Yoga
ælizabeth is
(for a new about page)
moonchild
mother of cats
mask-maker’s wife
wholly enthused
by gift of life
dust weeper
and dabbler in
girlish games
waggle dancer
rhymes with rain
inexpertly forgets
how to explain
sassy
midnight train
seer of self
in silvered waters
beggar’s bowl
auditioning
translator of one
worldly thing
porous
and learning
how to breathe
(again)
sayer of no
didact of pain
ambassador of monster
in the main
decaying
maybe insane
but fascinated by
reptile wile
lover of light
but versatile
hallowed home—
if in a dream—
maker and
amatrix in æxile
meeter of Muses
student of Prophet
rememberer of Names
servant of Allah
humble as ever
always on
the way and
doubtless never
lost for words
//
Writing about “hereness” //
“If not in America, maybe it’s a little alright. But if in America, it’s not alright at all”, said E. We were looking at this Naomi Klein article on “end times fascism”, specifically the propaganda photo with tattooed prisoners. I said yes, pretty much. We noted the irony. He said he remembered similar propaganda photos from Suharto’s regime. Those guys look like Blih, I said. Tattoos and all. He’s our closest Bali family and one of my protectors. That means if anything ever happened to my husband, I would call Blih first. I would usually abbreviate his name, but that isn’t his name, although it’s the only thing we call him. Blih is Balinese for Brother, and he is a brother.
Back to Klein’s article, she does maybe the best work accounting for “what’s happening” that I’ve read, encompassing the mood and seemingly-conflicting realities of it. (Tech billionaire TESCREAL and apocalyptic Christian prepper cultures coming into alignment as xenophobic bunker-building fascism.) But she also manages to be somewhat uplifting, or maybe that’s not the right word. It’s a nice piece. She mentions the Yiddish concept of “Doiykat, or ‘hereness’”, as a possible antidote to the surrender of Earth inherent in an apocalyptic mindset. Although I find her elaboration a little flimsy (maybe too abstract?), I like the suggestion and appreciate the reminder, especially having recently spent so much time contemplating a vehicle of travel.
Spend too much time on chariots and you might lose a sense of “hereness”.
As a recent expat/immigrant (almost 6 years), at first I wondered if I had been under-emphasizing “hereness” in my thoughts, feelings, or writing. Maybe it doesn’t come naturally for me? Have I been too online? But then I began to list examples and think of ways that I write about it. (This is my interpretation of the word, not that of a Jewish tradition.) For me, “hereness” is the work of embodiment, including yoga asana, as well as prayer, veganism and fasting. Islam is an embodiment practice. Also, my marriage. Marriage is an embodiment practice too.
Then my “hereness” work is to figure out life as an always-somewhat-stranger “here”. On a community level, I try to do as little harm as I can (spending money in responsible ways etc). To support local governance and cultural organizing, we donate as much as seems right to several kampungs, including Mosques here and in Java. But not so much as to draw weird attention or throw anything off. We socialize, including with neighbors, they come over for lunar ceremonies on the full and new moons. I’m working on language, although I haven’t been studious about it. The more socializing we do, the faster it comes along.
My sense of “hereness” also comes through the non-human world, the animals, plants, rocks and dirt, weather, and all of these other things that I do indeed write about. The driving, lol. Almost every category in the archives is a nod to “hereness”. “Hereness” would also come through a feeling of home (there are different versions of this e.g. from house work, from husband, from cats, chickens, etc., from the plants in the garden, from our accumulating memories) and of figuring out how to be myself here. You aren’t at home if you can’t be yourself. It’s all work in progress.
I’m a Cancer, I come with armor and pincers, (also Scorpio rising, lol), but we are in no way bunker-builders. (Well, we’ve contemplated a small one, if we ever live in Java, but that’s for an active volcano, which is a totally different kind of bunker.) Our protection will be in the community connections we’ve made, or we’ll have no protection. It’s that simple. There’s a community philosophy in Indonesia called “gotong royong”, which means people are always helping out their neighbors. Having seen it in action, I find it comforting. In turn, we actively keep our eyes and ears open for ways to “help out” in the village. My husband explains this as preparing, in case something ever happens to him, if he’s gone. But it’s good preparation in case of any kind of emergency.
My “hereness” will always be a little weird or deviant because I’m an expat/immigrant and I rely on E as a cultural mediator. But it’s still often on display. This makes me glad, and a little relieved, because I am indebted to it. I’d like my blog to have a strong sense of “hereness”.
Myself here isn’t the same as myself was there, and the selves of the blog can go off-and-around sometimes, but all of this is written by Elizabeth, of her body and of Earth. There is a body and a planet behind all of this wordiness without which it wouldn’t be what it is. The point of “hereness” is perhaps not to be uplifting, but to be grounding. The ground is an important thing to cultivate.
It’s excruciating to imagine Earth as past-tense. It is literally the worst, the most terrible vision, and it does require an antidote. This beautiful one, where I feel the sky on my face, this place of friendship and delight, is my only planet. I remember myself here. I have no doubt I would forget myself on Mars.
body’s most wondrous lesson was
turning raw wounds into desire
as ripening longing to be eaten
as eyes longing to see and be open
//
I noticed the smell of burning plastic garbage as I was in savasana today. The sickly sweet sticks in the back of my throat and leads to headache. Cautiously testing emotional reactions to this, angry, afraid, hard feelings. Powerlessness, guilt. The air smells like cancer but the sky is limpid blue, the quarter moon is a jellyfish, swallows dance for bugs above the rice fields. The stillness of a day like any other day. Inhaling, exhaling. Drawing to a close. Passage without purification.
