PLACES OF RETURN

Years later, a friend relates an incident of telling his wife his intention of spending the day in a favorite place in the mountains, countered by her question of what makes him return there. Even though he’s a photographer, he replies by acknowledging that many of his writer friends have answered the question simply, saying it’s the surprises that draw them back.

Somehow, as one of his writer friends, I find the word “surprise” in this context jarring. For surprises, one would be better served by trips to new locations, rather than returning to an old favorite. Novelty, rather than familiarity. Upheaval or intoxication, rather than purity or sobriety. Even so, as I consider my own places of return, her question becomes increasingly kaleidoscopic.

First, there’s the very demand of naming a favorite place. In this context, he invokes wilderness, where return is a kind of pilgrimage. Here, return may be once or twice a year, if that frequent. I could counter that with an evening stroll, as I used to do along the canal bank at the back of the desert orchard, or sitting at the café downtown in the small New England city where I now dwell — activities that could take place daily. We could add to that an opera house or concert hall, museum gallery, or even places of dedicated labor: a studio, cabinetry shop, garden, kitchen, or laboratory. Even, though rarely for me, shopping destinations: a boutique or farmers’ market, perchance. A fair or festival.

So the question soon turns to a matter of one’s intention. What is one attempting to escape or encounter? What is one leaving behind and what does one face instead?

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CAKEWALK

a trio of Asian dancers

a topless dancer in a red mask
squats with a white banner

a ring, as wholeness
allowing the hole
that opens opportunity

white laundry in autumn yellow

have enough for us, the good steward

tide marsh as a frosted tangle

the luxurious interior of a log cabin with plank floors and rag rugs

an old-fashioned downtown with springboard

harvester in corn surrounded by golden foliage

while I start

packing for the extremes
of Florida and Lake Michigan
in winter

after our first weekend
briefly, the duration of that leap

perchance a woman more serious than me
should be packing for

Poem copyright 2016 by Jnana Hodson
To see the full set of
Partitas, click here.

PRELUDE & FUGUE 49/

to lovers who were never quite present

*   *   *

good-bye in the night who never were lovers
repeatedly saying good-bye in the night
who never were lovers repeatedly saying
good-bye in the present night who
never were tubercular contortions or squiggles
good-bye tubercular squiggles to lovers’ night
repeatedly saying never quite contortions
squiggles repeatedly saying good-bye
to lovers never quite tubercular night

~*~

Poem copyright 2016 by Jnana Hodson
To see all 50 Preludes & Fugues, click here.

ABRAHAM LINCOLN’S GRAND FUNERAL MARCH

a tight-cropped raccoon staring full of question

in the green leaves in front of an intricately tiled wall
a white panther spews water
into a pool of lilies

320 days a year you’d be hungry

an owl in snowfall

three landscapes, including a road through a desert

a smiling fisherman holds a salmon
the length of his leg

twelve neckties a father would love:
none of them fit for the office

roulette wheel with a ducky decoy
for games no player can win

egos as a blindfold
tied with leather work gloves

the pink smoke, uncoiling
wordlessly

shocks of wheat
around a woman in dream

two more windmills

half of the sky, a rusty eggshell

a flame
as an open door

a clock and classical portrait suspended on ribbon

wind mill manufacturers in Batavia, Illinois

Poem copyright 2016 by Jnana Hodson
To see the full set of
Partitas, click here.

RAISING THE STAKES

The kids raise a valid point when they notice how much we teach them about Quakers back then – but what about now?

Yes, what about NOW!

We need to get our act more together and acknowledge many of the remarkable ways we continue to witness today, usually in individual callings that deserve more support from the rest of us. So maybe the kids’ question can help us better focus on our greater purpose.

I’d like us to proclaim more of the courageous work of Friends internationally, too – I can think of examples in Cuba and Kenya in our own time.

Not all of the action involves peace and forgiveness issues, either.

Consider, too, two points from a visit to an Evangelical Friends Church on the other end of the Quaker spectrum from my own Meeting:

“Is Jesus Christ going to be exalted and praised?”

Her shocked look haunts me, considering the big Quaker gathering where I’m headed. I think, Yes, but in ways you wouldn’t recognize.

Also, humbly, as another realizes from one difficult exchange with a customer at her business previously that week: “I may be the only Jesus they’ll see.”

Now we’re talking business.

~*~

For similar thoughts, check out Religion Turned Upside Down.

A STUDY IN SPIRITUAL CONTRASTS

Could it be like travel, where being free of your usual surroundings and routines engenders a rush of fresh sensations and perspectives yet, at the end, leaves you appreciating home all the more? For some, this is a matter of going abroad, revisiting favorite destinations or exploring somewhere altogether unfamiliar, although a backpacking trek or canoeing through wilderness will also deliver. Think of something as simple as a hot shower or bath, if you must, after days or weeks of deprivation.

I’m finding a parallel in my encounters with Greek Orthodox culture and faith in my town – consider it, in part, research for my newest novel-in-progress – and my extensive Quaker practice.

Both streams face the struggle of maintaining a distinct culture and identity in contrast to the generic Christianity – mainstream Protestant or Roman Catholic – that prevails in American awareness. Both, in fact, are generally invisible to the rest of the populace. (It does give us sensitivity, then, to others like Jews and Muslims who are not of that general fabric.) Both also run into the tensions of marriage where one spouse continues in the faith while the other is not a participant – how is the tradition passed on to a next generation? Or does it become extinct or ambiguously reconfigured? (Growing up, I had no clue of my family’s long Quaker ancestry.)

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