Vincellli's Garden Centre, March 2023

I finally took some photographs of the old Vincelli's Garden Centre; they closed about two years ago. What you see below is about one quarter to one third of the size of the property, and public hearings on building a large condo building here are slated for this week. This is also one of the few unbuilt property lots in the City of Cote Saint-Luc (which is adjacent to where I live in Montreal); it is a mostly residential city but includes Cavendish Mall and Cote Saint-Luc Shopping Centre. Is this the best development of this property? Housing is needed, or seems to be needed, and a growing population means more tax dollars for Cote Saint-Luc. Of course, this might be considered a remote location in this area, but nothing is all that far from something else in CSL; and while there are some stores across the street from Vincelli's, out of five stores only two are still in business, so I am not sure if the commercial part of this development will succeed. I am also not sure other services are available for the future inhabitants of this condo; I expect they will be mostly elderly people moving from single family residences to condos. The development (one tower will have 8 to 12 storeys) will bring a lot of people and their cars into the neighbourhood; stores, bus service, EMS, infrastructure, and so on will have to be improved, or will have to be provided. Would it be better to make this a park instead of more condos? That won't happen because the desire for increased tax revenue is strong and there is no need to promote the area for future residents, many people want to live in CSL and residents are happy to live there. Personally, I don't like what I see slated for this site; if I lived in the area I would oppose it, oppose two years of construction, trucks, noise, pollution, and an influx of people to the area. But it is a prestige condo development as long as no one cares about the noise from the adjacent CPR rail yards. Consider a modified version a done deal. 

This is what is planned at this location

People have begun dumping construction material and other garbage on the site

There is a cardinal on the left, the site is home to many birds and small animals

Happy St. Patrick's Day!

Memories of both our Irish heritage and family on this St. Patrick's Day, 2023. In the following newspaper article, all of the references to Callaghans are to my great great uncles, Fr. Martin, Fr. James, and Fr. Luke Callaghan. The three priests were brothers of my great grandmother, Mary Callaghan; she was born on my mother's birthday in 1845 and died on my birthday in 1906. 

Chronological History of the Irish in Montreal,
from The Gazette, 23 May 1942
(click to enlarge)

And thinking of my grandmother Edith Sweeney Morrissey. I took these photographs at my grandmother's home, where she lived until her passing in 1965, located at 2226 Girouard Avenue. I was driving home one day in May 2009 and I saw that the place was for sale and they were having an open house; I rushed home, got my camera, and returned to take these last photographs of where she had lived from around 1925. Those of us who are still alive and knew her, we all loved her and still miss her. 

Front entrance to 2226 Girouard Avenue

Looking out living room window at
2226 Girouard Avenue

Living room, 2226 Girouard

May 2009, 2226 Girouard Avenue

From left, my mother, my Auntie Ivy, my grandmother;
outside Parliament, Ottawa, 1962

My grandmother at our home on Montclair
Avenue, 1963

My grandmother, back porch of Girouard Avenue 
flat, around April 1938, holding her grandson,
Herb Morrissey

The foundation, the load bearing literature of Western society

 

Photo taken in 2010, Stephen Morrissey with a bust of Tagore,
on the UBC campus, Vancouver

If you've ever done home renovations then you're familiar with load bearing walls. Basically, a load bearing wall holds up the walls, floors, and roof above it. I live in a small Cape Cod house in Montreal, constructed just after World War Two, and the load bearing wall sits on a single beam that runs across the width of the house, in the basement there is a steel post giving added support to the beam, but it is the beam and the wall above it that is doing the load bearing. 

I think of literature and being a poet in the same way. There is foundational, load bearing literature, that supports both contemporary Western and international literature; for any poet it's a good idea to know something of this literature. That is why getting an education, either formal or self-taught, is important; it is important to have read Victorian and Romantic literature, or Restoration literature, or Whitman or Chaucer or Dante or Tagore, or other poets; it is important to have read Homer, the Holy Bible, and the earliest literature, the Epic of Gilgamesh; or T'ang Dynasty poetry, Du Fu, Li Bai, and Han Shan. Read Dylan Thomas, Walt Whitman, Coleridge and Wordsworth, Dryden and Milton and Shakespeare. Read Ezra Pound and T.S. Eliot and Allen Ginsberg. Read the bible, it is the load bearing foundation of Western literature. You don't need to be an authority on canonical writers or read everything by these writers, but at least know they exist and where they belong in literary history and one day read their work, or the work of a few of these writers. This reading is a poet's foundational knowledge, it is the load bearing literature that makes a poet's work possible. 

