500 Acre Wood

This weekend I went to 500 Acre Wood, near Tunbridge Wells. Bob and I set off there in the car, attracted by its name which reminded us of those endearing creatures from a Hundred Acre Wood in the AA Milne stories.

Place names are so interesting; they can be so evocative, and so unlike the place they are actually describing. As we passed through Crowborough, staring at a map I discovered there was an area in the town called Blackness. So we set off up little streets and round bends to find the elusive Blackness in the heart of Crowborough.

However, after much twisting and turning we found ourselves on a road we could not get off, that wound down the hill and straight into Morrisons' basement carpark. We sat there, amused and befuddled. I guess you never quite know where the Blackness will take you.

500 Acre Wood was just that - not too big with trees still relatively young, only just grazing the sky, leaving ample room for the sun to streak through their leaves. Woods are perfect in Autumn, they feel like the right place to be, like going into some kind of protective womb; a shuffling, muffled silence, broken only by the occasional birdsong; full of life that slowly grows and will soon hibernate or drop its leaves.

I love the dappled darkness in there, the soft damp woodyness beneath my shoes, enclosed yet winding onwards, empty, yet full of presence. In woods I always feel like I am in a room full of silent people. I know that they are thinking and communicating to each other and to me in their own way, but no words leave them. I am well aware of the trees here. They say nothing, but speak volumes. I can't help but be in awe.

As we left the wood, we walked out onto a vista of red and green hills, their vision hazy in my eyes, adjusting as I was from darkness to daylight. We stood by a tree and looked up. There were mosquitoes dancing by a branch. I watched as they circled each other in the bright light and I felt my eyes changing, felt myself change, as the world opened its door and let me in.

I remembered then what I always seem to forget: that whatever it is that's making those mosquitos dance, is the same thing that is circulating in everything. That is still there even when the breath has left and the bones are laid to rest. That brought me here in the first place. Oh yes.

I wonder why I can't see this all the time. Why the vision leaves me often when I most would have it near. It seems an inescapable pattern embedded in my fragile human nature, this forgetting.

I've been reading a lot about St Francis lately. It's been stirring up soul in bowlfuls. This is what GK Chesterton wrote about what happened immediately after St Francis' conversion. It resonated, re-reading it after being at 500 Acre Wood.

He went out half-naked in his hair-shirt into the winter woods, walking the frozen ground between the frosty trees; a man without a father. He was penniless, he was parentless, he was to all appearance without a trade or a plan or a hope in the world; and as he went under the frosty trees, he suddenly burst into song.

I know that I horde life. I keep it under lock and key, lest it leave me alone and lacking. And of course, what we horde, what we think keeps us safe, keeps our very souls imprisoned. I think I know what success means, what life means, what it means to gain and what it means to lose. And I am in a sense right. But so wrong. If I could remember it was never mine in the first place, but a gift, for as long as I exist and longer. If I could know that I am never really alone, even in my loneliest days, or that success can't be measured by worldly standards, only the standard of our souls, I think I'd be a happier person.

But then, somehow it seems that we must forget in order to remember again, and keep trying to follow whatever helps that remembering. Bowing the head, clutching the beads, bending the knee, humming repetitions under our breath. Whether it is in a church or in the middle of shopping centres. Whether it's Benedict or Bukowski. Gautama or Rimbaud. Our betraying friend or our most loyal. Venerating the light. Loving the dark.

Words so easy for me to write, so hard to remember. And I am no St Francis under the frosty trees. Chesterton writes a beautiful description of St Francis' asceticism and finally, his death.

It was not a self-denial merely in the sense of self-control. It was as positive as a passion; it had all the air of being as positive as pleasure. He devoured fasting as a man devours food. He plunged after poverty as men have dug madly for gold. ..It is certain that he held onto this heroic or unnatural couse from the moment when he went forth in his hair-shirt into the wintery woods to the moment when he desired even in his death agony to lie bare upon the bare ground, to prove that he had and that he was nothing. And we can say, with almost as deep a certainty; that the stars which passed above that gaunt and wasted corpse stark upon the rocky floor had for once, in all their shining cycles round the world of labouring humanity, looked down upon a happy man.

Thursday

I've been flailing about lately, as perhap you may have discerned from my recent posts. I could also say I've been a bit in the wilderness, a place without borders or signposts, without a nice cup of tea waiting at home for me, with a few wild animals tracking my footsteps and a distinct lack of fresh water.

