29.9.08

Kesey's Great Notion, My Humble Ones

This summer I trudged my way through Ken Kesey's Sometimes a Great Notion, the novel he wrote after One Flew Over the Cuckoo's Nest made him famous, but before the Acid Tests made him infamous. It was a slow but ultimately rewarding read, with some real gems that show off Kesey's vast literary knowledge--he did go to Stanford, after all.
Look . . . Reality is greater than the sum of its parts, and a damn sight holier. And the lives of such stuff as dreams are made of may be rounded with a sleep but they are not tied neatly with a red bow. Truth doesn't run on time like a commuter train, though time may run on truth. And the Scenes Gone By and the Scenes to Come flow blending together in the sea-green deep while Now spreads in circles on the surface. (Bantam 1965 ed., p.14)
Here's a little self- referential snippet I was excited to find: Leland Stamper, the emotionally unstable academic, recalls his mother's suicide, then remarks dismissively, "Besides, there are some things that can't be the truth even if they did happen" (p.70). Compare Leland's statement to Chief Bromden's famous claim about his visions in One Flew Over the Cuckoo's Nest: "It's the truth even if it didn't happen."

It's been almost a year now since I graduated with a B.A. in English and Philosophy. I can still remember exactly how I felt that night after commencement--like I hadn't spent as much time as I should have on anything, hadn't poured my heart and soul into anything. Sure, I chose my majors and I loved them, but I wished I had spent more time reading just because I was interested, or that I had written an essay weeks in advance because I was so excited about the subject. It seemed that even when I was studying something I loved, I became bogged down in the day-to-day, and the rules and rigor of academia too quickly drained my enthusiasm for literature. As Leland is discussing his college days with Viv, his seductee-to-be, he expresses some of the same sentiment I felt:
"Lee, if it isn't prying . . . was it always dull, your studies? Or did something happen to take the life out of it?" . . . .
"No, it wasn't always dull. Not at first. When I first discovered the worlds that came before our world, other scenes in other times, I thought the discovery so bright and blazing I wanted to read everything ever written about these worlds, in these worlds. Let it teach me, then me teach it to everybody. But the more I read . . . after a while . . . I began to find they were all writing about that same thing, this same dull old here-today-gone-tomorrow scene . . . Shakespeare, Milton, Matthew Arnold, even Baudelaire, even this cat whoever he was that wrote Beowulf . . . the same scene for the same reasons and to the same end, whether it was Dante with his pit of Baudelaire with his pot: . . . the same dull old scene . . . "
"What scene is that? I don't understand."
"What? Oh, I'm sorry; I didn't mean to come on so jaded. What scene? This one, the rain, those geese up there with their hard-luck stories . . . this, this same world. They all tried to do something with it. Dante did his best to build himself a hell because a hell presupposes a heaven. Baudelaire scarfed hashish and looked inside. Nothing there. Nothing but dreams and delusion. They all were driven by the need for something else. But when the drive was over, and the dreaming and the deluding worn out, they all ended up with the same dull old scene. But look, you see, Viv, they had an advantage with their scene, they had something we've lost . . . .
"They had a limitless supply of tomorrows to work with. If you didn't make your dream today, well there was always more days coming, more dreams full of more sound and fury and future: what if today was a hassle? There was always tomorrow to find the River Jordan, or Valhalla, or that special providence in the fall of a sparrow . . . we could believe in the Great Gettin'-up Morning coming someday because if it didn't make it today there was always tomorrow."
"And there isn't any more?"
I looked up at her and grinned. "What do you think?"
"I think it's pretty likely . . . that the alarm will go off at four-thirty, and I'll be down making pancakes and coffee, just like yesterday." (Bantam 1965 ed., p.414-5)
I do miss the days where I could always say, "I'll do it tomorrow. I'll research tomorrow. I'll write tomorrow. I'll reach literary nirvana sometime Tuesday evening." And then all of a sudden my tomorrows were gone, I was done with school, and I had not only no more tomorrows but nothing to postpone. Sure, I don't get up at four-thirty, but I do find myself doing the same thing one day as I did the day before, without really considering the search for my personal Valhalla. This blog is an attempt to make use of my todays and tomorrows and to recover my enthusiasm for literature before re-entering the academic world.