True news is rigorously neither bad nor good, but always on the edge of your ability.
Do not smile at things that would otherwise make you gag.
It appears as a dysfunction of leadership, but tyranny is the malady of a people (person).
The roosters are learning to crow.
(Can Phaedrus tell the difference between those two things?)
The worship of beauty (Love) begins on the outside a book of monster.
(Translation as tantra.)
On Introspection and Ideology // One Year on “Micro.blog”
As prologue. I’ve been thinking about what Denny wrote here the last few days, and I wanted to thank him for putting it in such stark terms. I think this is an important conversation to have, but not an easy one, especially to address in a public way. This is not intended as an argument against Denny’s initial post. This is my perspective, which I believe overlaps with his in a significant way, but from some different angles. I share here for the sake of supporting, by responding to, his statement, while reflecting our plurality of voices.
“This is who we are.”
Given that I agree with Denny’s assessment of the country’s genocidal history, as a supplement to its present and future likelihood of violence and (self- and other-) harm, that this is its basic definition or essence. On what grounds is there any “we”? If the “we” is defined, tied together and made one, only by those lies and that violence, then how can it be owed any allegiance?
So quickly, for me, the statement, “this is who we are”, becomes the question, “Is this who I am?”
I think that’s more challenging to address, but also, more welcoming. It’s a question, it requires introspection, which is intrinsically uncomfortable, and it will indicate responsibility, which is doubly so. It’s not easy to tease apart national identity (including ideology, lifestyle, family, etc.) from a sense of who you are. It’s grown into all of us in different ways, in ways not at all easy to see or know about ourselves. I would repeat that, we have been brought up in violence. Introspection is bound to dig up the deepest traumas. And I guess there would be as many ways of answering (“Is this who I am?") as there are individual people “around here”.
Speaking of “around here”. A lot of online people talk about seeking community, and they seem to mean by that, affirmation, support, a feeling of safety, agreement, optimism, positive vibes. This makes complete sense, to me. It’s hard for people to feel empowered, without an initial feeling of safety, or rest, or support. I sympathize and I believe that the moral support of online communities for sharing (as people search for a surrogate “we”) is real, valuable, and important.
But I also share Denny’s frustration, that more people in the global north (generally) aren’t incorporating real lifestyle changes (i.e. major simplifying, quitting air travel, eating plants, or other fasting, broadly conceived) in solidarity with those (in and out of the geographic U.S.A.) on the receiving end of a malignant culture of violence and exploitation. (Or if they are, “around here”, they are not posting about it regularly. But also, and this is important to acknowledge, it would never be regularly enough.) Lifestyle changes, incidentally, seem to me more sustainable, more personally empowering, less scary, and probably more effective than organizing for direct confrontation. (Especially for “online types” of people, if I may compassionately akcnowledge that.) I realize also that people resist lifestyle change, for real reasons. It is stressful. When someone is already feeling vulnerable, or exhausted, the last thing they want to do is voluntarily increase their discomfort, which lifestyle change entails. And also, of course, there is supernaturally intense pressure, in dominantly global northern online “places”, to maintain a high-powered lifestyle, to keep up with everyone else’s consumption of new and more stuff. And the ubiquitous implied promise that more stuff will make you happy, or at least, less afraid.
These are things I know that Denny knows, because of the way he lives, and the way he writes about the value of a bag of beans. He writes about it like it’s precious. Which, in truth, it is.
Here is another sliver of irony, which has again to do with the people “around here”. The very act of “moving” onto the independent web, and saying “no” to the loud and abusive “places” of mainstream social media, is an anti-fascist lifestyle change, it seems to me. It is a kind of fasting. It represents sobriety from that extreme form of psychic addiction, (and anybody reading this will know exactly the feeling of sickness), which is mainstream social media. That means, everybody “around here” has taken one real and concrete step, at the very least, demonstrating who they are not. Concrete steps, when they are shared, build a sense of solidarity. And then, “we” are and remain, together, addicts in recovery. As they say, recovery is an everyday effort, which you (InsyaAllah) undertake, every day for the rest of your life.
Is it enough? (Being on the “indie web”.) No. And then, nothing will ever be enough. Not to undo history and the catastrophic effects of American (and other colonial) empire, plus its bottomless appetite for increasingly, stupidly powerful technology, with which it is choking the world. What’s done is done, tipping points were in-all-likelihood conclusively demolished, on Nov. 5, and the future has become ugly indeed. But plenty of paths remain for introspection, and self-possession, by self-sacrifice, by helping others, by standing up for others, by doing work you believe in, work that you stand for, (which includes writing or making art), which (InsyaAllah) become the artifacts that plant seeds of support or inspiration for nobody knows what, but everybody (“around here”) wants to believe.
Here is what I believe, anyway. That introspection is and will always be everything, in the work of anti-fascism, and introspection requires seeking out, actively and intentionally, the quiet voices that pose difficult questions. By which I mean not just the brown peoples' voices who live on the other side of the world, or in the other part of the state, which (apparently) remain abstract figures, for the majority of U.S. Americans. But also, and I mean this in seriousness, the quiet voices of the heart. This is not abstract, this is the opposite of abstract. People may well have different capacities for it, and it will mean different things for every person, to answer the question, in their heart of hearts, (and thereupon reflecting it in their actions), “Is this who I am?” The individual nature of the question means that asking it, in a genuine way, will take time and (what I would call spiritual) work, it will be awkward and ugly, and it will often feel like alienation, or rejection, like the opposite of community. It is notoriously difficult to keep the same group of friends, before and after you release an addiction.
