(Mostly) Anonymous in Inner Space

All of the ancestors have returned and are living quiet lives in Inner Space.  

Choirs will fall silent, money will be thrown into the streets, and everywhere people will wonder what this dream was all about.

I was not cut out for childhood, I was already living part-time in Inner Space.

How can poets write anything without going down the spiral staircase to the darkness below?

I needed so many years to accomplish so little.

I'm back living at the Yew Tree Inn; nothing has changed, there is a Yew tree outside my window and children playing by the old wishing well.

There were some people dressed in colourful outfits, meditating and praying in Inner Space; we threw them out.

I no longer care what poets have to say, not if it's just more of the same old avoidance of Inner Space.

None of this was invented by me. It is what I found in Inner Space.

I was absorbed into the universe by cosmic energy; there's no playing around in Inner Space.

And now I'm a broken wheel going nowhere.

It's not bleak here in Inner Space, it's just a habit of mind to say that life is meaningless.

I liked poets but when I arrived in Inner Space I found few had joined me there, they were too busy trying to make names for themselves.

Most poets have nothing I want or need, they are not crowbars prying open the unconscious mind. Poets need to be crowbars.

  

If a poet can't be a crowbar he can at least be a hammer. 

                                                                       

Believe Nothing

When did I become a nihilist? I was born this way.

Inner Space is a hinterland of cosmic waste; here, everyone is either a nihilist, a poet, or both.

My defense is suited to one whose motto is "Believe nothing".

Poets used to be referred to as "ground breaking" or "visionary"; now they want to be referred to as "award winning poets", the visionaries are gone. 

I am well known in the territory of Inner Space.

About what am I incredulous? On most days, just about everything.

A whole new cohort of poets has arrived,  they are ambitious, self-conscious, and dedicated to self-promotion; in other words, younger versions of older poets.

The opposition of nihilists to all forms of censorship is famous in the history of Inner Space.

I am not the Pope's nose but I can still smell shit when it's all around me.

As we cross the green archetypal fields of poetry we reach the borders of Inner Space.

I have lived the nihilist's life: anonymous, introverted, and appalled.


Mister, in Inner Space we don't have room for anybody but poets and nihilists, so you'd better high tail it outta here before you're discovered.

Most religious and political beliefs offend my sense of nothingness.

A poet's apprenticeship can never be replaced with sitting in a classroom workshopping someone's poems.

Believing anything makes people stupid.

Photo taken at the Montreal Botanical Gardens, 2009

Poems are Reports from Inner Space

   Yew Tree Inn, 1 Beardwood, Blackburn, Lancs,
owned by my great great grandfather Thomas Parker, 1881 

There is no consensus of intelligence anymore, but there is Inner Space.

The first experience we have of Inner Space: our dreams.

Of course, if we censor our reports from Inner Space we end up with poetry that lacks authenticity.

I come from a dark place—I know that it will always be dark—I have spent too long in Inner Space.

Poetry has its own archaeology: it's what we excavate in Inner Space.

Did you follow your vision? Did you hear the voice calling you from Inner Space?

We fear the unconscious; it is a portal to Inner Space.

It was not a part of my repertoire of emotions; I was trapped in Inner Space.

Poems are reports from Inner Space.

November is "Inner Space Month".

Artifacts and the detritus of Inner Space wash up on the shores of consciousness.

One day everything you said from Inner Space will be used against you.

All artists are nihilists; they destroy the old in the act of reporting from Inner Space.  

The poet's journey in Inner Space is the shaman's journey. 

I live at the inn of Inner Space, the inn on the road through a forest; few come this way, few visit the inn, the Yew Tree Inn.

Where we live, those outposts of Inner Space.

I am sending out probes into Inner Space.

Someone emerges, one born from the genetic debris of Inner Space.

                                                                                                            2015

First Published: Urban Graffitti, http://urbgraffiti.com/writing/poems-are-reports-from-inner-space-by-stephen-morrissey/#more-6185, Edmonton, November 2015.

