January 9, 2013

Alan Fox

TOFU FOO

How to eat a
tofu hot dog?
Laden the bun
with mustard
and BBQ sauce
and onion,
close your eyes,
chew and swallow.

__________

TOFU FOO TWO

I’ll say it straight—
I don’t like tofu.
I already
said that
in “Tofu Foo” but this title
is too good to pass up.
Does Bishop Tutu
foo tofu two too?

from Rattle #37, Summer 2012

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October 24, 2012

Alan Fox

PASSION

In my tender days
each new movie, book, or play,
every new acquaintance
was a jungle of possibility,
into which I dropped
dangling from my parachute
which floated ever downward on puffs of innocent joy.

I have long since landed.
Last night a friend, also planted on terra firma,
asked me, “What turns you on nowadays?”

The word which flashed into my mind was
“Nothing.”

Ouch! That won’t do.
There must be something.
Sex? Alas.
Money? I have more than enough.
Winning? It’s nine PM. I’m tired, even of winning.
What else? Been there, done that.

Then I remembered the picnic in Claremont months ago
where high school graduates and college freshmen mingled,
those I had helped in some way to enter colleges and universities—
Wesleyan, Yale, Harvey Mudd, Brown.

When I visit the community of these disparate
child/men, child/women, speaking different languages,
with so much yet to come—
Yes, their passion turns me on.

from Rattle #22, Winter 2004

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October 21, 2012

from A CONVERSATION BETWEEN ALAN SHAPIRO AND ALAN FOX IN CHAPEL HILL, NORTH CAROLINA, FEBRUARY 20, 2005

Note: The following is an excerpt from a 19-page interview,
available in-full in Rattle #23.

FOX: You mentioned the relationship between art and poetry and music. Can you say more about that?

SHAPIRO: I think that, as Walter Pater says, all poetry does aspire to the condition of music. Music, pure feeling, pure crystallizing structure, that’s what we all want. But words of course have meaning and refer to a world beyond words, and what I mean by music is just that unforgettable something I was talking about earlier. I want to write poems like the ones I love to read: the ones that make you want to memorize them. I don’t think there’s a lovelier expression or metaphor than to learn something “by heart”—to have some poem lodged in the heart so deeply it’s part and parcel of your body and your spirit. It’s finally an utterly sensual experience. To know something “by heart” is to know it in the most intimate way, in the mouth, on the tongue, in the ear.

FOX: Mm-hm.

SHAPIRO: Maybe music is a poet’s metaphor for rhythm. I’ve become truly interested in the music of sentences. I love sentences and the way the shape of sentence can express the shape of a thought or the shape of a feeling. We think about poetry as being primarily image and metaphor or rhythm. We almost never think of poetry in terms of sentences. We think of sentences as belonging to prose. But, for me, a sentence has always been a musical device, a profoundly expressive instrument. Sentences are like little novels, little novels made of grammar. In all good poems the shape of the sentence bears some relationship to whatever the sentence is saying. In the Old Testament, God’s authority is partly a function of his grammar. The Ten Commandments, the reason that’s compelling is because they’re, well, commandments, imperatives–thou shalt not, thou shalt not, thou shalt not. If God were, say, a Unitarian, he might have written the Ten Suggestions. And it would have gone something like: Well, thou might consider not killing; on the other hand I could imagine circumstances in which it’s impossible not to kill, but on balance, it’s probably better not to kill than to kill, but what do I know, I’m only… (Fox laughs.) You know, the lack of moral certitude is reflected in a, in a highly qualified syntax that’s stopping and reversing itself, qualifying itself then qualifying the qualification. And so, the shape of the sentence is the shape of a consciousness in action.

FOX: Mm-hm, mm-hm.