At the same time, I think all of us, always, can use regular reminders of how empowering it is, and how empowering it feels, simply to withhold support from, or investment in, a terrible cause. This is intrinsically difficult to “share”, while it is easy to “share” a new purchase or service or accessory. This is in evidence, for example, all over micro.blog’s discover feed (last time I checked, which was probably a long time ago, because it is peak gaslit Hobbiton, over there). Perhaps people have carried over this habit from mainstream, monetized social media. Because even in the “indie” context of micro.blog, there remains ample expressed support, (which could easily and freely be withheld), of a violent regime enabled not just by fear, and hate, but also by our blind addictions to its poisonous products, in exchange for which many have delivered (or have lost, or are in the process of losing) their very souls. The amplified sharing of products consumed is in no way, at this point, politically neutral.
I guess this also fits as my “one-year anniversary” review, of micro.blog as a service. It works perfectly adequately for me, as a host. Please, no more “A.I.”. Please, keep it simple. The “social” aspect is something else. I’m not going anywhere, probably, as long as @manton can keep it running. But I’m curious to see how the platform and the people deal with what’s coming, with the ongoing human crisis, in all of its aspects, but especially with political deterioration in the U.S.A. Not because U.S. American suffering is worse, than the rest of the world’s suffering, but because U.S. American voices are almost always the loudest, “around here”. And I wonder how “we” will absorb, process, accommodate, and/or respond to the increasing expressions, not only of suffering, but also of violence, explicit and implicit, that make it through, into the blogs. Will what “we” see be a reflection of reality? And whose? Responsible governance also requires introspective effort.
While who this is, the surrogate “we” of “around here”, remains to be seen, I turn this question also back on myself. “How will I do this?”, I keep on asking, over here, in my head, in my in-person life, (which is extremely different in social and cultural character than anything “around here”), and in my blog writing. I’m a stubborn person but I have some experience sacrificing what I believe is good and right for the sake of getting along with a(n in-person, neighborhood, or family) community. I’ve written some about this, but I don’t focus on it, for obvious reasons. I can keep my head down, not make trouble, and I don’t need explicit approval or applause to carry on my own work. I am surely unskilled, awkward, and inexperienced, navigating the whole “social media” scene. For the most part, I avoid confrontation, and also what is called, around here, “conversation”, (which is, for what it’s worth, nothing like the conversations on which I was raised).
But I know this about myself, I have a line. There are things I don’t abide, in the way of abuse, and I’ve been known to pick up and leave, institutional situations, in pretty abrupt ways. (e.g., “I renounce my credentials.") What I’m saying is, if I speak or write about “running off into the jungle”, it’s not an abstract possibility.
My (anxiety and) prediction is this, that the yearning for community is about to get much more desperate, and much more concrete, for all those in the U.S., and perhaps “the West” more broadly. I don’t have solutions for building online relationships, (other than the obvious one, which is, use email), much less for governing online communities, much less anything “on the ground” in the U.S. I have scattered family and friends, and that’s all, in the country of my birth and ongoing citizenship. I will not be travelling there, during a Tr-mp regime. (Even if I wanted or needed to go, it would be too dangerous for my husband, and he wouldn’t let me go alone.) So in this way too, I feel like a mis-fitted part of the U.S. American “we”, gone but not gone, a part of it, but in an estranged and displaced position. This mostly serves as a reminder, to me, that everybody’s situation is unique, and most people, at this point, also have specific ways in which they have become vulnerable. That’s how “creeping fascism” works. But here’s something I have to say that is basically the same for everybody.
I earnestly hope, and pray, in the name of God, (Bismillah hir rahman nir raheem), that people all over the world are seeking out not only the easy but the difficult questions, and discussing them, substantially, with their loved ones, with whatever neighbors and family they hold close, and in their own hearts. I hope people are preparing, with their actions, by practicing, by making and living with the manageable and right sacrifices, now. I’m doing the best I can with this, too, and I pray and work daily, for my own stamina and resolve, to be hard-headed and absolute at the right moments, while retaining a capacity for softness and understanding. To answer the challenge of introspection, and follow until it leads to a deeper source of belonging, one that might overturn, or at least cease the perpetuation of, the violence from which I, as a political animal, was born.
And then, if I’ve learned anything about spiritual community, in its place, by living where I do, (adjacent to indigenous communities that to this day resist the genocidal oppression of colonial past and present), it’s this: side-by-side practice (i.e. of sacrifice) builds solidarity, while solidarity builds confidence and the sense of personal power required for gracefully courageous action. It’s pretty basic, and not meant to be easy. All of us, at some point, will be tested. We will face a sacrifice that seems un-manageable, that seems impossible. We will, each of us, feel very alone. And it will be extremely important, in that moment, not to f-ck it up.
Thanks for reading. May peace, and the blessings, and the mercy of God, be upon you. And have a beautiful full moon.
Assalamualaikum warahmatullahi wabarakatu and selamat purnama 🌕
On Vulnerability as a Key to Everything
This post was inspired by the #weblogpomoama challenge, from Annie, which prompted another Annie’s question and response, which prompted the first Annie’s re-response, which inspired me to reply, so a heartfelt thank you to both (all) of them. As the first (?) Annie wrote, my answer is not an argument with previous replies, it is my personal perspective, or what the question has brought up, for me. If you wish, please “ask me anything”, my email is in the footer, although I don’t promise satisfying answers.
What makes you vulnerable?
Being alive makes me vulnerable. I am vulnerable by nature. If I have been made, then my maker has made me vulnurable. Therefore most of what I have to do, in order to be vulnerable, is “just to let go”, although (as most are aware) that’s easier said than done. In my experience, “just letting go” involves (paradoxically) study and effort. It is a blessing (of God) to be vulnerable. Vulnerability is a prerequisite for anything worthwhile. (Isn’t it?) Love, learning (and therefore, intelligence, wisdom), pleasure. At least, worthwhile from a human (mortal) perspective.