NOTE: A year after this was published I posted it on this blog, today I see that it is no longer online where it was originally published at Urban Graffitti. This is what is seriously wrong with online publishing and digital archives, they are subject to change without the author's notice: they can be deleted, altered, rewritten, removed, gone... Mark McCawley published this essay in good faith that it would stay online; after his passing his web zine, Urban Graffitti, was eventually taken offline. Losing UG we lost all the graphics, short stories, essays, etc., that were online. If Mark had these archived at LAC then I stand corrected.  

SM

11/05/2018

Shaman art at the MMFA (4)

Shaman art at the MMFA (3)

Shaman art at the Montreal Museum of Fine Arts (2)

Norval Morrisseau at the new wing of the MMFA

Norval Morrisseau is an artist who interests me; he is a visionary and shamanistic artist. 

Other photos: here we are at the new wing of the MMFA:

 

Shaman art at the Montreal Museum of Fine Arts

the wolves have turned their backs to us

Wolves at Alexis Nihon Plaza

Roland Penrose on Joan Miró

"Miró’s . . . investigation of the world of dreams and the subconscious was made with the desire to approach, to use Herbert Read’s term, “the frontiers of perception,” regardless of the risks involved. There has never been any doubt in his mind that what is of real importance to him lies beyond painting. The degree of sheer visual pleasure that paintings give can be intense; but the more acute it becomes the more it is likely to provoke a further yearning, often ill-defined but of great strength, for a transcendental understanding of our condition. The work of art, then, as it leads us to the frontiers of perception, becomes the medium which can give access to new states of consciousness. In itself, though it remains the motive force, it becomes less important than the state of mind to which it leads. At the same time the artist himself also recedes into a condition of anonymity. “Anonymity,” Miró says, “allows me to renounce myself but in renouncing myself I come to affirm myself more strongly… The same practice makes me seek the noise hidden in silence, the movement in immobility, life in the animate, the infinite in the finite, forms in space and myself in anonymity.” Artists such as Miró, who have discovered through paradox that the finite statement of their work can b a gateway to a new perception of the infinite rather than an end in itself, accept the role of prophet, or rather seer. They become the intermediaries who, instinctively in the first place and later by their command of aids and techniques, can carry us with them into a more complete understanding of our human relationship to the great unknown, towards an accord between us and the nature of all things."

Roland Penrose, Miró,
Harry N. Abrams, Publishers, New York,
Pps. 193-194

Horses at the Metropolitan Museum, NYC

Exhibit of horses in different poses at the Met; sculpted by Edgar Degas, 1884-1917.

Dream Journeys: Greenpoint

Dr. William P. Morrissey, Greenpoint, Brooklyn, NYC

Greenpoint

“Are we in Greenpoint?” I asked, looking
at maps of Brooklyn.
Once I looked at old photographs of Greenpoint,
it was prosperous then, and now I leave
the room I am renting for a tour of the area
on my bike. I recognize the buildings
and monuments but they are all larger
than expected. There is city hall,
dirty from years of car and truck exhaust,
then an empty lot where grass seed was being watered.
I enter a tunnel leading to where my relatives
lived in Greenpoint; there is a large church
at the end of their street, the church roof
has collapsed. Two men
stand on a crowded street corner,
“The air here is bad,” I say to them,
“as soon as you leave the tunnel
it is smokey, polluted, everything here
is run-down, poor.” One man says
he’s moving a few blocks
to get out of the area.
I think of visiting the church,
what is left behind.

Dream Journeys: The Journey Home

4) Bleak House

This will always be Bleak House to me,
Dickensian in its silence and shame.
A place where
I retreated
to a second floor room
and lay low,
as animals do when
they are being stalked.

What binds us to
our silent jailors?
They are shadows or a mirror
cracked diagonally, held
in its wooden frame by dust
and the weight of glass shards
wedged together. A single breath
or movement would disturb
this broken mirror,
send it crashing to the floor.