SHAPIRO: And that’s what I read for. You know Robert Hayden’s poem, “Those Winter Sundays?” Beautiful opening sentence in that poem: “Sundays too my father got up early and put his clothes on in the blueblack cold, and then with cracked hands that ached from weekday labor in the weather made banked fires blaze.” Now, that sentence goes on for four-and-a-half lines. And, he could have shaped it so that he told us what the hands were doing before he described the hands. “Sundays too my father got up early and made banked fires blaze with cracked hands that ached from labor in the weekday weather.”

FOX: Mm-hm.

SHAPIRO: But he didn’t. He, he tells us that even on Sunday when he didn’t have to, that beautiful “too,” the father would get up early. And then, with these hands that have worked all week long and are cracked he makes a fire for his family so they shouldn’t have to wake up in a cold house…it’s only at the very end of the sentence that he tells us what the hands are doing. So, by the time we get to what the hands are doing we realize the amount of sacrifice they’ve had to make, we appreciate more keenly the father’s dedication to the well being of his family. And no sooner do we register that insight (partly) from the structure of that sentence, that we get the next short sentence telling us, “No one ever thanked him.” The power of that sentence is a function of the long sentence that precedes it.

FOX: Mm-hm, mm-hm.

SHAPIRO: It’s just so beautifully done. The images in this poem aren’t particularly striking. The verbs aren’t especially active, but the lines are powerful and memorable mostly because of the syntax and how it varies and how it’s drawn through the lines. The artistry resides in the shifting from a long, compound sentence to a short, simple, declarative one. So that’s something that I have been interested in for years, the music of sentences and different kinds of sentences, the short sentence, long sentence, simple sentence, compounds and complex, complex compound, periodic sentences. And the different kinds of expressive work that those different sentences can do—I mean, think of Whitman’s catalogs? Beautiful, long catalogs, in which every detail is grammatically equal to every other detail. He’s the democratic bard of the open road, right?

FOX: Yeah.

SHAPIRO: And so he’s trying to project an aesthetic, he’s trying create an aesthetic that projects an image of human equality, a catalog. No grammatical subordination. And yet every single line is rhythmically distinct from every other line. So you have a beautiful enactment of respect for individuality and a commitment to equality at the same time.

from Rattle #23, Summer 2005

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September 9, 2012


from A CONVERSATION BETWEEN M.L. LIEBLER AND ALAN FOX, IN STUDIO CITY, CALIFORNIA, JUNE 25TH, 2011

[Note: The following is excerpted from a 25-page interview, which appears in full in Rattle #36.]

FOX: So, why did you go to poetry?

LIEBLER: Well, I went to poetry not accidentally but not knowing. My story is different probably than many of the people you’ve talked to. Here’s what I remember. When I was seven I would scribble things down in my school books, on the big lined paper. And I don’t want to give the impression that I was a child prodigy and this was genius stuff. I had no idea. I come from a working class family, and education in a working class family is respected and it’s a good thing, but it’s not the top priority. The top priority for old school working class is that you grow up and get a job and provide for your family. So that’s kind of the aesthetic I was raised in, and it doesn’t necessarily put a lot of emphasis on academic or intellectual stuff. For example, in our house my grandmother—I was raised by my grandparents—my grandmother and grandfather never read poetry. I didn’t ever think to even ask them that, but they probably couldn’t tell you a poet, not even Whitman. However, my grandmother—who was actually, in hindsight, pretty young for a grandmother, meaning she was like 41—really liked Elvis Presley. So I was listening to Elvis Presley at the age of four on a regular basis. And she bought me Elvis’s Gold Hits record and I played it and played it, and Grandma loved it. We’d go to the movies and see the Elvis movies. So that kind of culture was big—other than “The Wonderful World of Disney” on Sunday nights, too, and of course Ed Sullivan. When I’m in the second grade, I start scribbling stuff. It’s—you guys know, being poets and writers—it’s in there; you can’t do anything about it. But I had no idea, and I would get in trouble for it. They would call my grandmother and say, “He scribbles, and we don’t know what it is, but he’s scribbling again, so you pay for the book.”

