POEM: Weepin of Choice

His unwillingness to be a victim
Soully exceeded
Buy his willfulness to be a perpetrator
Better to have
Willed a gun
Than mirrorly get
A ballad in ahead
That imminently natural selection
Of hapless pray
Re: in force
Such patriotic cant
And simp-ly a parent of chorus you can
Too the tear of awe
Weepin’s helled in our hands
Sow a verse
That thin red line
In the thick of
The deference
In the seaminess
Of oppressor and oppressed
The enigmatic quest in
Of weather you can
Have won
Without the other
To shed more hate than light
In discriminating prism
Only to con serve
Cell preservation
Or wherever egos
Fallowing death
A firm life
In mortality
A test too
They’re weepin of choice

This poem is a dramatic ode to the thin line between victim and perpetrator.  There is a horror in both estates of being.  The truism that hurt people hurt people begs for a broken chain, often presenting itself to beat the hell out of others or take it as unjust a beating.  Is there a fare-mined weigh to go on, strike?

The horrific picture in my mind is that of children in war zones enforced into soldiering, specifically by being forced to kill someone else, typically someone they know, as an initiation into the invading forces.  Or be killed themselves.  The ensuing trauma, and the desperate promise of survival as a perpetrator rather than death or indigency as a victim, often seals one’s fate in a choice beyond most adults, let alone children.  Such a display of soul murder is perhaps the most dramatic, even as an epic cautionary tale far removed from the real or contemplated lives of most adults in this world.  Nonetheless, the daily bred of the victim-perpetrator cycle is mostly much more subtle and insidious.  The routinized bargains most of us make are well fed by seamless self-serving rationalizations and hermetically sealed worldviews safely partitioning good and evil.  We are grateful, even thank God, that we happen to be, well, on the good side. Our own cultural in-groups are neatly washed in the wringer of what we typically call civilization, a convenient euphemism for “us” — now, even 25% cleaner; progress you know!  Our dark sides are projected on others, safely sequestered in “them” — the looming barbarous hordes, who mostly want to take our way of life (or jobs) — equally progressive and precarious — but will take the life of our hired mercenaries, peace officers, or even ourselves if we let our guard down.

What I hope this poem inspires is some contemplation about what might be that thin chalk line around your soul that defines what you would not do to save your bodily life.  What would you not do, even if a gun was pointed at your head?  Such a boundary quite starkly outlines that which you re-guard as sacred, worthy of the sacrifice of your bodily life.  If your skin in the game is only to protect your own skin (or kin), then the cycle of perpetrator-victim will be incarnated perpetually.  Protect your own or sell your kind?  What kind of quest in is that?  Won of kindness — your own kind and every other kind.  Dramatic examples can be highly instructive in contemplating the demarcations of our soul.  Still, my hope is to provoke a more thorough deconstruction of our lives, as our lives are sow much more than bodily existence.  What in your life would you be willing to lose for a higher purpose?  My favorite definition of sacrifice is giving up something of value for something of greater value.  I view this trading up as the primary vehicle for living up to our highest values.  What material/bodily stuff are you willing to trade up for that which is higher?  What parts of your life are you willing to sacrifice for a greater whole?  We all end up in a hole; not all become whole or make their fare share of the whole.  Of course, the hierarchy of goodness is not simply some binary division of material and spiritual.  Our bodies and material goods are gifts to be purposed and re-purposed in the progressive filling and fulfilling of our souls, shared humanity, and awe of creation.  If there is anything that all spiritual and religious traditions lift up, it is that our purpose wrests in that beyond our self.  Next in line would probably be that we each have a soul responsibility that cannot be contracted to others.  As you confront the many weepins in life, may your soul purpose find itself bigger and better, not simply at a loss.