But we live in an age in which the attitude of some poets is that a literary foundation isn't necessary -- they find it oppressive, or the writers are oppressive, or what have you -- so just read the current writers they approve of, and cancel the work of dead white men and women. Of course, this is self-defeating but it is an attitude that even some school boards are following as they delete or censor books by foundational writers, the writers and thinkers who made contemporary literature possible. I mention this because we are living in a time of cancelling literature that doesn't support an ideological Woke world-view. School boards that delete or cancel literature in favour of only certain contemporary writers are not doing their students any favours, they are keeping them ignorant. 

And yet, all poets need the foundational work of previous generations. The older generations of writers are the load bearing writers that give contemporary literature substance and depth; without this load-bearing literature every new generation of writers is a dead end, writers reinventing literature, inventing the wheel. And what a waste of time this is when even just a good anthology will help introduce younger poets to literature that is necessary to be a real poet, not a poet manqué.

I know that real poets, young poets, will follow this advice because they want to learn and they have the enthusiasm to go beyond what is currently fashionable. I once wrote that "poetry will never die"; this was in response to the popularity of Tik-Tok, YouTube, social media, video games, and popular culture. And today's Woke people make things worse, they are intolerant of anyone who does not agree with them, cancel culture is their weapon. So, while poetry will never die it might have to go underground as long as the Woke era is still active; but even Wokeness will pass, it's just a matter of time, and the load bearing foundational literature of Western society (and by extension all great literature) will still be there waiting to be read.  

"I Shall be Released" by Bob Dylan

 

On Atwater Street, under the overpass

They say everything can be replaced
They say every distance is not near
So I remember every face
Of every man who put me here

I see my light come shining
From the west down to the east
Any day now, any day now
I shall be released

They say every man needs protection
They say that every man must fall
Yet I swear I see my reflection
Somewhere so high above this wall

I see my light come shining
From the west down to the east
Any day now, any day now
I shall be released

Now, yonder stands a man in this lonely crowd
A man who swears he's not to blame
All day long I hear him shouting so loud
Just crying out that he was framed

I see my light come shining
From the west down to the east
Any day now, any day now
I shall be released

My grandfather's shovel

                             

A month ago, when a shovel that had belonged to my grandfather broke, I was shoveling snow on our front walk with it, it led me to remember and write about my grandfather. My grandfather had been captain at Fire Station/Caserne 46 when he retired in the early 1940s and, years later, my mother gave me a shovel that had belonged to him. When the shovel broke I thought I would throw it out. I used to have two of these heavy iron shovels, one had already been lost when our barn burned down around 1985. I wasn't careful with the remaining shovel; I left it outside all year, behind our garden shed, it was only an old shovel; still, it had been special to my mother mainly because they don't make shovels like this anymore, it was a shovel made to last, and it had belonged to her father; "hang on to that shovel" she said. 

But now, when the shovel was broken, I remembered Robert Johnson's Balancing Heaven and Earth (1998), a book I had reviewed, and in which Johnson remembers something he thought was junk and had discarded, it was a clock that had woken him for important events in his life. In the review I wrote,

As one would expect, there are many anecdotes in this memoir, always with the effect of returning us to the importance of the inner world. The resolution of life's contradictions lies in becoming more conscious, and this sometimes requires the ritualization of the mundane; Johnson describes how a broken clock that was unceremoniously discarded was later retrieved from the garbage. Alone, he made a ceremony of burying the clock, a ritual during which he remembered with fondness the many events the lock awoke him for, including leaving for Europe, visiting Dr. Jung at his home, and so on.

