Any Day Now

I come from the east unto the west
you from the west unto the east
any day now, any day now
maybe we’ll meet.

West light floods the east woods
in the evening when the birds sing
released from their rampant pens
to frolic in the air like photons.

Elementary, my dear Watson,
east is west and west is east
when the perigee syzygy
pink flower supermoon casts

its widespread net over all
the people listening at once
searching the sky for a message
from the west unto the east.

No Direction Home

Continuing the theme of home and homelessness, that borrowed title comes from Dylan’s song “Like a Rolling Stone.” The tone conveys not quite, but almost, an atmosphere of schadenfreude, as the speaker inventories in a kind of letter or rant to a former friend a causal argument of falling, in this case, apparently, falling from a position of false security or privilege, of having a good time home to being alone, friendless, homeless. “I told you so,” is in a sense the message. “How does it feel,” the speaker asks, who knows perfectly well how it feels. The theme is Gatsbyesque, peels away the thin skin covering the old reveling times, exposing the hollowness and emptiness of a gilded life, the phony friends, the gold leaf too thin to sustain any doubt, the common metallic iron at the core showing through, glitter gone down the drain. Dylan’s clown dressed in rags becomes the anti-hero living on the streets, rock and roll bottom, gutter run, where everybody’s stuff gets swept away. The title’s source is cliche proverb: A rolling stone gathers no moss. What is moss? A day in the moss, collecting stuff for winter needs. In Dylan’s song, we assume the moss includes all those hangers-on who did not and could not know the real Gatsby, not the Great Gatsby, but the rolling stone Gatsby, the Gatsby whose funeral almost no one attends. The party’s over, things change, everybody’s moved on. One middle class reading of course might not see it this way, still wanting to rise, move up, get a bigger home, nicer car, fancier clothes, borrow a real necklace to wear to the party, the better to feel fitted in to the in-class. And in that same reading, that the rolling stone individual is not a fallen character, for that would suggest it’s possible for any one of us to fall, at any time, for any reason. No, that middle class reading must place blame on the individual, calling their predicament a choice, wanting to recognize that they didn’t fall, couldn’t fall, because they never actually belonged to begin with, even if their fall was, paradoxically, their choice. Either way, they couldn’t win, born to lose. And the beat response? We all need someone to look down on, and if you want to, you can look down on me.

Two Riders Were Approaching

Two riders were approaching
on hogs and wearing leather.
“Let’s stop here,” said one to the other,
“for a cool drinking beer.”

They passed the time on songs
that ofttimes rhymed.
On the trail or in the big city.
They parked the hogs in the gutter.

At the bar the one he uttered,
“What’s that you got in the vat?”
“Saltwort Ale,” the barkeep did tell,
combing his beard with a hand.

“Two lights for us, my friend,
the day grows warm and thin,
the dust is finding its corners,
the dogs want shade and water.”

“No light here,” the barkeep says,
“and we don’t serve no rhymesters.”
“But we are the two riders,
two riders who were approaching.”

“This here’s a craft brew pub,
not some seedy tavern.
Take your hogs and dogs across the tracks,
go see John Wesley’s mother.”

The two riders went back to riding.
On the trail where we last heard their cry,
they were still approaching.
Two riders were approaching.

“Yippi-yi-yo,
yippie-ki-yay,
we’re gonna go
our own way.”

Yippi-yi-yo,
yippie-ki-yay,
we’re gonna go
our own way.”

“Two Riders Were Approaching” is a song I wrote and performed on my show “Live at 5 from the JoeZone” on Instagram on Saturday, May 9 (now deleted). I used the chord progression Am Dm E7 Am. I changed a few words and lines here, and I discarded here a few of the lines sung live, as follows:

“…where the hodads hang their hats”;
“The hogs are hot and tired”;
“I don’t care if you’re the four horses of the apocalypse.”

If I ever play “Two Riders” again, I’ll probably change it some more.
Meantime, tune in to Live at 5 from the JoeZone Saturday nights (PST), a pandemic quarantine social distancing live video hour (or less) of music, talk, stories, and such to help pass the time and ease the mind.

I wrote this song, as I explained on “Live at 5,” to celebrate the latest Bob Dylan recordings, his first with all original songs in eight years. The title of my song, “Two Riders Were Approaching,” is the penultimate line in the Dylan song “All Along the Watchtower.” As I asked my audience, “Have you ever wondered what happened to those two riders?”

Photo: Pic I took of a photo at the Oregon Historical Society “Barley, Barrels, Bottles, and Brews” exhibit in 2019: two musicians and a bartender at the Cowdell Saloon in Antelope, Oregon, 1913.



Current Conditions, Fall Walk on Mount Tabor

For this Fall walk on Mount Tabor, I took the same paths, photographing the same trees and views, as I did on a walk in Spring of last year.