FOX: [laughs] So you were scribbling in the books.

LIEBLER: In books, and on anything. But having no clue—I know this sounds bizarre, but it’s the truth. When I got to the fifth grade I was doing this all the time, scribbling on paper and notebooks and so on. I remember having a big textbook, an English textbook that had a pelican on a post in the ocean, and when I opened that book I noticed that it had things in it that had a lot of white space around them. When I saw that, I thought, “That’s kind of what I’m scribbling. What I’m scribbling in a sense is, it has a lot of white space around it.” So at that point, that’s when I was first able to say, “Oh, it’s a poem.” Maybe I saw “The Raven” by Edgar Allen Poe in that book, and I thought, “Well, that must be what I’m doing, so it’s a poem. Now, what’s that? I don’t know what that is.” I didn’t read poems. In fact, you guys probably say “poh-um”; in Detroit we say “pomes.” [Fox laughs] Maybe you already noticed that. So, at that point I knew that’s what I was doing, so at least I had a reference, and I kept doing that. And remember, too, this was the beginning of the shift in our culture, because Kennedy’s assassinated. And I’m already a music devotee, but early Elvis was really exciting to me. Then when they kind of wanted to soften Elvis’s image, that’s when the Bobby Rydells and the Fabians came out. That was kind of boring to me. I did like Dion’s “Ruby Baby.” But most of it, “Hey Paula” and stuff like that—that was goofy. I have a story about this I wrote later, but I was really wanting something different, and right at that moment, here come the Beatles. So that was really an eye-opener too. Now Grandma wasn’t necessarily a Beatles devotee initially; She didn’t care one way or the other, but this opened my eyes to a lot of things. When we watched them on the Ed Sullivan show, which everybody here but Tim—and probably you didn’t; did you see them?

DAVEEN: Of course.

LIEBLER: Okay, I thought you were too young.

FOX: She looks younger than she is.

DAVEEN: Five years older than you, I believe.

LIEBLER: Really?

DAVEEN: From what I just figured out.

LIEBLER: Okay. So, when I saw them—this is true, again; now it all sounds like a fairytale I guess—I saw them on the black and white television screen, and remember when they first came on, people didn’t know who was who. What everybody did remember was there was a guy named Ringo, because that was so unusual. In fact, I tell my students—because I teach the Beatles now—I tell my students that back in those early days Ringo was the most popular Beatle, and they’re kind of like, “Really?!” And it was probably because he looked a little different and his name was Ringo. And when I saw the guy on the right side of the screen, I looked at him and I was really digging it, and I said, “I don’t know who that guy is, but whoever he is, I want some of that. I want to understand that.” And it turned out, it was John Lennon.

FOX: Whoa.