Ah, poor Kesey. He lost the respect of the his fellow scholars when he stepped outside the bounds of fiction into the world of drug-induced art and poetry. Sure it may have worked for Coleridge, but Kesey lived in a different era. His reputation as a literary giant was unfairly maligned for the publication of the following fascinating works:


Kesey's Garage Sale
. There's a signed first edition of this on Amazon for $300. Would someone buy it for me?


























I saw this at City Lights Books and was absolutely mesmerized by the art. Kesey went from Stanford writing student to psychedelic activist in a matter of a few years. Did LSD expand his mind or simply warp it? The debate continues.













Your Ginsberg-of-the-day: [From Howl]
"who threw their watches off the roof to cast their ballot
for Eternity outside of Time, & alarm clocks
fell on their heads every day for the next decade"

27.9.08

The stars are close and dear

And always, if he had a little money, a man could get drunk. The hard edges gone, and the warmth. Then there was no loneliness, for a man could people his brain with friends, and he could find his enemies and destroy them. Sitting in a ditch, the earth grew soft under him. Failure dulled and the future was no threat. And hunger did no skulk about, but the world was soft and easy, and a man could reach the place he started for. The stars came down wonderfully close and the sky was soft. Death was a friend, and sleep was death's brother. . . .And the stars down so close, and sadness and pleasure so close together, really the same thing. Like to stay drunk all the time. Who says it's bad? Who dares to say it's bad? Preachers--but they got their own kinda drunkenness. Thin, barren women, but they're too miserable to know. Reformers--but they don't hit deep enough into living to know. No--the stars are close and dear and I have joined the brotherhood of the worlds. And everything's holy--everything, even me.
(Steinbeck. The Grapes of Wrath. 1972 Bantam ed., p.362)
Sometimes literature speaks for itself and needs no explanation. And sometimes it speaks for our own hearts, and it can have no explanation.

26.9.08

Happy Birthday, T.S. Eliot

In honor of one of my favorite poets (my cats are named Bustopher Jones and Edmund Growltiger), here's a little poem to brighten your day.

Cousin Nancy
by T.S. Eliot
Miss Nancy Elliott
Strode acrsss the hills and broke them,
Rose across the hills and broke them--
The barren New England hills--
Riding to hounds
Over the cow-pasture.

Miss Nancy Elliott smoked
And danced all the modern dances;
And her aunts were not quite sure how they felt about itt,
But they knew that it was modern.

Upon the glazen shelves kept watch
Matthew and Waldo, guardians of the faith,
The army of unalterable law.
(The Complete Poems and Plays, 1971 ed., p.17-18)

25.9.08

Holy! Holy! Holy!

Here's another passage from The Grapes of Wrath that resonated with something in my own soul.
"I'm gonna work in the fiel's, in the green fiel's, an' I'm gonna be near to folks. I ain't gonna try to teach 'em nothin. I'm gonna try to learn. Gonna learn why the folks walks in the grass, gonna hear 'em talk, gonna hear 'em sing. Gonna listen to kids eatin' mush. Gonna hear husban' an' wife a-poundin' the mattress in the night. Gonna eat with 'em an' learn." His eyes were wet and shining. "Gonna lay in the grass, open an' honest with anybody that'll have me. Gonna cuss an' swear an' hear the poetry of folks talkin'. All that's holy, all that's what I didn't understan'. All them things is the good things. (Bantam 1972 ed., p.101-2)
The image of Casy lying "open an' honest" in the grass and working in the fields with the people brought to mind Whitman's recurring image of grass, not only in Leaves of Grass, but especially in Song of Myself:

6
A child said What is the grass? fetching it to me with full hands;
How could I answer the child? I do not know what it is any more
than he.

I guess it must be the flag of my disposition, out of hopeful green
stuff woven.

Or I guess it is the handkerchief of the Lord,
A scented gift and remembrancer designedly dropt,
Bearing the owner's name someway in the corners, that we may see
and remark, and say Whose?

Or I guess the grass is itself a child, the produced babe of the
vegetation.