I am vulnerable primarily through my embodiment and my attachments to other bodies, including ecological, political/legal, “marketplace”, and local community interdependence, all of the people (living or dead) whom I love, or embodied children of various modalities (including animal companions and, in a weird way, writing, more on that below). My embodied presence makes me especially vulnerable. The mere fact of my body, (my heart could just stop), its vulnerability to injury by another body, (I could get long covid, etc.), its vulnerability to social or political conditions, and/or punishments, my vulnerabilities as an immigrant, (I am helpless in so many ways), my vulnerability if I were to “run out into the jungle”, etc. My body is constituted almost as pure vulnerability, every part of it is subject to violence or failure. (One is aware of this especially if one lives with “physical disability”, or suffers even an unanticipated moment of it.) But perhaps (InsyaAllah) no vulnerability surpasses the vulnerability of my body in pleasure. I am most vulnerable in love-making or sex, to be blunt about that. For me, the vulnerability of erotic love is vulnerability before God, in the person of my husband/partner. We become witnesses for each other (in love). It requires that we let ourselves be seen (in our utter incapacitation).
“Letting oneself be seen” (whatever that entails) sounds plausibly like the ultimate in vulnerability. But another candidate is “letting oneself be had”.
One can of course “let oneself be seen” in different ways and layers of the self, not requiring orgasm or literal nudity or physical presence or eyesight. I believe in the healing powers of a good cry, with girlfriend, mom or sister, an intimate correspondence in letters, what we here call ngaji, which is patient conversation about spiritual things, etc. But there is something about orgasm, in its special relationship with vulnerability, which it takes and transforms, that the specific experience of pleasure flays the soul wide open, and will fill however much of yourself you can bear to unlock. Tantric meditative practice is a real thing, or the carnal mysticism of Rumi’s poetry, or Plato’s erotic storytelling, for that matter. These describe vividly embodied experiences of vulnerability as access to insight and/or the divine, as God. I would describe Ashtanga yoga practice in these terms, too (lacking the sex, and there’s a whole other topic). Spirituality as a self-studying practice of vulnerability.
In “the valley below”, which is my blog, I may seek the same register of vulnerability, but the embodiment is different, therefore so is the work. Written communications have different dis/abilities than present bodies, different vulnerabilities and strengths, including that, as a writer, one doesn’t know who may be reading. One cannot see the face, smell the breath or the sweat, or grasp the hand of the person to whom one “speaks”. The reader is, possibly or it seems, completely invisible and therefore invulnerable—So I tell you, “you are safe”. This could be one of the principle jobs of a writer, to give a reader the gratification of vulnerability, with none of the risk (a divine sort of privilege). But as most writers know, that’s a lie. Readers are eminently vulnerable. A reader’s vulnerability may not be through the body, but it is there, through the soul, by way of the imagination. By reading, especially with a certain pleasurable naiveté, we open ourselves to wild worlds of deep psychic alter(c)ation. As a writer, I try to be mindful of that vulnerability, while communicating (or, insinuating myself into a “bedroom”) the best that I can.
In writing the blog, I am unsure of my level of vulnerability. The invulnerability of writing would be another divine-seeming and yet dubious privilege. It helps me feel safe that I live “very far away” from almost anybody who would stumble on my blog, and geographic distance plus an ocean around me gives an obvious appearance (or illusion) of safety. It also helps that I wear a mask, that my blog is more-or-less anonymous, that I no longer rely on employment income (or even, strictly speaking, an open-armed welcome) from the country of my birth, my assumption that not many people read the blog, that “helps”, and a calculated guess that even fewer from my local communities, here where I live, will ever read it. Although I am mindful of that possibility (and incidentally, a few interested folks here are, this minute, passing around this piece, translated into Indonesian). I am also mindful of the fact that I live among vulnerable communities, and I care about them dearly. I wish to protect these people and places, whereas exposure (being seen) is enough to destroy many embodied and vulnerable things. So there are certain protections built into my writing, because of this and related (political, legal, privacy) vulnerabilities. “Freedom of speech” is, here, not even a dubious privilege, but an idiomatic slogan that doesn’t apply.
My writing is always trying to describe or share something possibly true, in a vulnerable medium, with a potential reader who is vulnerable, in a vulnerable world, as a vulnerable person, while doing as little harm as I can manage, with unceasing respect for the ever-glimmering unlikelihood of doing (or being) something somewhat good. So the writing is layers of transparent protection, down to the smallest punctuation mark (the liminal crescent of each parenthetical). The work is composed out of metaphorical veils.
One important thing is, I can control every word on this page, in theory. So I have a great deal of control, in the writing, which can make me feel invulnerable (like a magician, or creator god). But every invulnerability of the author becomes a vulnerability of the communication. For example, the fact that I (in my body) am absent from my written words makes them vulnerable to misinterpretation, misunderstanding, or misuse. The meaning of a message (for example, of truth) may not be vulnerable, but the messenger is. I am at constant risk of being taken out of context, (also, server failure), (which is also a euphemism), while at the same time, I find it genuinely difficult to explain my context, in an abbreviated or explicit way (on the blog). And isn’t this difficult, impossible even, for everybody? How can I describe, in a few simple and customary sentences, what I have failed to comprehend fully myself? When it is my life’s work and responsibility not only to understand, but to communicate what is true. To write a few sentences presents context as cut, dry, and known. Like a fact. Whereas, when you know me in my place, you will naturally understand that my context is… infinite. (Reflecting this, I would guess that I’m more vulnerable, as a reader, than I am as a writer. As a reader, I default to generosity.) It is inherently and notoriously difficult to communicate (about) infinite things, in a straightforward way. Anything infinite, as a message, (selves, worlds, justice, beauty, etc., anything divine), becomes vulnerable to the limitations of the messenger.
