 Remember the Alamo? When it comes to history, the man in the White House seems to have limited recall—or a grand sense of irony. To stage one of his last presidential appearances near the site of that great American trouncing at the hands of the Mexican army—well, what can I say? But if it’s a promise of revenge--Remember the Alamo! Second time’s a charm!—it’s both a past and a future I don’t want to dwell on. As photo ops go, the message of this one may have been too subtle or too complicated for our turbulent times.
Meanwhile, the vaccination waltz is playing out more like a rugby game. My brother and sister, both doctors, describe secret passwords leading to semi-clandestine gatherings for healthcare workers in sports arenas in California and Texas. My brother announced he waited in line for three hours and finally got vaccinated on first base. Over and over I’ve heard the words, “You have to be in the right place at the right time.” Wow. Really? Our ideas about an orderly progression of all things Pfizer and Moderna—scrap that script. There are tales of relative youngsters side-stepping the system by figuring out where the anti-vaxxers live and showing up there. Plenty of vaccine in Lake Havasu City, I heard last week. See London Bridge while you’re at it. And then came surprising news. Apparently, my grandfather was the grandson of a little-known chemist named Charles Erhart who, with his cousin Charles Pfizer, emigrated from Germany in 1849 and started a chemical company in Brooklyn, New York. Soon enough they were producing pharmaceuticals to treat parasites, and painkillers and antiseptics for the casualties of the Civil War. In 1891, when my great-great-grandfather died, Pfizer, playing by the rules, bought out his cousin’s share of the business for half its value. For the grand sum of $119,350, paid to the Erhart heirs, Charles Pfizer became the head of the company that would then go on to create Viagra and the COVID-19 vaccine. Was this our family Alamo? Were we trounced by the fickle fortunes of the pharmaceutical duo, the cousins who tossed a coin and called heads you win, tails you lose, but death will do the deciding? Great-great-grandfather, it turns out, was on the confectionary side of things. He made things sweet, palatable. It was he who made the medicine go down. That’s worth a lot more than money to me, to know I carry the genetic matter of a man who softened the blow. Who eased the pain. Who made the bitter pill easier to swallow. We could use him around here these days, passing off medicine as candy—not to prey on a national gullibility, but to deliver to us what we are hesitant to accept and so badly need: a curative, a kind word, a country.
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 It isn’t over. We have a tendency to think this way: anything that begins, ends. Sometimes it’s convenient to think of endings as disappearances, eradications, events that never happened. But history is not a record of entombed facts. History teaches the ever-presence of all that was. There is no ridding ourselves of what was once, for it turns into what will be. The past and future converge in a place called the present. The present is where endings live on.
There are so many words for what happened on Wednesday—enough to cause a weariness of language. Who is deeply surprised? No one, I suspect. Only the most naïve. I turn away from the logistical recaps and opinions generated by those events, to take a look at what happens inside me when I feel a threat to an order and predictability I didn’t even know I took for granted. We’ve been walking a tightrope for at least four years, learning to navigate the constant threats to order and predictability. We’ve gotten quite good at it. Our most workable strategy has been to shrug it off. There are many tragic historical precedents for this. Many. But that’s what we do, we turn away, we reach saturation and turn toward the east where the sun is rising. But then something arrives that pushes us beyond our ability to imagine or navigate, and we sit in front of our screens and watch in shock and some of us cry. And then for a day or two the air feels electric. The thing we thought ending or ended, rattles the house, rattles the enclosure in which we’ve imprisoned it, or tried to. I know I’ve tried to wall off the disturbances in order to do my work, but the clanging sounds like the start of a prison riot, spoons percussing against the bars of a wild thing’s cage. I recently saw two women, two partners judging by the energy between them, standing in a kitchen and talking to one another. The one was distressed and spoke her fears. The other listened intently, openly, and came toward her to put her arms around her. And she said, “Don’t be afraid. It will be alright. Whatever happens, we’ll manage.” When I heard those words, I felt like a stone was lifted off my heart. I left the kitchen then to give the two the privacy they deserved, but those words, those three sentences, stayed