Or I guess it is a uniform hieroglyphic,
And it means, Sprouting alike in broad zones and narrow zones,
Growing among black folks as among white,
Kanuck, Tuckahoe, Congressman, Cuff, I give them the same, I
receive them the same.

And now it seems to me the beautiful uncut hair of graves.

Tenderly will I use you curling grass,
It may be you transpire from the breasts of young men,
It may be if I had known them I would have loved them,
It may be you are from old people, or from offspring taken soon out
of their mothers' laps,
And here you are the mothers' laps.

This grass is very dark to be from the white heads of old mothers,
Darker than the colorless beards of old men,
Dark to come from under the faint red roofs of mouths.

O I perceive after all so many uttering tongues,
And I perceive they do not come from the roofs of mouths for
nothing.

I wish I could translate the hints about the dead young men and
women,
And the hints about old men and mothers, and the offspring taken
soon out of their laps.

What do you think has become of the young and old men?
And what do you think has become of the women and children?

They are alive and well somewhere,
The smallest sprout shows there is really no death,
And if ever there was it led forward life, and does not wait at the
end to arrest it,
And ceas'd the moment life appear'd.

All goes onward and outward, nothing collapses,
And to die is different from what any one supposed, and luckier.

(Thanks, www.princeton.edu, for the easy access copy&paste!)

To Whitman, the grass is a symbol of all men--especially of the men who work the land--and of the great equality we find in Death, when we are all turned to grass. I think Steinbeck was certainly using grass as a symbol of the men who worked the land, whom Casy desired to be close to, and if we consider Casy's monologue in light of Whitman's multi-dimensional symbolism of the grass, then the passage becomes even richer than it seemed to be at first glance.

Finally, I couldn't possibly end this entry without recognizing another tie-in to Ginsberg. When Casy deems "folks" and everything about them to be "holy," my minds turns to the "Footnote to Howl."
Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy!
Holy! Holy! Holy! Holy! Holy! Holy!
The world is holy! The soul is holy! The skin is holy!
The nose is holy! The tongue and cock and hand
and asshole holy!
Everything is holy! everybody's holy! everywhere is
holy! everyday is in eternity! Everyman's an
angel!
The bum's as holy as the seraphim! the madman is
holy as you my soul are holy!
The typewriter is holy the poem is holy the voice is
holy the hearers are holy the ecstasy is holy!
Holy Peter holy Allen holy Solomon holy Lucien holy
Kerouac holy Huncke holy Burroughs holy Cas-
sady holy the unknown buggered and suffering
beggars holy the hideous human angels!
Holy my mother in the insane asylum! Holy the cocks
of the grandfathers of Kansas!
Holy the groaning saxophone! Holy the bop
apocalypse! Holy the jazzbands marijuana
hipsters peace & junk & drums!
Holy the solitudes of skyscrapers and pavements! Holy
the cafeterias filled with the millions! Holy the
mysterious rivers of tears under the streets!
Holy the lone juggernaut! Holy the vast lamb of the
middle class! Holy the crazy shepherds of rebell-
ion! Who digs Los Angeles IS Los Angeles!
Holy New York Holy San Francisco Holy Peoria &
Seattle Holy Paris Holy Tangiers Holy Moscow
Holy Istanbul!
Holy time in eternity holy eternity in time holy the
clocks in space holy the fourth dimension holy
the fifth International holy the Angel in Moloch!
Holy the sea holy the desert holy the railroad holy the
locomotive holy the visions holy the hallucina-
tions holy the miracles holy the eyeball holy the
abyss!
Holy forgiveness! mercy! charity! faith! Holy! Ours!
bodies! suffering! magnanimity!
Holy the supernatural extra brilliant intelligent
kindness of the soul!
(Thanks, www.fort.org)
The holiness of all aspects of human existence is a strong theme in all three of these selections. I think I love them so much and remember them so well because this is how I feel, too, on my better days. As a humanist, if I can truly celebrate everything about humanity, perhaps I will find the joy and beauty in everyday life that these three authors did.

The Pennycandystore Beyond the El

This poem was featured on the Writer's Almanac yesterday, and my friend Old Bull Lee forwarded it to me. I love it because it's more than the sum of it's parts. The pennycandystore is so many images tied together, creating an overwhelming sensory buffet of potential meaning.