LIEBLER: And then they said “John Lennon” and remember “Sorry girls, he’s married” and that little thing on the Ed Sullivan show. Somehow he just stuck out to me even in those initial few minutes of seeing them, because that was the first time we saw them, actually. So, at any rate, now I know I’m doing poetry; I’m into the Beatles heavy; I’m into the whole British invasion thing; and the two things are running parallel for me. So now I’m getting my education essentially from the Beatles. As they move through different phases and they mention and reference different things in their songs and their songs become more sophisticated I’m kind of studying that. I’m not really a bookworm kind of guy, but I was studying that stuff. As time went on, they would even, later, mention Chairman Mao—I’m at the library: “What’s that?” They would mention communism or something: “What’s that?” “Back in the USSR”: “What’s the USSR, what’s that?” So I was really kind of growing intellectually along with that, and knowing I was writing poetry. So by the time I get into junior high school I know that’s what I’m doing, and again, it’s not good, but I’m reflecting in some kind of primitive poetry. And I saved everything—I’ve never looked at it; I put it in boxes and duct taped it, and I don’t want to see it, especially now. But I saved everything, never threw anything out. I tell my students that: “Never throw anything out.” So, I was probably—I know I was—was writing about kind of popular cultural things: music; civil rights was on my radar…not being working class because whatever you are, you don’t necessarily think that’s what you are; you don’t know what you are until later in hindsight. I knew at the time—where we lived in St. Clair Shores, at the time we moved there, was mostly a white collar community. I know most dads look like Fred MacMurray going to work, or Ozzie Nelson. [Fox laughs] They all had ties, which was very unusual. My grandfather got in an old beat up jalopy and drove to the plant early in the morning with a lunch bucket. I remember that. And I have a newer poem about that, as a matter of fact, and it’s going to be the title of the next book. So I’m starting to write about this, and now in December of 1965, two doors down, the neighbor boy who was a high school student and our newspaper boy—and this is hindsight, but his dad was a Marine, so as soon as he graduated high school, he signed up for the Marines. Well, he was killed in Vietnam. December 10th, I think, of ‘65. And everybody knew the kid, and it was like, “Wow, what’s that, and what’s Vietnam? What is that?” And I was very close to my grandmother, and his mother never really recovered from that, and I observed that. And then she died a couple of years later, and the word in the neighborhood was that she died of a broken heart. That just stayed with me. So, now I know I’m investigating Vietnam and of course it’s escalating and the culture’s changing and the music’s changing and all that stuff. And I know I’m writing more as I move toward the latter part of my junior high experience. I’m moving toward writing politically charged poetry and I’m becoming very political as a young kid. I become very interested in politics, especially the counter-cultural stuff—like the Students for a Democratic Society, this is making sense to me, and I did go to protests against the war in Vietnam. There happened to be, in our neck of the woods, a tank arsenal, and there were always protests there that were being led by the SDS and other groups like that, and I actually would go to them. I couldn’t really get my high school friends to go. They thought I was kind of crazy. And I thought, “We’re all kind of into this culture; we’re listening to this music, we’re participating in so many levels of it. Why don’t you get at part of it too?” In fact, I remember one of those guys at the time called me a “radical bunny rabbit.” I’m not sure what that meant. But I would always say, “Come on, come on, they’re having a…”—a war moratorium in ‘69—“Come on, we gotta wear these bands!” And then it would be like I did and nobody else did, and then the teachers are like, “What’s wrong with you?” Some of them I’m still friends with. One guy was a young teacher then and he became very interested and would talk to me quite a bit. He would prod me—he was a young teacher; at that time he was probably 24 or something, and he would taunt me a little bit by questioning my mind about these issues of the Vietnam War and civil rights and the moratorium. It was good for me, and he was a good teacher. So I’m writing these poems, I’m still doing that, and now I know I’m a poet. Whatever that is, I know that’s what I’m doing. I also then get interested in—probably in a subtle way in my mind, making the transition, I start writing for the school newspaper. And I start doing the rock and roll column and I do political opinions stuff—for the times; Well, the John Birch Society, which was around then—now we call them the Tea Party—and you can keep that in the interview—the Tea Party is the John Birch Society. Well, one kid in my class, his mother and dad were part of the John Birch Society and he must have gone home with the newspaper and showed it to them and so they were making—“Our schools are supporting the decadence of Open City; sex, drugs. And this guy is at the center of it because he wrote this editorial”—

FOX: Meaning you.

LIEBLER: Me. So I started getting these threats at home, because back in those days our phone numbers were listed—mine ain’t anymore but back in those days everybody was. We even had party lines, as you can probably remember. At any rate, I would get these calls: “Stop writing that stuff!” [hang up noise] “We’re gonna get you!” [hang up noise] And then they started making hay in the public school system–and I just referenced the guy last night at the performance, Gordon Dressel because he was on the city council. Any way, Dressel came to my support, as did this older priest—I wasn’t Catholic then; I’ve since converted to Catholicism, (but not because of this)—anyway, this older, respected Catholic priest in St. Clair Shores and Dressel both spoke out on my behalf. And after it became a news article and then these two went public with it, it just kind of petered out and went away. For my high school Spring Break, while most kids in the Midwest go to Florida I went to New York. And that was a real eye-opening experience. I was 17. We get in New York; we’re there a couple of weeks. I got to go to the Film Noirs which was a dream, and see all of this cultural stuff. And I was writing about it, and I was a poet, and I knew that. So I still continued running a parallel with poetry and politics. So as soon as I turned 18—that was the first year 18-year-olds could vote—I ran for precinct delegate.