with me and have stayed with me since. It was the purest form of comfort: Don’t be afraid. I didn’t know I needed comfort but those words shot right into me and took care of something, and right then I decided I too would be a promulgator of those words. I would offer them sincerely, because we need to be told we are safe with each other and held by each other and we’ll manage together. And it’s true, we’ll manage it, whatever it is, and better two than one, and if we look around and are open to it, there are always at least two. I know. People will argue it may be time to be afraid, and we aren’t safe or held, and knowing that is what gets things done. It isn’t. It moves us into a reactive place that often sends us in the wrong direction. Try this. No matter what your inner weather is right now, say to yourself, Don’t be afraid. It will be alright. Say it with conviction. See if the clamor doesn’t die down and the world feel safer, friendlier, more familiar. This is a present we have to live in, after all. This is the convergence of two great vehicles, the past and the future. We’re little in the scheme of things. We’re a mouse in the Colosseum. We’re right here where endings live on and become the next thing, and the next, and the next. Don’t be afraid. It will be alright. Whatever happens, we’ll manage.  If you’re the one who lost your grocery list and coupons last Sunday outside my house, don’t worry, I have them and will keep them until the organic power greens coupon with a 75-cent savings expires on January 31st. But the two-or-more avocado coupon with a savings of 40 cents expires on January 3rd, just a few days from now, so there’s some urgency about the avocados. Both coupons are attached to your grocery list with a paperclip, and I see from the list that you have company, possibly all of them vegetarians, but vegetarians with a sweet tooth. Brussels sprouts, leeks, beets, red and white wine, olive oil, butterfly noodles, finished off with whatever delightful dessert calls for mascarpone, most likely tiramisu. And I’ve learned that a vegan tiramisu can be made with avocados, so I’m feeling more certain about where that mascarpone is headed. Your handwriting, by the way, is surprisingly legible for someone in a hurry. It’s hurried but legible, and just so you know, the r in mascarpone comes after the second a instead of the first. I can certainly understand the confusion of marscapone vs. mascarpone, the former reminiscent of at least one mobster.
Speaking of Italy, here’s the word on tiramisu: Its translation is “pick me up,” and it was created as an aphrodisiac and served to the brothel clientele of a town called Treviso. The point was to keep everyone invigorated and eager to pay for the next pleasure-seeking session. Nothing like rich, sweet, caffeinated food to accomplish that with no complaints! So, it’s the end of the year, in the way my culture measures years. I’ve tried to glean some message from your lost list and this is what I’ve come up with: Every lost thing becomes something to be found. Every found thing becomes something to be lost. Like Janus, the Roman god of doors, gates, and transitions, we stand in the world facing forward and back, future and past, planted yet divided, encompassing the is and isn’t. Your list flew from your hand or your pocket or your purse and landed in the winter tangle of my Virginia creeper where I spotted it hugging the fence. Perhaps it called out “Pick me up!” or perhaps I was feeling the overabundance of recent lost things and needed a found thing, even if it was two coupons and a grocery list. Pieces of paper blown across sidewalks and into bushes and yards have always interested me. Every one represents an expectation or a transaction. Sometimes it’s a receipt from the cleaners but sometimes…sometimes it’s a confession of love or a short work of fiction or a kid’s drawing of the planet we call home. How many things—entities, beings, ideas, convictions and hopes have you lost this year? And how many new ones found? I won’t keep a lost list, not on this late afternoon in late December when the light itself is lost and the temperature is dropping and my family has gone home and my dear friends and I are getting older by the minute, losing sight and hearing and even smell, yet alive still, mostly alive. A found list, though. That’s different. It starts this way: Satisfaction in being by myself New trails to walk at the end of the day A story to tell The ability to be patient A way to express what’s on my mind Cookies on my front porch A feral cat under the house A pair of scratched Ray-Bans 2 coupons and a grocery list What have you lost this year? What have you found? Keep in touch.  Last night we watched the planets collide. Or so it seemed. And it got me thinking back to the three kings bearing gold, frankincense and myrrh, the magi astride their camels. What confidence, curiosity, or desperation does it take to follow a star, even if that star is actually two planets conjoining?
