where is my deep?

“a tethered bird longs for its forest, a pond fish for its deep waters”
– T’ao Ch’ien

no insight, and science remains a conspiracy
of facts     chuangtzu’s

monkeys scramble with feynman’s possibilities
till the broth rings

true     rumi underwrites his love of love
with a misanthropic

eye     do the monkeys scramble to sing a
better broth or do

they slip into hanumanhood?     this broth is
my deep my voice

stem of artifice

an unchantable repose, growth of wrongform, stem of the artifice of weft, mismatches of vice

make room for me o woofer of words, works
make night my tryst of deed

my word, my void speaks no tale of false but itself –

“How should you treat a bird?
As yourself
Or as a bird?” – Excerpt from Chuang Tsu’s “Symphony for a sea bird” translated by Thomas Merton.

poem as hammer & chisel

the gumptious sage posits –
posits while

the bird is principally
unprincipled

in chirp     she posits the
undoing of

her positing     positioned
as she is

between a chirp and a hard
place –

Use the poem as you would a
hammer, a

chisel     put them on a pedestal
worship the

bam and cut of it and you have
the cult of

hammer&chisel     put the poet/m
up on high

& you have armies led by pen led
by the thrum

of beauty, benevolence, bravado &
truth (off, coarse)

Not I, says the I-word

How far does the knuckle need
how distant is my

ear from the parrot’s ruin    how
true is the lure

of wonder from the point where
the forest departs

& asks, “are you the stare or the
gaze of my ask?”

Not I, says the I-word
becoming is
begetting the I     the

Naught is the beginning
of sorrow     the fire is
the anvil’s companion

Even before the sense of
word began     Not I, says
the word-I/becoming/begetting

The consonant is not-I     not
weary of the verb’s inaction
as becoming/begetting     not-I

an ordinary infinity

the rain has tents to perspire in
the kind of tange lime has but
filtered for softness    the
flit of nuance    the bulb of whole

reachables tumulting themselves
into an ordinary infinity
this is but rain    this is but
the fall of kind words    timed

Master Sang Hu said, ‘Have you not heard of the man of Chia who ran away? Lin Hui threw aside his jade emblem worth a thousand pieces of gold, tied his son to his back and hurried away. People asked, “Was it because the boy was worth more? Surely a child isn’t that valuable. Was it because of all the effort required to carry the jade? But surely a child is even more trouble. So why throw away the jade emblem worth a thousand pieces of gold and rush off with the young child on your back?” Lin Hui told them, “It was greed that brought me and the jade emblem together, but it was Heaven that linked my son and me together.”

‘When the ties between people are based upon profit, then when troubles come, people part easily. When people are brought together by Heaven, then when troubles come, they hold together. To hold together or to separate, these are two very different things. The relationship with a nobleman can be as bland as water, that with a mean-spirited person sickly sweet as wine. However, the blandness of the nobleman can develop into affection, but the sweetness of the mean-spirited person develops into revulsion. That which unites for no apparent reason, will fall apart for no apparent reason.’

– The book of Chuang Tsu