POEM: That Wholly Lessen

Kneeling before
Buy sum mirror mortals
That scant except abundance
Farced too
Under stand
That wholly lessen
As awe for one
And won for all
And what too due
To be apprehended
Those borne too big for their breaches
Both yearning their keep
And wanting to cry like a baby
As partially dread
King Solomon’s wisdom
Discerning a real mom
From a ‘mother’ in name only
In every crook and nanny
Of awe that might be
Haunted by possessions
Those who cull out
For halve of everything
As if
Like some indivisible man
In a crowd
Stealing a weigh
Amidst a pound of flash
As a parent
As won
Divided buy too
Is not twice one peace
However disposed
Won is to give
Meaning less labor
For priceless heir
And each arrival
Comes a bout
In his stork visit
That universal root
Digs ever deeper
Beyond belief
Yet sum people
Proffer a Roamin’ umpire
A tempting
A scuff-law-less Caesarean delivery
To buy pass
The belly of the best
Dilatorily a void
Mete cleave her
Where even moderation can be excessive
Only too grasp
After brooding over
In a so-so pregnant pause
And sow ill-conceived
Being a touch bankrupt
Morally in half-way hows
That irresistible fix
Working for you
And know won ails
Halve the weigh homme
Leaping twice across the chasm
To Mother
Won way or the other
Making a hole world
Of deference

Here is yet another poem about the ongoing crisis of Mother Earth’s destruction.  To portray the half-ass response by so-called developed nations and industrial powers that be, I employ the metaphors of King Solomon’s infamous wisdom in dealing with dispute over motherhood and that of crossing a chasm in two leaps.  To add another metaphor regarding our relationship with Mother Earth, we want to have our cake and eat it too!  In the case of the King Solomon judgment, two mothers living in the same household claimed a baby as their own.  After one of the mothers accidentally smothered her own child while they were sleeping in her bed (by the way, an ancient public health problem that persists today), she claimed the other mother’s baby was her own.  Without enough evidence to make a reasonable determination, King Solomon wisely and shrewdly ordered the baby cut in half, so each mother could have their “fair” share, to determine their reaction.  The true mother insisted the baby be given to the false mother to spare the baby’s life.  The false and jealous mother said go to it.  Of course, this revealed the true mother to which King Solomon ordered the whole baby as hers.  Our greed and jealous protection of our own unjust interests would rather halve the world we live in than deal with a whole new world.  Globalize THIS - ENVIRONMENTAL RESPONSIBILITY [earth graphic] POLITICAL BUTTONAs greed and envy continue unabated, we naively and vainly assume that things will “naturally” work themselves out.  As if the day after we can reassemble two halves of a baby and have a whole baby.  This is akin to jumping a chasm in two leaps.  It don’t work that way!  Our fundamental disrespect for motherhood is a parent to anyone who possesses the wisdom to differentiate between motherhood and smother-hood.  Of course, in the real world, there is no second baby to even attempt to appropriate.  And the chasm is too wide for even a long series of half-ass measures.  I’ll take a flying leap here: we either return to mothering Mother Earth or we will return to Mother Earth, as a specious not suited to evolve any further.

Double Oh No: The Name’s Cadabra, Abra Cadabra

Name is knot
Too be unloosed
As owed man
Putting on
Some kind
Of spectacle
Who’s genesis
No quarter
To years
In a sense
Out right hostility
And udder a version
Sow called
Crater of the whirled
And awe wanting
Clear too see
Not a wood be casket
Drowning in a box
That must
Not hold water
As wee might reckon
Only too be
In the final seeing
As figure out
By no means
Self evident
Pulling rabid
From won’s hat
Sored in passable caskets
Wee suspect
As a parent harms
As sure as there are no teeth
In taking
A bullet to the head
Wear the art
Matter’s not
And yet
Who is
The one
Cutting people in
Awe that is given
Taking it
To the blank
As grater than
A loathe of bred
From nothing
Excepting freely
Wile rooting fore the nix
In a New York minute
As some goaled in goose egg
In disposed
Of whatever
Ladder day judge meant
Too due no wrung
As diff a cult
To under stand
As re-bounding
Back to the show
Is caping
Behind curtains
For the wrest of us
Only too be duped
In mere images
Peering real
Mirrorly a muse
Meant for inspiration
Knot too be swallowed
Hole in won
Or fish tails sow bred
Subject to
Dis tract
As divine accessory
And slight offhand
In vane miss direction
On the eve of knowledge
As simply a trick
Convinced one no’s
How it is
Too see
More than wee in vision
In blinding silence fallow
In a tacit urn hoarse
And yack knowledge
A bit fancy
Meager too please
As inn sufficient
Comforted buy con jury
In the worst kind
Of source err he
As if
Got hour
To slots plain
As abettor
Be helled
No good
For make believe
When cloaked in daggers

