothing left to lose.” Young artists, ironically, may actually be more conservative and less willing to take chances. They may also be too concerned about the reception of their work by the public since they tend to be new to the game of peer pressure and the Jones effect.

Coffee shop crow, Green Lake

Finally, having lived more years, more decades, the older creator or artist has the abundance of his or her entire long life from which to draw stories, images, memories, landscapes, characters, wisdom, and insights. And the memories that stick and continue to recur are those that have floated to the surface as the most poignant or meaningful. There are not that many young artists who have seen through to the heart of life and can write that life deeply and beautifully. However, there are some who seem to be born with gifts of human understanding and linguistic sensibility. Yet there’s no evidence that they lose that ability as they enter their forties, fifties, or sixties.

Helming the green sea home, Ocean Shores

As for continuing to strive to improve at playing violin: I was stuck at intermediate level from age 28 to about age 55. Not only had I quit playing for 14 years prior to that, from age 14 to age 28, but I had a foolish self-inflicted accident at age 23 in which I severely yanked both my shoulder joints out of their sockets so my arms dangled numbly and uselessly at my sides. So at age 55 I began working harder at increasing the range, fullness, speed, and facility of my bowing arm until I developed tendonitis and bursitis in the shoulder. I saw a therapist who had me take Ibuprofen routinely and work out with elastic bands in order to strengthen my shoulder. Meanwhile, I continued to practice violin while trying all the more carefully to play in a gentler and lighter way. At the end of nine months, at the age of 56, the tendonitis and bursitis had subsided, my shoulder had strengthened, and my bowing range, power, and speed had increased considerably.

Sibling retreat barred owl, Ocean Shores

Then, at age 56, I set out to strengthen my left shoulder in the same manner. I began by trying harder to support the instrument in such a way that I could finger and vibrate with greater facility and power until, again, I developed tendonitis and bursitis in the shoulder. And again I began with the Ibuprofen and the elastic band therapy while continuing to play in a more gentle and light way. In a year my left shoulder had strengthened such that I could finger more freely, speedily, and powerfully and without any pain whatsoever.

Heron silhouette, Green Lake

I am a 100% believer in the idea that “if you don’t use it you’ll lose it.” At age 23 I injured myself and didn’t do any healing therapy but then underwent the needed therapy in my mid-fifties and was still able to heal the injuries. The body, like the mind, is infinitely more resilient as we age than we tend to think. And as my body has grown more facile with the instrument so my mind has grown more facile with the music making. The body was no longer an impediment to the mind, the artistic sensibilities. I’m also a believer in the idea that the body supports the mind at least as much as the mind supports the body.

Heron and dock fisherman, Green Lake

More broadly speaking, creativity is a big part of my spirituality (in the secular sense to the word spirituality). Art and spirituality for me are synonymous. Throw in Nature and Mind and you have the basic outline of my personal spirituality. It wasn’t until I was well into my forties before I had a stable working philosophy. Only with age, I believe, can a person evolve a truly authentic, experientially derived spirituality or working philosophy, and it’s my belief that a truly mature art must be informed by a mature, worldly philosophy.

Autumn dew spider web, Green Lake

Then there’s the matter of distractions. I find that as I grow older I manage my time better and can concentrate for longer periods of time. I’m not as attracted to everything that’s going around me, as I was when I was a younger, wilder person. I didn’t want to miss anything when I was younger. By now I’ve seen and done so many things that I’m not drawn to them anymore. Also, I’ve learned to make better use of my thinking mind. I used to think more in abstractions, sensations, and images. Now, not only can I think in these earlier ways, I can think in solid sentences or dialogue when appropriate. I can write in my mind and remember what I wrote, although I always keep my voice recorder near to hand for when I need to remember longer chunks of material or when I want to capture my authentic voice. I’ve written many a good haiku in my mind.