Actually that was another weird story. They came through the community college and passed out a survey and it was various things like “Who do you want for President?” “Who would you support?” I put “Abbie Hoffman, Vice President – Jerry Rubin,” [Fox laughs] whatever. And so the people who did these surveys from the Student Democratic Council or something like that, they immediately called me and said, “You gotta run for precinct delegate.” Remember, I’m kind of anti-establishment just by nature so running for democratic precinct delegate—I mean, that would be like giving in to the man. But I wait it out and they talk me into it. I was supporting McGovern. And we did a clever thing where we disguised it; we said I was “uncommitted” but I was really committed to McGovern. Somebody else was committed to Wallace. So they were out. And I won by default by this large number of votes. So then I became involved in party politics at that time and continued that road going to the conventions and things like that. I took of course the loss of McGovern, his presidency, very hard, very hard.

A couple of years after that—again, now, from this working class family—I’m working at Sears and Roebuck as a janitor and we decide to organize, to bring a union into Sears. In hindsight, this is insane [Fox laughs], but at the time, it seemed like, “Yeah, we can do this!” But we weren’t kowtowing to the union and we had some fights with them. But anyway, the election was set and we got the ballots signed and the company, of course, they were pushing, pushing, pushing on the people who worked there not to vote for the union. In the end it was something like 300 employees voted against it and like six for it. It was really bad. I took that really hard. That was a time, too, though, my grandfather understood, because he was part of the 1937 sit-down strike at Dodge Main. I remember my grandmother saying—I should also mention this: my grandmother always thought that if I could get a job at Sears, which she loved and thought was the greatest store in the world, I’d be set. I don’t think they even knew what college was. I was going to it and they knew it, but I don’t think they understood what that was. But Sears? And also they would always throw Uncle Andy into the equation, and Uncle Andy had worked his way up from being a garbage slinger to like the crew chief in Detroit—the garbage men. So they said, “If you can end up like Uncle Andy, you’re gonna be set up for life.” Sears? Even better; that’s a step up the class ladder. Well, I worked at Sears, so my grandmother was like, “Oh, I don’t know if you should jeopardize that job at Sears!” My grandfather—I distinctly remember him saying, “This is serious business!” That was the first time—because he was really not an activist or anything. He was part of the ‘37 sit down but only because he believed that was right. He wasn’t the leader of it; he was just there with 10,000 other men, participating in that. So I just started college at this point. I knew I was going to be a poet and I’m writing a lot of poetry. I get into a creative writing class because someone said that’s what I needed to do. And I met with this professor who ended up becoming my mentor. And the first thing he said—we had little meetings at the beginning of the semester—and he said, “What poets do you read?” And I said, “Read? I don’t read poets. I’m a poet! I write!” [Fox laughs] He goes, “You’re an idiot!” I go, “Well, what do you mean? I’m writing poetry!” He goes, “You can’t write anything until you start reading.” So he drew up a list of things. And I really hadn’t read books before that much. I’d read, as I still tell my students, two and a half books that I remember in my school years. One was called Yellow Eyes and it was about a mountain lion. The other one was The Day Lincoln Was Shot; it was part of a reading. And I read half of The Mysterious Island before I got bored. So that was it until I ran into this guy and he says, “Who are you reading?” I was listening to Bob Dylan over and over and over, and the Beatles, but I couldn’t really name poets. I never really read or studied Shakespeare or anything. So he drew up a list and I had to start reading. My book collection started growing at that point. Now it’s like probably all of yours; it’s insane.