I am tempted, as is easy to do, to assume that this is a problem, that something is wrong in me or in my life. To temper this, I find the good old 'New Age' sound bites rising up in my mind. "Follow your heart". "Trust the process". "Everything is a lesson". Oh, to be a New Age writer churning out masterpieces such as "The Little Book Of Wisdom" whilst earning a nice few hundred thousand spondulies.

I digress. I can mock such phrases, but that doesn't stop them from potentially being true. The problem for me, as I suspect it may be for a lot of people who don't feel guided by angels or the will of God, is precisely how to discern exactly what these statements mean. One can follow ones heart, but that doesn't mean it won't lead you straight into a ditch. One can try and trust the process, even if it's difficult, but there's often the niggling doubt that there might not actually be a process going on at all, one may just be in a bit of a mess. On a good day, all is a vast and mysterious lesson from which one grows. On a bad one, well, the word dukkha springs to mind, that is, things are painful and crap, and basically sometimes there can be no reasoning that out. In fact, to try and reason it out is just to try and escape the suffering.

Having said all this, it cheers me up more to think of profound cosmic things afoot in my experience, of processes rising and falling and leading me to a greater understanding of something or other.

So how to find something in this life that endures. That's the question. I know it's all going away, every last drop of this life is disappearing with the clouds, never to return. And living with such fragility and uncertainty, and finding the peace and beauty is certainly what I have been taught to do through Buddhist practice, and what I've tried to do, in whatever ways I can, for years.

But right now it doesn't feel enough. I can't struggle with that existential question on my own. My body isn't large enough to hold the magnitude; this 'self' of mine cannot meet nature, time, old age, sickness and death on its own terms, never mind violence, injustice, poverty, cruelty, betrayal, corruption, abuse of power. I am no one woman army. And the fact that we all stand in exactly the same shoes when it comes to facing life and death means we can be guiding lights to each other, unfortunately our relationships made out of the same fragile and delicate material as this life. We can claim solidarity, but we still face the questions alone.

Perhaps it is obvious, where I'm going in this post. This thing that endures, that can hold all life within it; that isn't separate from life or from the people in it; that's in the buildings and the structures of our existence, the hearts and minds and bodies, as it is in the end of them. But is it an unnameable force which is at once there and not there, an emptiness which is full, a fullness which is ultimately empty; the beauty of transience itself? Or is it a tangible, real presence we can call on, we can count on, that has a name and a face; a body and blood?

I don't know. But these are the questions I don't quite know how to put to rest.

Sunday Morning

First of all, apologies to all who are still reading my blog for the ridiculously long time since I last posted. I've been caught up in other things, mainly making music. I seem to find it hard to keep up both music and writing equally, so either one or the other tends to suffer.

I'm just back from Mary Magdelen's church. It's an eccentric church, so it doesn't surprise me that I was drawn, via various links, to that one. The priest isn't exactly run of the mill, and the congregation - well, they're a motley crue of oddballs, eccentrics, underprivileged young people and addicts.

I rarely leave church without having shed at least a few tears. It's powerful on many levels, and some of those levels are in fact a strong sense of alienation from some of what Catholicism teaches and preaches. This, combined with quite an overwhelming sense of devotion and my heart feeling moved in ways it hasn't before, makes it potent and unsettling.

I was talking to a Buddhist friend last night about Catholicism, and he was talking about his views on the Christian God. In his mind, God is a powerful force, but one which is essentially still an other power, and therefore ultimately limited. On the other hand, in Buddhism, sunyata or emptiness, the Buddhist vision of reality, transcends all dualistic notions of self and other. Therefore, the notion of a God being somehow outside of ourselves, or something/someone to worship no longer makes sense within this Buddhist framework, because there is nothing to worship and no one to 'do' the worshipping. I guess that follows then that there is no sin, no sinner, no saviour, no heaven or hell.

However, I'm not so sure about this. To be honest, I don't think I've yet met a single person who seems to have transcended this 'dualistic' state of mind. And I think inevitably, even within Buddhist thinking, non-duality, like everything else becomes a concept, one we can talk about, even debate or argue over. It can become as clear in our minds as God can be to a Christian. Buddhists have their beliefs just as Christians have their beliefs, noble beliefs, I think, by which they can structure their lives, but I personally feel it is very hard to talk about such subtleties and mysteries of reality at all, and once I get into the realms of what my friend was talking about, I'm not entirely sure how relevant it is to me at this point in my life, or how easy it is to work out.