This poem strikes a familiar theme of mine, the parent elusiveness of God and the unsophisticated ways of even daring to speak of such things from most any perspective brought to bear.  The dark side of religion has wreaked hellish trauma, bludgeoning both real people and tender hope for sublime understanding.  Militants, that is fundamentalists, from both theist and atheist perspectives routinely bash each other.  Religionists often infantalize atheists, and atheists are often eager to throw the baby out with the bathwater.   My guess is that if theists and atheists got together and compiled all of the gods they don’t believe in, that there would be a pantheon of common ground.  I view militancy, that is fundamentalism, as the primary divide, not theism and atheism.  There are plenty of poor intentions and chronic misunderstandings to go around.  As I see it, militancy bespeaks violence, that is a commitment to winning by creating losers, forever separated buy uncrossable divides in human life, terminally fighting over uncommon ground.  Fundamentalism of all types reduces perpetual paradoxes and the centrality of metaphorical ways of seeing the higher aspects of life to small-minded literalism stuck arguing facts rather than truth and stiff-hearted relationships valuing right ideology over harmonious community.  The siblings of truth and harmony, which are deep quests of theists and atheists, religion and science, or of anyone seeking to work out the seems of their worldview, knead less judgment and a sober patience unwilling to bury others in uncommon ground.

As in most conflicts, power and trust are the ultimate issues, or perhaps more to the point, abuses of power and trust.  Personally, I am increasingly convinced that absolute power absolutely corrupts.  Hell, I even believe God shares power in order to create a better overall world, that is not merely more benevolent and fair, but creates the very foundations for the highest human aspirations and shatters the ceiling of cosmological and worldly puppetry (and the inevitable puppet tiers).  I experience my most human living on a small-scale, in community, where direct accountability to one another breeds well proportioned living.  This brings humanity to power and builds trust seamlessly into the process.  Such human-scaled enterprises are far more sane, represented by the encouraging movements to local — not loco.  Large-scale enterprises are typically suited and tied in hubris, albeit the the finest hubris civilization can offer.  Only such large-scale undertakings can globalize insanity alongside the endemic learned helplessness paralyzed in the reality of “how did we get here?!”  In human community, power resides in people.  Power in human community requires consent.  Complicated — often called “civilized” — nonhuman mechanisms to consolidate power, typically under the auspices of creating “bigger and better” things, ultimately rely on people’s consent.  This often does succeed in producing bigger things; though the better part, our humanity, commensurately suffers in the accelerating smallness and relative unimportance of people in such enterprises.  Not surprisingly, people, not built for such inhumanity, become viewed as the problem, gumming up the efficient workings of the machine.  Depressingly sow, our views of human nature are then tempted to align with the misanthropic view that people are less important than things — see corporate personhood.  Withdraw consent and these nonhuman and inhuman structures and mechanism whither.  This speaks to the importance of protest and noncooperation/resistance to appointed authorities of all unkinds.  Opting out of institutional and corporate enterprises starves the beast and  frees up time and life energies for building alternative human communities.  Active noncooperation and resistance naturally arise as the dominant and dominating culture (sic) inevitably will clash with any growing culture (hopefully viral) that questions the sick assumptions and unearned trust of its immeasurable victims.  In such a project, Jesus radicals, atheist anarchists, and sordid kinds of others can find common ground, fertile for reclaiming our humanity in a whirled of profit tiers.  Let us not be distracted by our differences, but rather unite  in disavowing all things undermining the human heart.