But these relationships survive;
none of us want to end the complex
arrangement of shards of mirror
resting on broken mirror;
we are dependent
on each other
to maintain the hope
that one day
we might find love.
We stay afraid and alone,
become liars, dissemblers;
even if we escape Bleak House
we still have our secret name,
written in invisible ink,
in a passport: Castrato,
Benedict Arnold, Fools’ Pope.

Dream Journeys: The Journey Home

3) Oxford Avenue

I arrive at Oxford Avenue
where I grew up;
at the front door
a man’s corpse
sits in an upright position,
as though he had died
in the midst of pausing
to think or remember something.

We come and go all day
and I worry about a neighbour
discovering the corpse,
there are already flies
circling around his head
and I need to do other things
than worry about his being discovered.

Later, a sheet is placed
over the corpse, as one would cover a sofa
or armchair for the summer months
when away in the country,
or how I remember
the furniture in Grandmother’s
living room, a white sheet
on the maroon couch.

We come and go all day
but he remains at the door,
a sentinel or sleeping guard
to remind me of something I’ve forgotten.
I worry about the smell,
the flies, the signs of decomposition,
and the police arriving.

When I return that evening
he is gone and I am relieved:
but who was this corpse?
Could he have been Father,
or someone I have forgotten
or never knew, the white sheet
a shroud, like a body
found in the frozen north,
preserved by the cold,
lips pulled back, grinning
yellow wolf’s teeth.

Shamanic animals for suburbia

Here are some shamanic animals for people living in suburbia, found in Zeller's at Oakridge Mall in Vancouver.

Dream Journeys: The Journey Home

2) Visiting Great Aunt Edna

I return to Girouard Avenue
to visit Great Aunt Edna,
the only one of three elderly sisters
still alive and residing
at Grandmother’s flat.
She was Grandmother’s
youngest sister, a Sweeney
who married a Taylor
and lived only blocks
from where I now live,
with her husband Bert,
and Howard, their son,
who had some grievance
against his parents
and moved far away
from Montreal because of it.

But first the car’s gear shift
comes off in my hand
and trying to repair it,
I crawl into the car’s body
to screw the gear shift
back in place,
and discover the car
is a wooden vessel,
a web of slats
covered with plywood,
almost paper thin
for lightness.

We arrive at the Girouard Avenue 

flat to find garbage cans
by the curb. Aunt Edna
is not home. Inside there is
a third story staircase
I didn’t know existed;
it has windows facing the street.
The rooms off the stairs
are bright with natural light.
I wonder if they are heated
in winter or if sunlight
is enough to heat these rooms.
There is no sign of anyone here,
how quiet and serene
to walk through these empty rooms,
where three old ladies lived
and now only one remains.

Dream Journeys: The Journey Home

The Cedars, 1983

The Journey Home

1) On my Fifty-Second Birthday

I have returned, on foot,
to the Cedars, the country house
where I lived almost twenty years
before returning to the city.
It is cold outside and the yard
is littered with cardboard boxes
and broken farm equipment.
As I approach the house
I wonder how the new owners
will receive me: perhaps
they are still angry
at discovering thousands
of bats living in the attic, as they
complained about this
after they moved in.
How could country people
not have expected bats
or even mice
in a country house?
But they seem not to notice
my presence, and they appear
nice enough. I am like a ghost here
walking from room to room
while these people
talk, eat, and are oblivious
to me. These new owners
have put in big windows,
the rooms are larger now,
walls have been removed
and a smaller, more efficient
wood stove installed.
The house is messy,
beds unmade,
some rooms not used at all
just containing junk.
This is my old home,
but there is nothing left
of my having lived here.