The sense I have during Holy communion, despite not even being able to take it myself, is of a power or spirit or divinity coming through. And yes, these terms, spirit or divinity and so on are limited in a way by their language of 'otherness'. But my personal experience of what one might call God has felt profound and mysterious, in some respects even more so than any experiences I've had through meditation. I've felt such a powerful element of surrender in Catholic Mass, and of something else stepping in which does not enter through one's own will or effort, but simply by being open to it. A force of love entering oneself, and purifying all that it comes into contact with.

I have said to some of my Catholic friends that my interest and intrigue in Catholicism has nothing to do with wanting to feel like I belong or needing a sense of community with others. I've already got that in my life in so many ways. I'm not looking to have a conversion, I've already had that when I first discovered Buddhism over twenty years ago. Some Catholics have said to me that when they came to Catholicism it was a coming home, and that they find supreme comfort in it. For me, I've felt like the last thing I want from Catholicism or any other spiritual path is to 'come home'. I'm more and more wandering away from 'home', away from the places I thought were the answer, because as soon as I feel like I've arrived, like I'm home, I get comfortable and want to put my feet up and stop searching. Once I think I know the answer, generally, I'm in danger of becoming a bit blinded. However, as I kneeled in church today on that hard wooden block, and Fr Ray lifted the bread high into the air and muttered, I realised that I'm not sure that this is totally true.

When Mum had this last stroke which brought her near death and has kept her in a perpetual near death state for the last year, nothing really could touch the vastness of that situation. And I wanted Buddhism to be the thing that came along and took hold of my grief and gave me a sense of something that could meet this huge event. And I guess, in some ways it did. But really, it was, by various turns of events, Catholicism that offered itself up and somehow met that need in me for something that could hold what was happening to my Mum, to my family and to me. It wasn't dwelling on sunyata that did it, it was experiencing God in some funny convent chapel with a load of eccentric nuns, next door to the house I grew up in. It was in the feeling that came upon me when I left church one evening and was walking down my street, that I was truly loved, and that this love was greater than anything I've been able to imagine before, which made me almost fall to the ground. And when I go up to the priest and receive a blessing, when I pray, when I witness communion, I have to say, yes, I do feel comfort, a deep comfort, a comfort I never thought I needed. And it does help me to be able to get on my knees and just pray for my Mum and for my family, for myself in a sense, because I realised in Mass today - my family and I need all the help we can get at the moment. It does bring me some consolation, and I don't think that is a bad thing. In fact, I think consolation is a beautiful thing.

The situation with Mum is so heart-breaking on some level, it doesn't really help me ultimately to think in terms of karma, or the four noble truths, or even impermanence. To an extent it does, but the truth is, on some level I'm starting to more deeply understand what life is, what death is, and it's a fucking hard one to face, but I'm facing it. Impermanence is there at every turn. What I really need is love, a love that knows no limits, that seeps into every crack in every broken heart and eases the pain. I want my Mum to be prayed for, given consolation, a balm upon her weary forehead, and I want holiness to surround her. At the moment, going to Mass puts me in contact with a much needed sense of benevolence.

I don't see God as outside or within. I don't know if it's both or neither. It is a mystery I cannot explain. I'm happy for now to leave it like that. This mystery they call the Holy trinity, the body and the blood, crucifixion and resurrection, the wounding and the healing, this brings me comfort at a time when I thought comfort was gone forever, and that it was a luxury or privilege for those who haven't yet had to contend with the reality of death.

Apparently neurologists and psychologists are now making a link between temporal lobe epilepsy and mystical experience. The two often seem to go hand in hand. When having fits, such epileptics often experience what they might call God or Oneness, or indeed, experience themselves as God, or perhaps, as the man on the videos below does, as having "heaven and hell in my eyes".

Somehow, this doesn't surprise me at all. I have long suspected that all kinds of so-called afflictions, physical and psychological (such as migraine, epilepsy, low blood-pressure, brain tumour, mental health issues, personal trauma, neurosis, mental breakdown), can open gateways into bigger, spiritual, experience.

Last week I found out that somebody very close to me has temporal lobe epilepsy. It has been a diagnosis that's been long due, and though in many ways I wish she didn't have to live with this, in others, I'm glad at least we know now what the cause is of her fits.

Without wanting to go into her personal experience, on another level, I've been intrigued by some things she has told me about her unusual experiences during and after a fit, and by the potential implications of that for her, and indeed for myself.