POEM: Born With Two Black Eyes: Owed To New Be and Queens

She was born with two black eyes
Living in a whirled
Wear her highest aspirations
Sore over the lowly color blind
As every color whited out
Yet she sails the sees of dark and light
As two dance freely
A bout just us
As real eyes
Real lies
And sojourn truth

This poem is a tribute to awe the positive power, beauty and wisdom that Black women birth into this world.  De-spite all of the racism, sexism, classism, and other aspersions heaped upon them, they reveal truth responding to a dominant culture of lies.  Even as often dealt three strikes from birth, their two Black eyes reveal a compassion honestly earned, unleashing a mother’s love and a sister’s devotion in a world sorely in need of them.  I thank you!  May every sacrifice you make return a hundred-fold.

If Wealth Was The Inevitable Result of Hard Work, Every Woman In Africa Would Be A Millionaire -- George Monbiot quote POLITICAL BUTTON

POEM: Speaking With Spoken Sword: Owed To Hungering Fore Anew ProMedica

The profit tiers
Some how a peer
To set the captives free
Going won after the other
Like mammon and famine
As to somehow heel the ravenous
As fiend and faux
As sow appetite for the pauper reproach
With such lack luster assurance
As hungering for
Corporate solutions
Like KoolAid™
For the poor
As food desserts
Like a cock tale
Wagging the dog
For mirrorly fucking bitches
The same owe same owe
As prophets of ode
Rapiers by daze
Templars buy eve
The paltry of knights
With chicken shit
A hundred and fifty bucks
Posing as dear
As if
Doing its doody
In sum fecund foundation
For just us
As financiers of poetic justice
And diets high in irony
For its undeserving marks
And omnipresent logos
As going in kitsch in sync
With awe that cannot be stomached
Paving roads with good attentions
In know name
Butt there own
Sitting a top the whirled
Of hell care
Pennies from heaven
As coppers too familiar
To the indignant
And indigent
Of that speaking with spoken sword
Offering crumbs
Leading know where
Their droppings
As little balms
As met a sin
Requiring heart surgery
And prescribing
Take two aspirin
And call me in the mourning
And if that is not enough
Tact on
Take care
Your own
Such self-determination
Only too be food agin
As so much on won’s plate
For what is whored
As up rightness
Only to be drug
By profits of owed
Living on exorbitant feeds
As the CEO my God
And the staff buy his side
Dis cuss policy
As their weighter
Serves there well fare
Wile others
Dine in the streets

Here is my decidedly unofficial entry in the ProMedica sponsored poetry competition so unintentionally named, “Revealing Hunger: Spoken (S)word.”  While it is the Big S poetry competition they are currently sponsoring, I’ll pass — though I’m quite sure it will be a gas.  ProMedica was sure to eventually reap the madness of my poetry, sow here it is.  ProMedica is always in the running for trying to coroner the market in buying good will to which it might be able to attach its moribund name.  Though the pathetic $150 price for a singular winning poem betrays how little they truly value good will and poetry.  If my words don’t speak well enough for me, then I invite ProMedica to eat me, should their hunger for justice suffer in digestion.

POEM: For Awe That Has Been Urned

In her dreams
She is wanting
To be moved
By more than
Slumber too slumber
Mirrorly to a wake
Daze unending
With that annoying buzz
Thirst thing in the mourning
The pique of the day
The latest snooze
A stay of execution
From a commute
Never quiet arriving
In during
The same owe same owe
A mounting to nothing
Carrion on
From dead line to dead line
Only hopping
To meet your destiny
Long the weigh
Too the beat
Of a humdrum
In exhaustible work lode
Sow being a ware
Only dealing
With sum strain
Of staff infection
A little off
And on and on and on
Without a brake
For some kind
Of savor
In any respect
Of a Jōb
Succeeded by rehash for dinner
A little bit like
For awe that has been urned
From dusk to dusk
And willing succor
For a weak end
And easing into won bunk
Affording seconds of fuel’s goaled
Mine razing
At the prospect
Too due it

This is a good Monday mourning poem for all of you enduring slave wagers.  To me, work is simply doing that which you do not want to do, that which we do when we would rather be doing something else.  The conventional wisdom is that there are inescapable compromises that must be made, such as selling large chunks of our life to finance the remains.  Wee are part and parcel of this so-called American dream, which George Carlin so aptly observed, It's Called the American Dream Because You Have to be Asleep to Believe It - George Carlin Quote - POLITICAL BUTTON“It’s called the American dream because you have to be asleep to believe it”  — that is, if you can fit sleep into your schedule!  Frankly, I can no longer afford to go to such conventions, though I’ll meet them half way with the whole whizzed ’em thing.

