Wednesday, July 24, 2013

More Whitman: Leaves of Grass, Song of Myself

Following up on a recent post, and after 45 years or so, I again read Walt Whitman's Leaves of Grass. Or, more accurately, I worked my way through the original and much of a few of the several revised editions. It was first self-published in 1855 as a relatively thin volume that could be carried on your person. Whitman liked the idea of that, preferring to view himself as the most readable and widely-embraced poet of Americans. And he continually reaffirmed in verse his appreciation for each and every individual composing that mottled national identity. In what he considered a special relationship between the poet and the people, he embraced them all, and assumed that if they could read or hear his poetry, they would embrace him, too—and many did.
 
The final edition (the eighth by the reckoning of some, depending on what was counted as a new edition), the "death-bed" edition, was edited by Whitman in 1892, the year of his passing at age 73. This evolving, growing work called Leaves of Grass was the work of his life, to which he continued to add poems and collections of poems, then re-edit them again and again throughout his life. What began as a small, more intimate and readable collection of 12 poems had in the end expanded to almost 400, hardly a volume routinely and conveniently carried about.
 
The centerpiece, the foundation stone, of the first edition—and every edition, for that matter—was untitled, but would in later editions be titled "Song Of Myself," the original 1855 version of which ran to 62 pages in my edition of his complete works. He was self-approving, self-respecting, self-embracing, and self-indulgent, to be sure, but the references to "myself" and "self," while often used in reference to himself, were also often used to represent the broader American people and the elements of their shared American experience and identity.
 
He was candid, transparent, even unguarded in his observations and views. He was thoughtful and insightful, sometimes gritty, sometimes carnal. He accepted and embraced most all he encountered, which and whom he described and catalogued at length in his verse—and he celebrated each and all. It is the everyday American and all the everyday things they do that he most embraces, From the most respected to the least, from the most heroic to the shunned, they are all necessary to the rich, variegated national landscape and social fabric that was his America. His profound respect for his beloved President Lincoln, and the deep pain and sorrow at his loss, stands beside his nonjudgmental expression of understanding and caring for the prostitute and the unfortunate of whatever description. A humanist, he seems to me both an egalitarian democrat and libertarian, and in areas of love and sexual expression, libertine. He heralds and applauds both the life to be lived and the death that ushers in new life, and sees those cycles within each life, the journey of the soul, the laws of nature, and the eternity of existence.
 
In that way, he was a believer in God in some sense, a deist of a type that sees God in everyone and everything, and gratefully lifts it all up as worthy of the Creator. And this includes the aspects of human nature and the human condition that many of his time—and many of ours—would not at all consider worthy of public celebration. As "Song of Myself" and others of his poems lustily celebrate life in general, they also celebrate the sensuality and sexuality of human nature and experience—and they do so without qualification or apology. Quite the contrary, he gratefully and openly claims it and declares his joy at the gift of the opportunity and the experience. And almost as openly, he describes and implies strongly the range of his own sexual interest, his attractions and experience with women and men alike. He was, at the very least, an exceptionally gifted poet and fascinating man, a true American original.
 
Among other things, he apprenticed as a printer's devil, several times worked as an editor, and even served as a nurse during the civil war. In the same way, there evolved different faces and personalities to Whitman's poetry. Among the earliest of those unreservedly layering praise on Whitman and the first edition of Leaves of Grass was the estimable Ralph Waldo Emerson, one of America's most respected poets and essayists (and a favorite of mine), and a cornerstone of the transcendentalist movement. Whitman's range of work would be viewed as reflecting first the transcendentalists, then the romantics, and lastly as a leading force in the evolution of the realist movement.
 
I could not present here anything fairly representing the range of his work in the later editions of Leaves of Grass, not and expect anyone to read much of it. (Of course, those interested can always buy the book.) Still, I would like to share some of this poetry, this vision, love and experience of America that Whitman so uniquely gifts us. So I have selected substantial excerpts from "Song of Myself," hoping my choices will prove to some extent representative of that work, at least. But I must advise that even in this less ambitious enterprise, providing something at all illustrative is a lengthy read for those more accustomed to short, pithy and insightful poetic experiences. This is more epic poetry, more panoramic, more gritty and real. It might prove helpful to sample passages from the beginning, middle and end, then go on as far as your interest takes you. From a later version of "Song of Myself":
 
Song of Myself
By Walt Whitman (1819–1892)
 
1
I celebrate myself, and sing myself,
And what I assume you shall assume,
For every atom belonging to me as good belongs to you.
 
I loafe and invite my soul,
I lean and loafe at my ease observing a spear of summer grass.
 
My tongue, every atom of my blood, form'd from this soil, this air,
Born here of parents born here from parents the same, and their parents the same,
I, now thirty-seven years old in perfect health begin,
Hoping to cease not till death.
 
Creeds and schools in abeyance,
Retiring back a while sufficed at what they are, but never forgotten,
I harbor for good or bad, I permit to speak at every hazard,
Nature without check with original energy.
 
    *     *     *     *     *
 
A few light kisses, a few embraces, a reaching around of arms,
The play of shine and shade on the trees as the supple boughs wag,
The delight alone or in the rush of the streets, or along the fields and hill-sides,
The feeling of health, the full-noon trill, the song of me rising from bed and meeting
     the sun.
 
Have you reckon'd a thousand acres much? have you reckon'd the earth much?
Have you practis'd so long to learn to read?
Have you felt so proud to get at the meaning of poems?
 
Stop this day and night with me and you shall possess the origin of all poems,
You shall possess the good of the earth and sun, (there are millions of suns left,)
You shall no longer take things at second or third hand, nor look through the eyes of
     the dead, nor feed on the spectres in books,
You shall not look through my eyes either, nor take things from me,
You shall listen to all sides and filter them from your self.
 
     *     *     *     *     *
3
I have heard what the talkers were talking, the talk of the beginning and the end,
But I do not talk of the beginning or the end.
 
There was never any more inception than there is now,
Nor any more youth or age than there is now,
And will never be any more perfection than there is now,
Nor any more heaven or hell than there is now.
 
Urge and urge and urge,
Always the procreant urge of the world.
 
Out of the dimness opposite equals advance, always substance and increase, always
     sex,
Always a knit of identity, always distinction, always a breed of life.
 
To elaborate is no avail, learn'd and unlearn'd feel that it is so.
 
Sure as the most certain sure, plumb in the uprights, well entretied, braced in the
     beams,
Stout as a horse, affectionate, haughty, electrical,
I and this mystery here we stand.
 
  *     *     *     *     *
4
Trippers and askers surround me,
People I meet, the effect upon me of my early life or the ward and city I live in, or
     the nation,
The latest dates, discoveries, inventions, societies, authors old and new,
My dinner, dress, associates, looks, compliments, dues,
The real or fancied indifference of some man or woman I love,
The sickness of one of my folks or of myself, or ill-doing or loss or lack of money, or
     depressions or exaltations,
Battles, the horrors of fratricidal war, the fever of doubtful news, the fitful events;
These come to me days and nights and go from me again,
But they are not the Me myself.
 
Apart from the pulling and hauling stands what I am,
Stands amused, complacent, compassionating, idle, unitary,
Looks down, is erect, or bends an arm on an impalpable certain rest,
Looking with side-curved head curious what will come next,
Both in and out of the game and watching and wondering at it….
 
5
I believe in you my soul, the other I am must not abase itself to you,
And you must not be abased to the other.
[…]
Swiftly arose and spread around me the peace and knowledge that pass all the
     argument of the earth,
And I know that the hand of God is the promise of my own,
And I know that the spirit of God is the brother of my own,
And that all the men ever born are also my brothers, and the women my sisters and
     lovers,
And that a kelson of the creation is love,
And limitless are leaves stiff or drooping in the fields,
And brown ants in the little wells beneath them,
And mossy scabs of the worm fence, heap'd stones, elder, mullein and poke-weed.
 
    *     *     *     *     *
6
A child said What is the grass? fetching it to me with full hands;
How could I answer the child? I do not know what it is any more than he.
 
I guess it must be the flag of my disposition, out of hopeful green stuff woven.
 
Or I guess it is the handkerchief of the Lord,
A scented gift and remembrancer designedly dropt,
Bearing the owner's name someway in the corners, that we may see and remark,
     and say Whose?
 
Or I guess the grass is itself a child, the produced babe of the vegetation.
 
Or I guess it is a uniform hieroglyphic,
And it means, Sprouting alike in broad zones and narrow zones,
Growing among black folks as among white,
Kanuck, Tuckahoe, Congressman, Cuff, I give them the same, I receive them the
     same.
 
And now it seems to me the beautiful uncut hair of graves.
 
   *     *     *     *     *
7
Has any one supposed it lucky to be born?
I hasten to inform him or her it is just as lucky to die, and I know it.
 