Though I am not epileptic, I do have a strong disposition towards both fit-type experiences and what one might call unusual or mystical experiences. Just after I was born, I started having convulsions which went on for some time, resulting in periodic stays in hospital. Throughout my childhood and teens I had a strong tendency to faint at the slightest thing, where it would almost be like a fit (instead of falling to the ground, I would often still be animated and moving around as though awake, much to the amusement and bafflement of my family). I also had a strong tendency towards both intense psychic, imaginal or 'cosmic' experience, and also, in my teens, a tendency towards extreme mental dissociation, which caused me severe distress at times, as I feared I was 'going mad'. This has continued into my adult life, but has decreased as I've got older and, I think found bigger contexts for it.

Without medical diagnosis, I can't effectively say the cause of this, but my own guess is that it could have been caused by a combination of intense physical and psychic sensitivity and perhaps low blood pressure, which I suffer from. I still seem to often experience extreme physical responses to emotional (and particularly spiritual) input, such as shaking, convulsing, severe coughing, gagging, involuntary laughter etc. I wonder what it is about my physiology, if anything, that perhaps encourages me to experience things this way?

Though I am not denying the physical nature of temporal lobe epilepsy, I do find the link between it and spiritual experience fascinating. It raises many questions. I also find the reverse connection interesting also (and somewhat unnerving), that is, perhaps mystical experiences are just our way of interpreting certain patterns of neurological impulse/connections which are taking place in the brain. It also makes me want to mull over again the connection that I see over and again between that which is often named as 'messed up', 'dysfunctional' or 'destructive' in life, and the arising of genius, deep spiritual insight or experience.

Here is the link, the site itself is worth checking out...

A history of my Religion

A couple of Saturdays ago, I went with a friend to Catholic Mass at a local Brighton church. The yearning to go there had started before Christmas, when feelings of grief over my Mum's condition peaked, and I couldn't see any real point in existence, if where it was to lead ultimately was simply dissolution, pain and death. The need for something big enough to hold this experience came to a crisis point.

What actually moved things on for me was listening to a talk by a Buddhist Order Member, Danavira, on death and dying. I sat, lights out, in my front room for two hours listening to the recording. The impact of it went directly into my veins and bones. It took on the horror, the devastation, the messiness and complexity of death, and ultimately, its utter profundity. Danavira's words were big enough to meet the immensity of my insights and emotions over what it means to live and to die, to be born and to decay.

Months earlier, in October, I walked up Snowdon with Bob, the first time I have ever hiked up a significantly large mountain. I found, in the climbing, that, having seen my Mum in hospital just days before, this was a mountain huge enough and powerful enough to take my grief, big enough even to hold Mum herself in her dying state. So tiny, I was, climbing the vast expanse of its stomach, I knew that the mountain understood and held me fast. Now, I am not speaking symbolically or poetically here when I speak of the mountain holding me, I mean it absolutely literally. I tangibly felt that presence and character of the mountain surrounding me. Because of that, all my grief and sorrow turned to amazement. That one primal, unanswerable question that I ask myself in every moment of grieving, "How come?" returned to me in the single voice of the mountain, not through words, but through a sound. It was a resonating hum, that the peaks and the valleys and the woodlands and birds and the small climbing bodies of hikers were all making. This is it. This is my answer. Everything I need is here.

I was surprised, then, when it was talking about Saints and Catholic Mass with some Catholic friends of mine that aroused such a strong feeling of yearning in me, rather than Buddhism. After over eight years of Buddhism being almost my whole world, in terms of way of life, friends, commitment and philosophy, I have drifted from it over the last few years, in order, I think, to go more deeply into my own experience of how things are and who I am, through writing, poetry and making music. Language, specifically poetry, and music, unlock realms of reality and experience I've never known before, and I can only seem to experience them through creating in this way.

And when I had what might be called mystical experiences some years ago, which totally tore down and rearranged my life, it wasn't Buddhist teaching that I felt was being revealed to me directly, but a direct and non-rational experience of healing, grace, and the presence of angels. This disturbed me greatly at the time, as it didn't fit with what I believed of reality, and not many people around me seemed to know what I was on about; only the the reiki healers, the lost shamans, the acid casualties, the people who had found God on the roadside.