Another vulnerability of a written communication is its inherent silence.
One might imagine all kinds of monsters, in that silence. And I do feel vulnerable, or afraid of being dismissed or ignored, or of readers who might think I’m (stupid, “cringe”, arrogant, fake, I don’t know, please fill in the blank), or I’m crazy, (which I am, sometimes, and I’ve decided, that’s ok). This is a natural fear for any artist, not just me (or you). I believe that because I read it in The Artist’s Way, which I think is a lovely and therapeutic book, (although I don’t stand behind everything it says, or anything like that), touching on themes of vulnerability in creation, and I recommend it to anyone struggling with “imposter’s syndrome”, or whatever other names for it there are. An artist is chronically vulnerable to those fears, and they can be entirely crippling.
As for my own fear of rejection, I consider that a sort of sacrificial feeling, so I take a knife to it. (Doubtless it’s to my advantage, that I live in a community where ritual offering is public and commonplace, and is always notably at the expense of “business”.) Part of the sacrifice is letting go of the pride that would make me feel humiliated by rejection, or failure, letting the blood drain out of that part of myself (on the hypothesis it’s not an essential part). It helps that I sacrifice it (fear/pride) for something that I experience and acknolwedge as sacred. Whether the sacrifice is delivered in a (or the) name of God, in gratitude as a translator of my teachers, in gratitude as a translator of earth, or whatever the poetry is that day, if there was to be any real or important message in my writing, I wouldn’t consider it my own.
Somewhere in here is the paradoxical in/vulnerability of the fool, who carries the world bundled on their shoulder as they step off a cliff. After decades of writing in a context of fear, to protect my (embodied) professional, social, and political vulnerabilities, I removed my body, (or at least my face), and invited a fool’s energy (back) into my life. And as it turns out, I am altogether happy having nothing to sell. Blogging brings me joy only if I empty it as much as I can of vanity, or an attachment to reward or response, which devolves (for me?) very easily into fear. Most of us (embodied souls) harbor some trauma, here, and I do, too. The feeling of fear or pain can be an indicator of vulnerability, but a reflexive response also stifles access to vulnerability, and all of its fruits. (That’s a yoga lesson, for me, but easy to witness in “everyday life”, including in sex.) Here, there is work to be done, the aforementioned study and effort, and also the sacrifice. Below the pain, I sing to myself, there will be the deepest and easiest pleasure. There will be selflessness, humility, and also liberation in singing for a possibility more remote than the most distant star, which is also a silence, born into the heart of things. That is the kind of vulnerability that I seek, in writing, the in/vulnerability of a (“god-damned”/“blessed”) fool.
Which I understand also as submission to God, and as jihad, in the context of Islam. To me, in my “old life”, this would have sounded like a very strange thing to say, but Islam keeps encouraging the development and practice of my voice. For which my gratitude is… as yet, by me, uncounted. I haven’t reached the end of it. My belief (or my experimental hypothesis, which I also gratefully engage as part of a living lineage, the vastness of which I am still discerning, which is to say, I’m still learning, from the written and living people in my life, as well as from “the trees”) is that tapping the soul’s deepest vulnerability translates its silence into strength.
All the while, a fool has simpler and more superficial incarnations. I enjoy also the nostalgia of being a teenager, pouring her feelings out into a journal, blogging about ruched tube tops, chickens, sexual feelings, or the rain. (“Silly things”.) But this one, here, is no longer a girl. She is rather an emergent crone, and a savvy (if sappy) old bitch, recreating and rediscovering that joy and that sufficiency, in a historical context that will remind her, constantly, just how vulnerable she is. Especially to fear. I guess the joy (if there’s joy) of the blog is also a certain armor. And nobody’s really going to pierce through that. (Are they?)
“Guide of the perplexed sea witch”. //
Certain ancestors were about to be angry if she didn’t make that joke.
Circe polypharmakos at home on her island. Making her magic. Laughing at images she conjures of herself.
The herbs will not teach, but they carry a message.
We run an orchid roadside rescue service. If you know of an orchid in need of rescue, please contact us at the email in the footer.
Howard Ashman was the shape of my 8yo heart, what about yours? (A youtube link. Please listen to the end.)
The connectivity of interior structures and sensations, made possible by breath. Stretching my right psoas and unwringing the “deep front line”, I can feel the pull and release through different channels in my neck. That is not surprising. But sometimes, I feel it pulling back from my inner ear. That is surprising. Or pulling at the back of my tongue. At the same time, I can feel a deep release under the arch of my right foot. Like serpents inside, listening, dancing, trying to speak.
Given, that we can never be friends. Let us be alien-dream twin sisters.
We shall meet here at midnight. Under the stars. Attended by tame animals we have made out of men who knew only violence. Don’t worry, they all presently agree that things are much better this way.
Who, out of all of them, gets the prize for having told the most beautiful lie?
This body is full of secret sounds. Waiting in here to be found. Aeaea!
Even less could the sparkling sapphire of Truth be removed from Her setting.
She was the gender of fire.
She was the gender of water.
She was as you like it.
Salam to all.