This week’s Rolling Stone magazine sports a good psych-brain article on the difference between fear and anxiety. One difference is that fear appears to be a kind of GPS (Global Positioning System), constantly mapping our current conditions, while anxiety plays out what we’re thinking might happen to us at some point in the future. The angle of the RS article is the effect of so-called fear manipulation infusing the current election campaigns and resulting media coverage.

“No reason to get excited,” the thief, he kindly spoke
“There are many here among us who feel that life is but a joke
But you and I, we’ve been through that, and this is not our fate
So let us not talk falsely now, the hour is getting late”

All along the watchtower, princes kept the view
While all the women came and went, barefoot servants, too…

Bob Dylan, “All Along the Watchtower

But I’m not always sure what comes first, the campaign or the media coverage, Dylan’s thief or his joker. It’s not fear but anxiety that’s being manipulated. Fear is immediate, warning and response: take cover; not here, not now, not me; play dead; run for the hills. The problem with anxiety is there is no response, only a warning. We’re incapacitated, not with fear, but with not knowing which way to turn. Fear draws a map; anxiety is a riptide we can feel but can’t see, “no direction home.”

Fall suggests to some only a warning winter is coming. Anxiety prevents us from feeling the truth of our current conditions. That is why in literature, Winter is the season of irony and satire, Fall the season of tragedy (Summer of romance, Spring of comedy). And our current conditions usually change slowly. Yes, the leaves are changing color and falling and Winter is icummen in, but an endless summer is impossible; it will take time to finish the new novel – I’m thinking Spring, 2017, before another book launch, but I’m not anxious about it, and certainly not afraid of it. When I’m writing, I feel no anxiety, like a walk in the park in Fall.

Anti-anti-anti: The Deviancy of Poetry

Pocket Poet BooksThe most deviant of poets stops writing poetry, like Rimbaud, or tries to change the game, like Nicanor Parra, whose “Anti-poems” must contain the seeds of their own destruction. If poetry is already anti-language, what is an anti-poem? Deviant < Latin: “a turning out of the way.” To turn away from, as great musicians may turn away from their instruments once they feel the deviancy they introduced has been assimilated. What is assimilated is no longer anti-anything, doesn’t sound new anymore, or has become such a part of the din it has lost its resonance.

Another David Biespiel argument afoot, stirring up a postmodern poetry desert storm, right around Dylan’s 30 minute MusiCares Person of the Year acceptance speech, in which Bob explains to his critics how some do it and others may not. “But you’d better hurry up and choose which of those links you want before they all disappear.”

Poets see something the rest of us may see but call it something else. This is deviant behavior, the web of a spider on hallucinogens, but why must it also be someone’s head aflame in the fall?

We might look forward to an anti-essay, an anti-novel, an anti-comics. The ultimate anti-work can’t be read by anyone, including its author. It’s born a mystery.

Intro. to Fragments: Journals claiming they are open to all forms of poetry, but follow with, but make sure you read us to see that you fit. Fit what? Can’t deviate from deviancy, what use is it? Well, but as a group, deviating from all this other stuff. What other stuff? Other forms? Other voices, other rooms. What room? You know, the one “where the women come and go, Talking of Michelangelo.”

In grammar school, the Sisters of Mercy taught us to syllabicate antidisestablishmentarianism. At the time, we thought it the longest word in English, and we learned to say it, touch it, feel it, but no one knew what it meant. There was no Wiki where we could look it up. On a dare, Laurel Hurst stole a glance at Sister Maryquill’s desktop dictionary. He returned, his knuckles raw from a ruler, and rumored it all came down to the Father, Son, and Holy Ghost. By high school, Laurel would become an anti-disestablishmentprotestpoet, haunted by the postmodern “supercalifragilisticexpialidocious.” Deluxe words. I’ll take a chocolate malt, fries in a basket, and a cheesepoem deluxe.

Since a reasonable reader’s expectation or assumption is that any given poem may confound, confuse, or obfuscate, referencing some arcane or esoteric or privileged knowledge or experience about how words or ideas work, any given poem that does not do these things might look like anti-fit to a poetry critic, but will it be an anti-poem? What would an anti-poem look like? A poem that aspires to middle class respectability will like water seek its own level. Poetry needs the middle class, but the middle class does not need poetry. If it did, we’d see Poetry next to People at the drugstore checkout stand. But we get our poetry where we find it: Fishwrap.

What would an anti-essay read like? What would an anti-photograph look like? Or an anti-speech sound like? Is the anti-form always mistaken for satire or cartoon? Aesthetic standards of the neighborhood. The propaganda of advertising. Deceitful come-ons. Pathos. What’s the point of saying something virtually everyone will agree with? Those churches are empty most of the time. Who moved my assumption?

Consider Queen Mob’s TeaHouse, where you can read movie reviews by reviewers who have not seen the movie; this is theory uncrated from the academy, both feet off the ground. Alt, alt, mea maxima alt. Eliot: “…like a patient etherized….” Toto, I don’t think we’re in the Victorian Age anymore. Irony, satire, and sarcasm tools of the modernist trade. What’s the difference between an idea and ideology?