FOX: Yep.

LIEBLER: My wife knows that. Now I just kind of pitch ‘em in a box and take them to the used bookstore and say, “I don’t want any money; just give them a humane death,” because there’s too many. But at that time—I remember this little library, this little shelf in my room that my grandfather had put up there and it was maybe three feet long with two shelves and it was starting to fill up with these books. That was my entire collection at that point. And they were Shakespeare plays and some of Dylan Thomas and some of the stuff that he had written that was essential to start to read. Well, he was right, of course. My poetry did start to get more dimensional. And this was at a community college, and that’s why I have such great respect for community colleges, because the one I went to was the greatest. I’ll show you how great it was. A guy we used to go to the protests with, a professor in political science, was always getting his head knocked in and arrested with the rest of us. He was the head of the SDS when he was in college and so forth. He’s that community college’s president now.

FOX: Whoa.

LIEBLER: And we put poetry events on together nowadays. We do big poetry festivals. So that’s another little story, but he always had an army sack hanging over his shoulder and a green army coat for the protests and now he’s the freaking president of this college. But we had this wonderful English department and staff. We had two major artists in residence, a great local poet heading creative writing. And the poetry people in the English department were friends with a lot of the counterculture artists. So we had readings at the time—we didn’t quite understand it, but Allen Ginsberg read there, Ed Sanders read there. Bukowski used to come all the time.

FOX: Oh really?

LIEBLER: Yeah, he had a good friend in Detroit, and this is before most people had heard of him—now he’s a big cult hero, but then nobody had really heard of him much. But we were into him because these teachers had turned us on to his stuff. And he would come to this college at that time for a plane ticket, a place to stay and all the booze he could drink. [Fox laughs] That’s all he wanted. Forget the honorarium. And he came a few times, and he would do these readings—you guys probably have seen him too. He did these readings that were just so intense. And here we are, 18, going “Holy crap, man. Wow.” I remember one poem I’ll always remember, and I thought, “Whatever that moment is in the poetry, I want to get to that in my own writing.” And he just looked up at everybody and he goes [gravelly voice], “You want to know what love is, kids? It’s sleeping with a woman after you pissed the bed.” [Fox laughs] And I thought, “Wow. Wow. I don’t know if I want to do that, but wow.” [all laugh] And there was something deep in there. It was like, “Whoa.” Then he read some poem about that, written out here in L.A. which I could have never imagined ever seeing in my lifetime. So that was part of it too: “Wow, what’s that like? This guy lives in the post office, and all the things he writes about.” But we were able to get that kind of experience at our community college-unbelievable…

from Rattle #36, Winter 2011

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June 19, 2012


from A CONVERSATION BETWEEN CHASE TWICHELL AND ALAN FOX, IN STUDIO CITY, CALIFORNIA, APRIL 30TH, 2011

[Note: The following excerpt is from a 20-page conversation, which appears in full in Rattle #36.]

FOX: When you talk about “not two,” that reminds me, I read Alan Watts years ago and he had the concept that everything in the universe is part of God and God is deliberately forgotten, so you and I and Daveen and the gumballs are all part of the same thing. And I went around for three weeks remembering that.

