Fish
the lost marble & spice trade
the lost marble
news is, bad flooding in Sumatra; so i
put down my pen, examine my hands
and feel myself a chimpanzee that lost
its marble by these ten irresoluble things
compulsion as a typhoon turns its form
an eye that cannot hear; in filthy flux
a child clings to the minaret of a mosque
i have no word to turn it from its path
is every child the same across the globe
a digit hugging-to against the storm
inherent heart against the deafening blow
an act of curling tight to one held poem
so poet-magus turns her glass from one
true child to ten imaginary orphans just—
as here, as typhoon where, and whether i
was drowning in the sum of what they did
there was a marble somewhere in the mud
ten fingers prying ceaselessly for air
don’t let me be the word to cause a flood
don’t turn me like an eye without an ear
//
diptych
of survival
InsyaAllah
//
spice trade
you know we taste the weather of a word
or housewife by her sambal, like bitter salt
this kitchen hell and getting warmer, mad
desires to let out; adventuring to eat
a journey to her inward, fine-tuning cook
is converse travel whereby stirring builds
a tragic tongue to name her worldly khas
enchanting handfuls for like memory cast
seduction; spice trade, her nightly shedding veil
far-fishing season monger Sheherazade
queen turning by tantalized infinities
survivor storming mercy from the heat
//
Helena at the mirror
i want 2 read Aristotle
with u
in private
in Greek
i want 2 show u every word
i want us 2 go slow and thorough
i want 2 find the perfect way
words right thru until tomorrow
first the physics, then the ones
that come after the ones on physics
parts of animals before poetics
the lost books of poetics, too
O beloved flood of words
can we read clock-
wise and counter-
at once?
πολλαχῶς λέγεται τὸ ὄν
and don’t f—k it up
//
back in her bones, an animal holds
or is held by or stretched by
or broken or taken or raped by
or mended by the word
dismembering that ended carcass
and read like knives the one-way road
apart, a mince of sentences
by university of butchers
by that unkind yet counting world
where have they tipped the ante yet
i tremble to look at it
switching tabs to the deadly news
so walking the ramparts; yes, and
the corpses i see, or telegraphic
trick, the Sphinx’s vexing prize
that riddle i still can’t remember
//
and would we take up arms
against the legendary walls
of Troy, discrete infinities
by logic of desire
by Tyndarean oath
soulquaking fear
kinsplitting lust
or unendurable rage
and would we, trembling
turn the word around our grief
with blinded eyes, who work
the catastrophes of love
//
and who was she, her silk slippers
silent across the golden floor
the guarded pit of destined apple
lily white eye of the bloody storm
her syllables locked in a jewelry box
the whole word, world-ending woman
wordsmith of disinterested tools
worldsmith of sterile fiction
if she could only work it through
her desperate clarity for water
self remembering un-working war
a verb for herself wrung clean
but how she loved and if she did
then would she trust herself by daylight
and could she stand a beautiful nude
Helena at the mirror
//
and would we return true again
victorious from Troy
unbent, discrete infinities
by logic of desire
by twists and turns
by Hades passage
in our angry season
and Agamemnon, dead
and would we, trembling
turn the word around marriage bed
with blinded eyes, who work
the catastrophes of love
//
our organism element
our weaving waiting whom to see
low past the meadow, nettling
the rising and setting sun
the leaves are falling as you love
to be making music until sleep
from infant inhalation through
a rousing breath of song
these outward limbs are turning one
and inward twelve again, like pain
as stirring deep the earthy cauldron
bedroom of a virgin dream
and see the carp still strumming nerve
around the liquid shield for her
a flaming champion of rest
in the rolling river sphere
//
i want 2 b the brilliant word
with u
in the grove
approaching evening
she measures limbs of me by bird
my tragedy like comedy