I pass death with the dying and birth with the new-wash'd babe, and am not
     contain'd between my hat and boots,
And peruse manifold objects, no two alike and every one good,
The earth good and the stars good, and their adjuncts all good.
 
I am not an earth nor an adjunct of an earth,
I am the mate and companion of people, all just as immortal and fathomless as
     myself,
(They do not know how immortal, but I know.)
 
Every kind for itself and its own, for me mine male and female,
For me those that have been boys and that love women,
For me the man that is proud and feels how it stings to be slighted,
For me the sweet-heart and the old maid, for me mothers and the mothers of
     mothers,
For me lips that have smiled, eyes that have shed tears,
For me children and the begetters of children.
 
Undrape! you are not guilty to me, nor stale nor discarded,
I see through the broadcloth and gingham whether or no,
And am around, tenacious, acquisitive, tireless, and cannot be shaken away.
 
    *     *     *     *     *
8
The little one sleeps in its cradle,
I lift the gauze and look a long time, and silently brush away flies with my hand.
 
The youngster and the red-faced girl turn aside up the bushy hill,
I peeringly view them from the top.
 
The suicide sprawls on the bloody floor of the bedroom,
I witness the corpse with its dabbled hair, I note where the pistol has fallen.
 
The blab of the pave, tires of carts, sluff of boot-soles, talk of the promenaders,
The heavy omnibus, the driver with his interrogating thumb, the clank of the shod
     horses on the granite floor,
The snow-sleighs, clinking, shouted jokes, pelts of snow-balls,
The hurrahs for popular favorites, the fury of rous'd mobs,
The flap of the curtain'd litter, a sick man inside borne to the hospital,
The meeting of enemies, the sudden oath, the blows and fall,
The excited crowd, the policeman with his star quickly working his passage to the
     centre of the crowd,
The impassive stones that receive and return so many echoes,
What groans of over-fed or half-starv'd who fall sunstruck or in fits,
What exclamations of women taken suddenly who hurry home and give birth to
     babes,
What living and buried speech is always vibrating here, what howls restrain'd by
     decorum,
Arrests of criminals, slights, adulterous offers made, acceptances, rejections with
     convex lips,
I mind them or the show or resonance of them—I come and I depart.
 
      *     *     *     *     *
 
The Yankee clipper is under her sky-sails, she cuts the sparkle and scud,
My eyes settle the land, I bend at her prow or shout joyously from the deck.
 
The boatmen and clam-diggers arose early and stopt for me,
I tuck'd my trowser-ends in my boots and went and had a good time;
You should have been with us that day round the chowder-kettle.
 
I saw the marriage of the trapper in the open air in the far west, the bride was a
     red girl,
Her father and his friends sat near cross-legged and dumbly smoking, they had
     moccasins to their feet and large thick blankets hanging from their shoulders,
On a bank lounged the trapper, he was drest mostly in skins, his luxuriant beard
     and curls protected his neck, he held his bride by the hand,
She had long eyelashes, her head was bare, her coarse straight locks descended
     upon her voluptuous limbs and reach'd to her feet.
 
The runaway slave came to my house and stopt outside,
I heard his motions crackling the twigs of the woodpile,
Through the swung half-door of the kitchen I saw him limpsy and weak,
And went where he sat on a log and led him in and assured him,
And brought water and fill'd a tub for his sweated body and bruis'd feet,
And gave him a room that enter'd from my own, and gave him some coarse
     clean clothes,
And remember perfectly well his revolving eyes and his awkwardness,
And remember putting plasters on the galls of his neck and ankles;
He staid with me a week before he was recuperated and pass'd north,
I had him sit next me at table, my fire-lock lean'd in the corner.
 
11
Twenty-eight young men bathe by the shore,
Twenty-eight young men and all so friendly;
Twenty-eight years of womanly life and all so lonesome.
 
She owns the fine house by the rise of the bank,
She hides handsome and richly drest aft the blinds of the window.
 
Which of the young men does she like the best?
Ah the homeliest of them is beautiful to her.
 
Where are you off to, lady? for I see you,
You splash in the water there, yet stay stock still in your room.
 
Dancing and laughing along the beach came the twenty-ninth bather,
The rest did not see her, but she saw them and loved them.
 
The beards of the young men glisten'd with wet, it ran from their long hair,
Little streams pass'd all over their bodies.
 
An unseen hand also pass'd over their bodies,
It descended tremblingly from their temples and ribs.
 
The young men float on their backs, their white bellies bulge to the sun, they do
     not ask who seizes fast to them,
They do not know who puffs and declines with pendant and bending arch,
They do not think whom they souse with spray.
 
12
The butcher-boy puts off his killing-clothes, or sharpens his knife at the stall in
     the market,
I loiter enjoying his repartee and his shuffle and break-down.
 
Blacksmiths with grimed and hairy chests environ the anvil,
Each has his main-sledge, they are all out, there is a great heat in the fire.
 
From the cinder-strew'd threshold I follow their movements,
The lithe sheer of their waists plays even with their massive arms,
Overhand the hammers swing, overhand so slow, overhand so sure,
They do not hasten, each man hits in his place.
 
13
The negro holds firmly the reins of his four horses, the block swags underneath
     on its tied-over chain,
The negro that drives the long dray of the stone-yard, steady and tall he stands
     pois'd on one leg on the string-piece,
His blue shirt exposes his ample neck and breast and loosens over his hip-band,
His glance is calm and commanding, he tosses the slouch of his hat away from his
     forehead,
The sun falls on his crispy hair and mustache, falls on the black of his polish'd and
     perfect limbs.
 
I behold the picturesque giant and love him, and I do not stop there,
I go with the team also.
 
In me the caresser of life wherever moving, backward as well as forward sluing,
To niches aside and junior bending, not a person or object missing,
Absorbing all to myself and for this song.
 
     *     *     *     *     *
14
The wild gander leads his flock through the cool night,
Ya-honk he says, and sounds it down to me like an invitation,
The pert may suppose it meaningless, but I listening close,
Find its purpose and place up there toward the wintry sky.
 
The sharp-hoof'd moose of the north, the cat on the house-sill, the chickadee,
     the prairie-dog,
The litter of the grunting sow as they tug at her teats,
The brood of the turkey-hen and she with her half-spread wings,
I see in them and myself the same old law.
 
The press of my foot to the earth springs a hundred affections,
They scorn the best I can do to relate them.
 
I am enamour'd of growing out-doors,
Of men that live among cattle or taste of the ocean or woods,
Of the builders and steerers of ships and the wielders of axes and mauls, and the
     drivers of horses,
I can eat and sleep with them week in and week out.
 
What is commonest, cheapest, nearest, easiest, is Me,
Me going in for my chances, spending for vast returns,
Adorning myself to bestow myself on the first that will take me,
Not asking the sky to come down to my good will,
Scattering it freely forever.
 
15
The pure contralto sings in the organ loft,
The carpenter dresses his plank, the tongue of his foreplane whistles its wild
     ascending lisp,
The married and unmarried children ride home to their Thanksgiving dinner,
The pilot seizes the king-pin, he heaves down with a strong arm,
The mate stands braced in the whale-boat, lance and harpoon are ready,
 