Having to wake up to an alarm strikes me as one of the great bastardizations of true awakening.  If you get up and it is dark out, you might want to make a note of that, hopefully, plenty of notes, see notes!

If you are going to sell yourself, I would definitely hope that you get a good price.  Still, there is a whirled of difference between getting a good price and a good prize.  Selling your own passions, your own heart’s desires for someone else’s notion of productivity is perhaps the real idolness.  Far too often, no one can even really identify the specific person whose notion of productivity is being served.  Wherever it is, it’s the birthplace of “It’s not my job” and “I’m only doing my job” as workers serve nameless and unaccountable masters, and can’t help, but serve in their master’s apathetic and/or irrelevant image.  The bulk of so-called work in capitalist cultures represents an immeasurable opportunity accost of passions passed and hearty lusts lost.  Even awe that has been urned echoes in time off, weather having perpetual rehash as eve approaches or dread as eve withers a way in the dread of coming daze.

May you find work indistinguishable from play, an awakening without alarm, and find no idolness in site.

POEM: To Abettor Portion: Owed To Math You 5:21-48

The shepherd pays dear
Attention to his sheep
As the sheep due
Not follow suits
But accompany prophets
In ways safe from a peril
That compound interest in the whirled
As you have herd
It said
You shall not murder
But now this is tolled
Do not bill bloodsheds
To finance your palatial manner
Or liquidate nations
In the name of kicking assets
Do not except life
And its costly knock offs
Anyone who pro claims
Your life is feudal
Or you fuel
Will end up burning oneself
And anyone bastardizing my word
Is an executer of my state
Do not purchase good will
Wile others out lay
Make it rite personally
Without gaudy talk
Before just us
Decent upon you
Rather forced to pain
Fore every debt sentence
Sow all can make cents
You have herd
It said
You shall not commit adultery
But now this is tolled
Any man dishonoring the source
Of human life on earth
Wood be better off
Had he never been borne
Any man divorcing himself
From what is a parent
Is not fit for a womb of his owin’
You have herd
It said
Long a go
Do not brake your promise
But now this is tolled
Do not sow your wiled oaths
At awe
Your promise on heaven unearth
From here on ahead
This simply know
And yes
Any more sow
Is from the evil won
You have herd
It said
An eye for an eye
And a tooth for a tooth
But now this is tolled
As eye tooth sow telling
Bring to light every bone picked
Sow not striking in efface
As a retainer of humanity
And if won from beyond
What is fare comes
Barren suits
Down on you
Make just us naked
Shame on them
Farcing won too walk a mile
Sow trying
To catch up with your smiles
Only wanting them
To borrow
Awe that you have
And if knot
Make no’ing to all
You have herd
It said
Love your neighbor
And hate your enemy
But now this is tolled
Love awe
Before you
De-spite those who prey
Wile publicly prosecuting
You as their enema
Knowing full well
Sons rise
And reigns fall
As surly as won nose
Effacing such loathsome fishiness
Too tax a verse
Getting more than you put in
As children of ungaudiness
Seeking abettor
Sow much better
Than that which they are used
To have
Holy one’s own
Reflecting awe
Given freely