she murders for imperfect love
and laughing plays me gently dead
as floating messengers of grass
deliver specks of sparkling pollen
to flutter nymphian hurricanes
and suckle clumsy in the flowers
do u know her now; of cursed word
flown round, pre-history again
swan daughter shining, self less law
of no returns, like poetry
ὦ φίλε Φαῖδρε, ποῖ δὴ καὶ πόθεν;
u b her lover 2
//
don’t b mad
at my posterior
analytics 4 u
hills of empties
not 2 much
& watch it thru
//
selamat hari raya Kuningan🌾
piscean field
i dreamed i was a carp swimming in the moat
that runs around the bedroom catching raindrops
and you were watching me; i was pearlescent
moon-colored with orange spots, moving swiftly
and my slits are liquid lungs into my ears
my curves are cool and clear, my eyes lidless
and i have swallowed plants and animals
of increasing scope and dignity, growing swollen
and fleeting undulant, your vision touching
my sunspots flashing heat, turning fiery
and i was fishing flames beneath the flowing stream
my scales a watery brightness and a warmth
nobody could put me out, the thunder, the storm
your atmospheric range was permeated light
and i was breathing it, my gills touching silver
my veils a golden breeze, piscean field of pleasure
i remember jasmine in the ghosted air
and thicker even than the empire of frogs
the bellows of your eyes, how they inflame
my heart, and what catastrophes you initiate in me
//
🌒
//
O honey my
hidden shining
& my ovening
//
semi-nude for a photo album
their birthday was the other night
the girls were going out; the grift
delayed by getting ready; gift
of tangled, sappy rattan; caused a fright
pan, she burned some flowers on you
meta-burban, real dream for two
polaroid tacky, pantries full
of shady tatters, curtain bulls
sister, it was no dress for winter
but they were grown enough to drink
something fancy from the blender
fermented guava, lava lake
lavender flannel, camisole
white linen sheets, hung in the sun
nigel and sandi, mel and sue
genre-bender, Java won
high horse, he has a song for you
but i’ll save it for another tone
her sweaty practice, overdue
vinyasa, tapas, organ brew
dizzy lizzy ate some rice
eat, pray, love, the antichrist
jihadi, mum’s worst nightmare
Gandhi, papa’s burnt-off limb
inter-dimensional makeout queen
Osaka airport, caused a scene
village gossip, words above
she’s never catching up on love
not quite posh, but pulp turned through
realism, my lands, god knew
so sliced the flippin' longitude
bless her heart and come on in
agrimony henbane dish
too-schooled harpy hysterical
raised pie of huckleberry fish
turned river-liver radical
there’s mantra in the air tonight
what kue set in sangga stone
rise with the moon, the howling dog
the crone, her voice memorial
white-footed goat is coming home
to graze by fiery sunset view
the desert camel, bringing bones
with mother Durga, chest tattoo
a secret pocket of soil and spice
elaborate belty-thing, rhizomes in knots
not big enough for where you think
whether it is cake
//
(wants cake)
//
texas talkin blues, like this
vernacular from full moon 5/11
genius loci, pura dalem
blog 2-yr anniverse & job well done
//
tea
a perfect orb is held by accident
the lip of cup, the curve of base, the lint
a maker measures leaves but never takes
the horizon, the fertile mountain-slope
a home in hand is seasoning for leaves
the dance, the steeping scene, the taste of rest
as takers, we fish out the wayward ant
to see if it can walk; it often does
the wanderer needs shelter from the rain
the angry, aching poverty of time
i give the moon, i take the moon, she says
who is the moon; composting circumspect
the softest earthquake breaks a mirror still
what tender for the heart of liquid sky
//
🌔
Needleworker
Pierce me once—the crying; pierce me twice—
The dying; pierce me thrice—my laughing tomb:
This quivering feline skin, some kind of lark,
Sharp noise, felt aerial, fled human wound.
O Queequeg, Lucy’s love, my Nobody!
Unmake ambergris soufflé to scrap and salt;
Pets, lapping shattered tiramisu, whet
Our mongrel tongues; embroidering the asp.
