Tuesday, August 31, 2010

'angels don't always fly well'

'angels don't always fly well' timothy r gates, 8/31/2010



Near the ground,

falling to fallen

free will, it's called

'just a novice,' he says

'i meant to do it,' she says.



Angels do soar,

buzz like WWII Tigers

glide like the Wright brothers' planes –

the ones that worked –

and, this too, crash

like shot apart planes.



Angels slide across time

into the arms of

weeping or laughing little ones –

sometimes they're late

arriving only to carry them home,

watching their families mourn

in their hell to heaven.



Fairies' impishness,

has an embrace easier to grasp,

no pretense to watch over each hair

no pretense to rejoice at our repentance

no pretense to embrace the human-divine,

only be, just being, fairies –

but not imps,

no pressing for timeliness.



Near the ground,

smashing, smearing, face pushed to squished

free and will, an illusion

save for those days you choose to crash:

angels don't always fly well.

for more of the Angel Poetry collection: http://www.facebook.com/timothy.r.gates

Sunday, August 29, 2010

‘Burlesque’

‘Burlesque’ timothy r gates, 8/29/2010 for Minsky Malone

This way, that too
without a peep it’s a beep
awakening those only wanting to holler,
‘That’s not right!’
Taboos makes you go zaboo-boo-doo-boo-yah,
when lovers allure rather than pounce
calling out to one another, liturgically,
‘Oh, G---d!’
One o’clock, two o’clock, three o’clock
rock – happy to dance round the clock
under her moon, under my moon,
under the light of the silvery moon.
A tease of Gypsy Rose Lee,
with low kicks, a pucker without any licks,
a dip and then just before full sight, a tip –
Burlesque find’s its Lao Tzu.

Monday, August 23, 2010

'be my teacher'

'be my teacher' timothy r gates, 08/23/2010



no ruler

no inappropriate behavior

science's implosions

math's pi

language art's poetry

physics synergy

rarely do i admit another's instruction

'already know that,' common refrain

yet, still like the sound of this,

'be my teacher,'

- no humility offered

- here's one thing, for this day, i bring:

a grin.

Sunday, August 22, 2010

Book recommendation...

Mary Gordon, ‘Reading Jesus; A writer’s encounter with the Gospels’ – pub. 2009 isbn 978-0-375-42457-1

This book is a pleasant surprise, where I usually put such things aside once barely into them, this one I found myself at its end and still glad that I read it. (Surprise, I borrowed this from the Library, mainly because I thought that it would unlikely be worth more than a cursory read.)This does not mean that I would judge that the author never runs on about any subject. She does, but sparingly. Her observations about the potential anti-Semitic presentation in the Gospel of John chapter eight would be one such example. Yet she does so from the experience of part of her heritage being Jewish, and therefore responds to John’s Gospel about certain Jews being ‘of their father the devil’ as being ultimately a general attack upon all Jews. I can appreciate her perspective, yet I still would not read it this way. And this is where my one observation of excess stops. It is from this perspective, that of a ‘Reader,’ that Mary Gordon writes this narrative, and it is from this perspective, as well, but here, I as the ‘Reader, that I found myself anticipating her next line and her chosen word by word to express each one.

The author does admit to her own prejudices as a person, a writer and reader. She is a prolific author, both fiction and non-fiction, and with both it’s her well crafted narratives that keep a reader’s attention. Her heritage is both Jewish as well as Roman Catholic, the latter of which she still affirms too and what’s given her the collective imagery of the Gospels, from hearing them read during Mass. She also admits to being a feminist and post-modernist (her evolution is clear in her other writings too), writing about both over the years. What this book does, is to take us along her journey of ‘reading, rereading, and reading,’ as she’s done with other beloved texts, but this time it’s the Gospel texts of Matthew, Mark, Luke and John. If you love words well placed, and narrative well crafted, you may find as I have – this is worth the read. Christian or not, Theist or not, this is a writer simply making their observations, acknowledging their own prejudices and hoping some of them will be better informed in the process.

Watch out. If you’re easily offended by observations, no matter how well written, that endeavor to be honest with what a writer sees as obvious but contradictory, this may not be for you. If you fear being converted by her writing, there is no such inclination. Again, if one needs to eliminate all antimonies, and must have all their ducks in a row, Mary Gordon’s book may not be for you. Also, she has no reservation from a passing by jab at fundamentalist religious readings as well as the claims of atheism being superior. After reading the words of Jesus to someone asked to follow him, who said, ‘Let me go and bury my father,’ to which he said to them, ‘Let the dead buy their own dead,’ she concludes: “To bury the dead might be the most pure of all ethical acts because no reciprocity is possible. I would have buried my father (of whom she loves, and expresses this in part of her story). I would not have followed Jesus. I would have known that I was right.” This is an honest response by a ‘Reader of Jesus.’ I would suggest that we all need to have such honesty in all of our reading, no matter the text, specifically when we’re reading it.