This poem is a punny paraphrase of Matthew 5:21-48, the middle portion of The Sermon on The Mount.  The Sermon on The Mount is considered the core of Jesus’ teachings, his stump speech.  The title alludes to one of my stock concepts in my poems, the notion of humans being reduced to math, mere calculations in an oppressive algorithm, and its lowest common dominator, conventional wisdom.  This central litany of Jesus’ “You have heard it said, but I tell you” razes the bar and builds a whole, new worldview.  Jesus’ message transcends the traditional message of religionists and secular conventional wisdom.  This culminates in the proclamation that God rains on the just and the unjust.  This indiscriminate love is the unending ideology that Jesus is found rooting, nurtured by such reign as is God’s.  Jesus incarnated the reality that we are at our best when we are fully our self and fully God’s.  Accepting and giving freely is the deepest nature of God that we can reflect in our lives.  Jesus was such the juggernaut of grace whose designs were to overthrow the weighs of the whirled.  Jesus did not desire to be some historical pinnacle set up on an untouchable pedestal and worshiped.  Jesus lived to tear down the very notion of untouchable, the bedrock of dominating class.  Anyone accessing the indiscriminate love that Jesus accessed, that is, asking for anything in Jesus’ name/character will surpass even Jesus’ accomplishments during his life: “Anyone who believes in me, will do the same works I do, and even greater works.” (John 14:12)  Of course, indiscriminate love is a lousy foundation to rule over others, totally in sync with the instruction by Jesus to be servant leaders, not masters.  Religion, committed to such a precept, will find itself at the heart of human needs, as the oppressed and dispossessed will be attracted like a magnet to non-judgment and working solidarity and service — awe without a needs assessment!  Of course, you will find an enemy in the powers that be which depend of dividing and conquering for their dehumanizing weigh of life.  I find great joy and solace in the summary (variously attributed)  that Jesus only promised us three things: to be completely fearless, absurdly happy, and in constant trouble.  May it be so!

POEM: Kindness 1.618 — Owed To The Goaled In Proportion

A parent
In the relationship
Between to be gotten
The larger to the smaller
The goaled in proportion
Amidst just us
Sum times christened
The divine proportion
And it doesn’t take
A mathematical genus
To divine its kind
Never the less
As if
Knew specious
And miss conceive
The gold in mean
Barren resemblance to
The sores of our being
An aesthetic
Of beauty
In nature
And human arts
Desserting know one
The hole slew
To gather as won
And when de-part
Leaving soully
Good will
That is
Grasping the incalculable
After math

This is a geek poem about the golden proportion, or golden ratio.   \frac{a+b}{a}=\frac{a}{b} \equiv \varphiIn mathematics, two quantities are in the golden ratio if their ratio is the same as the ratio of their sum to the larger of the two quantities. The Greek letter phi is used to signify this value of 1.618. The golden ration holds a special fascination in mathematics, architecture, and art.  The golden ratio is considered to represent beautiful proportion, often found in nature.

In this poem, the relationship between the larger to the smaller is defined beautifully by kindness.  In computer age parlance Kindness 1.618 — a soft wear if you will.  Social justice issues always involve power differentials, and hard ware is meaningless without soft wear.  Without kindness, social relationships will necessarily be trapped in perpetual struggle, with neither the larger or the smaller experiencing the beauty of peace.  Neither justice nor peace is a finely engineered and calculating existence.  Both justice and peace flourish in generosity and grace.  Oftentimes justice comes through those who have a steady experience of peace that creates sacred spaces enough for the hard work of justice to be performed without resentment, growing hurts. Living out of generosity creates conditions conducive to generosity.  Like produces like, sometimes.  Love produces love, eventually.  Though like is more of a product than love.  Love is the way.  Love loves love.  As life produces life, love produces love.  The seamless reciprocity of love perpetuates itself and invites others to participate in love.  There is necessarily always more room to grow and make the circle wider.  For another geeky poem on this theme, see Wading for Godel, and ode to Kurt Godel and his Incompleteness Theorem which mathematically proves that science, ideologies, and philosophy — that is, anything that is based on any set of propositions — is necessarily incomplete and there are always true propositions which always lie beyond the perspective of any given belief system.   Enough geekiness for one day?  You can always simplify.  As the Dalai Lama most succinctly summarized awe, “Kindness is my religion.”  May you find kindness often in your days, and if there is not kindness, perhaps you are the one to bring it.

