Vietnamese poets—this may be common in everyday speech, but I haven’t run across it—will pile up two words with essentially the same meaning. Here is an example: The poet Tô Ngọc Thạch begins a line with the phrase “Lớp lớp địa tầng” in which, as near as I can tell by dictionary crawling, both “Lớp lớp” and “địa tầng” can straightforwardly be translated as “layers” or “strata” in English. I don’t know whether I should render this as just “layers” or “strata” or something more like “layers of strata.” Clearly, I need to seek the help of a Vietnamese poet on this, but I’m beginning to think that Vietnamese writers use these doublings & sometimes triplings to elicit shades of meaning. That is, redundancy — that’s what we’d call it in the West — is a fundamental element of style in Vietnamese, particularly in literature, but also in everyday speech.
The shadowy caricature lurking behind every designated Emersonian Poet-as-force-of-nature is the poet as local crank, missing out on history while re-inventing the wheel.
Talk about hitting my sweet spots — here is a blog about poetry and neuroscience! I think I found it via Don Share’s (Poetry Magazine) Twitter feed. Comes at a good time for me, since I’m writing an essay that touches on poetry & brain science.
The Sentence as a Miniature Narrative – NYTimes.com. Sentences are hot right now. The writer’s Chronicle had a terrible essay, Stanley Fish wrote an okay book, but this series of articles looks promising. I’m always trying to get my students to pay attention to sentences, but they mostly take them for granted, just the plastic cup that holds the beer.
Barney Rosset, Grove Press Publisher, Dies at 89 – NYTimes.com. Rossett demonstrates the incalculable effect publishers can have on what gets read & on what readers think matters. Talk about the materiality of the text! And isn’t is a wonderful thing when a publisher combines courage & imagination?
Buddhists sometimes bristle at the idea of meditation as therapy, though at the same time there is a thriving Buddhist therapy axis in American culture. And while I had been circling Buddhism for much of my adult life, I only came to it as a serious practice through “therapeutic” practice. I had come to a point in my life during my fifties when I was experiencing a great deal of anxiety & I found the guided meditation practices of Jon Kabat-Zinn extremely helpful in getting hold of my self. Kabat-Zinn’s techniques, of course, are basically desacralized Zen & after I had emerged from what was actually, I see now, a deep crisis of faith, I returned to some of my earlier reading about Buddhism in general and Zen in particular. That was a couple of years ago & I have been sitting zazen pretty much every day since then with only a couple of short breaks. Over the last six months I have been sitting twice a day.
I had lost my faith, in my mid-fifties, in the only religion I had ever believed in, the religion of poetry. But that’s really another story — I started out to write about happiness. As I began to sit more often & for longer periods, I noticed that I was not just calmer, but happier. A lot happier. And this worried me. As a new student of Zen, I was trying to be Very Serious. After all, the great Zen masters are always talking about “clarifying the essential point” & reminding one that “life and death are of supreme importance” & so on. And what about kensho & enlightenment & realizing one’s true nature? But then it occurred to me that maybe happiness — not frivolity, but happiness — is one’s true nature, or part of it at least. Why deny this aspect of reality?
One of the things I hated as a kid about going to church was the deadly grimness of it all. I didn’t sense any of that at the monastery last month. You can probably find grim zendos, but Zen, I think — much of Buddhism, actually — starts from the idea of an original freedom whereas Christianity starts with Original Sin. I’m not ecumenical about this: I think there is a fundamental difference, but that, too, is another story.