And what are the stars I follow, even when I can’t see them? Friendship, community, family, work, attention, keeping the gutters clean. It’s a good list to consider. Easy to fall into abstractions. But watch the concrete tangible stars emerge when you think of how you spend your days. You cut someone off in traffic and a sinking feeling creeps into your gut. That feeling is a star you follow. You remember it before you do the same thing again. In my family version of the Christmas story, everyone—kings and shepherds alike—finds their way to Bethlehem by the light of the star. It’s a story, and we liked that version of the story, so that’s what stuck. When I think of the heroes of the Christmas story I think of the sheep. Maybe because I was a sheep in our first grade Christmas play. We were a chorus of baas surrounding the manger where the baby lay—the baby was a sack of sugar wrapped in a blanket. Our instructions were simple: Baa and keep baaing except when Mary or Joseph speaks. A couple of years later, in his own school play, my brother played the Virgin Mary and had to deviate from the script to tell the sheep to settle down. I think of the sheep because, of all the players on that cold desert night, they were the ones who didn’t follow the star; they followed their shepherds. They weren’t oriented toward the cosmos; they were far more worldly than that. They weren’t dreamers, as the kings and shepherds were, they were hungering for anything that looked like grass, or a few juicy sprigs of rosemary. Pragmatic, those sheep. Irreverent. Practically profane. In nativity scenes, whether painted by one of the greats or a three-dimensional homemade thing sitting outside in your neighbor’s yard, the sheep are there, swarming the manger. Some of them have that bored expression you find in snapshots of relatives who’ve overeaten. Others look fondly at their shepherds. And still others are nibbling on the baby’s cushion of straw. Who could not love these sheep? They are exactly who we are. They bring themselves—their full selves—as gifts for the occasion, because what else would they do? Who else would they be? If this is an occasion, I hear them say, every day is an occasion. Nothing special, nothing extraordinary. Even the cosmos is enacting what it enacts without effort or guile. The star is beautiful, the star is grand and handsome, but isn’t also a single juicy blade of grass?  December 8th is Rohatsu in the Zen tradition, commemorating the moment of the Buddha’s awakening. According to legend, it happened in the early morning, in the presence of Venus, the morning star. Siddhartha sat unmoving after a rough night of temptations by the demon Mara, until finally he came to a deep understanding of the cause of suffering. Can you see him there? Above him the leaves of the fig tree rustle like clapping hands, and the fragrance of the figs themselves remind him of his own appetites, his own preferences—human things. He’s been a practicing ascetic for many years. He’s close to death by starvation. Then clap! Here comes the smell of figs—the whole tree gives off the scent of abundance—and he laughs aloud. He’s enlightened!
I like this version because it involves the sensual world. The smells, the tastes, the sounds of our human lives. In another story, before Siddhartha sat beneath the tree, he lay on the ground, close to death, and a child came to him and fed him a pudding of milk and rice to restore his strength to live another day. And what a day it was. It was the day and night and early morning of his awakening, when Siddhartha became the Buddha and one of the great spiritual teachers in our human history. His life was prolonged by a child. And she (she’s portrayed as a girl named Sujata, but of course she’s anyone, everyone, just as the Buddha is anyone, everyone) represents compassion in this world. Compassion and wisdom are the two roots of Buddhist tradition. In the poet Jane Hirshfield’s words: “One great tap-word of Buddhism is compassion, which is the deep affection that we feel for everything because we’re all in it together. Be it other human beings, other animals, the planet as a whole, the creatures of this planet, the trees and rivers of this planet. Everything is connected.” About five years ago I made a decision. It arose out of my experience of anorexia when I was a twelve-year-old, and again when I was in my early twenties. I decided to make a practice of saying yes to any and all food that was offered to me, if it was offered in friendship. I learned to enjoy cookies this way, if they weren’t too sweet. Cookies were a big step for me. Then I began to discern all the other areas in my life where I said no, and I vowed to open my mind to yeses. This has been a tremendous practice for me. It’s a practice of ahimsa or kindness to self. Like the child Sujata, I offer compassion to the starving one, the ascetic, in the form of food or praise or the encouragement to go fishing in the middle of the day. I embody the child and the ascetic both, as most of us do. The jailer and the jailed. This is the time of year when ceremonies and rituals abound. Rohatsu has just passed, Hanukkah is upon us, soon enough Christmas and Kwanzaa. Take one of William Stafford’s poems with you as you walk out into the world today. This one’s called “A Ritual to Read to Each Other”: If you don't know the kind of person I am and I don't know the kind of person you are a pattern that others made may prevail in the world and following the wrong god home we may miss our star. For there is many a small betrayal in the mind, a shrug that lets the fragile sequence break sending with shouts the horrible errors of childhood storming out to play through the broken dike. And as elephants parade holding each elephant's tail, but if one wanders the circus won't find the park, I call it cruel and maybe the root of all cruelty to know what occurs but not recognize the fact. And so I appeal to a voice, to something shadowy, a remote important region in all who talk: though we could fool each other, we should consider-- lest the parade of our mutual life get lost in the dark. For it is important that awake