View from the caldera. // So we’ve returned, after a trip that was at the last minute extended, twice, and an exhausting drive back, that included stopping for car trouble, which isn’t worth mentioning but I got dehydrated and it is taking me a few days to work off the headache and refill energy stores. Sometimes it’s like this, when you disappear into Java for a while.
I used one of these “nitter” instances to access information about the major hurricane headed straight for my mother over the last few days of the trip. (So many peoples' helpful contributions are still stuck inside of that “hell on earth”.) (Now thinking about the meaning of hell and the meaning of earth, not wholly comfortable with that expression, there. To be clear, the hellish is only so by its alienation from earth, and its attempt as-such to dominate earth. Hell is alienation. Earth is almost the opposite of that.) (And then, you have to let the words slip through their evolutions, like picking a lock, listening for things to fall into the grooves.) Even with the limitations of browsing through a choppy third party, it remains massively evident, one of the main patterns that makes social media exponentially harmful in a democracy: it is full of stupid things that are very popular.
Social media teaches people to be loud and to love the loud. When what you really need is to teach people to be quiet, and to teach people to hear the vanishingly quiet. In order to do that, people need to stop. What you really need most of all is for people to stop.
People will never stop if they live in a world about being loud, where they are taught to listen to the loud, taught to be loud, taught that loudness is good. This runs parallel to Monhandas Gandhi’s insight that Ahimsa is prerequisite for understanding. Loving the loud while understanding the True is possible, but requires the accumulated insight of interbeing. Interbeing is more like gateways into Samadhi, which will be the culmination of a study that began with Ahimsa. You can only come back to “loving the loud” from the other end of a cycle, over which you have stopped seeking it and stopped trying to be it, a cycle through which you have in fact become a measure of the quiet.
This is also teaching by doing, in the sense of Arjuna fighting his family, as is his dharma, in the war. It means to stop talking and start doing, to make a message of your life, to purify your actions of self-servitude, in the sense of purifying your actions of service to the finite, in the ways that are possible for you, who are presumably, partially, human. The only true teaching is to teach how to learn. To teach how to learn, you must show how to learn, which means, to show how to listen to the very quiet. Which means, showing how to become oneself quiet. It means
showing
being
quiet.
Writing is a dance of symbols around the truth of things. It can absolutely be beautiful but will never be satyagraha. Poetry is a polytropic pedagogy of silence, another word for this could be psychopompy, which is also a seduction into that thing: the quiet. If you do not know how to love the quiet, you do not know how to love. Desire is inflamed and transformed by the watery veils that have fallen before it. All of this is a path in the service of destiny, the final destiny being servitude as self-understanding. This is your deepest desire, fulfilled.
Tears were overflowing down my cheeks as I sat on the squared-off wood bench, on the opposite side of the room from my mother-in-law, Ibuk, who day-by-day and year-by-year has lost connectivity with herself and her others. She is falling back into pieces, and she looked at me completely lost, for some moments, which just made my tears come at higher volumes, fat streams of salt down This Elizabeth’s face. Until she reached her hand for me to go to her, which I did, and then she put her arm around my shoulder. This is something I’ve done for her, when she is crying, many times now, sometimes with “success”. Like that, in reverse, me feeling lost and helpless, her in a gesture of undeniable form but clouded content, we sat together and watched my husband, who was her son, his left eye smudged purple, (It wasn’t my violence. But was it my violence?), performing salah, (down and up and down again), in the next room. Which was her bedroom, with her mattress against the naked wall, a polyester fleece strewn across it, twisting faded colors in plastic fluff, from an irrelevant cartoon, as if the very blanket from my childhood in 1980’s America. The miracle of (plastic) being there.
Three a.m., the morning after the wedding, the baby came. Mother and child are healthy and fine, Alhamdulillah. The hurricane went right over my mother. On my advice to “make it cozy,” she had furnished their “safe room” with reclining chairs from the lanai, bottled water, and an axe. She was text messaging me from inside the eye, she didn’t lose power until the opposite side of the eyewall, about which she said, and I quote, “Back side is ummm. Different,” before losing contact for the entire journey from Probolinggo to the ferry in Banyuwangi. (The winning truck logo of the day was Banyuwangi Sexy.) Which I drove, beginning in Basuki, and now I’m an official cross-country driver, yee-haw, in this life, where at any moment all of it flashes before you like the matrix of lights on the front of an overnight bus, in its fitful passing, plowing into a head-on collision, with you, and all you have is the possibility of a shoulder to pump the brakes and pull over onto, the gravel always too bumpy, and the sudden hope-adjacent afterthought that thank goodness you weren’t on a bridge over a ravine. But my mother was fine, Alhamdulillah, not in a storm surge zone or a flood-prone area, (unlike many others, for whom I offer prayers and condolences), just underneath your average eye of a category 3 ‘cane. With windows and doors rated to 150mph winds. Not sure she’ll stay for the next one, though. Alhamdulillah.
Java has always been the “endgame”. (For us, for me, for different reasons that curve around into the same.) The place of furthest extent, into I’m not sure what, which is sometimes the point. As El-n has Mars, maybe, I have Tengger, and I do also conceive of this as my response to an existential risk. I contemplate whether this is an influence that he personally has had on my life, that his hubristic insanity has made it not only possible but perhaps it is now everybody’s responsibility, to go hubristically crazy ourselves. He’s at least made the argument more persuasive, if not more loud. So that an xennial white lady like this, (who is not the Karen Elizabeth, Karen is the first name of Other Elizabeth, suspected spy), could actually take lessons from the seditious Gujarati who, (while he failed to prevent it’s partition), still fasted his way to Indian nationalist liberation. (The medicines have been strong.) (Not that it matters, to a volcano.) One can feel the things turning, keys slipping into place. Ibuk’s hand on my shoulder, her hand in my hand. The earth is getting eaten by fire and water and air, elements churned into a rage by the stupidity of popular things, and the momentum of the human as it ploughs into the outerspace depths of its innerspace desires, knowing so much but least of all how to stop. So the silent call, for everybody with ears to learn to be quiet, to show being quiet. To hear being quiet, to learn how to stop. Just to stop. After which, will be time for invisibility. At least this was my view from the caldera, now we’re back to the valley below..