Thinking of this I retrieved the two parts of the broken shovel and glued them together, it was as though the shovel had never broken, it had been restored and I had the shovel as a souvenir of my grandfather. It was a memento and mementos are limited in number; sixty years after his death I have been revisited by him and reminded of the importance of one of the few things that I have that belonged to my grandfather. 

I have a few mementos from my mother and I have this old shovel. But what to do with the shovel? Put it on display? Hang it on the wall? Prop it against the wall? Maybe. But this shovel will be a nuisance if I don't do something with it. And when I am gone the shovel will mean nothing to other people, it will just be an old shovel and one that will break again, if used, and then be discarded. I know why things from the past don't last, why they end up discarded even though they have a personal importance; antiques have some monetary value but most mementos have no value except to the person who values them. There is no reason why anyone will keep this old shovel after I am gone.

Being a literary person and a poet, and a teacher, I see the symbolic value of things. It is that a shovel like this was once used to clean up after a fire, or shovel snow, but while a shovel is used to dig in to the ground, to clean up things, it also has an archetypal value, a psychological value; and this is what we do, we who are archivists of memory, we see the symbolic and meaningful aspect of things pertaining to the psyche; it is one of the things that gives depth to life. The broken shovel reminded me of my grandfather and my relationship with him, it reminded me that he is important to me; his story is unique in our family's history. 

As a last resort, maybe I could bury the shovel in my garden, but I am reluctant to do this, for some reason I think it is rather ghoulish; a shovel is not a corpse. It is a shovel that will live on in memory; but always knowing that these mundane things can break, be thrown out, be discarded, and even memories have a certain limited longevity, based on how long we remember. And, one day, everything is forgotten unless it is written down and, even then, everything is temporary. 

The perennial garden in winter

There isn't a lot to do in the garden in winter, maybe there is nothing to do but walk through two feet deep of snow and the snow over the top of your boots. Or look out the dining room window at the snow and cold and be glad you're inside and not out there. These bright sunny March days can be quite warm in the sun, you might even get a sun tan sitting outside in the garden if there isn't a cloud cover. In the shade it's cold, it's -2 C. I had forgotten that March is my least favourite month.

A perennial garden doesn't require work in winter, no skimming this years seed catalogues, no buying seeds, no germinating seeds in-doors, there is none of that. All it requires is patience and try to get through our overly long winter.  So, just get on with your in-door life, go for a walk, make supper, vacuum the carpets, and soon a mostly white and empty garden will be transformed into something so different from the garden in winter that it is one of the wonders of our northern life. Nevertheless, by late February and the three weeks of winter in March one is fed up with winter, the cold, snow, and we just want it to end. 

My grandfather, John R. Parker

My grandfather, John R. Parker, and his bride, Bertha Chew; photo
taken in Blackburn, Lancashire.

I don't like to admit that I never liked my maternal grandfather but I didn't; maybe I was afraid of him. Where does a child get his likes and dislikes for people? And after all of these years like and dislike don't have much relevance; now I have a new respect my grandfather. My grandfather, John R. Parker, died in 1964 when I was fourteen years old; almost sixty years earlier he and his wife came to Montreal from Blackburn, Lancashire, by way of New York City where he lived for a while in the Bronx with his paternal uncle, William Parker. In New York City my grandfather worked driving a streetcar; one day someone tried to rob him, this would have been around 1910, and my grandfather jumped from his streetcar and chased the man; my grandfather was also a boxer and he easily subdued the thief. One day I was driving my mother to Central Station where she would take a train to Toronto, this was in the early 2000s; at a street corner we were passing she said this was where her father had seen a man robbing a woman and he had chased and caught the man. 

Like many other women my mother loved and admired her father; I mention this because men like my grandfather are becoming rare, the masculine is under attack in North America; men like my grandfather are dinosaurs now. My grandfather could level wooden floors, build a balcony on their home, he could do things that needed doing and he provided for, protected, and looked after his family. When a man followed my mother home, after she married in 1940, she phoned her father and he was at her apartment a few minutes later; when there was a streetcar accident near her home it was her father she called. 