The duck-shooter walks by silent and cautious stretches,
The deacons are ordain'd with cross'd hands at the altar,
The spinning-girl retreats and advances to the hum of the big wheel,
The farmer stops by the bars as he walks on a First-day loafe and looks at the oats
     and rye,
The lunatic is carried at last to the asylum a confirm'd case,
(He will never sleep any more as he did in the cot in his mother's bed-room;)
The jour printer with gray head and gaunt jaws works at his case,
He turns his quid of tobacco while his eyes blurr with the manuscript;
The malform'd limbs are tied to the surgeon's table,
What is removed drops horribly in a pail;
The quadroon girl is sold at the auction-stand, the drunkard nods by the bar-room
     stove,
The machinist rolls up his sleeves, the policeman travels his beat, the gate-keeper
     marks who pass,
The young fellow drives the express-wagon, (I love him, though I do not know him;)
The half-breed straps on his light boots to compete in the race,
The western turkey-shooting draws old and young, some lean on their rifles, some sit
     on logs,
Out from the crowd steps the marksman, takes his position, levels his piece;
The groups of newly-come immigrants cover the wharf or levee,
As the woolly-pates hoe in the sugar-field, the overseer views them from his saddle,
The bugle calls in the ball-room, the gentlemen run for their partners, the dancers
     bow to each other,
The youth lies awake in the cedar-roof'd garret and harks to the musical rain,
The Wolverine sets traps on the creek that helps fill the Huron,
The squaw wrapt in her yellow-hemm'd cloth is offering moccasins and bead-bags
     for sale,
The connoisseur peers along the exhibition-gallery with half-shut eyes bent sideways,
As the deck-hands make fast the steamboat the plank is thrown for the shore-going
     passengers,
The young sister holds out the skein while the elder sister winds it off in a ball, and
     stops now and then for the knots,
The one-year wife is recovering and happy having a week ago borne her first child,
The clean-hair'd Yankee girl works with her sewing-machine or in the factory or mill,
The paving-man leans on his two-handed rammer, the reporter's lead flies swiftly over
     the note-book, the sign-painter is lettering with blue and gold,
The canal boy trots on the tow-path, the book-keeper counts at his desk, the
     shoemaker waxes his thread,
The conductor beats time for the band and all the performers follow him,
The child is baptized, the convert is making his first professions,
The regatta is spread on the bay, the race is begun, (how the white sails sparkle!)
The drover watching his drove sings out to them that would stray,
The pedler sweats with his pack on his back, (the purchaser higgling about the
     odd cent;)
The bride unrumples her white dress, the minute-hand of the clock moves slowly,
The opium-eater reclines with rigid head and just-open'd lips,
The prostitute draggles her shawl, her bonnet bobs on her tipsy and pimpled neck,
The crowd laugh at her blackguard oaths, the men jeer and wink to each other,
(Miserable! I do not laugh at your oaths nor jeer you;)
The President holding a cabinet council is surrounded by the great Secretaries,
On the piazza walk three matrons stately and friendly with twined arms,
The crew of the fish-smack pack repeated layers of halibut in the hold,
The Missourian crosses the plains toting his wares and his cattle,
As the fare-collector goes through the train he gives notice by the jingling of
     loose change,
The floor-men are laying the floor, the tinners are tinning the roof, the masons are
     calling for mortar,
In single file each shouldering his hod pass onward the laborers;
Seasons pursuing each other the indescribable crowd is gather'd, it is the fourth of
     Seventh-month, (what salutes of cannon and small arms!)
Seasons pursuing each other the plougher ploughs, the mower mows, and the
     winter-grain falls in the ground;
Off on the lakes the pike-fisher watches and waits by the hole in the frozen surface,
The stumps stand thick round the clearing, the squatter strikes deep with his axe,
Flatboatmen make fast towards dusk near the cotton-wood or pecan-trees,
Coon-seekers go through the regions of the Red river or through those drain'd by the
     Tennessee, or through those of the Arkansas,
Torches shine in the dark that hangs on the Chattahooche or Altamahaw,
 
Patriarchs sit at supper with sons and grandsons and great-grandsons around them,
In walls of adobie, in canvas tents, rest hunters and trappers after their day's sport,
The city sleeps and the country sleeps,
The living sleep for their time, the dead sleep for their time,
The old husband sleeps by his wife and the young husband sleeps by his wife;
And these tend inward to me, and I tend outward to them,
And such as it is to be of these more or less I am,
And of these one and all I weave the song of myself.
 
    *     *     *     *     *
16
I am of old and young, of the foolish as much as the wise,
Regardless of others, ever regardful of others,
Maternal as well as paternal, a child as well as a man,
Stuff'd with the stuff that is coarse and stuff'd with the stuff that is fine,
One of the Nation of many nations, the smallest the same and the largest the same,
A Southerner soon as a Northerner, a planter nonchalant and hospitable down by the
     Oconee I live,
A Yankee bound my own way ready for trade, my joints the limberest joints on earth
     and the sternest joints on earth,
A Kentuckian walking the vale of the Elkhorn in my deer-skin leggings, a Louisianian
     or Georgian,
A boatman over lakes or bays or along coasts, a Hoosier, Badger, Buckeye;
At home on Kanadian snow-shoes or up in the bush, or with fishermen off
     Newfoundland,
At home in the fleet of ice-boats, sailing with the rest and tacking,
At home on the hills of Vermont or in the woods of Maine, or the Texan ranch,
Comrade of Californians, comrade of free North-Westerners, (loving their big
     proportions,)
Comrade of raftsmen and coalmen, comrade of all who shake hands and welcome
     to drink and meat,
A learner with the simplest, a teacher of the thoughtfullest,
A novice beginning yet experient of myriads of seasons,
Of every hue and caste am I, of every rank and religion,
A farmer, mechanic, artist, gentleman, sailor, quaker,
Prisoner, fancy-man, rowdy, lawyer, physician, priest.
 
I resist any thing better than my own diversity,
Breathe the air but leave plenty after me,
And am not stuck up, and am in my place.
 
(The moth and the fish-eggs are in their place,
The bright suns I see and the dark suns I cannot see are in their place,
The palpable is in its place and the impalpable is in its place.)
 
        *     *     *     *     *
 
In all people I see myself, none more and not one a barley-corn less,
And the good or bad I say of myself I say of them.
[…]
I know I am solid and sound,
To me the converging objects of the universe perpetually flow,
All are written to me, and I must get what the writing means.
[…]
I know I am august,
I do not trouble my spirit to vindicate itself or be understood,
I see that the elementary laws never apologize,
(I reckon I behave no prouder than the level I plant my house by, after all.)
 
I exist as I am, that is enough,
If no other in the world be aware I sit content,
And if each and all be aware I sit content.
 
One world is aware and by far the largest to me, and that is myself,
And whether I come to my own to-day or in ten thousand or ten million years,
I can cheerfully take it now, or with equal cheerfulness I can wait.
 
My foothold is tenon'd and mortis'd in granite,
I laugh at what you call dissolution,
And I know the amplitude of time.
 
    *     *     *     *     *
21
I am the poet of the Body and I am the poet of the Soul,
The pleasures of heaven are with me and the pains of hell are with me,
The first I graft and increase upon myself, the latter I translate into a new tongue.
 
I am the poet of the woman the same as the man,
And I say it is as great to be a woman as to be a man,
And I say there is nothing greater than the mother of men.
 
I chant the chant of dilation or pride,
We have had ducking and deprecating about enough,
I show that size is only development.
 
Have you outstript the rest? are you the President?
It is a trifle, they will more than arrive there every one, and still pass on.
 
I am he that walks with the tender and growing night,
I call to the earth and sea half-held by the night.
 
Press close bare-bosom'd night—press close magnetic nourishing night!
Night of south winds—night of the large few stars!
Still nodding night—mad naked summer night.
 
Smile O voluptuous cool-breath'd earth!
Earth of the slumbering and liquid trees!
Earth of departed sunset—earth of the mountains misty-topt!
Earth of the vitreous pour of the full moon just tinged with blue!
Earth of shine and dark mottling the tide of the river!
Earth of the limpid gray of clouds brighter and clearer for my sake!
Far-swooping elbow'd earth—rich apple-blossom'd earth!
Smile, for your lover comes.
 
Prodigal, you have given me love—therefore I to you give love!
O unspeakable passionate love. 
 
    *     *     *     *     *
23
Endless unfolding of words of ages!
And mine a word of the modern, the word En-Masse.
 
A word of the faith that never balks,
Here or henceforward it is all the same to me, I accept Time absolutely.
 
It alone is without flaw, it alone rounds and completes all,
That mystic baffling wonder alone completes all.
 
I accept Reality and dare not question it,
Materialism first and last imbuing.
 
Hurrah for positive science! long live exact demonstration!
Fetch stonecrop mixt with cedar and branches of lilac,
This is the lexicographer, this the chemist, this made a grammar of the old
     cartouches,
These mariners put the ship through dangerous unknown seas.
This is the geologist, this works with the scalpel, and this is a mathematician.
 
Gentlemen, to you the first honors always!
Your facts are useful, and yet they are not my dwelling,
I but enter by them to an area of my dwelling.
 
    *     *     *     *     *
24
Walt Whitman, a kosmos, of Manhattan the son,
Turbulent, fleshy, sensual, eating, drinking and breeding,
No sentimentalist, no stander above men and women or apart from them,
No more modest than immodest.
 
Unscrew the locks from the doors!
Unscrew the doors themselves from their jambs!
 
Whoever degrades another degrades me,
And whatever is done or said returns at last to me.
 
Through me the afflatus surging and surging, through me the current and index.
 
I speak the pass-word primeval, I give the sign of democracy,
By God! I will accept nothing which all cannot have their counterpart of on the
     same terms.
 
Through me many long dumb voices,
Voices of the interminable generations of prisoners and slaves,
Voices of the diseas'd and despairing and of thieves and dwarfs,
Voices of cycles of preparation and accretion,
And of the threads that connect the stars, and of wombs and of the father-stuff,
And of the rights of them the others are down upon,
Of the deform'd, trivial, flat, foolish, despised,
Fog in the air, beetles rolling balls of dung.
 
Through me forbidden voices,
Voices of sexes and lusts, voices veil'd and I remove the veil,
Voices indecent by me clarified and transfigur'd.
 
I do not press my fingers across my mouth,
I keep as delicate around the bowels as around the head and heart,
Copulation is no more rank to me than death is.
 
I believe in the flesh and the appetites,
Seeing, hearing, feeling, are miracles, and each part and tag of me is a miracle.
 