More chicken news. //
Grace got up to stretch her legs, today, and I counted nine eggs.
I bring Frankie fresh water. He drinks it. I talk to him. He makes soft noises at me. I think we’re becoming friends.
Maybe. Older siblings are like the first trees, they grow tall and big, and younger siblings are like the next trees, they have to spread out, twist around, or find other ways to get light. It’s hard to be either one of these things.
Noticing the swastikas on neighbors' front gates. Here, it’s a symbol of balance. In the West, (its reverse is) a symbol of evil. Again here, a symbol of the instability of symbol.
(Evil remains evil, and, context is everything.)
Moments around which everything changes, or breaks, and I carried her with me, after that. (Writing about Bocara, the pony.)
Admire the optimism here.
I feel changes in my toes, (big toes mostly), the soles of my feet, my knees (twisty jelly), my shoulderblades, my triceps and elbows (little pops), my wrists, the pinky mound of my palms (crampy), my neck (cracking up and down spine), and even in my jaw (unpleasant tension). As the psoas (un)twist, the entire body follows. A crazy tour of the deep front line (myofascial meridian).
Cozy outfit: Soft grey sweater dress over brown-grey tank top, white pajama shorts, light grey ankle socks, charcoal grey buff worn like a beanie, old blue-grey tie-died shawl. Orange chocolate sachertorte and oat milk. Love fake winter.
Salam and goodnight to all.
“Being Balinese //
is
so
much
upacara.
From being born,
until
you
die,
Mas!"
is what he said.
With a surprised grin on his wrinkled, spotted face, when he said it, light-hearted, calm, and satisfied to be heard, or not heard. He was sitting in the bale, at the sangga on top of the banjar building, leaning on a post. In front of him was a box-shaped table with offerings, flowers in woven grass dishes, sticky rice jaje, and a spiral-bound notebook, slightly weathered, on the pages of which were words, in the Balinese language, to a song or prayer. He had just been singing into a microphone without looking at that notebook. He had finished the song, switched off the microphone, and set it carefully on the table-box. His face glowed as it dawned on him.
“Being Balinese is a lot of upacara. From when you’re born, until you die, Mas!”
(“Upacara” is ceremony. “Mas” is a polite form of address for my Javanese husband. He looked back and forth between us, when he said it.) We laughed, and my interpretation was that we laughed because the look on his face was so joyous, it must be a joke. E. agreed, making sure I understood, that this great-great-grandfather had just shared with us a really good joke.
I had been thinking about what I wanted to be writing. Sometimes I dissociate at upacara, especially when there’s something unsettling. This one had begun with a nice conversation, while sitting on a mat next to a young Balinese girl with the roundest, deepest eyes, in matching pink sarung and kebaya, who touched her toes with mine, wiggling. As if by accident. But the conversation was with a man from the next village over. He articulately was exchanging acquaintance with E., in a way I could mostly understand, which always comes across as extra considerate. The man was holding a slender white goose. As he listened to my husband, he examined the goose. With two touching fingers, he smoothed a stray feather on its head. He stroked the length of the goose’s body, to calm it, as it shifted with fear.
The goose would momentarily be sacrificed.
I never know what to do with my face, in these situations. What I deeply wish I could do is look into the goose’s eyes and talk to it. To tell it, I see you. I don’t care how that sounds, it’s what I really want to do. But I am a guest. It wouldn’t be right, to my hosts. It wouldn’t be fair, to my husband. So in fact, I am hiding. I don’t want anyone to notice how hard it is, for me, to look anywhere but at the goose. (The discipline of eyes is an essential part of dancing, here.) So I shut off my face. The little girl’s toes are still casually touching my own. But the goose is wrapped in a piece of fabric, around its middle, and the friendly man is re-wrapping it, securing it, as if with care. The wrapped piece of fabric is the sarung of the goose, it is dressed respectfully in sarung, just like me.
Just like all of us.
I bring it up with my husband later, the goose, I cry a little, and we talk about the words of the great-great-grandfather. He is the oldest man in our village, he is ninety-eight, we have sat with him before and nongkrong(ed) as he was holding and caring for his newborn great-great-granddaughter, a very cute and fat baby with diamond studs in her milk caramel ears. E. is impressed that the old man told the joke, and we were the only ones who laughed, not the Balinese people sitting nearby. Me, too. But the spritely old man had addressed it to us, and other people nearby had been distracted, eating. So it didn’t really seem spoken for them.
I keep thinking about the old man’s words, and bringing them up with E., to hear him tell me again. “Being Balinese is a lot of upacara. From when you’re born… until you die, Mas!” E. says, with the right expression. And we laugh. It reminds me of the look on his face, the suspense and the gesture. How, when he said it, he referred to all this, and he referred also to himself. “Upacara, from birth, until death.”
Eveningtime in the sawah, the last night of Odalan, and a sliver of almond light hangs in the east, against periwinkle into deep lavender haze. Chill air floods from the highlands and mist spills out from ravines. The voices of elders carry, again from the banjar, across cloudswept rice fields, and coconut palms are sighing, tidal, in the shifting breeze. They’ve been singing every night, for more than a week. That’s his voice, I know it now.