Misty night full cold moon, Ocean Shores

There is nothing I’ve described or explained here that I experienced or thought of in my early twenties. Most of these thoughts, developments, and approaches I’ve come to realize or have evolved in my forties or later. If life can be an adventure, then I’ve certainly had an interesting and exciting one since I set out to write beautifully and to redeem my violin body and sound. Maintaining a day job as an educator has been fulfilling, but I’ve kept the day job to support the night job, in order to more deeply educate myself in the ways of art making and to enrich the spirit. If I’ve been a successful educator at the college, then it’s because I’ve persisted in educating myself in these challenging and deeply fulfilling ways and sharing the adventure, the spirit of the adventure, with my students.

Copyright 2018 by Rick Clark

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Mystic and Membrane: Vicissitudes of Language

Words are strange sound symbols we can’t live with and can’t live without. They are and aren’t. They bridge us over to one another and block our way. We forever hazard mistaking word for object, solidifying a word or idea into a specific form or image, making us forget that the universe is forever changing and words today don’t mean what they meant yesterday or what they’ll mean tomorrow—let alone in a thousand years. Words are life rings to which we cling; attire with which we clothe our psychic bodies; weapons, shields, and armor with which we go into daily battle.

Sicilian Water Skippers

When language falls away, like a veil or mist, we’re faced with the naked world around us, harsh and beautiful. To arrive at pure presence in pure reality, bursting through the membranes of our delusions (to suggest Zen satori here), if such an achievement is possible, is to have undertaken the longest, most difficult journey to a place that, ironically, is all around and within us.

Language may be the most troublesome membrane we grapple with in an effort to break through to reality. Thus mystics, poets, and metaphors are born. The mystic-poet who merges with or intuits the deep nature of reality then returns to tell about it, may return with words that merely allude to the experience, thus pointing more to the mind of the mystic than to ultimate reality. The mystic may still be tainted or inspired by it, but once the mystic poet begins to place words one after the other, during later moments of inspiration, new experiences occur and new realities are born.

Language is perhaps our most dangerous friend, since new collections of words may subvert our experience of reality. Still, such language, regardless of its failure to take us to the heart of an exclusive reality, may seduce us into strange, beautiful, soul-altering experience and enliven us in a potentially mind-deadening world. As long as words—tough, inspiriting, slippery words—take us to new and challenging places, our picture of reality deepens and expands. Reality depends on us to make sound symbol journeys into the intimate body of the unknown.

Copyright 2018 by Rick Clark (previously published in CORRelations: Newsletter of Center for Object Relations)

Wrenzai’s Philosophical Spiritual Journey (in short)

I had my first “realization” when I was eight, as I was lying on my back out in a wheat field near our rented farmhouse in Aloha, Oregon. I sensed, I decided, that there was no god in the sky and no god perched over in the walnut tree and that the people, my parents and all the other people in the world, had made up all the stories about God, Soul, Heaven and Hell, etc., and that to believe as others do would be to become a blind follower of arbitrary human constructs. I didn’t have this realization in exactly these words, but the sense or sensation was there, sharp and clear.

Crows Walking on Water

This was a life-altering, perspective-founding experience for me, because in that moment I consciously penetrated the nature of human civilization and psychology. I knew I was alone in the Universe, and I knew I would always rely on my own view of “the nature of things.” I would never take anything at face value and always remain skeptical of the claims of humans. Seeing is believing. I would have made a great scientist. I settled for poetry.

Living in a Tree

From there I drifted along as a social agnostic till I was 27. It never seemed important or useful to me to argue about beliefs with others. And in those days, the mid to late 70s, people weren’t discussing such matters much anyway. One evening I was soaking in the tub when I had my second realization. I called my girlfriend to come into the bathroom and told her I just realized I had no real, conscious philosophy and that it was time for me to “get one.” As I was attending classes part-time at Portland State University, I began taking philosophy classes. When I took the class entitled “Existential Literature,” I knew I’d found my major affirmation. Perhaps my interest in Existentialism derived from a kind of nihilistic tendency to undermine all the structures, rules, and delusions of religion and even of some Western philosophies, but the real reason is my love of the potential in my fellow humans. I read Camus, Sartre, Gide, and de Beauvoir, mainly, which helped clear the psychic air for me. But I was irritated by the fact that humankind—thinking, reading, critical-minded humankind—found the conclusions of godlessness, soullessness, and afterlifelessness to be so unbearably negative. They couldn’t live with it; it was too bleak.

