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Tag: Jesus

  • Names for the Ineffable God

    image:  “The Blue Cosmos

    Names for the Ineffable God

    God is one Being, but God has many aspects; thus God has many names.  All religious scriptures point to God as the only Creator.  As the ineffable Spirit, God remains only the essence of Bliss, but as Creation, He is able to function through various bodies and powers for differing motives.  

    The Many Names of God, the Ineffable

    The term “ineffable” applies to anything that is indescribable, something that is so beyond human concepts that there are actually no words that can do it justice.  The term God is such a concept.  If humankind wanted to proscribe all terms hitherto naming God, it would do well to employ only the term the “Ineffable.”

    Despite the fact that there are things, beings, even events that humanity finds ineffable, the confluence of the human mind and heart seeks to name and describe those entities anyway.   But the naming and describing must always come with the caveat that anything said naming and describing are mere approximations.

    For example, on the purely material, physical plane, the taste of an orange remains ineffable.  One may say the orange tastes sweet, but so do apples, cookies, and ethylene glycol—none of which tastes like an orange.   The only way to know the taste of an orange is to taste it—no description will ever reveal that actual taste.

    The same situation exists facing the issue of knowing who or what God is.  Humanity from time immemorial has described God, given God names and descriptions, but to know God is like to know the taste of an orange—it has to be experienced for oneself.

    That is where the practice of religion enters:  the purpose of religion is to assist the individual in discovering the method for knowing God. Because most human knowledge is acquired through the five senses, one would think that knowing God would also be acquired the same way.  

    But that does not work, because the senses can detect only phenomena on the physical, material level of being.   The five senses cannot detect noumena which exists on a different plane of existence.

    As the Absolute Spirit, God is an ineffable concept because the term God includes everything in creation and also everything that exists outside of creation.  God is both creation and the originator of creation.   This fact means that there is no way to understand such a being with the limited human mind.  

    Thus, the concept of God has come to be thought of in many manifestations or aspects, such as God as Father, God as Son, as God as Holy Spirit, which will be immediately recognized as the Trinity of Christianity, the religion of the West.  And the “Holy Spirit” aspect is the only aspect of God within creation. Paramahansa Yogananda explains the nature of the trinity [1]: 

    When Spirit manifests creation, It becomes the Trinity: Father, Son, Holy Ghost, or Sat, Tat, Aum. The Father (Sat) is God as the Creator existing beyond creation (Cosmic Consciousness). 

    The Son (Tat) is God’s omnipresent intelligence existing in creation (Christ Consciousness or KutasthaChaitanya). The Holy Ghost (Aum) is the vibratory power of God that objectifies and becomes creation.

    Many cycles of cosmic creation and dissolution have come and gone in Eternity. At the time of cosmic dissolution, the Trinity and all other relativities of creation resolve into the Absolute Spirit.

    The principal religion of the East is Hinduism, which is often mistakenly thought to be a polytheistic religion.  The term “polytheism” signifies a misleading concept.   There could never be two or more ultimate creators [2]: 

    Spirit, being the only existing Substance, had naught but Itself with which to create. 

    Spirit and Its universal creation could not be essentially different, for two ever-existing Infinite Forces would consequently each be absolute, which is by definition an impossibility. An orderly creation requires the duality of Creator and created.

    That mistake of assuming Hinduism to be polytheistic arises because in Hinduism, especially as interpreted through yogic philosophy, God is expressed through many aspects.

    Some of those aspects include such terms as Father, Mother, Friend, Love, Light, Brahma, Vishnu, Shiva, Sat-Chit-Ananda, Kali, Prakriti, Sat-Tat-Aum, and many others.   Dr. David Frawley’s explanation [3] includes the lowercase use of the term “god” which actually refers only to an aspect of the Supreme God, as the context will reveal: 

    Spirit, being the only existing Substance, had naught but Itself with which to create. 

    Spirit and Its universal creation could not be essentially different, for two ever-existing Infinite Forces would consequently each be absolute, which is by definition an impossibility. An orderly creation requires the duality of Creator and created.