Bull-revelry, before we dance the waltz?
Your sutra swans around my ichthyan lisp,
To charm the vipers out—that feather in
Your bonnet inks my tapestry with bone.
I move to tiger with you on the cusp
Of animality, that golden-threaded throne.
//
🌘
Lessons from the puputan
cw: (historical) political violence and suicide.
Another passage from Revolusi (David van Reybrouck), on the Balinese puputan of the early 1900s:
“More horrifying still were the scenes in Bali, where in 1906 and 1908 the complete courts of a number of principalities chose to commit collective suicide (puputan). Hundreds of men, women and even children walked straight towards the Dutch rifles and artillery. They were dressed in traditional white garments and carried only staffs, spears and the finely wrought traditional daggers called krises. ‘The rat-a-tat-tat of gunfire went on, the fighting grew fiercer, people fell on top of each other and more and more blood flowed.’ A pregnant Balinese woman was one of the few who lived to tell the tale. ‘Persisting in passionate fury, men and women advanced, standing up for the truth without fear, to protect their country of birth, willing to lay down their lives.’ The KNIL [Dutch] soldiers couldn’t believe their eyes: women hurled their jewellery at them mockingly, courtiers stabbed themselves with their daggers and died, men were mown down by cannons. The wounded were put out of their misery by their relatives, who were killed in turn by the Dutch bullets. Then the colonial army plundered the corpses. In the puputan of 1906, an estimated 3,000 people died. ‘The battlefield was completely silent, aside from the rasp of dying breath and the cries for help heard from among the bodies.’
“And this event, too, has left traces. In December 2017 I travelled around a near-deserted Bali. Mount Agung’s volcanic rumblings had put a stop to tourism for the time being, and in the ancient capital of Klungkung, I found the desolate ruin of the royal palace. It had been destroyed after the puputan of 1908. ‘My grandpa, Dewa Agung Oka Geg, was there that day,’ said Tjokorda Gde Agung Samara Wicaksana, the crown prince of Klungkung. We were sitting in the new palace, opposite the ruin, and drinking tea. It was Saturday and his servants had gone home; he had made the tea himself. ‘The puputan of Klungkung was the very last one. After that, Bali was entirely subject to Dutch authority. My grandfather was only thirteen years old and nephew to the king.’ Almost the entire royal family died; the king and the first prince in the line of succession were killed, the king’s six wives stabbed themselves to death with krises, and 200 courtiers followed their example or were murdered. ‘But my grandpa survived.'”
It isn’t emphasized in front of tourists—the hedonistic hordes landing on Bali every day, who come for sprawling villas, endless traffic jams, cheap labor, and the monetization and destruction of the island’s natural and cultural resources. But the Balinese valiantly, fiercely resisted Dutch colonial control. They did so, notably, by puputan.
I’m not sure it would make any difference, if tourists were universally informed about the puputan. The days even of pretense seem to be gone. Ubud has transformed into an urban shopping complex, bloated by money, overrun by beach bodies. We rarely go there anymore, the traffic and high prices make it inaccessible. Locals have converted family homes to expensive boutiques, restaurants, and villas. Foreign-catering establishments occupy an upper echelon of public space, not unlike colonial resorts in the Dutch East Indies. These fantasy realms are inaccessible and undesirable to most working-class Indonesians, whose labor builds them, whose work is to wait on and serve the foreigners. Ubud, like Canggu and Kuta before it, has been smothered by gentrification.
But my fantasy is that everyone is always remembering the puputan. These acts of solidarity are still alive—I know it—deep in the meaning of this island. We, following the Balinese, make offerings to the ancestors, in a sangga at our house, to show that we remember. And the mountain holds the memory.
The puputan are a testament to a people and a place.
//
Now, Love—An abrupt change of topic? no—Love is difficult. I’m not sure it’s possible to love, outside of a context such as this.