I have always been attracted to the imagery of Christianity, to the blood and redemption, the wounds of Christ, the choirs of angels and the Saintly lineage. But there is more to it than that. I am drawn to the lineage of Christian mystics in the same way that I am drawn to the lineage of Nyingma cave-dwellers, or the seekers of Divine union in Sufism. The practice of direct communion with God, if you call it that, or with Reality or The Divine, if you call it that instead, feels like the truest form of practising any religion for me personally. It is helpful at times for someone to tell me about God or The Buddha or the holiness of existence, but ultimately, I have to plug into that directly myself. And that is never easy. But I relate to the convulsions and stripped back wonder of certain Saints, the fighting of demons in the mountains, the visions, revelations, hallucinations, the manifestation of stigmata, the terrible angels of beauty descending. And I relate because it feels like a world that I already live in.

Going to Mass that day blew my mind. The ritual blew my mind. No wonder the Spanish go to the bullfight on the Saturday and then take Communion on Sunday. The two seem inextricably entwined, to me, bullfighting and Catholicism. And the Mass spoke to parts of me that even Buddhism has not reached. It is poetry to me, amazing, cataclysmic poetry. And, if I look at it it as anything but poetry, in the biggest sense of the word, my fear is that it is also quite possibly a form of madness. In this way, I am still scared of Catholicism, rightly or wrongly, in, as one overseas friend described it, its strange rites of supernatural cannibalism. But then I have always been attracted to things that dwell in equal shares of darkness and light, and poetry did always tread those pathways between the sane and the crazily lost.

I was scared at the thought of returning to the Convent. I was scared that I would be disappointed by what I found there. I was scared that I would not be disappointed and that it would show me all I hoped for and suspected was there.

When I rang the Convent bell, an old nun came to the door and invited me in. I said to her "I used to live in the house next door, for over twenty years. But we moved out years ago." I had no idea if she was even at the Convent during that period, as I know that most of the nuns from then have either moved on or died. She smiled at me and said " Are you Clare?"

Constanza and The Nun

Ever since watching a programme about it last Friday, I can't stop thinking about Gianlorenzo Bernini and his sculpture The Ecstasy Of St Theresa. I feel haunted. In the most transient moments - sipping a cup of tea, throwing a bag over my shoulder to go out the door, turning over in my bed in the early morning, slicing potatoes on my plate, I see the image of St Theresa's enraptured face, turned upwards, her mouth open, the fine point of an arrow entering her, a spray of golden light behind, her robe in swathes around her like liquid sunshine.

It is almost a cliche now to talk of the greatest art as being created by the most messed up people. And true, there is much powerful art that is, and has, been created by men and women where neither mental illness nor egomania is the driving force. But equally as true, genius springs from what is incomplete, flawed, sordid, neurotic, stupid, disparate and ugly. From the gutters of despair, in the midst of crashing disillusion, loss, sorrow, hatred and violence (I wonder if life itself is only as beautiful as its own despair, only as pure as its worst filth, only as strong as the weakest, most despised runt of the litter).

I think of this when I look at the Ecstasy Of St Theresa, and when I remember Bernini's torrid life story, and his dramatic depiction of this woman, a holy woman, and, in particular, of her physicality, her face and body as the meeting place or conduit for divine revelation and bliss.

I think a woman's body, in all its variations, is to me one of the most beautiful forms there is on this planet. It is one which has been, and still is the site of devotion, adoration, violation, reverence, contempt and horror in our world. Exalted, degraded, ridiculed, feared, controlled, desired in a million different ways, a woman's body is as complex as life itself, as death, as dying, as growth and decay, as desire, wanting and repugnance.

Sitting here now, under my clothes, I can feel the skin of this body that I breathe through, I can sense the blood circulating my veins, hear my heart beating in my ear if I press it to my shoulder. My breasts, my hips and vagina, my neck, legs, skin, hair, eyes, buttocks, feet, my back are all realities in and of themselves, but they're also the vehicle for a thousand different projections, some dazzling, some shimmering, some comforting, some lit up in the crudest red light or beset by howling laughter.

Some of these have been handed down to me through time, some are of my era, some through art, through philosophy, religion, culture, literature. Some are inside my own head, most surround me from the outside, from the voices of men, from the voices of women talking to men, from the voices of women who do not care what men have to say. From my mother, from my father.

Am I ever my own woman, I ask myself, can I ever escape this hall of mirrors, know my body beyond its own symbols?