Sweet smoke-smudged, broken flowers in hair, rice pressed on third eye and throat, sacred water splashed, with mark of goddess on your arm. So many words for how it hurts to let go. The same way it hurts to watch a goose be soothed by a man who’s about to slit its breast and spill its blood, in service to powers that will chase away bad spirits. Compassion is the key to sacrifice, this is what you say, and you hate it. And you are supposed to hate it. And you will wonder at that, but you will do it anyway, you will let yourself be given. Because your life doesn’t belong to you, at all, in the way you believe. Not in a way that will ever make you happy, or good. Not the part of you that hurts like that. And it was a joke, spoken by a man with only a few teeth left. And in his smile, it was an explanation. For both of you, but especially, the stranger.
Tiresias, back and forth between man and woman, gains inner sight through the cruel magic of mutilation. Again and again, verse after verse, the great-great-grandfather sings. There’s something I was, and something I am becoming, he is singing with a grandmother, her voice, trembling, his voice, alive. A steady, alternating song, words weaving between hidden constellations. Nobody who can hear him is as old as he is. I have seen him now, on the roof of the banjar, and I imagine him there, both hands holding the microphone, his eyes half-closed, not needing the book. I say to E., we will go to his funeral. E. says, yes, of course we will.
What I actually want, is that we go to his one-hundredth birthday party. I believe that we will make it there, first. But I don’t know at all, what to bring, that will be an appropriate gift.
Thoughts fallen into all the wrong places, as if settled into gutters, now stuck there glaring back with soapy sachets of synthetic perfume, no solutions, and a lot of bitter complaints. Taking shelter in small wrongs, lost perspective, petty despair. Needing reasons to laugh, get turned on one’s head, reset. (Monkeys? Maybe. And just literally standing on my head. Being literally upside-down is being upside-down!)
Awake, not yet twilight, cats causing chaos. I cover eyes, determined to go back. (Wow, it worked.) Hours later, waking as digging out from under concrete. It seems more likely I never woke up.
(The invention of prayer. Begin with sleep and the way it/you works. Body is not machine. Simple acts are a negotiation, while the deepest consist of letting go. Make yourself an offering and the infinite becomes kind. Practice savasana, learn how to fly. Īśvarapraṇidhāna.)
As if death were the missing half of wonder.
It’s like this: being of your body, and sensing (with) the ghost of past body, and sensing (with) the ghost of possible body, there is a constant negotiation between these (differing perspectives), each “one” claiming to be “the one”. Then, the analogy (between ghost bodies) is (what we call) time.
There’s something I have to write about but it’s giving me a hard time. It feels like this writhing thing inside of me that wants to get out, (you know, the usual feeling), but if I try to write about it, the words trail off, my fingers stop moving. It’s not that I’m scared of sharing this with you, (I love you but/and you’re really nobody, to me), I have a block just putting it down in written sentences. The words aren’t there to summarize.
Writing down is an alchemical treatment that some things resist. For different reasons, maybe, that I have yet to understand. The frustrating thing is, (why this of all things?), how simple it should be to put down. And at the same time, how alien the words will be from the experience, because the experience is (was) confusing and, well, terrifying in ways I maybe don’t want to share, or “externalize”, (it strikes me, what dubious complexity is hidden inside that word), or let go of.
Something precious (to me) that I don’t want to let go of.
(Working on it.)
Blood on my hands at the start of the day, nothing to worry, just small cat drama, but the flood of sensation (in the webbing of the left thumb) wakes everything up, puts it on edge. I have to write sometime about my relationship with pain.
I wonder if in retrospect this time in my life, this period in my practice, I will understand not as being about muscles or even fascia transformation, but about me and my “nervous system”, re-organizing my entire relationship with pain. There seems to have been a lot of it stored inside here (inside this body?) without me realizing it, or it improvised its own realization, and all this was the result, a nest of pain. As I was ignorant of myself. (I do not enjoy this, but it seems one of those burdens in life, you have no option but to accept. This is your suffering. This is you.) Daily excavation, disentangling the threads of—what is it, once freed?
What does pain become when it has been brought to the light of day, felt fully, and released, does it dissolve? Will it become nothing? A memory? Will it be forgotten as part of the overall motion, absorbed into a new organization? It really hurts. I cry on the mat, I want to remember, I don’t want to forget.
But the thing I study has to be the absolute wonder, an empty-like feeling, at the very possibility of study. I have no right to the intelligibility of this. And yet. I touch it, I feel it, I am felt. And in incommensurate increments, it happens, is let go, and something is becoming. I (willfully) imagine it as, a new kind of self-sense, but I can’t see it yet. The eyes are too new, an infant’s eyes. Looking, without sight, and wanting (hush, hush) to see.
One really cool thing about an ashtanga vinyasa practice is that you can experience dynamic tipping points in your own body.
Sometimes I feel like I know how the earth’s climate feels, as it’s being changed, because of the changes I put my body through. But my changes are toward balance, and Earth’s changes are away from balance. I try to understand the karmic accounting of that, how it could possibly be allowed, how it makes sense. This has been a big part of my yoga practice the past five years. Persuading my body that it’s ok for it to get better, in the cosmic scheme of things, it’s ok to be healthy. I can be an expression of strength and joy in a disintegrating landscape. It’s allowed. It might even be my final orders, so to speak.
Through the breath the parts of the body become whole. To this end, the strong must learn to follow the soft. The biggest and beefiest muscles yes, but also the loudest voices and most urgent compulsions, the ones in reaction to deep fears and sharp pains, surrender to the weightlessness of air.
Your body is an expression of ancient intelligence to which you have literally psychic access!