"Holy Wells" in Ireland and Montreal

Recently, on Ireland's RTĒ television, there was a presentation on "holy wells" in that country. A "holy well" is not only a place where you can get water, it is also a sacred place. Many holy wells were originally sacred among pagans and then, when Ireland became Christian, the population assimilated the wells into their Christian faith; this is a fairly common occurrence, churches were built on the remains of pagan temples, and pagan or Celtic holidays were reconfigured into similar Christian holy days.

The history of holy wells reaches back to pagan time, perhaps 5,000 years, a time long before Christianity reached Ireland. There are approximately three thousand holy wells in Ireland where they are known as places of healing; one might visit a holy well to ask for help with a specific problem, or to give thanks that a problem, whether physical or spiritual, has already been resolved.

The holy well is a visible and physical manifestation of mythological, or archetypal and spiritual thinking; it a place where nature presents evidence of the existence of the divine in our lives.

I have been interested in holy wells for many years. The discussion that follows on holy wells also gives some background to the Prologue to Girouard Avenue as well present information on holy wells in our environment. Here is the Prologue in its entirety:

1. The Ancient Well of Ara

There is a well in Tipperary
visited by my ancestors
before they left for Canada.
They said, “This is a place
of sleep and dreams—
drink from the well
and know the mystery
of life.”

Looking down to the water
at the well’s bottom,
they saw the reflected sky
the size and roundness
of a coin with the emblem
of a bird.

On Main Street
where the well
is located, not long
after ships left harbour
and famine crossed the land
a wooden top was fitted
to the ancient well,
the water cold and still
beneath the earth’s surface.

2. The Forgotten Spring

In the big city, at the beginning
of a new millennium, in a park,
the corner of Doherty and Fielding,
where water gathers on the path,
asphalt lifted, broken,
a place always wet
as though it rained last night
although it didn’t, with a seven story
apartment building on one corner
and low-cost apartments across the street,
where six young men stand and talk
on a Sunday morning in summer—
these are not the ancient fields
but a city park where water
rises on either side of a path
from an underground spring,
reminding us of what we used to know,
but have forgotten—the water
insistent, forceful, always desiring wholeness.

Before writing this poem I read very briefly about the ancient well Ara, located in Tipperary. That a wooden top had been placed on it, sealing the well, seemed a good metaphor for the ending of one age, the age of shamanic and visionary consciousness, the age of Bardic poetry and an apprehension of reality that includes that which might not be visible to the naked eye but still exists on some other level of awareness. That age, when the Other World could be more easily penetrated to, ended for most people and emblematic of this ending is placing a top on the well.

Having said all of this, it was interesting to hear on this RTĒ programme that some Irish who were leaving for North America visited, before they left, a holy well. I don’t know, in fact, if this is what my own family members did before coming to Canada in 1837, but I envisioned them doing just that. Creativity, imagination, this might explain my having written this about them, but there is also ancestral memory, whether it is in our physical makeup or in our personality, our genetic makeup, or what have you. I place this “coincidence,” this synchronicity, to ancestral memory.

The next section of the prologue moves us from 1837 to present times. It is over 150 years later, now we are in Montreal, and street names in this area of Nôtre Dame de Grace (NDG), a predominantly English-speaking neighbourhood in westend Montreal, reflect the Irish presence that once existed here. Nearby is Loyola College, founded by Irish Catholics, but since 1973 Loyola has been a part of Concordia University. Many Irish moved to this part of the city so their children could attend Loyola High School and then Loyola College. However, most of the Irish who lived here in the 1940and 1950s have moved away. This neighbourhood was their destination back then, from working class Pointe St. Charles, Verdun, and Griffintown, to Nôtre Dame de Grace, and now the children and grandchildren of these people are scattered across Montreal, Canada, the United States, and beyond.