In my life, I have found it difficult to feel contentment in love. As soon as I feel a moment of contentment, I watch it happen—I’m gripped with terror at the thought that my beloved will die and be lost to me forever. I’m inundated by images of death—mine, his, that unthinkable loss. Love is terrifying because loss is terrifying.
My husband (E) has always stated, plainly, his conviction that he will be there waiting for me, in the next life, and that we will live, in the afterlife, together forever. This is the deal, the very basis of our marriage—our marriage is truer than death. And it lends courage to love.
I say to myself—“You needed to find someone who believed in monsters, to find someone who could believe in you.” Well, E was that person. He believes. Drunk off his imaginative capacity, I stopped disbelieving too. So at our house, we believe in Wewe Gombel, Kuntilanak, Tuyul, and countless others. There are more monsters and ghouls and djin and demons and mer-folk than I ever expected. It’s amazing. I believe in all of them!
And if I ever feel a moment of cleverness, superiority, or doubt, concerning the reality of a ghost or spirit, I remember—I myself am the most dubious of all. I am, very truly, the dubious one! It’s a miraculous kind of bargain. I suspend disbelief in Wewe Gombel, and I suspend disbelief in myself. I couldn’t do it without E, I’d never heard of Wewe Gombel before him.
That’s the grim overtone to a deeper harmony. What I also needed, was not just someone who believed in monsters, but someone who believed in mercy. I had booksmarts coming out of my eyeballs, but I didn’t know anything about mercy, until I met my husband. Mercy, itself a kind of monstrous irrationality, had also been unbelievable to me.
//
Cut to the dialogue, Plato’s Phaedrus. A relevant passage comes later in the text than where I am now. And yet the text is simultaneous with itself (unlike the blog). Here, it pierces into the beating heart. To paraphrase, from memory—and I’ll stop vouching for accuracy here, because why should I?—Socrates says he has no time for a skeptical inquisition against mythical beings, as being true or false, fact or fiction. His Wewe Gombel is Boreas, the North Wind, storied to have abducted Oreithyia, a maiden princess. He has no time, because he doesn’t yet know, of himself, whether he is full of rage, like a Typhon, or capable of mercy, partaking in the divine.
The imperative, more urgent than doubt, is of divine provenance—Know thyself—and credited to the oracle at Delphi.
The dialogue, having arrived at its poetically designated place—in the shade of a platanos tree—hints at things: that Socrates is, in his living truth, a mythical being; that Socrates is a character in a poem, of dubious reality; that Socrates is a monster. If Socrates doesn’t know, then how would we? Did, or does, the poet know? And if I fail to know Socrates, shall I forget myself?
Maybe so. And if I am so unsure of myself, then by what desire and on what grounds shall I interrogate the truth of anything else? Am I only a monster, for monsters, reading a monstrous poem, written by a monster, about monsters?
Is it monsters at war, this very poem, or is it a creature of mercy?
These become inevitable and appropriate questions in this dramatic context, as Socrates and Phaedrus have left Athens. They have exited the city walls, in a poem that was written, historically, not long after Athens was defeated by Sparta and overtaken by the thirty tyrants; not long after Athens put Socrates on trial and killed him. That death also was a kind of suicide. And history bleeds into the poem.
Now, we find ourselves in a lovely fantasy—is it the poet’s? Socrates and Phaedrus, for the purpose of the poem, are leisurely wanderers, or an infatuated lover pursuing his flighty beloved (two competing interpretations of the same dramatic action), beyond an unstable and oppressive political reality.
And look—the questions out here are different than the ones in there.
If the city serves as a container for self-knowledge, in the form of Justice, Virtue, or even the Good, what happens when you leave that container? How does anybody leave behind their city, and its laws, without becoming utterly lost? And what when the city crumbles, and a person survives? What basis is there for self-knowledge, if a human being is, as in this paradisical afterlife of the poem, an on the way thing?