    *     *     *     *     *
26
Now I will do nothing but listen,
To accrue what I hear into this song, to let sounds contribute toward it.
 
I hear bravuras of birds, bustle of growing wheat, gossip of flames, clack of sticks
     cooking my meals,
I hear the sound I love, the sound of the human voice,
I hear all sounds running together, combined, fused or following,
Sounds of the city and sounds out of the city, sounds of the day and night,
Talkative young ones to those that like them, the loud laugh of work-people at their
     meals,
The angry base of disjointed friendship, the faint tones of the sick,
The judge with hands tight to the desk, his pallid lips pronouncing a
     death-sentence,
The heave'e'yo of stevedores unlading ships by the wharves, the refrain of the
     anchor-lifters,
The ring of alarm-bells, the cry of fire, the whirr of swift-streaking engines and
     hose-carts with premonitory tinkles and color'd lights,
The steam whistle, the solid roll of the train of approaching cars,
The slow march play'd at the head of the association marching two and two,
(They go to guard some corpse, the flag-tops are draped with black muslin.)
 
I hear the violoncello, ('tis the young man's heart's complaint,)
I hear the key'd cornet, it glides quickly in through my ears,
It shakes mad-sweet pangs through my belly and breast.
 
I hear the chorus, it is a grand opera,
Ah this indeed is music—this suits me.
 
    *     *     *     *     *
30
All truths wait in all things,
They neither hasten their own delivery nor resist it,
They do not need the obstetric forceps of the surgeon,
The insignificant is as big to me as any,
(What is less or more than a touch?)
 
Logic and sermons never convince,
The damp of the night drives deeper into my soul.
 
(Only what proves itself to every man and woman is so,
Only what nobody denies is so.)…
 
A minute and a drop of me settle my brain,
I believe the soggy clods shall become lovers and lamps,
And a compend of compends is the meat of a man or woman,
And a summit and flower there is the feeling they have for each other,
And they are to branch boundlessly out of that lesson until it becomes omnific,
And until one and all shall delight us, and we them.
 
31
I believe a leaf of grass is no less than the journey-work of the stars,
And the pismire is equally perfect, and a grain of sand, and the egg of the wren,
And the tree-toad is a chef-d'œuvre for the highest,
And the running blackberry would adorn the parlors of heaven,
And the narrowest hinge in my hand puts to scorn all machinery,
And the cow crunching with depress'd head surpasses any statue,
And a mouse is miracle enough to stagger sextillions of infidels.
 
I find I incorporate gneiss, coal, long-threaded moss, fruits, grains, esculent roots,
And am stucco'd with quadrupeds and birds all over,
And have distanced what is behind me for good reasons,
But call any thing back again when I desire it.
 
    *     *     *     *     *
 
I understand the large hearts of heroes,
The courage of present times and all times,
How the skipper saw the crowded and rudderless wreck of the steam-ship, and
     Death chasing it up and down the storm,
How he knuckled tight and gave not back an inch, and was faithful of days and
     faithful of nights,
And chalk'd in large letters on a board, Be of good cheer, we will not desert you;
How he follow'd with them and tack'd with them three days and would not give
     it up,
How he saved the drifting company at last,
How the lank loose-gown'd women look'd when boated from the side of their
     prepared graves,
How the silent old-faced infants and the lifted sick, and the sharp-lipp'd unshaved
     men;
All this I swallow, it tastes good, I like it well, it becomes mine,
I am the man, I suffer'd, I was there.
 
The disdain and calmness of martyrs,
The mother of old, condemn'd for a witch, burnt with dry wood, her children
     gazing on,
The hounded slave that flags in the race, leans by the fence, blowing, cover'd
     with sweat,
The twinges that sting like needles his legs and neck, the murderous buckshot and t
     he bullets,
All these I feel or am.
 
I am the hounded slave, I wince at the bite of the dogs,
Hell and despair are upon me, crack and again crack the marksmen,
I clutch the rails of the fence, my gore dribs, thinn'd with the ooze of my skin,
I fall on the weeds and stones,
The riders spur their unwilling horses, haul close,
Taunt my dizzy ears and beat me violently over the head with whip-stocks.
 
Agonies are one of my changes of garments,
I do not ask the wounded person how he feels, I myself become the wounded person,
My hurts turn livid upon me as I lean on a cane and observe.
 
    *     *     *     *     *
 
'Tis the tale of the murder in cold blood of four hundred and twelve young men.
 
Retreating they had form'd in a hollow square with their baggage for breastworks,
Nine hundred lives out of the surrounding enemy's, nine times their number, was
     the price they took in advance,
Their colonel was wounded and their ammunition gone,
They treated for an honorable capitulation, receiv'd writing and seal, gave up their
     arms and march'd back prisoners of war.
 
They were the glory of the race of rangers,
Matchless with horse, rifle, song, supper, courtship,
Large, turbulent, generous, handsome, proud, and affectionate,
Bearded, sunburnt, drest in the free costume of hunters,
Not a single one over thirty years of age.
 
The second First-day morning they were brought out in squads and massacred, it
     was beautiful early summer,
The work commenced about five o'clock and was over by eight.
 
None obey'd the command to kneel,
Some made a mad and helpless rush, some stood stark and straight,
A few fell at once, shot in the temple or heart, the living and dead lay together,
The maim'd and mangled dug in the dirt, the new-comers saw them there,
Some half-kill'd attempted to crawl away,
These were despatch'd with bayonets or batter'd with the blunts of muskets,
A youth not seventeen years old seiz'd his assassin till two more came to release
     him,
The three were all torn and cover'd with the boy's blood.
 
At eleven o'clock began the burning of the bodies;
That is the tale of the murder of the four hundred and twelve young men.
 
    *     *     *     *     *
36
Stretch'd and still lies the midnight,
Two great hulls motionless on the breast of the darkness,
Our vessel riddled and slowly sinking, preparations to pass to the one we have
     conquer'd,
The captain on the quarter-deck coldly giving his orders through a countenance
     white as a sheet,
Near by the corpse of the child that serv'd in the cabin,
The dead face of an old salt with long white hair and carefully curl'd whiskers,
The flames spite of all that can be done flickering aloft and below,
The husky voices of the two or three officers yet fit for duty,
Formless stacks of bodies and bodies by themselves, dabs of flesh upon the masts
     and spars,
Cut of cordage, dangle of rigging, slight shock of the soothe of waves,
Black and impassive guns, litter of powder-parcels, strong scent,
A few large stars overhead, silent and mournful shining,
Delicate sniffs of sea-breeze, smells of sedgy grass and fields by the shore,
     death-messages given in charge to survivors,
The hiss of the surgeon's knife, the gnawing teeth of his saw,
Wheeze, cluck, swash of falling blood, short wild scream, and long, dull, tapering
     groan,
These so, these irretrievable.
 
37
You laggards there on guard! look to your arms!
In at the conquer'd doors they crowd! I am possess'd!
Embody all presences outlaw'd or suffering,
See myself in prison shaped like another man,
And feel the dull unintermitted pain.
 
For me the keepers of convicts shoulder their carbines and keep watch,
It is I let out in the morning and barr'd at night.
 
Not a mutineer walks handcuff'd to jail but I am handcuff'd to him and walk by
      his side,
(I am less the jolly one there, and more the silent one with sweat on my
     twitching lips.)
 
Not a youngster is taken for larceny but I go up too, and am tried and sentenced.
 
Not a cholera patient lies at the last gasp but I also lie at the last gasp,
My face is ash-color'd, my sinews gnarl, away from me people retreat.
 
Askers embody themselves in me and I am embodied in them,
I project my hat, sit shame-faced, and beg.
 
    *     *     *     *     *
 
This is the city and I am one of the citizens,
Whatever interests the rest interests me, politics, wars, markets, newspapers,
     schools,
The mayor and councils, banks, tariffs, steamships, factories, stocks, stores,
     real estate and personal estate.
 
The little plentiful manikins skipping around in collars and tail'd coats,
I am aware who they are, (they are positively not worms or fleas,)
I acknowledge the duplicates of myself, the weakest and shallowest is deathless
     with me,
What I do and say the same waits for them,
Every thought that flounders in me the same flounders in them.
 
I know perfectly well my own egotism,
Know my omnivorous lines and must not write any less,
And would fetch you whoever you are flush with myself.
 
Not words of routine this song of mine,
But abruptly to question, to leap beyond yet nearer bring;
This printed and bound book—but the printer and the printing-office boy?
The well-taken photographs—but your wife or friend close and solid in
     your arms?
The black ship mail'd with iron, her mighty guns in her turrets—but the pluck
     of the captain and engineers?
In the houses the dishes and fare and furniture—but the host and hostess, and
     the look out of their eyes?
The sky up there—yet here or next door, or across the way?
The saints and sages in history—but you yourself?
Sermons, creeds, theology—but the fathomless human brain,
And what is reason? and what is love? and what is life?
 