    If Hinduism is deemed a polytheistic religion because of the many names for aspects of the one God, then Christianity could also be considered a polytheistic religion because it also possesses a trinity.  In addition to the trinity, the Judeo-Christian Bible also puts on display many other names for God such as Jehovah, Yahweh, Lawgiver, Creator, Judge, and Providence—all obvious aspects of the One Supreme Absolute or God.  

    The fact remains that both Hinduism and Christianity, along with Judaism and Islam, are monotheistic religions.  The Christian Trinity portrays the three functions of God, and Hinduism offers the same functional trinity in Sat-Tat-Aum.   Hinduism also includes other manifestations or aspects of God such as Krishna [4], who in many ways parallels Jesus the Christ and Kali [5], who parallels the Virgin Mary.

    Scientific religionists and dedicated spiritual seekers have determined that there is only one God—and all religions profess this fact—but there are many aspects of that one God.  And those aspects have been given specific labels for the purpose of discussion.   One cannot discuss everything at once; thus, to aid in that the ability to discuss spirituality and religion, various aspects of the one God have been isolated and specified with different names.

    Aspect Names Similar to Nicknames

    A human being may have several nicknames. I am Linda Sue Grimes, born Linda Sue Richardson, but I am also Sissy, Grammy, Nubbies—those are three of my nicknames:  I am Sissy to my sister; Grammy to my grandchildren; Nubbies to the husband. 

    There are not five of me just because I have five names.  There is one of me, but I have various aspects to different people; thus, each of them thinks of me in terms of a specific aspect to which they have each given a specific name.   It is a similar situation for naming God through His many aspects.

    However,  even more pressing because in theory, one could discuss the person “Linda Sue Grimes” without breaking the concept of her into various aspects because Linda Sue Grimes as a human being is not ineffable.  A discussion of the ineffable God remains impossible without those names of aspects.  

    God Remains Ineffable

    Still, God remains ineffable despite the various aspects assigned to the concept.  The spiritually striving devotee on the path to God unity is not attempting to merely understand God, which would be a mental function.  

    The spiritual aspirant is working to unite with God, more specifically to contact his own soul which is the spark or expression of God.   Contacting the soul means quieting both the physical body and the mind in order for the soul become ascendant in one’s consciousness.  

    Avatars such a Paramahansa Yogananda instruct devotees that they are not the body, not the mind, but the soul.  In fact, the human being is a soul that possesses and body and mind, not the other way around.   The soul has become a blurred concept as it is replaced with the ego, which strongly identifies with physical body and the mind.

    It is only through the soul that the human being can contact God.  The body cannot contact God because it is just bunch of chemicals; the mind cannot contact God because it gets its information through the unreliable senses.  

    The senses are in contact with the ever-changing maya delusion of the created cosmos.  Thus, only the soul as a spark of God can contact God.  The only way the soul can contact God is to quiet the body and mind.   After the body and mind become quieted and capable of remaining perfectly still, the soul can manifest to the consciousness of the individual human being.

    Why Did God Create the Cosmic Delusion?

    Paramahansa Yogananda explains:

    In order to give individuality and independence to Its thought images, Spirit had to employ a cosmic deception, a universal mental magic. 

    Spirit overspread and permeated Its creative desire with cosmic delusion, a grand magical measurer described in Hindu scriptures as maya (from the Sanskrit root ma, “to measure”). 

    Delusion divides, measures out, the Undefined Infinite into finite forms and forces. The working of cosmic delusion on these individualizations is called avidya, individual illusion or ignorance, which imparts a specious reality to their existence as separate from Spirit.

    . . .

    This Unmanifested Absolute cannot be described except that It was the Knower, the Knowing, and the Known existing as One. 

    In It the being,  Its cosmic consciousness, and Its omnipotence, all were without differentiation: ever-existing, ever-conscious, ever newly joyous Spirit. 

    In this Ever-New Bliss, there was no space or time, no dual conception or law of relativity; everything that was, is, or is to be existed as One Undifferentiated Spirit.  [6]

    The question arises, however:  why did God decide to manifest into various forms, if as one ineffable Spirit He is nothing but Bliss?  The best answer to that question is what gurus (spiritual leaders) tell their chelas (spiritual aspirants):  leave some questions to Eternity, meaning after you reach your goal of unity with God, all questions will be answered.  