This question of human nature reflects the personal identity of the poet—exiled, abroad, otherwise absent—from a failing democracy. When there is no city to support or to limit you; when the laws have lost their definitive hold, by unlikely accident, a miracle, an error in your favor; or when they have destroyed the very foundation of their claim to Justice—who or what might you become? What is left for you to be?
And why would you carry this poem in your pocket?
//
My husband and I have a pair of matched krises, these sacred daggers. They were passed down to E through his grandfather. Each has a wood sheath carved around it. These are ceremonial krises, not big dangerous daggers. And still, they feel heavier in the hand from the steel inside. His is smooth and broad, with a face like an inquisitive fish. Mine—witch-made, I am told, specifically for a woman—is sheathed in sandalwood, shaped like a bodkin, with a slender, split hoof at the end of the handle. E gave it to me after we married. I had a general idea of their meaning, like an athame. But I had never made the connection with puputan.
My kris fell into my lap, as these things do. Now it sits in my bedside table, mundanely inherited, more-or-less imposing its presence. Now, who is the instrument of whom?
Histories are alive with mythical animals. Always on the way, through wildernesses, we glimpse clearer selves—ours, theirs; past, present. Lightning flashes as responsibility in the dark. We follow the shining; that is love. We are seized by the wind, over edges of cliffs, bearing witness—to what? As unable to save others, as we are ourselves, we become unknown, are dead and gone, living among immortals. Any of these, or all.
So the pen takes lessons from the puputan. A kris is an instrument of truth as freedom, the life of exit, wholeness through cutting. The blade makes a container for the uncontained. Clad in white, tossing its jewels at tyrants, bleeding itself into self-possession—
Poetry is the puputan of logos.
//
breathtakes
put these to rest, then
i may never write like this again,
there for the transition
between one phase and another.
with my fist through the glass
and my hands selecting the shards
poring over mistakes, the juice
rolling downhill dissembling
the brakes
breathtakes
with the drawn down
twilight. let there be lapses—
return to the system
of mouth and ear
the first time, that nation
of land and rivers and conurbations
a lot of loose ends
a lot of loose thoughts
first the sketch
and then the questions
like a green-scaled salmon, upriver
to the delta of your jaw.
//
Waalaikumsalam, selamat tilem, peace 🌑
idea for the public-facing garden
three fates
with gigantic anime
boobies
Clotho
Lachesis
Atropos
dewi
of some
stranger land,
bodies carved
painstakingly
in wood
are set
to rule a while
from garden,
rambling
flowers bracelet
round their
skinny limbs
bending over
facing up
as if to see
the water aspect
of they and their
bosoms reflected
pornographic
sanded and grainy
thread-makers,
rippling
serene cut
in glassy pond
of koi
//
snow white turning
has the twinkle ever
been for nothing
more than
to leave
a loving
artifact
to make
a deathless
hen,
whose faith outpaced
her season’s augury
this fruit is sticky
stretchy,
furious
its nectar possessed
of Lethean ambience
my arms are glittering
swans, my pillows
pur de lait, my eyes
are royal-blooded
blue navé, my dreams
are dialogues
of dolphins
how can she
believe the verbs
you writ, when all
you tender-left
were winterscape, or
sidereal tongue-
traps, of snowmen
that psychedelic night,
she sapped the wine
and stole the spade
howl-lit, she went
digging
in mud of your
decaying spring
for word-eaten
bodies
to meet
the gristled
marrow
to touch and leave
fingerprints
melting
on tongue
rose red grows
from a hollow bone
while moon-
shot belladonna
is kissing cousins
with bull-horned
hemlock, reckless
and honest
//
labor
the rain is heavy
sopping slapping shattering
goldfish dimension
water bristling
the cats in barbed corners
are hiding, hissing
nobody
shares shelter
in the emergency
i am under roof
imagining
a lazy woman
//
still
on the sawah
reeds resonate
as harmonies
inchoate
discord ebbs
and flows like
isothermal shadows
or disagreements
overheard from
a neighbor’s
tv show
the invectives
of detectives
sound like seagulls
hungry, jostling
for scraps
at the surface
of ocean
and
counter-
ocean
as hemispheric
currents under-
go reversals
as whale song
catalyzes
schools of squid
singing,
it does
not end
the answer
is still
( blowing
in the
wind )
//
selamat purnama 🌕
Crone wonder. //
For most of my adolescence, it was my dream to study the ocean, and life in the ocean, as a marine biologist. I was obsessed with coral reefs, the infinite variety of life in them, sea turtles, all of the dolphins and orcas and whales, but especially humpback whales.