The Pennycandystore Beyond the El

by Lawrence Ferlinghetti


The Pennycandystore beyond the El
is where I first
fell in love
with unreality
Jellybeans glowed in the semi-gloom
of that september afternoon
A cat upon the counter moved among
the licorice sticks
and tootsie rolls
and Oh Boy Gum

Outside the leaves were falling as they died

A wind had blown away the sun

A girl ran in
Her hair was rainy
Her breasts were breathless in the little room

Outside the leaves were falling
and they cried
Too soon! too soon!

"The Pennycandystore Beyond the El" by Lawrence Ferlinghetti from A Coney Island of the Mind. © New Directions Publishing, 1958. Reprinted with permission.

24.9.08

The Grapes of Wrath : Nietzsche, the Buddha, and the Beats

I stumbled across some fascinating and beautiful passages as I read The Grapes of Wrath recently. Perhaps I simply view literature through too skewed a beat/existential lens, but it seemed as though Steinbeck himself was musing on humanity beyond good and evil.

Well, I was layin' under a tree when I figured that out, and I went to sleep. And it come night, an' it was dark when I come to. They was a coyote squawkin' near by. Before I knowed it, I was sayin' out loud, "The hell with it! There ain't no sin and there ain't no virtue. There's just stuff people do. It's all part of the same thing. And some of the things folks do is nice, and sone ain't nice, but that's as far as any man got a right to say.' " He paused and looked up from the palm of his hand, where he had laid down the words. . . .
Casy spoke again, and his voice rang with pain and confusion. "I says, 'What's this call, this sperit?' An' I says, 'It's love. I love people so much I'm fit to bust, sometimes.' An' I says, 'Don't you love Jesus?' Well I thought an' thought, an' finally I says, 'No, I don't know nobody name' Jesus. I know a bunch of stories, but I only love people. An' sometimes I love 'em fit to bust, an' I want to make 'em happy.' An' then--I been talkin' a hell of a lot. Maybe you wonder about me using bad words. Well, they ain't bad to me no more. They're jus' words folks use, an' they don't mean nothing bad with 'em. Anyways, I'll tell you one more thing I thought out; an' from a preacher it's the most unreligious thing, and I can't be a preacher no more because I thought it an' I believe it. . . ."
"I figgered about the Holy Sperit and that Jesus road. I figgered, "Why do we got to hang it all on God or Jesus? Maybe,' I figgered, 'maybe it's all men an' all women we love; maybe that's the Holy Sperit--the human sperit--the whole shebang. Maybe all men got one big soul ever'body's a part of.' Now I sat there thinkin' it, an' all of a suddent--I knew it. I knew it so deep down that it was true, and I still know it." (Bantam 1972 ed., p.24-25)
Casy, a former country preacher, comes to spitirual enlightenment under a tree, just as Gautama Buddha did. After Casy's Bodhi tree revelation, he no longer finds faith in an intangible God or the morality He/his followers created. Instead he finds that there is neither sin nor virtue in the world, only human action. Did Steinbeck read Nietzsche's Beyond Good and Evil?
He, however, has discovered himself who says, “This is my good and evil”; with that he has reduced to silence the mole and dwarf who say “Good for all, evil for all.”
To be part of a universal soul is certainly a Hindu/Buddhist concept, though to attribute the concept man's rise above morality solely to Nietzsche may be a stretch. But years after Steinbeck Allen Ginsberg echoed Casy's sentiment of loving people "fit to bust," refusing to believe that man is an imperfect creature but instead celebrating every element of human existence:
You were never no locomotive, Sunflower, you were a sunflower!
And you Locomotive, you are a locomotive, forget me not!
So I grabbed up the skeleton thick sunflower and stuck it at my side like a scepter,
and deliver my sermon to my soul, and Jack's soul too, and anyone who'll listen,
--We're not our skin of grime, we're not our dread bleak dusty imageless locomotive, we're all beautiful golden sunflowers inside, we're blessed by our own seed & golden hairy naked accomplishment-bodies growing into mad black formal sunflowers in the sunset, spied on by our eyes under the shadow of the mad locomotive riverbank sunset Frisco hilly evening sitdown vision. (City Lights Books, Pocket Poet Series, p.38)