    However, Paramahansa Yogananda has also answered that question by explaining that God created his lila or divine play simply in order to enjoy it.  As unmanifested Spirit, God exists as bliss, but even though He is present in his Creation and likely enjoying it, He is also suffering it; thus arise various paths that lead god back to God, or the soul back to the Over-Soul.  

    Because that answer likely still heralds another “why?”  One must return to the notion of leaving some answers to Eternity.  One must take baby steps on the journey back to uniting with unmanifested Spirit.   Just fitting the physical and mental bodies by yogic practice for the ability to accomplish that unity gives the devotee enough to think about and do.

    Other Concepts and Labels for God

    As names for God vary, so do personal concepts.  For example, Jesus the Christ liked to think of God as the Father [7]; thus, many Western prayers begin with “Heavenly Father.”

    The founder Self-Realization Fellowship (SRF), Paramahansa Yogananda—”The Father of Yoga in the West”—was fond of assigning the mother-aspect to God and referring to God as Divine Mother.  Thus, the opening of each SRF gathering begins with the following invocation: 

    Heavenly Father, Mother, (often lengthened to “Divine Mother”), Friend, Belovèd God, followed by the names of each guru associated with Self-Realization Fellowship.

    All of these named references designate aspects of the same Entity—the Absolute Spirit or God.

    My Use of the Term “God”

    Because the term God can be alienating, especially triggering atheists and agnostics, I often refer to God in my commentaries by one of His possibly less disagreeable aspects. Therefore, I employ such terms as Ultimate Reality, Originator, Creator, Divine Reality, Divine Belovèd, Blessèd Creator, or simply just the Divine.  

    Likely, even the term Divine can be too mystically oriented for some postmodern, belligerent anti-spiritual, anti-religionists.  Nevertheless, I do not completely eschew using the label God, despite negative reactions to and ignorance about the term, because the term does remain accurate and perfectly descriptive.

    I do, however, continue to strive to render the context in which I use the term God as accurate and understandable as possible so that it may soften the blow for postmodern minds, being accosted by that term.

    Sources

    [1]  Editors.  Glossary:  Trinity. Self-Realization Fellowship Official Web Site. Accessed March 5, 2023.

    [2]  Editors. “Law of Maya.”  Paramahansa Yogananda: The Royal Path of Yoga.  Accessed March 5, 2023.

    [3]  David Frawley. “Is Hinduism a Monotheistic Religion?”  American Institute of Vedic Studies. August 27, 2014.

    [4]  Editors. “About Krishna.”  krishna.com. Accessed January 14, 2021.

    [5] Subhamoy Das. “Kali: The Dark Mother Goddess in Hinduism.”  Learn Religions. Updated January 17, 2019.

    [6] Editors. “Paramahansa Yogananda: The Father of Yoga in the West.”  Self-Realization Fellowship Official Web Site.  Accessed January 14, 2021.

    [7]  Stephen Smith. Editor. “How Many Times Does Jesus Call God Father?OpenBible.info. January 10, 2021.

  • The Bad Man Who Was Preferred by God

    Image: Created by ChatGPT

    The Bad Man Who Was Preferred by God

    —from the Paramahansa Yogananda’s Lessons S-2 P-27-30 Copyright 1956

    The loving Lord of the Universe has always visited ardent devotees.  Sometimes before doing so He sends messengers to find out those devotees who are worthy of darshan (a vision or sight of the Lord).  In India they tell a story about the time God sent Narada back to earth.  In the West, Narada might be described as an archangel.  

    He was a glorious being, freed from birth and death, and ever close to the Lord.  During a former incarnation on earth he had been a great devotee of God and so it seemed that he should be easily able to discover others who were pursuing the Lord with will and ardor.

    Narada the archangel now came to earth incognito, garbed as an ascetic.  In mountains and valleys and jungles all over India he sought out the hermits and renunciants whose thoughts were centered on God and who performed all actions only for Him.  

    While ambling through a dark woodland one day, he spied a hoary anchorite practicing different kinds of postures and undergoing penances under the cool shade of huge umbrella-like tamarind tree.  As if he were merely a leisurely wanderer, Narada approached and greeted the ascetic, inquiring curiously, “Who are you, and what are you doing?”

    “My name is Bhadraka,” the hermit replies.  “I am an old anchorite.  I have been practicing rigorous physical discipline for eighty years.”  