I think of it split and ripped by giving birth, a cell multiplying inside it, growing into foetus, forming, enlarging, holding the blueprint for its own destiny, forming hands and feet, a nose, a throat. A life being born - my body as toil, violent music playing through a crackling stereo. A child moving through me, pushed out by labour and agony through the birth canal, ripped from my flesh, out into cold open air. The uncut umbilical cord, the bloody placenta.

Inside and through this female body, life is formed and grown and expelled with massive effort and incredible physical, mental and emotional intensity. And this intensity, this force and power is there, whether realised or not, in every single woman as part of her physical being.

To me, this force inside a woman is beautiful, and messy. It is complex and it is also the simplest force in the world. A force not different from that of the uncovered grave, a corpse peeping out at us from under the soil. Or from a puja on the Ganges, in a blazing light of candles. Or the baby floating past, its head, a bloated shrine. Its skin, grey.

And yes, it is The Ecstasy Of St Theresa, hovering in the air. But it is also Bernini, the artist who carved it, a year before its conception, sunk to the floor, a nobody, a nothing, the memory of the failure of his greatest architectural ambition ringing in his ears.

As it is the epilieptic nun, scissoring in divine rapture across the wooden floor, eyes rolling in the back of her head. She is not pretty. She is not even beautiful. Only a coarse woollen robe, two pairs of old hands holding her spindled tattered frame in the sunlight that pours through the stained convent windows, too bright to bear without her palm across her face.

And this same force is also Bernini's illicit lover, Constanza, in marble, the loop of her cotton blouse pulled slightly undone, her eyes like wildfire in a forest at night, or a tiger esaped from the zoo, once leashed and captive, now, more than untamed: out of control, hunting, hunting down.

And it is Bernini's servant with a sword, slashing at Constanza's face in retribution until it is ribbons, the pillow soaked in her blood, the colour of her most beautiful dress, of her lust. She will never again have a face that can be immortalised in sculpture. The Muse becomes damaged goods, fallen from ecstatic grace, imprisoned for fornication, disfigured.

So it is Constanza who pays the greatest price for passion, and after nearly killing his own brother and scarring her face for life, the real perpetrator goes free: Bernini, the great hero of Rome becomes an even greater hero, the great hypocrite, scoundrel, egomaniacal amour, liar, destroys and violates in the name of love all that he once created and revered as beautiful, as divine. This woman who was his Muse, who became marble, who fired one of the greatest sculptors in history's world with a blaze of signifiers. Who torched it all with her own betrayal. Whom he will never want again. Whom he will never again watch sleeping through the night, holding his breath lightly so as not to wake her. Whom he will never long to press her small head into his chest as though she were his own restless child.

And now her face is a map of stars, all traced in blood, her honour a withered flower, her wildfire burnt out beyond all reason. Where is left for the woman to go? At Bernini's command she is again caged, this time in a damp prison cell without light, in rags and humiliation, taught the lesson that all women who play with fire must learn in 17th century civilisation, the image of her passion, her beauty, her womanhood, consigned to a sunless locked vault.

This same man conceived and gave birth to the remarkable, transcendent Ecstasy Of St Theresa, long after the light had left his eye, long after such tragedy and violence, after his own sudden descent into failure and his turning to God. And this same woman, Constanza, also gave birth to it, and is enfolded within the creases of St Theresa's robes, in the openness of her mouth, her half closed eyes, though almost certainly neither she or Bernini will have ever known, will ever know this.

Woman, Muse, sister, daughter, mother, virgin, slut, truth, beauty, warfare, corruption, fertility, deceit, the earth, the stars, the moon, the fields, the tether, the breaking of all mundane bonds, the higher, the lower, animal, angel, divinity, a flower, a rose, the scent of death...these words and images haunt me, as the Ecstasy Of St Theresa haunts me, as Constanza and the nun haunt me, as a woman who, like every other woman, is all of these things, who is Constanza and St Theresa, Bernini and the ecstasy itself, and, who, in the middle of the night, or when sipping tea, or throwing a bag over her shoulder to go out of the door, slicing potatoes, is none of them, never has been, and never will.




(top image: 'Eve', Rodin's studio, 'Cain' in background.)

Darkness When The First Light Was Born

Homage to the world. Homage to the raging fires that eat it alive. Homage to tomorrow. Homage to the day when none of us will wake up. Homage to ships and planes. Homage to speeding clouds. Homage to the stripe on the zebra's back. Homage to all fallen prey. Homage to the predatory. Homage to light. Homage to the baby's skull. Homage to machinery. Homage to apparatus. Homage to buildings and to streetlights. Homage to my sisters. Homage to bad friends. Homage to mistakes. Homage to silent birds. Homage to snow.