There are other anecdotes about my grandfather. My grandfather was a fireman, first in the early 1920s at the Central Fire Station in Old Montreal, later he was the captain, at Station (Caserne) 46 on Somerled Avenue in Montreal. His brother, Thomas Herbert ("Bert") Parker, was at Station 11 in downtown Montreal; Bert was also a captain. There was a history of feuding in my mother's family; my father's family, the Morrisseys, didn't feud, they all seemed to get along with each other, they were happy Irish-Canadians and stuck together; they loved each other, and we all loved my grandmother who was the center of the family. As for the Parkers, my grandfather didn't talk to his brother Bert for thirty years and he missed his mother's funeral because they were fighting. I have no memory of meeting my Parker grandmother, Bertha Chew Parker, who died in 1957 when I was seven years old, but I have this one anecdote. My grandparents gave my mother $5.00 a month (or was it a week?) to help with expenses after my father died in 1956, $5.00 meant something back then; when she would visit them her mother would say to her father, "Don't forget to give Hilda her money."   

Grave of my great uncle, Thomas Herbert Parker, who died
on 27 December 1965; buried at the Protestant fireman's section at Mount Royal Cemetery.

Victor Parker, the youngest of the four Parker brothers,
and who was mentally handicapped; in Montreal. 

As I said, one of my grandfather's brothers, Thomas "Bert" Parker, became a fire man like my grandfather. And there were two other brothers, one was William and the other was Victor who was the youngest. I think it was William who worked in security at Dorval airport after he retired. Sometimes I would visit my grandfather's home at 2217 Hampton Avenue; one day there was smoke in the flat and soon the fire engines arrived; I heard the captain laughing and commenting that there was no fire, he said my grandfather just wanted his chimney cleaned by them for free. 

One day my grandfather told me that when he was a boy, and still living in Blackburn, he was hungry and killed a chicken and roasted the bird on an open fire in a lane. The Parkers were not wealthy, his father had died when he was a child. I think, for him, marrying a Chew was to marry up as the Chews were a big family and owned property, they were builders and landlords. The Parkers had been publicans--they were publicans at the Yew Tree Inn in Blackburn--and farmers; my grandfather's father could speak, I was told, several languages. 

Another story my grandfather told me was that when he first became a fireman he was told by the captain of the fire station to clean the metal buttons on the harnesses of the horses that pulled the fire engine. He was at Station One, the old Central Fire Station in Old Montreal. When he finished cleaning the buttons the captain told him to do it again, he had missed the buttons on the underside of the harness where they wouldn't be seen, except by the captain; I think my grandfather may have protested but was told to do it right. This seems like a fairly minor anecdote but while many anecdotes seem minor they all help to bring family members to life, and we remember them for these stories. Another anecdote, a minor one, is my grandfather telling me that when you wrapped a parcel in a box to tie the knot on a corner and it would hold better. Any family memory is better than none, even minor ones like this. 

Central Fire Station

At the Central Fire Station, photo taken in the 1930s,
my grandfather is on the far right.

At Station (Caserne) 46, John Parker is the second from the left,
early 1940s. 

Montreal Memorial Park (now owned by Urgel Bourgel), St. Laurent,
Plot A 501, Grave no. 676. Parker. Bertha (Chew) 1884-1958 John Richards (1887-1964)

"The Bull Moose" by Alden Nowlan

 

Down from the purple mist of trees on the mountain,
lurching through forests of white spruce and cedar,
stumbling through tamarack swamps,
came the bull moose
to be stopped at last by a pole-fenced pasture.

Too tired to turn or, perhaps, aware
there was no place left to go, he stood with the cattle.
They, scenting the musk of death, seeing his great head
like the ritual mask of a blood god, moved to the other end
of the field, and waited.

The neighbours heard of it, and by afternoon
cars lined the road. The children teased him
with alder switches and he gazed at them
like an old, tolerant collie. The woman asked
if he could have escaped from a Fair.

The oldest man in the parish remembered seeing
a gelded moose yoked with an ox for plowing.
The young men snickered and tried to pour beer
down his throat, while their girl friends took their pictures.

And the bull moose let them stroke his tick-ravaged flanks,
let them pry open his jaws with bottles, let a giggling girl
plant a little purple cap
of thistles on his head.