    He added disconsolately, “without achieving any marked results.”  Narada then introduced himself: ” I am a special messenger sent by the Lord of the Universe to seek out His true devotees.”

    Realizing that at last his opportunity had come, the anchorite pompously assured Narada of his worthiness to be honored by the Lord.  “Esteemed Emissary,” he said, “surely your eyes are now beholding the greatest devotee of the Lord on this earth.  Think of it, for eighty years, rain or shine I have practiced every imaginable technique of torturous mental and physical self-discipline to attain knowledge and to find merit in the Lord’s eyes.”

    Narada was impressed, “Even though I am from those higher planes where greater accomplishments are possible, I am very much touched by your persistence,” he assured the old man.

    Bhadraka had been brooding on his grievances while talking to Narada, and instead of being comforted by Narada’s words, he spoke angrily. “Well then, since you are so close to the Lord, please find out why He has kept away from me for so long.  When next you meet Him, do ask why He has not responded to my disciplinary exercise.  Will you promise me that?”

    Narada agreed to the old man’s request, and then resumed his search for earnest devotees of God.  In one place he paused to watch a most amusing incident taking place at the roadside.  

    A very handsome and determined young man was trying to build a fence.  Unfortunately he was dead drunk, and his senses kept deceiving him.  He had dug a series of holes for fence posts, and was trying in vain to fit an unwieldy bamboo pole in one of the elusive holes.  He would thump the pole on the ground all around, but he could not get it in the hole.  Several times he fumbled forward and almost tripped himself.

    At first Narada thought his spectacle was very funny.  But the young man began to call upon the Lord to come and help him, and when this brought no results, he became angry and began to threaten God with curses and shouts:  “You unfeeling, lazy God, what a fine friend You are!  Come here now and help me fix my pole in this hole, or I’ll thrust the bamboo right through Your hard heart.”

    Just then the young man’s wandering gaze fastened on Narada, standing shocked and agape at the drunken one’s temerity.  His wrath diverted, the young man exclaimed, “You good-for-nothing idler, how dare you just to stand there, staring at me like that?” Taken aback, Narada said meekly: “Shall I help you to set your pole?”

    “No,” growled the young man, I will accept no help but that of my Divine Friend, that sly Eluder who has been playing hide-and-seek with me, who is even now hiding behind the clouds, trying to evade working with me.”

    “You drunken fool,” said Narada, “aren’t you afraid to curse the omnipresent Lord?”

    “Oh no, He understands me better than you do,” was the instant reply.  “And who are you anyway?” demanded the swaying your man, trying to keep his eye focused on the visitor.

    Narada answered truthful:  “I am a messenger from the all-powerful Lord, and I am searching out His true devotees on earth.”

    “Oh!” the youn man exclaimed eagerly.  “In that case I ask you to please put in a good word for me when you  see the Divine Friend.  Even though I behave badly now and then, and abuse the powers he gave me, please do remind Him about me.  And ask Him why He has been delaying His visit to me, and when He is coming, for I have been waiting and waiting and always expecting Him.”  

    Narada felt sorry for the fellow, and so half reluctantly, he agreed to the man’s request, although he was privately thinking that his drunkard would have very little chance of meeting the Lord!

    After Narada had traveled all over, and noted the names and accomplishments of many devotees, he suddenly felt so lonely for the Lord’s loving smile that he discarded his earthly form and rushed straight to the heavenly abode, as swiftly as thought could carry him.  In an instant he was there before the Beloved One, surrounded by a warm glow of divine love.

    “Welcome, dear Narada, ” said the Lord gently, and the light from His lotus eye melted the last vestige of earthly tension that clung to His messenger’s aura.  “Tell Me abut your earthly excursions.”  Narada gave a full report, ending with the descriptions of the two devotees who seemed to exemplify opposite ends of the scale of virtue—the pious old anchorite and the intoxicated young man with the pole.

    “You know, Beloved Lord, sometimes I think you are too hard to please, and even cruel,” Narada said seriously.  “Think how you treated that anchorite Bhadraka, who has been waiting for eighty years for you, under a tamarind tree. You know whom I mean!”  The Lord thought for a moment an even sought a response from His all-recording heart, but He answered, “No, I don’t remember him.”