POEM: A Ledged Fall

The leaf let go
Releasing awe that had given it life
In what could have bin
A swan dive
Or a butterfly prancing
But it was doing its own thing
Lining up for know one
Little did it no
But more than enough
That more than one eye
Was watching this spare row
To unseen shores
A boat
To sale free
From cosmic banks
Or goaled claims
And if sow temp
To try land
Wee may very well
Witness yet another
Perfect forum
And only those dolefully miss taken
The fall

This poem is in honor of Fall, and the beautiful seasoning Fall affords.  This poem as a tribute to the perfection of nature and that which gives rise to life.  As might be expected, this poem also slams ingratitude in the face of such awesome and good graces.  Nature revels in itself and God sublimely desires to be holy full of oneself. Witnessing such goings-on strikes me as perhaps the primary purpose of consciousness.  The supreme blessing of consciousness is often overrun by negativity, falling short, the vain grasping of ephemeral realities.  Some of this falling out of the oneness of consciousness is poored in concrete, wanting to secure solid stuff, which also tends to be the most lifeless aspects of creation.  Merely collecting bits and pieces of reality often represents a very poor showing — showing being the complement of witnessing.  The division of conscious experience tends to be an imbalance between the inner and outer life aspects of life.  Some of this falling out of the oneness of consciousness is confining ourselves to our mind, making life academic, hoarding theories and ideologies, dissecting life until life disappears — though much less mysteriously than life peering.  If, instead of witnessing the passing beauty of a butterfly, you prefer collecting their carcasses pinned to specimen cases, then you may fall into this category — being the unchange you want to see in the world.  I strongly suspect that God desires us to experience the fullness of life, not to merely attempt to dutifully collect and accurately describe life’s moving and unmoving parts. Nonetheless, in theology-acide, I would say that the fall is beautiful.

POEM: Are You A Friend of Dorothy?

As a friend of Dorothy Day
I wood ax
More than won quest in
A bout
Her call
As a tenet in passable saint hood
As if a priest to nun
Or mirror lay person
Aborting gaiety
As an infallible sign of God’s presents
Kneaded, sow kneaded
As abandon plays on
The Catholic work her
Inn to their starting lyin’ up
With little roam for others
As prize winning dogmas
For sake others
Worshiping sons of bitches
Of average Joes and Mary not
Engendering grace
Threw con genital souls
Full of wholes
As if litter
Miss carrion
Never coming to term
Without a hitch
Only finding one self
One to an other
Side by side
Fitting awe
For lives filled with scant do
An offering more than
Sum well
Published comic marvel
As if conceivable in a man’s world
A loan
To the wrest of us
She could never look down to prey
And yet sow much
Heaven unearth
Her whole life sew true
And in those untolled smiles spanning eternity
She most lovingly waives
It just
Saint so
Ever you due
Don’t save
Awe of the gory
Fore God
As will only
In yore wildest dreams
Hand it
Back to you
With teeming interest
As got yours
And every body ails

This poem was inspired by the occasion of Pope Franky coming to America and highlighting the possibility of Dorothy Day becoming a saint.  This is deeply ironic, since Dorothy Day explicitly did not want to be written off as a saint, but cast her lot with the poor and dispossessed of the world.  As a former atheist who lost the earthly love of her life by converting to Catholicism, which he rejected holy, she was familiar with heartache.  As a women who had an abortion, I find her consideration for sainthood more intriguing.  Her founding role in the Catholic Worker movement challenged and vexed religious folks — and people of faith as well.  Her living with the poor and downtrodden is a model of solidarity.  This poem posits questions of elite status, which she resoundingly rejected, as holy separate from her understanding of Jesus, the spirit of God incarnate.  The title of the poem — Are You A Friend of Dorothy? — is both a question and a reference to the cultural necessity of gay folks needing code words and phrases to navigate in a culture where they are rejected.  Dorothy Day, about as keenly aware of class as possible sought to transcend it.  She was an itinerant peace-monger, ever-seeking creating those sacred spaces where one side fits all. She knew that salvation was not far off, but right in front of us, in awe its gory details.  She knew what second-class citizenship was, not simply by being a woman in a man’s world or a man’s church, but by daring to embrace the poverty of more than one class and bring a bout wealth, and the privilege to serve.  Her rightness with God is dishonored by trying to capture that spirit in the form of graven images, mere token substitutes for her authentically beautiful and unique, but totally accessible life.  I don’t suspect that Dorothy would approve of a title of sainthood.  I do suspect that she would want us to walk with her.  And in this case, that would be walking among the dead and the living, and everywhere in between.