When the wardens came, everyone agreed it was a shame
to shoot anything so shaggy and cuddlesome.
He looked like the kind of pet
women put to bed with their sons.

So they held their fire. But just as the sun dropped in the river
the bull moose gathered his strength
like a scaffolded king, straightened and lifted his horns
so that even the wardens backed away as they raised their rifles.

When he roared, people ran to their cars. All the young men
leaned on their automobile horns as he toppled.

“The Whole Mess ... Almost” by Gregory Corso

 

I ran up six flights of stairs

to my small furnished room   

opened the window

and began throwing out

those things most important in life

First to go, Truth, squealing like a fink:

“Don’t! I’ll tell awful things about you!”

“Oh yeah? Well, I’ve nothing to hide ... OUT!”

Then went God, glowering & whimpering in amazement:   

“It’s not my fault! I’m not the cause of it all!” “OUT!”   

Then Love, cooing bribes: “You’ll never know impotency!   

All the girls on Vogue covers, all yours!”

I pushed her fat ass out and screamed:

“You always end up a bummer!”

I picked up Faith Hope Charity

all three clinging together:

“Without us you’ll surely die!”

“With you I’m going nuts! Goodbye!”

Then Beauty ... ah, Beauty—

As I led her to the window

I told her: “You I loved best in life

... but you’re a killer; Beauty kills!”   

Not really meaning to drop her

I immediately ran downstairs

getting there just in time to catch her   

“You saved me!” she cried

I put her down and told her: “Move on.”

Went back up those six flights

went to the money

there was no money to throw out.

The only thing left in the room was Death   

hiding beneath the kitchen sink:

“I’m not real!” It cried

“I’m just a rumor spread by life ... ”   

Laughing I threw it out, kitchen sink and all   

and suddenly realized Humor

was all that was left—

All I could do with Humor was to say:   

“Out the window with the window!”

The impoverishment of language

 

1.

Everywhere life is being reduced, flattened out, and the variety and multiplicity of life is lessened. Small communities are absorbed into cities and cities into a megalopolis; the nation state is being absorbed into larger economic and military alliances, it's only a matter of time before the nation state disappears. And what is the motivation for reducing life, flattening it out, lessening the variety of everyday life? Someone's getting rich, someone else is getting more powerful; and the rest of us are losing out. 

2.

Not too many years ago, North American workers saw their jobs moved to other countries where wages are one tenth or less of what was paid to workers here. American workers were told they would have to "recycle" themselves, but this didn't happen, it was an optimistic and false plan from the beginning. It was a flattening out of society, making more people poor, and a reduction of the number of jobs and the variety of jobs, it was a diminishment of the diversity of jobs here. There was also nothing for these people to recycle themselves to, there were no better jobs for them to move up to even if they did reeducate themselves; it was a fairly cynical move on the part of business and government leaders, they were laughing behind their hands. It was enforced poverty on a segment of society that had worked hard and in the past would have moved to middle class status. Some of these former workers ended up unemployed or homeless or on drugs. Some moved on to work for fast food restaurants and some now drive for Uber or Door Dash delivering food for these same restaurants.

3.

Political and economic changes begin with language, with words, and it can be seen all around us. Words are censored, given new meanings, or deleted from the way we speak when they challenge a political agenda that would control the population. People are now afraid to say what they think and feel and justifiably so; now everyone's concerned they aren't politically correct. Certain words aren't allowed to be said. Certain thoughts and ideas aren't allowed to be expressed; you will suffer condemnation, loss of position in society, perhaps your employment, you will be excommunicated, you will be cancelled. Better to shut up and hope for a better future or else you might disappear from your profession, your friends, your old life. The people who forbid freedom of speech used to be the people who championed free speech, now they are the most vociferous opponents of free speech. 

4.