Biespiel in his post-rant and Dylan in his address are saying something similar when it comes to a moral evaluation of the use of language as art. Dylan sums it up with the quote he references from Sam Cooke:

“Sam Cooke [Dylan said] said this when told he had a beautiful voice: He said, ‘Well that’s very kind of you, but voices ought not to be measured by how pretty they are. Instead they matter only if they convince you that they are telling the truth.’ Think about that the next time you [inaudible].”

Bob Dylan & Clarice Lispector: Bewildering, Transfigured, & Redeemed

Perhaps no star’s luminosity glows murkier than Dylan’s in his interviews. Louis Menand, in “Bob on Bob: Dylan Talks” (New Yorker, 4 Sep 2006), a review of Jonathan Cott’s Bob Dylan: The Essential Interviews, comments on the absurdity of taking any Dylan interview as a gospel light. Menand opens by comparing Dylan’s interviews to Elvis’s, “who was one of the all-time worst.” Dylan is slightly better than Elvis in an interview, Menand argues, where the King’s sole imperative was to not offend, but Dylan “is rarely concerned about sounding polite, and he says things, but he sometimes makes them up. He also contradicts himself, answers questions with questions, rambles, gets hostile, goes laconic, and generally bewilders.” Dylan’s latest interview in Rolling Stone (Issue # 1166, 27 Sep 2012) does all of that and more.

The most bewildering discussion in this latest interview, ably conducted by Mikal Gilmore, is Dylan on transfiguration. Does he mean transmigration? He says not. He says he got the idea in a book in Rome, and advises to ask the Catholics. Yes, they would know, having written the book. Joyce’s Molly asks Bloom:

—Show here, she said. I put a mark in it. There’s a word I wanted to ask you.
She swallowed a draught of tea from her cup held by nothandle and, having wiped her fingertips smartly on the blanket, began to search the text with the hairpin till she reached the word.
—Met him what? he asked.
—Here, she said. What does that mean?
He leaned downward and read near her polished thumbnail.
—Metempsychosis?
—Yes. Who’s he when he’s at home?
—Metempsychosis, he said, frowning. It’s Greek: from the Greek. That means the transmigration of souls.
—O, rocks! she said. Tell us in plain words. (Ulysses, “Calypso” Chapter)

But Dylan says he’s trying to explain something that can’t be explained. He asks for some help. I recalled John Fahey’s 1965 The Transfiguration of Blind Joe Death. Is Dylan talking about being reborn? Surely Dylan is familiar with the great guitarist John Fahey.

And this week, reading Clarice Lispector’s Agua Viva, first published in 1973 but recently transfigured by New Directions, and guess what appears – transfiguration: “No, all this isn’t happening in real facts but in the domain of – of an art? yes, of an artifice through which a most delicate reality arises which comes to exist in me: the transfiguration happened to me…I transfigure reality and then another dreaming and sleepwalking reality, creates me” (13:16).

Dylan: “Transfiguration is what allows you to crawl out from under the chaos and fly above it. That’s how I can still do what I do and write the songs I sing and just keep on moving” (46).

But, “I don’t question myself about my motives,” Lispector says. “I am obscure to myself…I let myself happen” (17). Which is freedom: “Only a few people chosen by the inevitability of chance have tasted the aloof and delicate freedom of life. It’s like knowing how to arrange flowers in a vase: almost useless knowledge. The fleeting freedom of life must never be forgotten: it should be present like a fragrance” (62).

On the “only a few,” Dylan seems to agree: “I’m not like you, am I? I’m not like him, either. I’m not like too many others. I’m only like another person who’s been transfigured. How many people like that or like me do you know?” (46). Yet Lispector says, “All lives are heroic lives” (59).

And Bloom continues to explain to Molly: “—Metempsychosis, he said, is what the ancient Greeks called it. They used to believe you could be changed into an animal or a tree, for instance. What they called nymphs, for example.” But this begins to sound more like transmogrification.

In places, Lispector sounds like Dylan in an interview: “I don’t want to ask why, you can always ask why and always get no answer…What I say to you is never what I say to you but something else instead” (8).

But both Dylan and Lispector can strike a point like sinking the nine ball. When asked if performing live is fulfilling, Dylan replies, “No kind of life is fulfilling if your soul hasn’t been redeemed” (48). And Lispector describes her job as looking after the world: “Looking after the world also demands a lot of patience: I have to wait for the day when an ant turns up” (55).

Dylan’s discussion of being transfigured reads less bewilderingly if read figuratively. His old self no longer exists. Look homeward, angel, but the transfigured can’t go home again. But enough for now. More on Clarice Lispector and Agua Viva soon, but for now, why worry the weary worry why?

Related Posts: Honor and Shame: Born Again Off Maggie’s Farm
We Ain’t Gonna Wait in Maggie’s Line No More