A Sunny Day in Port Townsend

If I hadn’t looked at the calendar, I would’ve been hard pressed to know whether it was Spring or Fall here in the Pacific Northwest yesterday, at least at Port Townsend where I spent the day birdwatching and enjoying 60° temperatures under brilliant skies.

Still, I was a little surprised to find these poppies shooting up a few feet from the beach:

Poppies

A few miles away, at the Kah Ta Wetlands, I was treated to another golden display,

Fall Leaves

a more traditional show of Fall color.

After more than our share of rain, I wasn’t about to spend the day inside reading, especially since the rain is supposed to be back tomorrow and last until early Spring. I figured Merton’s Thoughts in Solitude might actually be complemented by a long walk on the beach.

Merton on “Spiritual Life”

The section of Merton’s Thoughts in Solitude entitled Aspects of the Spiritual Life consists of 19 “essays” or meditations on various topics. I would be hard pressed to summarize those ideas in any meaningful way, particularly when it comes to the religious ideas.

Perhaps the style and content of the book can best be conveyed by citing one of these “essays,” one that I found particularly interesting:

Spiritual life is not mental life. It is not thought alone. Nor is it, of course, a life of sensation, a life of feeling-“feeling” and experiencing the things of the spirit, and the things of God.

Nor does the spiritual life exclude thought and feeling. It needs both. It is not just a life concentrated at the “high point” of the soul, a life from which the mind and the imagination and the body are excluded. If it were so, few people could lead it. And again, if that were the spiritual life, it would not be a life at all. If man is to live, he must be all alive, body, soul, mind, heart, spirit. Everything must be elevated and transformed by the action of God, in love and faith. Useless to try to meditate merely by “thinking”-still worse to meditate by stringing words together, reviewing an army of platitudes.

A purely mental life may be destructive if it leads us to substitute thought for life and ideas for actions. The activity proper to man is not purely mental because man is not just a disembodied mind. Our destiny is to live out what we think, because unless we live what we know, we do not even know it. It is only by making our knowledge part of ourselves, through action, that we enter into the reality that is signified by our concepts.

To live as a rational animal does not mean to think as a man and to live as an animal. We must both think and live as men. Illusion to try to live as if the two abstract parts of our being (rationality and animality) existed separately in fact as two different concrete realities. We are one, body and soul, and unless we live as a unity we must die.

Living is not thinking. Thought is formed and guided by objective reality outside us. Living is the constant adjustment of thought to life and life to thought in such a way that we are always growing, always experiencing new things in the old and old things in the new. Thus life is always new.

I’ve often said that I’m interested in the spiritual side of life though I don’t consider myself religious. Much of the time I’m referring to my mental life, reading Emerson, Thoreau, Whitman, the Taoists, Chan Buddhists, and Zen Buddhists. I’ve even suggested that my love of poetry took the place of going to church.

I consider my interests in nature an extension of the beliefs I’ve gathered from those areas. I suspect every long hike, every long backpack spent in the wilderness has been, at least in part, a spiritual experience. It’s probably no coincidence that birding trips are often scheduled Sundays because many birders feel closer to “God” when they are admiring his creations.

Whether I’ve actually lived my beliefs is a larger question, one I’m not sure I’m able to answer right now. I’d like to think so. I sometimes think I’ve succumbed to too many of my materialistic urges, sacrificed too much of myself to acquire things that seemed rather meaningless far too soon.

I don’t ask much more of a book than it make me think about things I haven’t considered enough, and this book has certainly done that.

Merton’s Thoughts in Solitude

Though unable to find the specific post, I’m pretty sure that The Solitary Walker inspired me to order Thomas Merton’s Thoughts in Solitude, though I’ll have to admit that now that Fall, and the accompanying rainy season, has begun here in the Pacific Northwest my thoughts tend to turn inward. Reading about Robert Sund’s life contributed to this renewed interest, too. Of course, seeking various degrees of solitude has been a constant in my life (and probably anyone else’s who was an English major). Reading, at least for me, requires a certain degree of solitude.

I’ve thought more than once that if I’d lived in the Middle Ages I would have joined a monastic order, though my less-than-Christian beliefs might have gotten me burned as a heretic. Meditation has long been part of my life; I began yoga long ago, before every YMCA or athletic club offered their own version of it. Although originally attracted by the stretching, I continued because of the meditative aspect.

The greatest appeal of the week-long backpacking trips I took for many years was the solitude and simplicity required to survive in the wilderness, the necessity of living with what you could carry on your back. Even long day hikes, though I seldom hiked alone, provided a sense of solitude that I found invigorating.

I’ve only finished the first of two parts of Merton’s work, the one entitled Aspects of the Spiritual Life. So far, I like what is said in the Preface more than anything that appears in this section, probably because our religious beliefs are so different. Merton seems right on, though, with his attack on society’s materialism.

The murderous din of our materialism cannot be allowed to silence the independent voices which will never cease to speak: whether they be the voices of Christian Saints, or the voices of Oriental sages like Lao-Tse or the Zen Masters, or the voices of men like Thoreau or Martin Buber, or Max Picard. It is all very well to insist that man is a “social animal” — the fact is obvious enough. But that is no justification for making him a mere cog in a totalitarian machine-or in a religious one either, for that matter.