Consider that our vocabulary has fewer words, fewer long words, than the vocabulary of people just fifty years ago; with this loss of vocabulary we lose the nuance of expressing sophisticated ideas, we lose how to describe things, whether material or emotional, we become language deprived. The vocabulary of the Victorians was more sophisticated than our present day speech; children today have difficulty reading children's books from the Victorian or Edwardian Age, everywhere people have been dummed down. We've become fat and stupid. An obvious example is the revising of Roald Dahl's books, censoring them according to Woke preconceptions which, basically, dumb people down to the same already low level. The King James Version of the Bible is thought to be too difficult for people to read, in fact the vocabulary of the 1611 translation of the Bible is fairly easy to read and is beautifully written; but read the King James Version? Read Chaucer? Read Milton? Read Shakespeare? Read Walt Whitman and William Blake? They're all by dead white men and their books are heading to the municipal dump.

5. 

While our vocabulary today has fewer words what we're allowed to say and what we aren't allowed to say has also been reduced, made subject to what is politically correct. It is made difficult because the politically correct are in the ascendant and they have become mainstream, their ideas have been normalized. I noticed a news broadcaster on CBC, only yesterday, when he mentioned President Trump, he referred to him as "Trump" and he sneered and assumed the audience agreed that Trump deserved this visual and audible condemnation; this television announcer could hardly be criticized, after all, his middle class audience most likely agree with him or why would they be watching the biased CBC news? Whether or not Trump deserves to be sneered at is not my point, it is the underlying assumption of a government employee on a national television network that is subsidized with taxpayers' money expressing a biased opinion on what purports to be a factual reporting of the news. Politically correct assumptions supercede common sense and truth. We may think that government is benevolent because Justin Trudeau keeps telling us that Canadians want to be "safe", but government's motive is power and social control. Forget about being "safe", we all know that "safe" in life doesn't exist.

Note: Revised and edited on 23 February 2023.

Review of Edwin Varney's ineffable, The Mystical Poems

 

Review:

ineffable, The Mystical Poems, (2022)

Edwin Varney

The Poem Factory, Courtenay, BC

ISBN: 978-1-895593-57-0

Unpriced; 14 pages

by Stephen Morrissey

Back in 1977, I reviewed Edwin Varney's Human Nature (1974), published in CV II (Vol. 3, no. 2); it was my first published book review.  And here I am, so many years later, reviewing Edwin Varney's new chapbook, ineffable, The Mystical Poems (2022). Edwin has published over twenty books and chapbooks of poetry, and he is well known for his activity in the arts community, in Canada and internationally, as a poet, visual artist, publisher, and mail art artist.

In these poems Edwin writes of having mystical experiences and although these experiences are ineffable this is exactly what he does, he writes of "that which cannot be spoken about aloud . . ." Many people have been interested in mysticism, including myself; it is defined by W. T. Stace as an experience of the "undifferentiated unity of the universe." Stace's book, The Teachings of the Mystics (1960), which I read in the early 1970s, is mentioned in the bibliography of ineffable, The Mystical Poems. But read Edwin's poems for a less intellectual and more immediate description of this experience. Mysticism is a spiritual experience common to all religions; but, ironically, it is also without the need for the accoutrements of organized religion.

Edwin uses a format in this chapbook that is similar to several other chapbooks he published with The Poem Factory, a press that he founded with my wife Carolyn Zonailo. The format is a running prose statement, or a single sentence, in the header of the page or several pages, and the poems are placed beneath this header. This format gives a unity to the book as well as, in this case, a description of the mystical experience in both prose and poetry; however, in describing a profound experience, poetry often trumps prose; poetry is the experience, prose describes the experience. He writes, "Poetry, because of its use of metaphor, simile, paradox, and generative use of language, is the most evocative, precise, and highly charged form of communicating these experiences." (7)

While this chapbook offers only eight of Edwin's poems, he has notebooks full of unpublished poems; I have seen his notebooks and diaries lined up on library shelves in his former Vancouver home, and Carolyn Zonailo edited Solar Eclipse, (The Poem Factory, 1994), a chapbook of some of these notebook poems. The simple, direct, style in ineffable, The Mystical Poems is the product of a lifetime of writing and also of a particular type of personality, one who values truth and authenticity over obscurity, one who values the human dimension. He writes, "I was there, completely there./ A door opened to somewhere else/ and I entered into the world."