Nature

That’s when I began to meditate, reflect, think logically, and write in order to find the positive in Existentialism. Thus I coined the expression “Positive Existentialism.” In other words, I realized that only when the whole of humankind can come to realize that we’re “grounded in Earth” can we work together to create a better world. Sartre’s final words really helped here, that “with freedom comes responsibility.” Since we can’t depend on supernatural beliefs, beings, or practices to help us, then it’s up to us to take action to create a better world, here and now. My idea of Positive Existentialism has come in handy with students and others who come to me saying, “Why do anything? I’m just going to die anyway.” I’d reply, “Why not set out to do everything you dream of doing? Why not fulfill your potential, be the best you can be? You’re alive here and now, and this, for all you know, is your one and only opportunity. Besides, would living forever be reason for you to do everything you otherwise can’t bother to do because you’re going to die anyway? Sounds like a cop-out to me.”

Nurturing

A couple problems came up. One was morality and the other was free will. Larry Bowlden, who was the PSU Philosophy Department head and who was teaching the Existential Literature class in 1977, said that maybe morality is based on intuition, that we know intrinsically that’s it’s bad to kill one another. Ah, survival of the species, of course! Later, I found a page, which I used as a handout in some of my college intercultural communications classes to build unity, that translated and quoted fourteen versions of the Golden Rule, each from a different religion. The Golden Rule, religiously and secularly, is a universal. It was then that I realized that universals, principles, and ideals that no one can argue with and that can be found in all religions and practical philosophies is the answer that the Existentialists did not deliver.

Search for Universals

As for free will, I came to realize that even the humanist, secularist, iconoclast, and/or atheist must accept certain unknowns. Do we have free will? Or is it just an illusion? I choose to believe we do have free will and are not simply driven by fate or providence or mechanical chains of events in nature. Otherwise, the world wouldn’t be changing so quickly. Many strong free wills are in conflict. So I came to accept, as bottom-line in my thinking, that morality is inherent, that free will exists in humans, and that humans must inevitably make choices. And if we must choose between dying (or killing others) and living a productive life (and not killing others), we must choose the latter. Many years later I found affirmation for this idea in Plato’s concept that the Form (or Idea) of the Good is the ultimate object of knowledge. The human mind cannot compare seeking good and seeking bad without ultimately choosing to seek good. Good is shinier. Not that we don’t backslide now and then.

Most of these thoughts began to emerge in my 40s, as I was building a cabin in the woods.

Beauty Not to Be Accounted For

Zen Buddhism came to me first from my Grandma Glenda, who was into the esoteric (Rosicrucians, for one). There was an atmosphere of peace amidst exotica in her home. There were Buddhas and books on the Far East, incense and Chinese checkers. But it was reading and writing poetry, years later, that led me to ancient Chinese and Japanese Zen (Buddhist) literature. That was in the 90s. I was 45 or so. And it was Zen poetry that led me haiku. (Note: I should mention that I “killed the Buddha,” which is an expression referring to a famous Zen koan, some years ago, so now I simply refer to Zen.) Positive Existentialism was the perfect secularization to set me up for Zen. Once I had the philosophical reality in place (nature only), how could I find peace and purpose in that reality?

Play

Zen is psychology, all about the mind. Thus the emphasis on meditation. Some would call it self-psychology. And it is. It’s just not overly analytical. A good way to think about it is to focus on the idea of “universal mind.” This is why I like Buddha, because it wasn’t supernatural beings (who in his dream were merely tests of his enlightenment) by which he became enlightened; it was by transcending them and achieving a sense of universality in the face of the particulars of earthly existence, including the fact that we must die but just don’t know when. He realized that our fears and desires were our burden and that we need only to rid our fears and desires to be free. In Universal Mind, one can imagine one’s death, one’s not existing, and feel equanimous at the thought, even breathe a sigh of relief. This goes for all fears, desires, and other forms of monkeymindedness. One can let go of all these vanities.