    *     *     *     *     *
 
And I say to mankind, Be not curious about God,
For I who am curious about each am not curious about God,
(No array of terms can say how much I am at peace about God and about death.)
 
I hear and behold God in every object, yet understand God not in the least,
Nor do I understand who there can be more wonderful than myself.
 
Why should I wish to see God better than this day?
I see something of God each hour of the twenty-four, and each moment then,
In the faces of men and women I see God, and in my own face in the glass,
I find letters from God dropt in the street, and every one is sign'd by God's name,
And I leave them where they are, for I know that wheresoe'er I go,
Others will punctually come for ever and ever.
 
49
And as to you Death, and you bitter hug of mortality, it is idle to try to alarm me.
 
To his work without flinching the accoucheur comes,
I see the elder-hand pressing receiving supporting,
I recline by the sills of the exquisite flexible doors,
And mark the outlet, and mark the relief and escape.
 
And as to you Corpse I think you are good manure, but that does not offend me,
I smell the white roses sweet-scented and growing,
I reach to the leafy lips, I reach to the polish'd breasts of melons.
 
And as to you Life I reckon you are the leavings of many deaths,
(No doubt I have died myself ten thousand times before.)
 
I hear you whispering there O stars of heaven,
O suns—O grass of graves—O perpetual transfers and promotions,
If you do not say any thing how can I say any thing?
 
Of the turbid pool that lies in the autumn forest,
Of the moon that descends the steeps of the soughing twilight,
Toss, sparkles of day and dusk—toss on the black stems that decay in the muck,
Toss to the moaning gibberish of the dry limbs.
 
I ascend from the moon, I ascend from the night,
I perceive that the ghastly glimmer is noonday sunbeams reflected,
And debouch to the steady and central from the offspring great or small.
 
50
There is that in me—I do not know what it is—but I know it is in me.
 
    *     *     *    *     *
 
Do you see O my brothers and sisters?
It is not chaos or death—it is form, union, plan—it is eternal life—it is Happiness.
 
51
The past and present wilt—I have fill'd them, emptied them,
And proceed to fill my next fold of the future.
 
Listener up there! what have you to confide to me?
Look in my face while I snuff the sidle of evening,
(Talk honestly, no one else hears you, and I stay only a minute longer.)
 
Do I contradict myself?
Very well then I contradict myself,
(I am large, I contain multitudes.)
 
I concentrate toward them that are nigh, I wait on the door-slab.
 
Who has done his day's work? who will soonest be through with his supper?
Who wishes to walk with me?
 
Will you speak before I am gone? will you prove already too late?
 
52
The spotted hawk swoops by and accuses me, he complains of my gab and
     my loitering.
 
I too am not a bit tamed, I too am untranslatable,
I sound my barbaric yawp over the roofs of the world.
 
The last scud of day holds back for me,
It flings my likeness after the rest and true as any on the shadow'd wilds,
It coaxes me to the vapor and the dusk.
 
I depart as air, I shake my white locks at the runaway sun,
I effuse my flesh in eddies, and drift it in lacy jags.
 
I bequeath myself to the dirt to grow from the grass I love,
If you want me again look for me under your boot-soles.
 
You will hardly know who I am or what I mean,
But I shall be good health to you nevertheless,
And filter and fibre your blood.
 
Failing to fetch me at first keep encouraged,
Missing me one place search another,
I stop somewhere waiting for you.
 
 

Friday, July 12, 2013

Egypt: Coup? Or Saving Democracy's Chances?

From the New York Times and David Brooks:
Those who emphasize process have said that the government of President Mohamed Morsi was freely elected and that its democratic support has been confirmed over and over. The most important thing, they say, is to protect the fragile democratic institutions and to oppose those who would destroy them through armed coup.  
Democracy, the argument goes, will eventually calm extremism. Members of the Muslim Brotherhood may come into office with radical beliefs, but then they have to fix potholes and worry about credit ratings and popular opinion. Governing will make them more moderate.  
Those who emphasize substance, on the other hand, argue that members of the Muslim Brotherhood are defined by certain beliefs. They reject pluralism, secular democracy and, to some degree, modernity. When you elect fanatics, they continue, you have not advanced democracy. You have empowered people who are going to wind up subverting democracy. The important thing is to get people like that out of power, even if it takes a coup. The goal is to weaken political Islam, by nearly any means.  
World events of the past few months have vindicated those who take the substance side of the argument. It has become clear — in Egypt, Turkey, Iran, Gaza and elsewhere — that radical Islamists are incapable of running a modern government. 
---“Defending the Coup,” by David Brooks, New York Times (7.4.2013)

A good article timely written. I often agree with David Brooks on substantive issues about democracy and democratic processes. I agreed with his piece in 2011 on the inherent failings and predictable failure of direct or plebiscite democracy (vs. the resilience and strength of representative democracy, a republic). And ample philosophical and practical support can be found for that position in the writings of Edmund Burke and James Madison (The Federalist Papers), among others (See my link below1).

Unsurprisingly, then, I also agree with Mr. Brooks on this issue, at least his basic analysis and conclusions. But we are unlikely to find much written about this issue by the founding fathers of the United States or early thinkers about democracy. That no such threat could arise among the political parties and interests under the new U.S. Constitution appears a common assumption shared largely without question. That is notable because the Federalist Papers considered a long list of potential threats to the proper functioning of government to be addressed by the proposed new constitution, a constitution to provide for a republic based on democratic processes and protected by a thoughtful balancing of federal and state powers. Yet it does not seem to have been seriously contemplated that there would be any threat to government or the republic, to democratic principles or processes, arising from non-democratic or totalitarian views of those parties and interests forming the government or elected to lead or participate in it.

And that was quite reasonable since there were no participating parties or factions advocating against democracy or for a totalitarian government in the young American republic (the monarchist Tories having badly lost the day). But today, even in some vocal quarters in the U.S., that same assumption appears to proceed without question in regard to new or struggling democracies in other countries, even where there are clearly substantial factions and parties which would seek elected leadership in order to undermine or rescind fair and effective democratic processes.

So simplistically black-and-white, so uninformed and unquestioning are so many in their understandings about the basic conditions required for democracy’s success, that blind support and defense arises for most any political process involving a popular vote. For far too many, any popular voting process is considered “democratic” and  defensible in principle, regardless of structure or the nature of the contending parties, and further, is unquestioned in its expected efficacy. This is true whether it is a dysfunctional direct or plebiscite form of democracy, which is likely to fail, or a doomed process that involves the election of a party that disrespects or is set on subverting properly structured and functioning democratic principles and processes.

It is the latter condition that was allowed to take hold in Egypt. Expanding on my agreement with Mr. Brooks, I would  argue his same points, but restate them this way: it is definitionally axiomatic that a totalitarian party or faction elected in a democratic process will not voluntarily give up power, which also means it will not again allow itself to be subject to a true, fair and authoritative democratic process. Is a religious party or faction by definition totalitarian? And when it governs, is the state by definition a theocracy? No, not necessarily; that depends entirely on its nature, dictates, and the larger body politic. But in the cases involving extremist Islamist political movements, whether elected or not, their avowed political interest and set direction for the state is toward an Islamist state, Sharia law, and the type of fundamentalist theocracy that is totalitarian indeed.

Is the Muslim Brotherhood different, as many have argued? Perhaps, but it now appears that if so, it was only in their patience and the time they were willing to invest to more effectively undermine the democratic process and move Egypt toward a more totalitarian Islamist state. In his article, Brooks cited several events and new directions authored by Morsi and his Muslim Brotherhood backers that provide ample warning that they were moving faster than expected toward their goal—and doing it without inclusion, compromise, or apology. But in that accelerating process, Morsi has undermined himself and his apologists who hoped for a slower process of assuming and carrying out government responsibility, a process that might moderate their Islamist identity, make them more open to a pluralistic, democratic body politic, and bring them to effectively work within it. It appears that was never in the cards.

Now we have only questions. What role the military in the shorter and longer term, and will elections be held again anytime soon? The military-appointed interim president, Adli Mahmoud Mansour, says, yes, and has proposed a six-month time table for new elections. But no details about the process have been released. In setting expectations for the elections, is the interim president charged to move government back toward one better reflecting democratic values and processes? We must hope so. Are most of the people of Egypt now committed to both democratic elections and electing a government that will support and honor democratic institutions and processes? Have all sufficiently learned their lessons? Or is it too soon to expect Egypt’s political parties, factions and interests to be sufficiently healed, properly readied, and committed to assuring and respecting an effective democratic election and government process?

And will the Muslim Brotherhood be allowed to run candidates for office again? How can they, if the Brotherhood's demonstrated purpose is to subvert democratic institutions and processes and move toward a more Islamist state? If not, will they merely run proxy candidates under different organizational identities? If they do run again, officially or unofficially, and win, what then--yet another military take-over, and yet another military controlled government? And wouldn't that still be better than an increasingly antagonistic, Islamist government? Those are some of my questions.