In "The Field" Edwin remembers a summer day when he saw a snake shedding its skin, "leaving behind a dry husk", and this image becomes a metaphor for his own life; "I too will shed my skin/ and flesh, too soon." Life is short, it is an experience of chronological time in the timeless cosmic zone. This poem is about the transience of life and our life in this world, in which every phase of life—childhood, adolescence, adulthood, old age— is an incarnation and a gateway to the next incarnation, we shed lives as the snake sheds his old skin; "There is only the present", he writes, so don't worry about the future.

Edwin's poem, "Angel", describes our common spiritual/psychological journey in life. It is the archetypal fall from innocence into experience, as described by William Blake, and perfectly expressed, succinctly expressed, in Edwin's poem. "A man fell from eternity into time.// In another age,/ he might have been called an angel/ but that was when people/ knew more about these things." And then life unfolds and one "wandered thru work,/ relationships, money, love/ politics, health, and all the things/ we share as occupiers of this planet." The final two lines of the poem illuminate the experience for us; he writes, "When I hit the ground,// I was broken but I remembered." And what did the narrator remember? He remembered the eternal, his metaphorical angelic origin, the divine inspiration of nature, and that while we are in the world we are not necessarily of this world. It is where ". . . all contradictions vanish,/ a point where love is the only motive." ("Point of No Return", p. 12)

The authenticity of Edwin Varney's poems bridges definition and the thing defined; his work is an achievement of expression, his work is authentic. He writes,

                                    So look around and listen, be present,

                                    If you look deep enough inside yourself,

                                    you see the world.

                                    You will be at home wherever you are

                                                "Lighthouse Park", 5-6

 

ineffable, The Mystical Poems may be ordered by writing to The Poem Factory, 4426 Island Highway South, Courtenay, BC, Canada V9N 9T1

 

Notes:

One

All poets should know something of mysticism in poetry, whether in Rumi, Rimbaud, Whitman, William Blake, or other poets who have been "inspired", which means they have had spirit breathed into them, by God or nature or serendipity. Poetry can be an expression of a mystical, cosmic, experience; prose rarely is.

Two:

It benefits poets if they publish chapbooks; with desk top publishing it is very easy to self-publish, or publish others, at low cost, in editions of any number you want, and distribute these chapbooks free of charge, or at any price you want, to other poets in order to keep in touch with our small community of poets, to build relationships, and share current work. The message is: keep a dialogue going. It is also more important now than ever to publish in print, poetry is a print medium, print on paper. Reading on a screen is not the same as reading something printed on paper.

Three

Two other books I would add to Edwin's bibliography on mysticism are Colin Wilson's Poetry and Mysticism (1969) and R.M. Bucke's Cosmic Consciousnmess (1901). Colin Wilson writes about individual poets, for instance Wordsworth, and discusses examples of mystical experience in specific poems.  R.M. Bucke describes cosmic consciousness as a mystical experience that he claims all great poets and artists experience, including his personal friend Walt Whitman; Bucke's book is a compendium of poets and artists whose work has been an expression of cosmic consciousness and how it finds its expression in their creative work. For Bucke this is part of the evolution of consciousness, moving away from an isolated consciousness to unity with life, nature, other people, and even the universe. Anyone interested in this subject might read all of the books Edwin lists in his bibliography.

Four

Another book, of less importance but still interesting, and not for inclusion in Edwin's "Selected Bibliography About Mysticism", is Timothy Leary's The Politics of Ecstasy (1998); Leary's book is about the LSD experience and I mention it because psychedelic drugs seem to offer some promise for healing psychological problems; psychedelic pharmaceuticals offer a analogous mystical perception of life, but it is not a mystical experience.

 

And then on to Meadowbrook Golf Course

We had the Polar Vortex two weeks ago, -28 C and a wind chill of -39 C, but the rest of February is supposed to be mild, as it was on February 13 and the rest of this week. It's a good walk on the hidden trail and then to continue to Meadowbrook Golf Course and home along Cote St-Luc Road. You don't want to waste this mild weather since most of the rest of the day is spent in-doors. This isn't walking just to enjoy being out-doors, to hear birds singing, to feel that spring is in the air, to feel the sun on one's face, to see the neighbourhood, it's walking to stay alive.