people be awake, or a breaking line may discourage them back to sleep; the signals we give — yes or no, or maybe -- should be clear: the darkness around us is deep. The little dog died. Zenna. We put her down last Thursday, right there stretched out next to Ann in the bed. She was Ann’s dog, half chihuahua, half Italian greyhound—a perfect balance of character. The greyhound mellowed out the chihuahua and the chihuahua lit a fire under the greyhound. She might have had meerkat in her too, because when she wanted your attention, she’d sit up on her hind legs with her front legs folded over her chest. She was often very serious, but just as often she made people laugh. She ran like a greyhound, fast and banking on the corners. She’d greet me by racing up and down the hallway of Ann’s house, over and over, riding the throw rugs like surfboards until she was exhausted. She did this up until the last month or two of her too-short life. She was only ten when she died—middle-aged for a small dog. No one could tell us why she was dying, what she was dying of. For some reason that hurt my heart the most. It seemed unfair (as if fairness came into it) that we should lose her to something unnamed. Zenna loved a lap, which is why so many of my photographs are taken from behind her head, behind those long expressive ears of hers. I was always trying to see what she saw, trying to gain her point of view. She was such a kind dog. That kindness extended to Ann always, but especially at the end. I’m certain she lived beyond the time when she needed to die, and would have continued to, for Ann’s sake, if Ann hadn’t returned Z’s gift of love with a gift of her own: letting her go. Often there are no words for these creatures who don’t pursue us with language, but with their big eyes and hearts. These images are my farewell to Zenna, and my wordless thanks. Two hawks and an osprey (an osprey!) circled Ann’s home in the desert as we carried Z’s body out to the vet’s car. The night before, an owl hooted from an ironwood tree close to the house. Zenna was enjoying some cheesecake at that moment, but she cocked her ears, then went back to licking the plate. My guess is that when the birds come for you, the promise of flight is not frightening, but a promise of freedom, release and return.                   This is a story about a stutter. Not the soon-to-be presidential stutter, but the stutter of a man named Ted Hoagland, a writer and teacher of mine at the University of Iowa. Ted himself has written eloquently about his stutter in an essay called “On Stuttering,” which I recommend to you, but his experience of his stutter was necessarily different than my experience as a student in his classroom. Every week I walked into the overlit room in which he taught, and whatever hesitation filled my mind, I let go of it at the sight of Ted at his desk, surrounded by arrogant young apprentice-writers who droned on and on before the class began, while he, the teacher and accomplished writer, sat silently, working out what I assumed to be his own hesitation.
We critiqued two student short stories each week, in a way that now reminds me of a cat playing with a mouse for sport. One student named Jeffrey loved the word irony and worked it into his criticism of every piece. “I think you’ve overdone it on the irony here,” he’d say, or “Scrap the ending. Too ironic.” I believe I succeeded in being respectful to every windbag I met in the halls of the English Philosophy Building where we converged for workshops and classes called Forms of Fiction, but sometimes I found it extremely challenging. To watch the windbags’ antithesis at work in the form of our teacher, Ted, was the balance my education needed. Ted began each class with a short monologue. He’d speak about the themes that appeared in both of the week’s submissions, and the pitfalls both pieces presented and how they dealt with them. He’d thank the students who were about to go under the knife, and from that point on he’d say no more. He was a head-wagger and full body stutterer. His shoulders contorted and his back arched as he tried to speak. I don’t know the technical terms involved in stuttering, but I do know that for Ted, with a stutter as extreme as his was, making himself understood, unless on paper, was a magnificent act of courage. And endurance. Even that short monologue was an endurance exercise for him, and for the class of young whipper-snappers who’d decided they had enough to write about to try and make a career of it. Or they knew enough about writing to imagine themselves right there in Ted’s seat one day. And not just one day, but one day soon. I understand now, looking back on all of us, that of course we had little to write about and that was the reason for all the talk. All the windy holding-forth that happened in that classroom was the direct result of having nothing to say. And the fact that Ted didn’t interrupt us, didn’t intervene and scold us, or at least beg us to tame our bulging egos, the fact that he sat in silence while we all carried on, strikes me now as its own teaching tool, but a tool we didn’t know how to accept when it was given to us, nor how to use if we could accept it. Silence wasn’t fashionable in our twenties. We believed language was our life. And the subtleties of silence, the wide worlds of difference between deference, defeat, and tact, wouldn’t dawn on us for a long time. I hear that some years ago Ted lost his sight, and through a risky operation it was restored to him, but during that time he lost his stutter, or most of it. What an extraordinary development for a man, a writer, who has always expressed himself within the safety of the written word. To venture out into the spoken, but with the understanding that less said is often the greater gift. A lesson for all of us.  What fascinated us that summer was Mr. Burden’s bomb shelter. We came across it deep in the woods one day, a squat gray concrete bunker with heavy metal doors that stood open. Inside, four or five spacious storerooms filled with cans of food and water. We’d never seen water in a can before. The place was filled with novelty and mystery.