1. (For access to my post on direct democracy, click here:
 

Sunday, July 7, 2013

Visiting With Walt Whitman

From Wikipedia:
Walt Whitman has been claimed as America's first "poet of democracy", a title meant to reflect his ability to write in a singularly American character. A British friend of Walt Whitman, Mary Smith Whitall Costelloe, wrote: "You cannot really understand America without Walt Whitman, without Leaves of Grass... Modernist poet Ezra Pound called Whitman "America's poet... He is America." Andrew Carnegie called him "the great poet of America so far".
The literary critic, Harold Bloom wrote, as the introduction for the 150th anniversary of Leaves of Grass:
If you are American, then Walt Whitman is your imaginative father and mother, even if, like myself, you have never composed a line of verse. You can nominate a fair number of literary works as candidates for the secular Scripture of the United States. They might include Melville's Moby-Dick, Twain's Adventures of Huckleberry Finn,  and Emerson's two series of Essays and The Conduct of Life. None of those, not even Emerson's, are as central as the first edition of Leaves of Grass.
---Walt Whitman, Wikipedia, the free encyclopedia
I’ve been spending some time with Walt Whitman lately—with his poetry, that is. Why it has taken me so long to become better acquainted with his verse, I do not know. I’ve shared with you before “O Captain! My Captain!” and excerpts from “To See God,” some of the best of what little I've more recently read. I’d read much of the rest of Leaves of Grass, but 45 years ago, retaining little. I am reading it again, patiently. More, poets I’ve been reading in recent years—Ralph Waldo Emerson and Mary Oliver, particularly—have approvingly pointed me in his direction, urging me to go deeper. So, today I share some more of his verse with you from Walt Whitman: The Complete Poems (2004).
 
Roaming in Thought
(After reading Hegel)
 
Roaming in thought over the universe, I saw the little that is
   Good steadily hastening towards immortality,
And the vast all that is call’d Evil I saw hastening to merge
   Itself and become lost and dead.
 
Thought
 
Of obedience, faith, adhesiveness;
As I stand aloof and look there is to me something
   profoundly affecting in large masses of men following the
   lead of those who do not believe in men.
 
Beautiful Women
 
Women sit or move to and from, some old, some young,
The young are beautiful—but the old are more beautiful
   than the young.
 
Thought
 
Of Justice—as if Justice could be any thing but the same
   ample law, expounded by natural judges and saviors,
As if it might be this thing or that thing, according to
   decisions.
 
Visor’d
 
A mask, a perpetual natural disguiser of herself,
Concealing her face, concealing her form,
Changes and transformations every hour, every moment,
Falling upon her even when she sleeps.
 
Thought
 
Of Equality—as if it harm’d me, giving others the same
   chances and rights as myself—as if it were not
   indispensable to my own rights that others possess the
   same.
 
Gliding O’er All                          
 
Gliding o‘er all, through all,
Through Nature, Time, and Space,
As a ship on the waters advancing,
The voyage of the soul—not life alone,
Death, many deaths I’ll sing.
 
Gods
 
Lover divine and perfect Comrade,
Waiting content, invisible yet, but certain,
Be thou my God.
 
Thou, thou, the Ideal Man,
Fair, able, beautiful, content, and loving,
Complete in body and dilate in spirit,
Be thou my God.
 
O Death, (for Life has served its turn,)
Opener and usher to the heavenly mansion,
Be thou my God.
 
Aught, aught of mightiest, best I see, conceive, or know,
(To break the stagnant tie—thee, thee to free, O soul,)
Be thou my God.
 
All great ideas, the races’ aspirations,
All heroisms, deeds of rapt enthusiasts,
Be ye my Gods.
 
Or Time and Space,
Or shape of the Earth divine and wondrous,
Or some fair shape I viewing, worship,
Or lustrous orb of sun or star by night,
Be ye my Gods.
 
Good-Bye My Fancy
 
Good-bye1 my fancy--(I had a word to say,
But ‘tis not quite the time—The best of any man’s word
   or say,
Is when it’s proper place arrives—and for its meaning,
I keep mine till the last.)

     1. Behind a Good-bye there lurks much of the salutation of another
         beginning—to me, Development, Continuity, Immortality,
         Transformation, are the chiefest life meanings of Nature and
         Humanity, are the sine qua non of all facts, and each fact.
            Why do folks dwell so fondly on the last words, advice, appearance,
         of the departing? Those last words are not samples of the best, which
         involve vitality at its full, and balance, and perfect control and scope.
         But they are valuable beyond measure to confirm and endorse the
         varied train, facts, theories and faith of the whole preceding life.

 
 
More, another time, other faces of Whitman. For there appear many to the man credited with being the bridge between Emerson and the transcendentalist school, which characterized much of his early work, and the realist school of poetry of which he became a leading figure and which characterized much of what came later.
 

Thursday, June 13, 2013

Van Morrison: Caravan (Unplugged In The Studio)

Just another take on a great Van Morrison song. One of my favorites. But the unplugged version is a different experience--like Layla and Layla unplugged by Eric Clapton. Both great, just very different in mood and tone.



Friday, June 7, 2013

Christie's Approach and Appeal Rise Above Polarized Politics


What a breath of fresh air: a practical politician who does his job with honesty, integrity and reasonable compromise in serving his constituencies' best overall interests. New Jersey Governor Chris Christie.

And he works with whomever he has to in order to get things done, whatever their party or their policy positions. I may have some things to disagree with Governor Christie about, but not his open, get-things-done leadership style. If he can get past a GOP primary and nominating process dominated by the take-no-prisoners extreme right--and that's a big "if"--we could have an incredibly interesting, voter-energizing contest for president in 2016. It could be a race that will draw all candidates more toward the center and practical compromise in a return to politics that embraces a more bi-partisan process. 

It is possible. See this June 4th NBC news article and the unique bi-partisan respect for Christie reflected in the polling numbers. People want this kind of political pragmatism and accountability from politicians of both parties. And it is possible.

Link to NBC article:

Christie’s appeal rises above polarized nation, NBC/WSJ poll shows

Sunday, May 19, 2013

Unwanted Care: Not the Way to Die

My attention today is turned to the "Conversation," the conversation that should take place between medical professionals, patients and their families, the conversation about terminal conditions, how long the patient might yet live—and under what conditions—and how the patient wants to die. Yet, we are told, that conversation most often does not take place, and too often aggressive, unpleasant medical procedures and treatments delay death and prolong suffering as long as possible. This story is also personal to me, as it is to many others. And if it is not yet, it may someday be personal to you, too.
 
This story is also about two Harvard doctors who are trying to change that. Drs. Angelo Volandes and his wife, Aretha Davis, are trying to produce clear, simple, matter-of-fact videos that effectively present the facts and care choices that the conversation might be expected to provide to terminal patients. But getting hospitals and doctors to use them is an uphill battle. Dr. Volandes:
[…] 'I think we're probably the most subversive two doctors to the health system that you will meet today,' [Dr. Volandes] says, a few hours before his shoot begins. 'That has been told to me by other people.' 
'You sound proud of that,' I say. 'I'm proud of that because it's being an agent of change, and the more I see poor health care, or health care being delivered that puts patients and families through—' [replies Dr. Volandes.] 'We torture people before they die,' Davis interjects, quietly. Volandes chuckles at my surprise. 'Remember, Jon is a reporter,' he tells her, not at all unhappy with her comment. 
'My father, if he were sitting here, would be saying 'Right on,'  I tell him. Volandes nods. 'Here's the sad reality,' he says. 'Physicians are good people. They want to do the right things. And yet all of us, behind closed doors, in the cafeteria, say, Do you believe what we did to that patient? Do you believe what we put that patient through? Every single physician has stories. Not one. Lots of stories.' 
--"How Not to Die," by Jonathan Rauch, The Atlantic (May 2013) 
It is also my father's story, and how and I finally came to have the conversation with him when none of the doctors did, when I could not watch his slow, suffering death-march any longer—and how, sadly, the author's father, among so many others, didn't have the conversation or any choices at all. The article moves us on:
'In the health-care debate, we've heard a lot about useless care, wasteful care, futile care. What we'—Volandes indicates himself and Davis—'have been struggling with is unwanted care. That's far more concerning. That's not avoidable care. That's wrongful care. I think that the most urgent issue facing America today is people getting medical interventions that, if they were more informed, they would not want. It happens all the time.' No one knows its extent, and few people want to talk about it.  
The U.S. medical system was built to treat anything that might be treatable, at any stage of life—even near the end, when there is no hope of a cure, and when the patient, if fully informed, might prefer quality time and relative normalcy to all-out intervention.   
In 2009, my father was suffering from an advanced and untreatable neurological condition that would soon kill him. Eating, drinking, and walking were all difficult and dangerous for him. He ate, drank, and walked anyway, because doing his best to lead a normal life sustained his morale and slowed his decline. "Use it or lose it," he often said. His strategy broke down calamitously when he agreed to be hospitalized for an MRI test. I can only liken his experience to an alien abduction. He was bundled into a bed, tied to tubes, and banned from walking without help or taking anything by mouth. No one asked him about what he wanted. After a few days, and a test that turned up nothing, he left the hospital no longer able to walk. Some weeks later, he managed to get back on his feet; unfortunately, by then he was only a few weeks from death. The episode had only one positive result. Disgusted and angry after his discharge from the hospital, my father turned to me and said, "I am never going back there." (He never did.)   
What should take place is The Conversation…[where] a doctor or a social worker sits down to explain, patiently and in plain English, his condition and his treatment options, to learn what his goals were for the time he had left, and to establish how much and what kind of treatment he really desired… Alas, evidence shows that The Conversation happens much less regularly than it should,…and when it does…patients and family don't really understand."  
[…] "Though no one knows for sure, unwanted treatment seems especially common near the end of life." [Which is doubtless a large part of the reason that over 40% of healthcare cost are incurred in the last year of life. GH] 
My father died just a year ago, ending a full life just a week short of 94 years. He was in an assisted-living community with my mom, who has dementia. He had COPD and was on an oxygen breathing tube continuously. His heart was functioning at about 25% and he had congestive heart failure. His kidneys were also functioning at 25%, and between that and the congestive heart failure, he retained liquid, lots of it. His hands and feet would become distended to the point of deformity, and his lungs would fill with liquid to the point that he struggled for enough oxygen to stay alive. Periodically, when his struggle and suffering became obvious enough, he would be sent to the hospital where they would remove a pint or so of liquid from his lungs with a large syringe. They would then keep him there for a few days and send him back until his suffering again became open and obvious.