Unfortunately, materialism so dominates American society that even religious leaders seem unwilling to challenge it, which seems strange to me since Emerson could argue that “Things are in the saddle and ride mankind” over 150 years ago. I was nearly dumbfounded when some ministers even came up with the “Gospel of Wealth.” It’s a strange form of “Christ-ianity” that ignores the fact that Jesus, God’s Only Son, apparently chose to live a simple existence among the poor people rather than live as a king.

Like Merton, I see very little hope for any sort of spiritual revival if people continue to worship at the altar of Mammon:

No amount of technological progress will cure the hatred that eats away the vitals of materialistic society like a spiritual cancer. The only cure is, and must always be, spiritual. There is not much use talking to men about God and love if they are not able to listen. The ears with which one hears the message of the Gospel are hidden in man’s heart, and these ears do not hear anything unless they are favored with a certain interior solitude and silence.

In other words, since faith is a matter of freedom and self-determination-the free receiving of a freely given gift of grace-man cannot assent to a spiritual message as long as his mind and heart are enslaved by automatism. He will always remain so enslaved as long as he is submerged in a mass of other automatons, without individuality and without their rightful integrity as persons.

What is said here about solitude is not just a recipe for hermits. It has a bearing on the whole future of man and of his world: and especially, of course, on the future of his religion.

Only when people think for themselves can they break away from our increasingly materialistic society, one that measures people by their wealth, and only by wealth. Since it seems extremely unlikely that society is going to turn away from mass consumption in the near future, individuals will have to find the inner resources to resist these pressures to consume, and it’s doubtful they can find those resources without spending considerable time alone discerning what they need to find personal happiness.

Sund’s “Ten By Twelve”

It somehow seems appropriate that I finished Sund’s Poems from Ish River Country in the middle of a driving rainstorm because, for better or worse, it’s the rain that makes this part of Washington the Evergreen State. And for me, at least, it’s the rain that makes the fact that he lived so much of his life style so remarkable.

I’m not sure if this poem accurately describes the small shack he lived in,

Ten by Twelve
for Erik Ambjor

My shack is ten by twelve.
Two bottles of sake
under the bed.

Hot soup on the stove,
and bread in the oven.

My autoharp tuned up and ready.

When friends come rowing up,
How big this shack will get!

but from what I’ve read, the places he lived most of his life weren’t very different than this. Having recently spent several days living out of my car while “car camping” I can certainly appreciate this kind of lifestyle. It’s one I aspire to at times, but have never been able to endure for long periods of time. Unfortunately, I’m too attuned to material comforts to escape them for extended periods.

Considering his lifestyle, poems like this one take on new significance.

Homage to Ryokan

A little grey feather from somewhere
floated down onto my writing paper.
How frail!
an inch long
arched on its slim bone body
more like a mist than anything else
rolling over the white paper,
soon gone
a light wind claims it.
My only
visitor today.

I’m enough of an INTP that I can certainly identify with this poem. Since retirement, there’s been many day where the only interruption has come from the sound of an occasional email being downloaded by Mail, and even that sometimes sounds like an intrusion.

I’ll have to admit that I was nearly as impressed with the Afterword by Tim McNulty as I was by the poems themselves.

Poetry for Robert was a way of living heart-first, and he shared his calling with everyone he came to know. He was an inspired reader of his poetry, and his presentations, which often included recitations and songs, attracted large, enthusiastic audiences.

Robert was a generous and gregarious spirit with a refined artist sense that pervaded every aspect of his life. He surrounded himself with a few beautiful and functional things: pottery bowls and carve wooden boxes, Japanese tea cups, river stones and shells. He revered Buddhist teachings and was honored with a Tibetan Dharma name by Deshung Rinpoche of Seattle’s Sakya Monastery. His paintings were in the “Northwest mystical” tradition of Guy Anderson and Morris Graves. His poems, calligraphed in India ink on art stock, were often given away to friends. He preferred to publish in small letterpress editions (a source of consternation to some of his literary friends). He considered readings more vital and important than publication. He could be prickly in the extreme. He could sing and play his autoharp until dawn.

In the three decades I knew him, visits to Robert were themselves poetic outings. Whether spending the winter with friends in town or living alone on the river, his residences were more hermitage than domicile. His small cabin at Shi Shi on Washington’s wilderness coast was set back from the driftwood among windswept spruce, a teapot always steaming by the fireplace. His river shack, “Disappearing Lake,” while only two miles from town seemed “far back” in time. A converted net shed on the Skagit estuary, it was raised on pilings to accommodate daily tides that flooded the freshwater marsh; access was by Robert’s rowing dory Svalan. At his place in Anacortes during the last decade of his life, he transformed a small cottage in a friend’s boat yard with an enclosed garden and courtyard of zen-like loveli- ness. No matter where he found himself, Robert lived an aesthetic life of beauty, simplicity and grace.

Friends joked that Robert was more suited to life in Sung Dynasty China than twentieth-century America. There’s some truth to that. His poems reflect the influence of his revered elders: Sung poet and calligrapher Su Tung-p’o, Japanese poet-monk Ryokan, the haiku masters Isa, Buson and BashO. But as evident are modern influ- ences: William Carlos Williams, with whom he corresponded, his friend Kenneth Rexroth, his teacher Theodore Roethke. As a poet who wrote eloquently of family, friendship and place, who engaged in community activism and became a spokesman for the bioregion he named the Ish River Country, Robert was American to the core.

My only complaint might be that I would have liked to have this perspective before I read the poems. I’m not sure I’m up to re-reading the whole book right now.