Homage to stereos. Homage to the yellow stain on my mother's nightdress. Homage to kissing. Homage to fingers. Homage to harrowed eyes. Homage to brilliance. Homage to stupidity. Homage to sex. Homage to abstinence. Homage to a blue sky. Homage to apples, unripened fruit. Homage to leprosy of the soul. Homage to worshippers. Homage to the uncontrollably vain. Homage to TV. Homage to the hermitage on a hill. Homage to the ringtones of teenage children. Homage to their fathers.

Homage to the dying. Homage to every tear wept at their bedside. Homage to my mother. Homage to my father and his ebbing mind. Homage to animals and to beasties. Homage to the night. Homage to the frail, the ugly. Homage to superstars. Homage to the brave. Homage to power stations. Homage to sadists. Homage to euthanasia. Homage to the suicidal. Homage to insects. Homage to bats, eaten alive by beetles. Homage to caverns. Homage to church steeples.

Homage to the beatific. Homage to the horrific. Homage to the damaged and needy. Homage to air. Homage to sunlight. Homage to wrinkles. Homage to breath. Homage to limbs. Homage to eyesight. Homage to decay. Homage to the Atlantic Ocean. Homage to gravestones. Homage to small Northern towns. Homage to nonsense. Homage to the written word. Homage to mystics. Homage to tenderness. Homage to the cry of the wind. Homage to bad smells. Homage to the face in the mirror. Homage to you. Homage to me. Homage to waving goodbye. Homage to the end.

Tiny minds and Umbrellas

When I was little, I thought big. As I grew bigger, I learnt to think smaller. I realised that the visions I had as large as the Himalayas, I could never ultimately keep climbing. My knees would always break down somewhere half way up, or the snows would bury me. That no matter how many times I jumped off my front steps clutching an umbrella, I would never take flight across the roofs of Hawarden. Because there are certain laws to this universe that cannot be overruled even by imagination, such as gravity, and these laws are tougher than even our stongest idealism. There is always a pragmatic wind blowing through the landscape of our dreams, pulling it apart. Physics makes us all its bitches.
And so, from this perspective, this fatherly advice, creeps in that terrible phenomena which seems to haunt our world - the tinying of the mind.

I remember standing at my bedroom window when I was young and pointing to the night sky outside and saying to my Mum " but what about all this?"

I distinctly remember her reply " We all think about such things when we are young. You will forget. Life takes over".

I remember being devastated by this, more so because my mother had actually contemplated such things as the universe and what this life means, but then promptly seemed to set it aside when the correct time came. But I also felt defiant that I would never become what she said I would become - a forgetter.

Are we all forgetters, wandering the streets with convenient amnesia? It is a necessary condition of existence, huh, if we are not to go mad, run through the streets, our clothes torn to shreds, the predator of truth chasing us, chasing us to the edge of the endless drop? Every angel is terrifying, after all.

We are hardly going to look up from our bedsheets and our spreadsheets and our tiny calculations of life to stare at this winged being flapping its giant wings at us. But then, what about the loss? What is left when the dreaming departs, when imagination is crushed to the ground, and we stop believing in things we cannot see?

In and out of vision we can go. Grasp the mantle of a spiritual quest and follow until we are forced to let go, until we see even through the limitations of yearning for a quest at all. It is crushing. It is liberating, if you can stand the loss.

And so everything that ever meant anything, at some point, gets stripped away. And will continue to, as long as it is held and cherished as the answer clear. So that we can move on.

Dreams are born to live and to age and to finally, like everything else, to wither and die. We keep none of it.

And yet that is still not the end. How can it be? The walking is the best bit, we often just don't see it until the journey's over.

And so, when I was little, I thought big. As I grew bigger, I learnt to think smaller. Then I learnt to think big again, with the shadow of death and ending by my side, taking in all the little beauties on the way, whilst still walking the line, at least most of the time.

We bring into daylight the dreams that haunt our sleep, knowing even they will come to an end. To remember, and keep remembering, to keep jumping off that step, umbrella in hand, no matter what.

This is deep beauty, with these tiny, fragile eyes of ours, to embrace all that we love, all we know to be true, falling forever into the abyss.

Let us never forget.