I used to walk up Belmore to Chester and then continue to Fielding, and walk along the grassy meridian at this part of Fielding. Across the street is Ignatius Loyola Park that covers two city blocks, so it is a huge expanse. Then I would walk by the corner of Fielding and Doherty and one spring day I noticed water running from the park, it ran down an asphalt path from where the baseball diamond was located and into a sewer on Fielding. The asphalt was lifting as water would run along it, and I wondered about this water and where it came from. I remember seeing this water, and there was a lot of it, and noticing how the asphalt bulged and cracked due to the water running under it, freezing, then lifting up the asphalt as it thawed. Every spring there was water there, and it wasn’t from snow melting, it wasn’t run-off from snow melting in the park. Eventually I found the source of the water, it came from a spring locatged behind the baseball diamond on the Doherty side of the park. I intuitively understood what I had found and the significance of this water, this spring. As I walked passed it I knew I was in the presence of more than just water, I was in the presence of something holy.

(You can see this area: go to Google Maps, search “Doherty and Fielding, Montreal,” and then do a “street view” and you’ll see the repair work to the sidewalk due to the run-off from the well.)

There are many underground streams in NDG--they have all been paved over--and the foundations of many homes are being repaired due to damage caused by water from underground streams. NDG was once a place of farms, for instance Benny Farm which became a housing development in the late 1940s for soldiers returning from World War Two. Where we lived on Montclair Avenue had been apple orchards until the house where we lived was built in the late 1940s. Family members used to go for walks along the old Western Avenue (now Boulevard de Maisonneuve West) which was a dirt road, that was back in the early 1940s; they’d walk from Girouard to Hampton. Near where I grew up on Oxford Avenue, along Côte St. Luc Road, we used to play in the fields where apartment buildings were later constructed; until a few years ago there was an old farm house on the corner of Dufferin and Cote St. Luc Road. When I was growing up we were always looking for some nature, some fields, to play in; there were lanes to walk in, behind people's homes, and it seems there was still quite a bit of undeveloped property back then, but you had to work to find it.

I was aware of underground streams in this area of Montreal, all of them paved over or buildings constructed over them. This particular well in Loyola Park, what I have called a holy well, had managed to penetrate the earth covering it and for some years, at specific times of the year, water would run down the asphalt path. You could see the water coming from the earth and others knew of this well. Indeed, a few years ago, when walking through Loyola Park, and passing where the well was located, I noticed that the City of Montreal had made this specific area, where the well existed, into an ecological reserve, they had put a fence around it, planted flowers and some other plants that thrive in wet areas, and encouraged the return of nature. Not much came of this as water was abundant in spring but by the middle of summer it would dry up. It also upset local residents who were concerned that mosquitoes would lay eggs in standing water, they were concerned with West Nile disease. Apparently, some of these people went with buckets and removed the water that was present. I don’t know if there is much left of this well-meaning, but failed, experiment by the City.

What constitutes a "holy well"? We used to drive some distance to an artesian well by a roadside, there were usually several other cars parked there and people filling large containers of water from this well. At first glance, I don't think of that well as being "holy." I think two things can make a well "holy," either found together or separately. First, there is some agreement, some consensus among people, that a certain place is holy. Perhaps miracles can be attributed to the place, or some other supernatural occurences that help form an idea among people that the well has extraordinary powers. Second, a place, a well for example, may be located on a ley line, a place where earth energy may be more abundant than at other places; this example doesn't rely on any consensus of opinion. Perhaps you have walked in nature and suddently felt that you were in a place that was different, more serene or imbued with a quality of silence, or that created a quality of silence in your own mind, and that this space was somehow sacred. I have encountered these places, for instance St. Patrick's Basilica in Montreal is one such place; another, more remote, is an abandoned farm on a slight hill near where we used to live. When I would visit this place I knew that there was something different--spiritual, sacred, holy--that wasn't present elsewhere.

Dream Journeys: Psyche's Night Journey

17.

I am in a flat with an old friend,
who looks the same as she did years ago.
There is a young man with long hair,
his name is “Morrissey,”
shorter than me, with some
dental problem in the front teeth.
I think he may read the news on TV.
We talk and when we separate,
I give him my business card.
He is wearing blue jeans
with a dress jacket and white shirt.