TWICHELL: That’s kind of the essence of Zen, in a way, what they call the Diamond Net of Indra, which is that everything is connected to everything as if we’re a giant web or net of mesh. So whatever I do affects everything else, maybe just in a tiny, tiny little way, or maybe in a way that reverberates for quite a while. I’ve also been thinking a lot about karma and what that really means. People—in fact I’m going to be studying it in a couple of months with one of the teachers at my monastery, Geoffrey Shugen Arnold, who is a wonderful teacher. Anyway, I’ve been thinking about what karma means, and I always grew up thinking it was a kind of fatalism—if you had bad karma that meant that in one of your past lives you did something bad and now you’re paying for it. And I think a lot of people misunderstand it in that same way, but I don’t see that now at all. I think of it more as a moment-to-moment kind of a thing, that everything you do creates karma, and therefore everything you do affects the future in ways you can’t even anticipate; it affects you, it affects those that you affect and it affects those that they affect, and it spreads out. And very often the karma that’s operating right now may be from something that’s historical in your own life, like being pissed off at your mother since you were one, whatever it is, that has built and you built on it and it’s become more and more fixed as part of your bedrock. Or it might be something like a momentary flicker of irritation, which is a form of anger, one of the three big no-nos. [laughs] And if you see it in that way, it’s a kind of continuous metaphor; it’s about taking responsibility for everything that’s brought you to this point right here right now and everything you do right here right now that affects everything that’s going to happen in the future. And so it’s basically the responsibility of being one cell in a multi-celled organism. What you do may not affect the thing that’s on the other side of the room in any way that you can perceive at the moment but in some subtle way it does affect it. And you also are being affected by everybody else’s karma.

FOX: Absolutely. I agree with that. To me, the one thing in Buddhism which really appeals to me is letting go of an investment in outcome.

TWICHELL: Yes.

FOX: And paying attention to process, because what is life but process?

TWICHELL: Yeah, exactly. One of the things my teacher said—so many things my teacher—who is Konrad Ryushin Marchaj; he’s the Abbott of Zen Mountain Monastery, and Shugen Sensei is the other Abbott—more on the history of that in a minute if you want to hear it—but some of the things he says seem to me so obvious when he says them but I’ve never articulated them for myself before. And one of them is the whole idea about what it means to be wholly present, to be fully awake. He basically said “You can’t live in the past.” That’s obvious, of course, but most of us try to do exactly that. I mean, you can pretend to and reenact it by going back into memory and spending time there, berating yourself for things you should have done, pumping yourself up for things you did that you’re glad you did. And you can’t live in the future either because that’s still Fantasy Land; it’s not here yet. So the only chance we actually have—the only life we actually have that we can reach and be present in is the present. And so whatever time we spend in the past or the future, we are not spending in the only place where we can actually be fully awake, and that’s why it’s so important to be fully awake right now.

FOX: You bet.

TWICHELL: But most people distract themselves all the time. If you’ve ever sat, as you clearly have, and done any form of meditation, the idea of bringing your attention back to your breath all the time—you see how difficult it is to do that, to simply place your concentration on what’s happening in your chest, in your body, the immediate sensations. I’ve been sitting fairly seriously for 15 years and I still sit down and, “Oops, I’m making the shopping list,” “Oops, I’m still mad about something my sister said yesterday on the phone, back to the breath.” And constantly the mind just wants to get away, wants to go off in another direction, and to keep pulling it back is a way of developing what we call in Zen, joriki, which is a kind of profound, concentrated attention. It’s all about learning to concentrate your attention so you can place it where you want instead of just having it be diffracted all over the place like having six radio stations on. So that has taught me a huge amount just about how my own consciousness works, which is something that poets of course have to think about, in a very practical way.

FOX: How do you use that in your writing?