Anyway the reason I’m telling you this is because I just found The Voyage of the Mimi on youtube. I think I was in fifth grade when we watched this as a class, one (or if we were very lucky, two) episodes a day. I was already completely into my marine biology phase, I had even been to Woods Hole, (with my scientist father), so watching VotM wasn’t a conversion experience. However it was a rare opportunity for me to sit in school (this was after we moved, soon after I switched from Montessori to public school) and be totally and willingly preached to about something I was “very seriously” into.
And so a moment – a wave – of nostalgia, for a possible other of myself, if I had kept with the marine biology and become a seafaring researcher. (There are reasons why I changed interests and ambitions, I suppress those for a moment.) It really could have, and perhaps should have happened. I went on special school trips and took internships, studying and surveying a few beaches and reefs. It was my dream to be, perhaps, the Jane Goodall (or Dian Fossey, or Biruté Galdikas) of the sea. Could I have been happy doing that?
Would I be happy doing that now? The wistfulness of questions like these, probing gently for regrets, wondering about the paths not taken. How real they were. If the impossibility had been an illusion, a fata morgana, or if the illusion is what drew me away, to concentrate on other things.
The problem was and always will be, I didn’t want to study the ocean as a scientist. I’ve never been much for details and facts, or rather, for stopping at details and facts. I loved for example looking at sea urchin embryos underneath a microscope, but I didn’t want to answer to a laboratory, or write grant proposals or articles. Well, I didn’t even want a job. I wanted a religion, but real. I wanted to bathe in the details and rub them all over me. I wanted to love the ocean, and fall in love with it, again and again, constantly, and worship it. For a while, science was a ritual of my devotion.
Then there was my childhood eco-activism. If it counts as activism, lol. From fourth to eleventh grade, I was constantly researching ecology and environmental issues for school projects. I gave multiple presentations, for example, on “global warming”. I founded at least two iterations of a marine biology club. I was an official member of countless national eco charities, (it’s where I funnelled all my babysitting money), and I had “adopted” several whales, as well as a sea turtle and a gorilla. We were a diverse family. Posters and photographs of animals papered the walls of my bedroom, the biggest of course was a giant poster of a breaching humpback whale, with its calf. And in this moment of writing, I realize that humpback whale was a savior figure, for my childhood self.
Over the two times I went to Woods Hole, I had enough saved-up babysitting money to buy two necklace pendants from the sea-themed souvenir jewelry shop. I agonized over decisions like this. The first one I bought was the tail of a humpback whale. The second one was a crab. Silver-plated talismans of my oceanic familiars.
(Bonus remembering. Before I loved the ocean, I loved unicorns. That worship didn’t take place as science or activism. Unicorn worship was stories and fairytales and secret gardens of the imagination. It was fantasizing about books with beautifully illustrated covers, then finally getting my hands on those books, and reading them under the blankets with a pen light that I “stole” from my dad. There were so many books, but some that I associate with my unicorn phase were The Secret Garden and The Little Princess, which were not about unicorns, but for me they share the vibe, and The Unicorn Treasury. For some reason, I remember waiting what felt like forever for that book, with intense longing.)