Lifeguard on Duty

So there are different kinds of meditation, each of which may be related to different brain wave states. One says, Clear the mind; seek emptiness. Another says, Attune your five senses to your body or to the outside world. The last says, Observe your thoughts; notice them, but don’t argue with, chastise, or dwell on them. Simply let the mind observe the thoughts as they pass (the mind is not the thinker but the observer of thoughts). Without being analytical, the mind will note the trouble spots. Adjusting the mind will come naturally this way.

If only haters could observe and note their hateful thoughts they’d slowly fade away (the thoughts, I mean)!

Universal (meditate on this)

Two other problems came up: One is existence itself and the other is the human need to believe (in something or someone). I know Zen talks about nothingness, but I’ve come to think that this nothingness does not imply that matter, energy, space, and, by extension, life don’t exist. Nothingness can be conceived of, only by something, someone, a mind, and in relation to somethingness (think yin and yang here). So I choose to believe that, bottom line, we exist, we have free will and must choose good, ultimately, we are inherently moral, and we need to believe in something. These are my points of faith (but I eschew the word “faith” because the Evangelicals have monopolized and narrowed it). I was helped with the latter problem by Jung and Campbell. Jung said humans need to have a mythology to believe in. Campbell showed us that different tribes, cultures, religions, and stories contain many of the same elements, or archetypes. He posited the idea that these myths, symbols, patterns, and archetypes reflect the presence of psychic organs. While this idea may be helpful to account for common beliefs among diverse cultures, I’m not sure that this knowledge makes overcoming our worst inner selves any easier. If we have an incorrigible psychic organ called Trickster that regularly gets others into trouble, should we, or can we, overcome him?

Just because one doesn’t believe in the supernatural doesn’t mean one can’t have beliefs, healthy beliefs.

The Knave, the Foolish King, the Human Imagination?

As for the inherent need to believe in something or someone, I believe that beliefs themselves are completely negotiable. Thus my final thesis: I believe that the highest faith we can have is in our selves and one another, to become better human beings and create a better world. This is my belief that supersedes all others in my world. It’s a lot to believe in, and, considering the mess that is this dangerous world, a long ways off. Believing in a supernatural being about whom we actually know nothing is infinitely easier and may be a way of shirking our responsibilities on Earth.

Etna (volcano)

Did I mention “absurdity,” the “absurd hero”? Thurber’s moth, Voltaire’s Candide, Cervantes’ Don Quixote, Chance the Gardener in Kosinski’s Being There? There’s a lot of cowardice in believing in the given paradigm; it’s much bolder and deeper to believe in the nearly impossible.

One With

Copyright 2017, by Rick Clark

Eagles and Angels (Americana poem)

The Eagles come goose-stepping
around the corner of Second and Main,
drilling the wet-eyed perspectives
of moms and dads with near military
machine work, hardly rippling a shirt
or smudging a collar as a band of Angels,
leaning in on tattooed shoulders,
rumble through in hairy procession
around the corner opposite, at First

and Main, their scars and eye patches
stating there’s nothing left to lose. The Eagles
come to a simultaneous heel-digging halt
in front of Marvin’s Drug and Fountain
as the Angels clutch and brake,
squeaking rubber and leather, to stop
face to face with the scouts and kill
their engines in leering disarray.

Grandmas and grandpas
hold their cherry soda breath.
The mouths of boys and girls
hang open. One last baby gurgles
before all fall hushed. Eagles
waver in their stations, the sky
weighs a ton on every shoulder.
A gas cap glints in the heat.

Legless veteran town drunk Jake
arm-hops through stock-still legs,
passing a dog with one eye raised,
stops before the cracked black jacket
and python beard of the hog boss, calls out,
“Are you the one they call The Snake?”
The hog boss chaws and spits,
fires a look down his dreadlocked beard.
“Mary over at Morgansville says Hi.”

Snake motions with his one good eye.
The Angels kick-start their Harleys,
drop them into gear, then roll
unwavering through the Eagle ranks,
never once brushing sleeve with handlebar
as the scouts resume their march down Main.
The thunder rises in pitch as the Angels
stretch their arms and hair out of town.