TWICHELL: Well, for one thing I’m less and less interested in narrative. Not that I was ever a narrative poet but when I read poems now that want to tell a story I get impatient with them because it seems to me that a story in something that takes place in time. It’s linear, it has to do with a sequence of things, it has to do with cause and effect, so in that way it has to do with karma. A poem that tells a story seems to be an organization imposed on the material by the mind in a way that tidies it up and makes sense of it in a way that takes me away from the immediacy of noticing first one thing and noticing another and trusting what you might call—I don’t know how to describe it but the imagination or the capacity that we have to make a leap from Point A to Point B without a literal explanation for it. And it seems to me that narrative sometimes makes a fence and says, “Don’t look over there, just hold my hand and I’m going to take you through it.” And your mind no longer has to make those sidelong movements in order to experience the whole thing. So I’ve always been much more drawn to lyric poetry than to narrative, but on the other hand I’m really interested in meditation, poems that are meditations, because it seems to me that what meditation does is track the way the mind moves and if a meditation is really genuine it allows in a poem for moments when you say, “Oh, no, wait, that’s not quite right, it’s really more like this.” And I’m much more interested in a poem that has that kind of motion in it, that kind of, “Oh, wait, that could be an error, let me try this path instead,” because it shows how the mind moves, not just from logical point to logical point to logical point but in a kind of three dimensional world in which things are held together by different kinds of glue than just logic. And so a meditation that sets out to convince me of something I’m much less likely to be moved by than one that thinks its way along and makes a discovery. And the point of the poem, or the point of arrival of a poem, is a discovery that gets made almost by mistake—somebody left a door open and an animal came in. Wow, that’s exciting when that happens in a poem.

FOX: Is what you’re talking about essence, rather than peripheral stuff?

TWICHELL: I think it is dealing with essence, but how do you get to essence? I mean, how do you write essence? You have to use language, which is the only thing that we poets have—of course, music, we have to include music, and timing, and all that stuff; that’s all part of language. But I think— I was at Claremont Graduate University the other day and Robert Pinsky was talking about poetry, and in a way he was talking about what makes poems immortal and how a lot of what we read is not immortal but somehow there’s a way you recognize it. When you come across something that’s a great poem, you recognize it, and it’s not because it has a tag on its ear that says, “I’m a great poem.” There’s something we recognize. So I was thinking about that and thinking about, what is it that we recognize? And I would call it essence, or something like that, that is identifiable across the centuries, so that when you read a poem that was written on a cave wall, let’s say, or see an antelope with a spear in its side that was on a cave wall, you recognize that as something that is essentially human; it’s of the essence of being human. And the same thing can happen nowadays, in a world that has space travel and nuclear reactors and all this crazy stuff—there will be art that comes directly out of our time where we also recognize that. And it’s not because that thing, that place…if I could make the metaphor that the essence is a kind of space or place, it’s not that it persists and is immortal; it’s that humans can visit that place and revisit it and revisit it across centuries that makes it immortal. It’s not the human being that’s immortal, it’s the human experience that is.

FOX: Yes. When I studied poetry writing with Jack Grapes—local poet, very fine teacher—he insisted that simple language was important—not the 15 syllable words.

TWICHELL: I agree with him—

FOX: —and I questioned him; I said, “Well, come on, the poetry written a thousand years ago that we still read, is it simple?” He said, “Absolutely.”

TWICHELL: It is. It is. The poems that, to me, are the most important—I love the ancient Chinese and Japanese work. Those poems are so lean and with nothing extraneous about them. They’re like arrows; there’s nothing attached to them to get in the way of their flight. One of the things I’ve had to deal with in my own work is my early love of language and all the flourishes and beauties of description. It was very seductive to spend five lines describing the snowy woods because I thought they were so beautiful and if I could just get that right in the poem…and I look at those poems now and I think, “Okay, there’s a dozen beautiful lines of description, but what are they there for? What are they doing in the poem?” And sometimes they are doing something other than just being window dressing but sometimes they’re not. And so I have a very low tolerance for decoration in poems. And some people love it; they want to read pages and pages of how the everglades look in a storm and so on and so forth. But I increasingly am of the school or the belief that we don’t have very much time and poems should do their work fast and get out.

from Rattle #36, Winter 2011

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January 1, 2012

Alan Fox

CONSIDER THE SILENCE

That open space which goes all the way back
to the beginning from the beginning
until you knew, a little at first
then more, then now.

Consider the silence which starts
when you don’t think any more
and first by second stretches
from there to far away.

Yet the silence which screams
begins when you first knew
will end when you do
and blankets the days and nights of your life.

from Rattle #35, Summer 2011

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