It looked to me like Pharaoh’s tomb. There were rows of geraniums planted on the roof. “To disguise it,” said one of my older cousins. “From the air,” added another. “But no one has a garden of geraniums,” said my sister, the future botanist. “They’re houseplants. Have you ever seen a garden of geraniums?” We decided Mr. Burden wasn’t a detail man. He’d ordered a roof garden to disguise his bomb shelter from enemy planes, and if geraniums were on sale that week, he got geraniums. Inside, it was cold and echoey. I tried to imagine the Burden family holed up in this uninviting place while a nuclear bomb destroyed the world around them. It took out their friends, their enemies, their schools, their livelihood. It took out their home, their gardens, their artwork. It destroyed huge swatches of the natural world that gave them joy. The fires ignited by the blast burned right up to the door of their bomb shelter. The geraniums didn’t survive. Nothing did. I was only ten, but I’d had a Cold War childhood. Earlier that year, the Cuban Missile Crisis put New York City in the crosshairs. I stood at the window of our Manhattan apartment and looked out at the eerie urban glow and wondered if Khrushchev really wanted to kill us all, and if so, how fast that would happen. I was initiated enough to understand the scope of destruction carried by nuclear weapons, and I felt the communal dread and fear. Air raid drills and fallout shelters were part of my vocabulary. We’d been ducking into our lockers at school and heeding the sirens for a couple of years. So to come upon the bomb shelter, the manifestation of dread and fear, was almost a relief. Here before us, set in concrete, was the enemy, the danger, and our constructed response to it. Here was the way to fight evil, because good and evil were much in fashion back then. We relied on one to sanctify the other. We were children, and that made sense. Apparently, it made sense to the adults in our world as well. The great divide between right and wrong must have been alive in Mr. Burden’s heart, given the effort he expended creating his tomb or fortress. Later, when none of us wanted to return to that place in the woods, the reason we gave was that it was ugly. No one wanted to admit to being afraid of it and what it stood for. Instead, it was ugly. I urge us to consider every possibility besides the ugly one in our dealings with those among us with whom we disagree. While good and evil are tempting paradigms, they’re more convenient than accurate, and in the end they lead to inconveniences from which it’s difficult or impossible to recover.  I’ve been sleeping outside recently, and I don’t know if it’s the stars talking to me, or the wisdom offered by this particular moment in the vast space we call time, but I’m beginning to grasp the absurdity of the value we place on money. Maybe the word “value” is what’s absurd. It calls into play a hierarchy that’s entirely human-created. Take the stars, for example. Not only do they not know they’re stars, but they have no preference for stardom. What surrounds them and consumes them isn’t of “value,” it’s just what surrounds and consumes them—and it’s not even that. In the words of the old Buddhist joke, language is the horse we ride. We forget we’re riding it. It sets us up for valuing one thing over another. It sets us up for seeing things as things.