Years earlier, my parents and I talked about the terms of their wills, and they both felt strongly that they did not want any heroic or artificial measures taken or equipment employed to sustain life. The term used in their living will was "do not resuscitate." But this was not a case of resuscitating my father, it was just about keeping him alive a little longer through a cyclical process that could not end his suffering, and when temporarily lessened, it returned faster the next time than the last. I bluntly asked the doctors, and they were candid with me about his terminal condition. A wonderful nurse, saddened by my father's suffering and clear fate, suggested I have the conversation with him, put his care in the hands of Hospice, and change the terms of his care to include, "do not hospitalize."

I sat with my father and had that conversation about his condition and choices: "You are dying, Dad, and the only question is how you want to spend the time you have left—going back and forth to the hospital ever more frequently with increasing suffering until you die in a hospital bed or, in the alternative, in your own bed with mom, your children and Hospice care. He chose "do not hospitalize" and Hospice care. He spent part of each day holding hands and talking with my mom. He received great, attentive care from Hospice who generously but responsibly assured painkillers eased his discomfort and suffering. When the time was near, my brother and I attended to him 12 hours on and 12 hours off along with the Hospice and assisted living staff. He died early one morning with the Hospice chaplain holding one hand and I the other as we prayed for him and our family.

He died about two weeks after his decision not to be hospitalized again, and not without some struggle and suffering, but not as much or as long as if he had continued the more desperate process of cycling in and out of the hospital until he died there.

I call that dying with dignity, and with the greatest comfort and most loving atmosphere for the man we all loved. It was that for him, but also for us. But it is not only patients and their non-medical families that have difficulty dealing with this most challenging and controlling process. Doctors' families do, too.
[A similar experience related by the author:] A few years ago, at age 94, a friend of mine's father was hospitalized with internal bleeding and kidney failure. Instead of facing reality (he died within days), the hospital tried to get authorization to remove his colon and put him on dialysis. Even physicians tell me they have difficulty holding back the kind of mindlessly aggressive treatment that one doctor I spoke with calls "the war on death." Matt Handley, a doctor and an executive with Group Health Cooperative, a big health system in Washington state, described his father-in-law's experience as a "classic example of over-medicalization." There was no Conversation. "He went to the ICU for no medical reason," Handley says. "No one talked to him about the fact that he was going to die, even though outside the room, clinicians, when asked, would say 'Oh, yes, he's dying.'" 
If it is this hard for doctors to navigate their parents' final days, imagine what many ordinary patients and their families face. "It's almost impossible for patients really to be in charge," says Joanne Lynn, a physician and the director of the nonprofit Altarum Center for Elder Care and Advanced Illness in Washington, D.C. "We enforce a kind of learned helplessness, especially in hospitals." I asked her how much unwanted treatment gets administered. She couldn't come up with a figure—no one can—but she said, "It's huge, however you measure it. Especially when people get very, very sick."
But why? Why is this simple exercise in thoughtful, helpful candor, this "conversation," so difficult for doctors and hospitals to embrace and take responsibility for? And if they just have neither the personality nor temperament for it, then why not embrace enthusiastically the videos so thoughtfully and competently prepared by Drs. Volandes and Davis? That just seems so clear and right to me. So, let's hear more about those videos:
The first film [Dr. Volandes] made featured a patient with advanced dementia. It showed her inability to converse, move about, or feed herself. When Volandes finished the film, he ran a randomized clinical trial with a group of nine other doctors. All of their patients listened to a verbal description of advanced dementia, and some of them also watched the video. All were then asked whether they preferred life-prolonging care (which does everything possible to keep patients alive), limited care (an intermediate option), or comfort care (which aims to maximize comfort and relieve pain). The results were striking: patients who had seen the video were significantly more likely to choose comfort care than those who hadn't seen it (86 percent versus 64 percent).
Volandes published that study in 2009, following it a year later with an even more striking trial, this one showing a video to patients dying of cancer. Of those who saw it, more than 90 percent chose comfort care—versus 22 percent of those who received only verbal descriptions. The implications, to Volandes, were clear: 'Videos communicate better than just a stand-alone conversation. And when people get good communication and understand what's involved, many, if not most, tend not to want a lot of the aggressive stuff that they're getting.'
His finished videos look deceptively unimpressive. They're short…bland…and meant to be banal. 'Videos are an aesthetic medium; you can manipulate people's perspective,' Volandes says. 'I want to provide information without evoking visceral emotions.' Any hint that he was appealing to sentiments like revulsion or fear to nudge patients toward a certain course of treatment would discredit his whole project, so Volandes does all he can to eliminate emotional cues. 
The typical video begins with Davis explaining what the viewer is about to see, stating plainly facts that doctors are sometimes reluctant to mention. She says, for example: People with advanced dementia usually have had the disease for many years and have reached the last stage of dementia. They are nearing the end of life. The video cuts to a shot of a patient. Then Davis outlines the three levels of care, starting with the most aggressive…Then she describes limited care and comfort care, again speaking bluntly about death. People who choose comfort care choose to avoid these procedures even though, without them, they might die. She concludes by recommending The Conversation.
 So, it would appear there is a clear, if not desperate, need for the videos. They are professional, understandable, and produced at very low cost. Most important, health facts and care choices are communicated with efficacy. So, again I ask, why not? The author:
[…] Routine use [of the videos], however, is far, far away. According to Volandes, only a few dozen U.S. hospitals, out of more than 5,700, are using his videos. I spoke with physicians and a social worker at three health systems that are piloting them, and all were very enthusiastic about the results. 
[…] The problem is not his product but the peculiar nature of the market he wants to push it into. His innovation is inexpensive and low-tech, and might avert misunderstanding, prevent suffering, improve doctor-patient relationships, and, incidentally, save the health-care system a lot of money. He goes out of his way not to emphasize cost savings, partly because he sees himself as a patients'-rights advocate rather than a bean counter, and partly because it is so easy to demagogue the issue, as Sarah Palin did so mendaciously (and effectively) in 2009, when she denounced end-of-life-care planning as "death panels." Anyone who questions medical maximalism risks being attacked for trying to kill grandma—all the more so if he mentions saving money. For all its talk of making the health-care system more rational and less expensive, the political system is still not ready for an honest discussion. And the medical system has its own ways of fighting back.
 But isn't it also worth noting that the practical result if these videos and the "Conversation" becoming routine is that a lot more hospital beds will likely be empty for longer periods, a lot more medical procedures will likely not be done, and less time will be consumed by doctors, nurses and technicians? But if that would mean less cost for patients and insurers, it would also mean less revenue for those hospitals and other medical and testing facilities, and less income for those doctors (or fewer doctors, nurses and technicians needed). Do you think that might cloud the thinking of those financially interested medical facilities and professionals, perhaps more than just a little?
 