Here’s a brief reading from ‘Reading Jesus; A writer’s encounter with the Gospels,’ that may give a better context for why I read this book through to its end, and afterwards would say that I am the better for it, both for its inspiration to read and to do so honestly and to reread those books that we’ve loved, as well as it being an enjoyable read of a writer and reader:

“…When is a book not a book? When it is the Bible. But, if it’s not a book, what is it? Because after all it’s something to read. And so my method is simply a method of reading and rereading. An attempt at openness, a hope that I will be enlightened, shocked, surprised. I want to read the Gospels in a way that relates to these words of Simone Weil: “Our thought should be in relation to all particular and already formulated thoughts, as a man on a mountain, who, as he looks forward, sees also below him, without actually looking at them, a great many forests and plains. Above all our thoughts should be empty, waiting, not seeking anything, but ready to receive in its naked truth the object that is to penetrate it.” This is an impossible project, and in that it is impossible, I feel drawn to it. Though this task of adding my voice – personal, formed importantly by words – to the many voices who have spoken so many words about the words for which people have lived and died and killed and been killed.”

It is a rare thing for me to read completely through a contemporary book on anything remotely religious, and more specifically on the Gospels. They are almost always at best disappointing, and worse they're repeats of some fifty year old redaction criticism on one hand, or a positive thinking rehash on the other. Then there are those that pretend to be an exercise in comparative ancient source texts, when actually all they do is use both collections of texts as a means to tell us how they agree with the author's views. For me, all of these approaches are a waste of time, intellectually and or any other potential benefit. Mary Gordon's book, for me, was a refreshing read on all levels. Primarily it is her honesty, again, of observation, as well as her honest lack of pretense in her own approaching of the Four Gospels. She does not hide behind sweet euphemisms or metaphors, and she recognizes her prejudice along side of or over against those of others. This too is refreshing. Agree or disagree with her, I ended with being glad that I took the time to read her reading of Jesus.



a good word, timothy

Monday, August 16, 2010

‘angels do fly’ or ‘they told me’

‘angels do fly’ or ‘they told me’ timothy r gates, 8/16/2010

'the heavens, they proclaim
God,'
they told me in my youth.
'angels watch over
children, fools and the ignorant,'
and,
‘drunks,’
another thing they told me.
they also told me,
'black people are fine in their place,
and,
'the poor are just too lazy to get a better job.'
(some things have not changed)
angels do fly, not necessarily obvious
angels do fly, halos bent or lost
angels do fly, fallen to the ground –
on days when I’m content with the nebulous,
I tag along.

Saturday, August 14, 2010

‘When I was young’ or ‘shocked – coloured people not allowed’

‘When I was young’ or ‘shocked – coloured people not allowed’ timothy r gates, 08/15/2010

When I was young
I was shocked to see
“coloured people not allowed”
Was told:
“They belong in their own place
It’s immoral to intermarry with them
Why don’t they go back to where they came from…”

When I was a little older
I was surprised to find
“wo-men should stay home where they belong”
Was told:
“Women shouldn’t be over men
Women shouldn’t do men’s jobs
Why aren’t they content to be wo-men…”

When I was yet a little older
I wished I was able to be shocked to hear
“Gay people are sick, they’ll abuse your children”
Was told:
“Gay men are pedophiles
Gay women only need a good screw
If you allow them to marry, next people will marry dogs…”

When I am near death
I hope to be pleased to see
People not use Jew, ‘N’-word, or Gay as pejoratives
Will hear:
“I love you
I note what makes you different, and love you
I love to hear your-stories in the place of his-story…”

Friday, August 13, 2010

'weeping willow' or 'joy's reach'

'weeping willow' or ‘joy’s reach’ timothy r gates, 8/13/2010

weeping willow
sweeping once alive foliage,
these will find their burial
a blessed repose -
giving resurrection
another weeping willow.
'happy tears,'
seedlings chant
‘ashes, ashes, all fall down,’
children dance
the dance of skipping.