Shells, turquoise, gold, tea. These have all been used as currency in the past. I can imagine a future, right around the corner, where the ability to walk, to see, to laugh are our new currency. A good memory, a torn grocery receipt, a leaf under the car. Equal value. Imagine that. A pig’s nose, a lump in a throat, a whip being whipped, a frown being frowned. Like language, which deals in concepts, and replaces objects with the idea of objects, money separates us not only from our experience of the world, but from each other. Money has become an uber-concept, moving from copper, nickel, silver and paper, to plastic, to numbers in the air. Some people’s numbers have more value than others? They’re numbers in the air! 64 is of greater value than 63? I don’t understand it. What I understand is that two fish feed more people than one fish. For a few years I lived in a farmhouse in Iowa. Like many old farmhouses, it was a winter haven for mice. They made their way in and out through the many holes in the walls. One evening I came home, stepped into the kitchen and turned on the light. Something over at the stove caught my eye. The front burner appeared to be moving on its own, a slow circling movement I had no context for and therefore no language. Without language, I was invited into the direct experience of what I saw. This, I believe, is the definition of mystery. As I watched, I felt a kind of excitement that wasn’t burdened by anticipation or fear. It felt like a pure and very present experience of vibrant curiosity. It lasted only briefly, and then the moving burner revealed itself to be a large bull snake, uncoiling from the warm place it had hoped to spend the night. Thought, language, value returned immediately. Along with the snake, the energy of the moment was gone. I’d like to suggest this: Every time you grab numbers out of the air in exchange for a thing, a purchase, an hour of labor, consider the real value involved, not the value assigned. That makes this world less about money and more about connection. Not just human connection, but the interplay of, simply put, everything.  It’s a word my sister used after the death of Justice Ginsburg, when it became clear that the administration would be moving ahead as quickly as possible to fill her vacant Supreme Court seat. My sister, who lives in Australia, often wakes up these days to a round of staggering news from her homeland, and puts in a pre-coffee call to one of us here in the States. It’s three in the afternoon by our clock. By now we’ve had some time to digest whatever the day has thrown at us. But that day was hard. That loss was larger than most. There was little comfort we could offer each other, and by the end of the call we had worn out our grieving and were both feeling angry and defeated by the willingness of those in power to rush through a nomination that will change the way laws are decided in this country for the next two decades. That’s when she used the word. She said, “It’s unseemly.” And I said, “If you’re looking for seemly, you’ll have to look somewhere else. As political leadership goes, we are living in a time of almost unimaginable unseemliness in this country.” Her two boys needed breakfast and we hung up shortly after that.
We all arrive with our ideas and opinions, which on the low side of things turn toward judgments and a failure to understand. We are all capable of “unseemly.” But here’s the good news. That word has an antonym, and if we’re honest and look around with a fair mind, there’s plenty of “seemly” to witness in the world. It sometimes comes in the mail, via eBay, like this one. Three sentences, written in a shaky hand. It arrived in a package containing four watchbands: Mrs. Erhart, My apologies for my tardiness in my handling and shipping your watchband to you. So I have enclosed 3 similar style watchbands (free of charge) in the hopes that you will forgive me as this is not my usual practice in business but I was in the hospital and was not in the frame of mind to have put my store on a leave of absence, but that is not your problem so I wanted to make it up to you! Thank you for your understanding and hopeful forgiveness, Marie Smith Reflexion Designs Marie Smith of Colorado Springs is an example of humility, good business, and seemliness. In the future, whenever I need a watchband, you can be sure I will buy it from her. (Though with her generous gift of four watchbands, I’ll be 87 years old before I’ll need to call upon her again. Thank you, Marie.) Unseemly isn’t what we are, mostly, though it’s the one booming voice in a quiet room. It’s tempting to throw up our hands and say, as the homeless guy’s sign said in black crayon on cardboard: Come on man. This sucks. That’s honesty, no doubt, but for many of us, seemly is something we can adjust within ourselves. Our circumstances have given us the choice. It’s a tool to go high (when they go low). That old-fashioned word, seemly, let’s make it fashionable again. Let’s do it for Marie Smith, in the hospital, worrying about my watchband. Let’s do it for my sister in Australia who feels the grief of distance compounded by a fear for the future of her homeland. Let’s do it for Justice Ruth Ginsburg and all the well-intended lovers of the Constitution of the United States of America. And for ourselves, our girls, our boys. Our world. This pear-shaped spinning object of great beauty, depending on us as we depend on it. |
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January 2021
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