All heads turn in search of Jake
who’s returned to hold up the bar.

Copyright 2015 by Rick Clark

Stuck in the Moment!

Ever since the early seventies, folks have spoken dreamily of being in the moment, aka living in the moment, being in the here and now, going with the flow, etc. Since then, they’ve returned to nature, tried transcendental meditation, and practiced yoga, and they’ve heard and repeated the lofty aspiration to live in the moment as if it occupies their every thought, as if they’ve mastered the here and now and dwell here interminably—as if they reside forever in some eternal Nirvana. But I was always a little suspicious of their aspirations, since, speaking for myself, I’ve found it almost impossible to escape the moment.

Just us turtles here!

Just us turtles here!

When I was a child, I couldn’t help but live in the moment, as I was so completely mesmerized by the present world shimmering, dripping, whirling, singing, fluttering, crawling, and leaping through space, along the surface of Earth, the ground, or emerging from water then diving back down into its depths, or soaring to heights near invisible. This being-in-the-moment skill was innate, or compulsive, as far as I could tell.

What is this big pink creature I've landed on?

What is this big pink creature I’ve landed on?

And childhood wasn’t the end of it, either. I continued to be as attentive in my twenties. Not only was I still wholly fascinated by nature, all the vibrancy of life shimmering about me, but now I was also as attentive to women, how they looked, how they moved, how they responded to me or not, how they felt when they held me—all the physical pleasure I experienced (now only my wife gets my attention). I was so there! I was so inescapably trapped in the moment by my fascination with all that moved and glowed around me that I had no thought for the past or the future. Nor was I plagued by actual thoughts made of words that I could remember and recite or write down, for that matter, actual syllables pitter-pattering inside my skull to distract me from nature, art, and women.

Do the winter birds dream of spring?

Do the winter birds dream of spring?

Fact is, I didn’t manage to make any headway out of the moment and into some other place called “not living in the moment” in my thirties, either. Only, by this time, I was living in the moment of my travels, hooked on the ephemera and colors of exotic culture and other-worldly fish and birds, and, yes, women with new and intriguing appearances, movements, and scents. Where else was I to go besides where I was? How could I think about those people and places where I wasn’t, about my old home, my friends and family, far away on another continent, when I was confronted with so much eye-riveting, sense-engaging life and energy around me exactly where I was?

Early morning reverie...

Early morning reverie…

Might I add that in my forties I was little better about owning up to my responsibilities to step out of the moment and into that place where my thoughts, memories, worries, and expectations might take me to someplace other than where I was. I was a complete failure in my forties at escaping the present moment, at living elsewhere than where I was. Thus I give myself a D- for effort!

Are we like an unborn bird in a shell?

Are we like an unborn bird still in its shell?

I was so addicted to the present that I took up reading Zen poetry, mostly translations by ancient Chinese and Japanese hermit monk poets who lived in caves or stone or wooden huts with thatched roofs—who were the masters of living in the moment, who made an art of being here and now. I read and reread them living in their moments, because their moments were just like my moments. For this failure, I kicked myself altogether out of the school of “not living in the moment”!

Ryokan, (Taigu) Zen monk hermit poet, lived a strict Buddhist mendicant's life.

Ryokan (Taigu), Zen monk hermit poet, lived a strict Buddhist mendicant’s life.

Even in my fifties, even after I’d gotten married, gotten a masters, built a house, taught college English for many years, I still slipped back into the moment for hours, days, and weeks on end, hardly coming up for air in that other world of elsewhere and otherwise, where I could wring my hands, or pat myself on the back, or gloat till I was bloated, or worse, lose my bearings or forget what my hands are doing—which I have to say is what’s happening to me now as I seem finally to be breaking my inexhaustible ties with the present, slipping away a foot or two or even a psychic mile on occasion, wondering what it was I came upstairs to get, etc. I’ve become so absorbed with my own thoughts that I’m missing the whole world around me.

Do our bodies leave our minds behind?