These were my safe places and my struggles for justice, icons in silver and lavender, sea-greens, turquoise, and blues, crusty navies and misty greys, intimate communications with untamed spirits, or bracing inquiry at the unstable surfaces of yet-to-be imagined depths. Where I went to find worlds that were real and meaningful, and perhaps, not subject to the arbitrary cruelties of every other mundane thing.
So I was watching Voyage of the Mimi, which is a dear cultural relic, even if it is very blurry. (It was funded by the Department of Education, bless them. The music is great, especially at the end credits, well, it gets better as it goes.) I was remembering those early passions, and also realizing, with some surprise – this feels vindicating, every time it happens – that important things that are here now have been here from the beginning.
On bad or weird days, looking back, it can feel like I’m surveying a lifetime of dead ends, burnt bridges, failure and rejection and loss. Those struggles seem unending and purposeless. It’s easy to beat myself up over every instance when I failed to fit others' expectations of me, or when I had to part ways with my own expectations of myself. When I gave up on things I thought I wanted because I realized that they weren’t real.
On better days, I wonder at what a survivor she was. How heroically she listened to herself, and protected herself, even when I wasn’t paying attention. And I am amazed to see that life has been a circle, always coming back home again. Often by way of my wildest dreams.
So I call that crone wonder.
//
Our watery roots.
Living with water. // Distant thunder, constant but low, and the atmospheric awareness of a storm. Not here yet, the rain, and it may not come, but shadows gather on the northwest horizon, toward the higher altitudes, near Pupuan.
Taking a (hot) shower outdoors under (cool) sprinkles of rain. The contrast is reviving. With bits of fern and mossy surface surroundings, I feel like a sea nymph. (The soap “includes sea salt, seaweed, and argan oil”.) Like a Nereid, like Achilles' mother, Thetis, and as soon as she enters my mind, I am overpowered by her perspective, her native tenderness toward, sometimes ownership over, Achilles. There’s one story that she dipped him into the Styx, holding him by the ankle. The other story is that she took him in secret every night, when he was a baby, to burn away his mortality. With flame, and the desire for her child to live forever.
The fish love the dry season that never was, the rainy season come early. One day there were splinters of light in the canal, magnetic slivers of translucent peach and orange shooting like stars through the murky green, sun-dappled water. The next day there were more. (We feed them table scraps and leftover cat food, they basically wash dishes.) Now, through their private (unwitnessed by us) reproductive routines, they have filled the canal with their glittering babies, from tiny newborns to about thumb-sized, which scatter at every hint of motion. Meanwhile, the adults watch me do yoga. Their eyes do not blink. Their mouths open and close, attentive expressions. They really do watch. Some are spiny and the color of mud. Some are bright orange, spattered with black, the mouths of these ones like to gape wide open. Some are pale, almost white, with long, diaphanous fins. They linger underneath tangled and raggedy roots. They float past, with their streamers of chiffon, these otherworldly angels. Fish energy is quiet and serene, arhythmic nibbles at nothing, until it is lightning fast, or surprisingly strong, the peck and pull at seeds of grass, a torpedo aimed at the next shadow down. A heavy splash, ker-plunk, in the dark of the night, and no other symbol than that.
The canal (so far) runs around two sides of the house, catching the rain that cascades from the roof. To us, it’s a strategy for living with water. But rain is their element, their power, and nothing makes them more at home. We are surrounded, in sleep, by the dreaming of fish. And when it rains, we sleep in a different dimension, of warmth and light, ensconced beneath their waterfall.
Waterways.
Offering for fish.
Intensification and a crushing-in by sound that triggers claustrophobia. Awake in dark. Loudness outside everywhere pressing in on our small room. An image comes, half-speculation, of rushing rising from below, lifting up this piece of earth. Anxiety of infinitude. How (could it not be empty yet)? Where (is it all coming) from? The sheer scale of element overwhelms the primate calculation. Ocean, immense. A spare fraction of her being is enough to wash us (and drowned dreaming) all away.
(Stop thinking about anything else, stop writing, cover eyes, and become fish.)