Again, I repeat what I noted only in passing earlier: over 40% of all healthcare costs are incurred in the last year of life. And this whole process of dealing with diagnosis and terminal condition, alternatives for treatment, and the home comfort and pain-management approach with Hospice, may play a significant role in reducing those costs. But I don't expect the medical community to be enthusiastic advocates. Do you? For reasons of both medical culture and business culture, neither does the author:
During my visit, I realized that I had encountered Volandes's type before, but in Silicon Valley. Volandes has entrepreneurial obsessive-compulsive disorder: the gift, and curse, of unswerving faith in a potentially world-changing idea. 
It is not a huge exaggeration to say that obsessive entrepreneurs, from Cornelius Vanderbilt to Steve Jobs, made America great. It is also not a huge exaggeration to say that health care, more than any other nongovernmental sector, has made itself impervious to disruptive innovation. Medical training discourages entrepreneurship, embedded practice patterns marginalize it, bureaucrats in medical organizations and insurance companies recoil from it. And would-be disrupters are generally disconnected from patients, their ultimate customers: they have to take their innovations to physicians, who are notoriously change-averse, and then they must get the government—Medicare, first and foremost—to approve and pay for them. Imagine that Jeff Bezos, when he was starting Amazon, had needed to ask permission from bookstores and libraries. 
Volandes, therefore, will fail. That is to say, he will fail if success means revolutionizing the doctor-patient relationship and making the "Conversation" ubiquitous within five years. Meanwhile, if the American health-care system does not learn how to harness the energy and ideas of people like Volandes, it will fail. Somewhere between those failures lies a path forward. We know medical culture can change for the better; it takes the treatment of pain much more seriously than it used to, for example, and it has embraced hospice care. 
[…] I think of Dr. Woody English of Providence Health and Services, who is 67 and wants to make a difference before he retires. At his instigation, Providence has begun using Volandes's videos. "The changes will come locally," English told me, "not nationally." When I look at him and Volandes and the others, I see not only a test of whether the health-care system's medical culture can change but also a test of whether its business culture can change—and that change may, in the end, be even more important.
It's both. It has to be.


Link to The Atlantic article:

http://www.theatlantic.com/magazine/archive/2013/05/how-not-to-die/309277/
 

Sunday, May 12, 2013

Advice to Poets (and Others): Merwin On Berryman

This is about some advice given by poet John Berryman to student poet W.S. Merwin, and the poem Merwin later wrote about it. I share the poem here because there are elements of that advice that might speak to more of us than just the poets, writers and artists. But first some reflections on poets and mentors, especially Merwin and Berryman.
 
I have focused before on the mentoring influence of great poets on the work of great poets who came after them. But to be distinguished from the powerful and influential way that the poetry and prose of Ralph Waldo Emerson spoke across the centuries to Mary Oliver, is the influence of John Berryman on W.S. Merwin. Only 13 years older, and yet a generation apart, he was teacher and mentor to Merwin at Princeton. And how do we know the depth of the influence and regard felt for their respective mentors, regardless of the proximity of time or place? In the cases of Oliver and Merwin, both wrote insightful, honoring introductions—tributes really—to recently published editions of the work of Emerson and Berryman, respectively, and made reference to them in their own poetry. (And yes, such a poem by W.S. Merwin will follow.)
 
Berryman’s poetry can sometimes be difficult and often doesn’t appeal to me. Some would say that the strength of his poetry was uneven over the course of his career, with some earning little praise and some earning him the Pulitzer Prize. Most would agree, I think, that foremost among Berryman’s body of work is The Dream Songs, the related collection of poems which Merwin says, “suddenly arrived like a force of nature, unique and new.” But yet, I don’t see much of Berryman in Merwin’s work, earlier or later. Some might say Merwin’s work can also be a little difficult at times, but I don’t see that either, at least not in the same way.
 
But reading his introduction to The Dream Songs, you cannot doubt Merwin’s high opinion and importance placed on Berryman’s poetry, even among the work of an extraordinary generation of poets: “Berryman’s poetry, I believe, is among the major achievements of his gifted and bedeviled generation, and The Dream Songs—intimate, elusive, wild, unbearable, beautiful—are its summation.”
 
So, Merwin offers us a poem sharing and honoring some of the advice given him by Berryman about pursuing his art, about confidence and patience, about believing in yourself and your work, even when affirmation and assurance from others is in short supply. But yes, I find wisdom and direction here that speaks to all who feel a vocational calling or personal gift that begs for expression in a world that is largely indifferent to our decisions and pursuits. It’s the gift one Pulitzer-Prize-winner-to-be gave to another.
 
BERRYMAN*
 
I will tell you what he told me
In the years just after the war
as we then called
the second world war
 
don’t lose your arrogance yet he said
you can do that when you’re older
lose it too soon and you may
merely replace it with vanity
 
just one time he suggested
changing the usual order
of the same words in a line of verse
why point out a thing twice
 
he suggested I pray to the Muse
get down on my knees and pray
right there in the corner and he
said he meant it literally
 
it was in the days before the beard
and the drink but he was deep
in tides of his own through which he sailed
chin sideways and head tilted like a tacking sloop
 
he was far older than the dates allowed for
much older than I was he was in his thirties
he snapped down his nose with an accent
I think he had affected in England
 
As for publishing he advised me
to paper my walls with rejection slips
his lips and the bones of his long fingers trembled
with the vehemence of his views about poetry
 
he said the great presence
that permitted everything and transmuted it
in poetry was passion
passion was genius and he praised movement and invention
 
I had hardly begun to read
I asked how can you ever be sure
that what you write is really
any good at all and he said you can’t
 
you can’t you can never be sure
you die without knowing
whether anything you wrote was any good
if you have to be sure don’t write
 
 
I find in this a reminder that sometimes you just must do it (whatever it is), and do it with passion, because that is who you are, because it’s what you’re called to do, because it’s your journey. And you know it because it speaks to you from some unknown place at the core of your identity, and that is assurance enough. To ignore it is to become in some important way lost to who you are—and to leave a hole in the affairs of your time where you and your work were supposed to be.
 
*from Migration: New & Selected Poems, by M.S. Merwin (2005)
 

Saturday, May 4, 2013

For the Anniversary of My Death

About this poem by W.S. Merwin. With its fateful title and first lines, it begins with resigned acceptance of the inevitable, of what endures and all that passes, then reflects on the strangeness and surprising realities of this earthly sojourn: the small joys of life, our love, but also our profound failings. Yet in the end, he feels the rightness of a figurative nod or bow to the sensed but unknown authorship, creation’s process and purpose, whatever that may be. Or so he says to me.
 
For the Anniversary of  My Death*  
 
Every year without knowing it I have passed the day
When the last fires will wave to me
And the silence will set out
Tireless traveler
Like the beam of a lightless star
 
Then I will no longer
Find myself in life as in a strange garment
Surprised at the earth
And the love of one woman
And the shamelessness of men
As today writing after three days of rain
Hearing the wren sing and the falling cease
And bowing not knowing to what
 
 
(W.S. Merwin, a favorite, is a winner of the Pulitzer Prize for poetry and a former Poet Laureate of the U.S.)
 
*From his collection, The Lice (1967)
 

Thursday, May 2, 2013

Toomey: Background Check Plan Failed Because of Anti-Obama Republican Politics

It is what it is--or what it has become--but it's neither honorable nor defensible, nor in service of our country's express desires or best interests. It's ugly and disreputable, but it's apparently good politics in much of the Republican Party. It's part of what government has become in the US. And at it's heart, it's about denying a black, Democratic president with an African father and name any chance of leading or sharing in responsible government. With other Democratic presidents, these kinds of agreements have been easily brokered. But not with this president. The unspoken difference, the unspoken truth--in part at least--is that this time it is about a black president.
 
After all, this was not about denying hunters or gun enthusiasts any particular type of weapon, including assault weapons with high-capacity magazines, or the right to keep a weapon in one's home for protection. This was simply about extending the requirement for background checks required for sales by legitimate, registered gun shops to gun shows and on-line sales, the dark frontiers where anyone can buy any kind of weapon or ammunition without a background check.
 
And it should come as no surprise that those persons of questionable associations, convicted felons and the unstable will avoid legitimate gun shops and repair to those don't-ask-don't-tell sites to purchase their weapons of choice, and be exposed to no background check at all. That 90% of Americans, including American gun owners, supported this bi-partisan legislation brokered by Senators Pat Toomey (R-PA) and Joe Manchin (D-WV) should have been an overwhelming mandate for passage. You'd think. But in the end even the will of the people didn't matter.
 
That's because this was principally about one thing: denying a black, Democratic president with an African name any success at all--not even shared success in a negotiated deal brokered by bipartisan leadership, not even if those hurt most or put most at risk are the American people at large, and not even if the American people overwhelmingly supported the legislation.
 
Sen. Toomey shares with us the reasons for his failed initiative to broker what should have been an easy deal to reach. And in the past, with a different GOP and a white president, it would have been easy. But today, in the context of this Republican Party and this very talented, if very different president, there is no such thing. 

Link to article:
 
Toomey: Background check plan failed because of Republican politics