Do our bodies leave our minds behind? Or the other way around?

Mostly, ironically, I’ve been working—and working more, at this and on that, so that I might have my old moment back, so that I might slip back into that saddle and ride like a wild-man upon the horse of my body, feeling every atom brush against my skin, hearing every warble inside the thrush’s song, smelling the earthworm crossing the rainy road and the slowly rotting camellias lying crumpled and bruised on the deck, tasting the dried-hard currant in the Irish scone, sensing my muscles rippling and sliding over my bones, feeling more alive than I’m likely ever to feel again. If only I can slow down once more and forget the past and the future (they’re still there, but only in the mind and in the changes we’ve made to the world around us—hopefully for the good) without succumbing to dementia or mindless lassitude.

No thought but what she's doing!

No thought but what she’s doing!

Still, now and then I dabble my little toe in the chilly moment. I watch an ant tussle with a fly’s wing or memorize the shape of a newborn purple plum where once a blossom blew, and I’m delirious to have returned. The moment welcomes me back—I’m so here again!

Like the sign says...

Like the sign says…

Reservoir Raccoon

Just who is this raccoon?

Just who is this raccoon?

The raccoon has been stuffed,
been set on the edge of the reservoir
behind the chain link fence,
is an artistic statement.

The raccoon is dying,
is just now being reborn,
is practicing tai chi so slowly
I can’t see him move

on the crumbling balustrade
by the city’s central reservoir.
The raccoon moves no one;
everyone is responsible.

The raccoon is dancing the dance
of stillness, is frozen in time,
his nose to a crack,
and the earth is moving.

The raccoon has a sexually transmitted disease,
is about to drop into the reservoir,
is about to commit suicide
in the city’s water supply.

The raccoon is withholding
key information, is straining
to communicate, is meditating
on the crack, is stuck to the rail.

The raccoon is the enemy, a friend,
reason to get alarmed, to call the authorities,
reason to move on, to think about my day,
to listen to and tell his story.

The raccoon has had a rough night,
has had too much to drink,
has found hell here
escaping the night’s howling dogs.

The raccoon is a monument to survival,
stands taller than an eighty-five story building,
is the dot missing from an i in a love letter
burning in a rusted-out incinerator.

The raccoon is dangerous, will explode
if tampered with, is a toy, a game, the second coming,
a saint, a martyr, the sacrificial lamb, the Sphinx
rising from the ashes of a cigarette.

The raccoon doesn’t exist,
is the center of the universe,
is a satellite orbiting a distant planet,
is a grandfather, a father, a son.

The raccoon is the reservoir.

The raccoon knows nothing, knows everything—
my name, yours, the earth’s true name—
and spits it out with a hiss
before I call the National Guard.

Who's feet are these?

Just whose are these feet?

Note: Poem by Rick Clark previously published in Washington Community College Humanities Association Arts Journal.

Leave Enough Deadwood

View of Seattle's Green Lake

View of Seattle’s Green Lake

with respect to Seattle’s Green Lake
Habitat Restoration

Leave enough deadwood
to feed the bugs,
enough bugs
to feed the birds,
enough small birds
to feed the big.

Leave snags and stumps
to rot and die, to silhouette
the Northwest sky
before the ants and termites
carry it all away
in the beak of a wren.

Lay in a few old logs.
Plant cottonwood, willow,
aspen, and birch. Spread ferns,
salal, and huckleberry.
Lay moss on soggy wood.
Skirt the lake with yellow irises.

Don’t rake up the leaves
in these hidden paradises.
Add the leaves from the lawn.
Let the cedars, redwoods,
pines, and cypresses slough
their glistening duff!

Hire a poet or two
to write what they see
in prose or straight haiku
to publish on a public site—
What old species return,
what new ones arrive?

What eagle, egret, or heron,
what wood duck, night hawk,
junco, sparrow, or vireo appear?
What red-winged blackbird,
what darting hummingbird,
what kestrel, owl, or jay?

Make the crazy world
a masterpiece, if possible.
Make way for all of life to live.
Leave us all the ground
upon which to sleep,
to eat, to play.