Sunday, August 08, 2010

REFLECTIONS ON HYSTERIA AND 'N' AND 'J' WORDS

Here's one that I am finding in common usage, again, and by those not of my common gender. Timothy
A similar reflection could be presented on the ‘n’ word being used by those with an African heritage as well as those not, both of supposed colour and not. The same could be done regarding the usage of the ‘b’ word, or the ‘c’ word. Language always communicates more than any one or combination of word/s. I’ve heard this last year the recovery of the bigoted usage of the ‘J’ word, yes ‘Jew’ being used as a hurtful word, something I hadn’t heard since my teens. I’ve heard those of the other gender call each other the ‘b’ word, and laugh, publicly.
It’s not the words being used that concerns me as much as what is meant by their usage, both by those using them as well as what collectively it reflects upon us presently as a species. This is not a moralist projection or opposition, only a reasonable question: Why do we use the words we use, specifically regarding one another, and do we care how this affects and effects those they’re said about and those who hear them said?
Each word is an icon into the mystery of its synergy of import of its cumulative usage, both written and spoken. The value of post-modern, post-structural views of the logos is that the pejorative projection, ‘language can mean anything so it means nothing,’ is turned upside down giving us the possibility to behold more than less in the potential of the beauty of it all. 8/9/10

reflections on hysteria; timothy r gates, 01/28/2007 and 8/9/10

The term originates with the Greek medical term, hysterikos. This referred to a medical condition, thought to be particular to women, caused by disturbances of the uterus, hystera in Greek. The term hysteria was coined by Hippocrates, who thought that the cause of hysteria was due to the uterus wandering around the body in search of children. The same general definition, or under the name female hysteria, came into widespread use in the middle and late 19th century to describe what is today generally considered to be sexual dissatisfaction. Typical treatment was massage of the patient's genitalia by the physician and later vibrators or water sprays to cause orgasm. By the early 1900s the practice, and usage of the term, had fallen from use, until it was again popularized when the writings of Sigmund Freud became known and influential in Britain and the USA in the 1920s. The Freudian psychoanalytic school of psychology uses its own, somewhat controversial, ways to treat hysteria.
Because of its association with female hysteria the term hysteria fell out of favor in the latter half of the 20th century. The word "hysterical" was replaced with synonyms such as functional, nonorganic, psychogenic and medically unexplained. In 1980 the American Psychiatric Association officially changed the diagnosis of “hysterical neurosis, conversion type” to “conversion disorder.”

*Above two ¶’s From Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Hysteria
Hysteria, a renewed usage of the term can be heard in stores, coffee shops, even religious gatherings when watching children, or young teens behaving in ‘normal’ manners relative to their ages but not what many folks desire. In a post-feminist age I do hear the form used as, ‘She, or he, or they’re hysterical!’ Literally this means, ‘She, or he, or they’re acting like a woman, or women running around with their uterus, or uteri searching for their children,’ real or supposed.

Sixteen-century understandings would be found used in this fashion, ‘She, or he, or they’re acting like a woman without adequate sexual satisfaction. This helped the evolution of sexual toys industry before they were called such.

By the early 1900s it fell out of usage due to the woman’s movement, suffrage movement and to our good, a brief enlightenment regarding women relative to the male gender (you thought that I was going to use the word ‘species’).

Sigmund Freud’s popularity with psychiatric, psychological and counseling treatments brought the word back into usage in the 1940s. He was a misogynist to the highest, r lowest, degree, just in case if one didn’t know this. His rancor against religion did not effect his general conclusion to assume the basic negative genetic genesis of our species as well as to blame ‘the Woman’ for all of our ills. Sex was the blame, usually by our mothers, i.e., women, and to fix it you needed to fix this damnable gender, the perpetuator of the male gender’s issues (a little pun, this last word). The 70s helped us disassociate this bullshit with the good that came out of the feminist movement.

In the now post-feminist period, sort of a post-menopausal period too, most women no longer object to this word. Women my age having their teens in the 60s don’t use it, but the newbies have forgotten its etymology and without realizing it have gone back to poking at their own gender, blaming those with a uterus, or those who once had one, for our societal ills.

Mary, Bloody Mary, Queen of Scots, Catherine the Great or the war hungry solution finder, along with the men of the world during her reign, Prime Minister Margaret Thatcher, these are the exception in our species-story. His-story has been a consistent murderous history. Her-story with the exception of these women and a few others have not known war and murder to be the solution to anything. In a post-modern, post-structural, post-all-of-the-above-time, maybe, we could give it a positive spin, ‘They’re hysterical!’ meaning, ‘They’re peace-loving people not controlled by their need to win!’ Why not?

Friday, August 06, 2010

'i asked Jesus' or 'i asked j, b, and m, then g'

'I asked Jesus' timothy r gates, 8/04/2010

I asked Jesus
why suffering was necessary,
to which he said,
it wasn't.
I asked Buddha
why suffering was illusory,
to which he said,
breathe for a moment.
I asked Mohamed
why suffering was God's will,
to which he said,
Allah's will be done.
I asked Gaia
why suffering seemed inevitable,
to which she said,
what those guys said.