    “Why how an that be possible?”  Narada exclaimed.  “That devoted man has been practicing all sorts of harsh disciplines these eighty years just to attract Your attention.”  But the Lord only shrugged indifferently.  “No matter what the anchorite has been practicing, he has not yet touched My heart.  What next?”

    “Well,” Narada began hesitantly, “by the roadside, I met—”

    “Oh, yes,” the Divine One broke in, “you met a drunken young man.”

    “Now how do You happen to remember him?”  Narada asked complainingly. “Perhaps because the sacrilegious young fool was trying to pole You with a bamboo pole?”

    The Lord laughed heartily, and seemed to be thinking about the impudent yung man for some time before he turned His attention to the sulky-faced Narada.  “O My Narada,” He said lovingly, “don’t be angry and sarcastic with Me, for I shall prove to you which of these two men you have just told Me about is My true devotee.”  

    Having captured Narada’s interest in the experiment, the Lord continued:  “This is really very simple.  Go back to the earth again, and first report to the anchorite Bhadraka under the tamarind tree and say:  ‘I have your message to the Lord of the Universe, but He is very busy now passing millions of elephants through the eye of a needle.  When He gets through doing this, He will visit you.’ After  you get the anchorite’s reaction to that, then go and tell that same thing to the drunken young man and watch his reaction.  Then you will understand.”

    Although Narada was baffled by the Lord’s instructions, he had long since learned unquestioning faith in the command of the Lord, so he thought himself back to earth and was at once standing under the tamarind tree, fact to face with the long-suffering anchorite.  

    The ancient one looked up at him expectantly, but after the strange message had been delivered, he flew into a rage and began to shout.  

    “Get out, you mocking messenger, and your lying Lord, and all the rest of your crazy crowd.  Whoever heard of anyone passing elephants through the eye of a needle:  What it means is that He’ll never come. Maybe there isn’t any Lord to come anyway.” He was now trembling with fury and brandishing a pilgrim’s staff.  “I’ve wasted my life!  This eighty years of discipline was nothing but folly!  I’m through, do you hear? through trying to please a crazy non-existent God.  Now I am sane again.  For what little is left of life I am going to resume my long-neglected earthy pursuits.”

    Narada was too horrified to say a word, so he just disappeared.  But the second part of mission was not yet fulfilled;  dubiously he came again to the roadside where he had met the noisy young man.  The fellow was still there, and if possible more drunk than ever.  The fence was not yet completed and he was laboring to bring the holes and bamboo poles together.   

    But no sooner had Narada appeared on the scene than the youth’s earthly intoxication seemed to leave him.  In its place a premonition of great joy caused a divine intoxication which lighted his features as he came running and crying, “Hey there, Narada, what is my Friend’s reply to my message?  What is His answer?  When is He coming?”

    When he heard the Lord’ strange message he was not at all disconcerted, he began to dance around and  around with joy, half speaking, half chanting:  “He, who can send worlds through the eye of a needle in an instant if He desires, has already finished passing those elephants though the eye of a needle.  Now, any minute, He will be with me, and when He comes He shall touch me but once and I shall change.  All my evil actions and bad habits will be drowned in my overwhelming love for Him.”

    So the young man danced in heavenly ecstasy, as do many devotees in India when divine joy becomes too great for their bodies.  

    The feeble flesh cannot hold such immense bliss and—lest the very atoms fly apart and release their energy to the Divine Source which calls them—this bliss spills over into tears or into rhythmic movements of kirtana, into singing and dancing as an expression of this joy.  

    And now as the young man danced blissfully, Narada joined him, and soon they found the laughing, lotus-eyed Lord was dancing with them.

    MORAL

    If you ever feel smug about practicing the techniques, I hope you will think of this story and be jolted into seeing things again in their true perspective.  Practice of technique is not enough.  Intellectual attainments are no enough.  Going to church regularly or performing good actions in a mechanical way because “it is the thing to do” will never bring Self-realization.

    Students who resemble the anchorite may strive for years, only to turn aside from the path in a moment if reason tells them they have been misled.  Like the anchorite who “knew” that elephants cannot pas through the eye of a needle, they try limit God’s powers and manifestations to conform to their own small comprehension.  

    But devotees who resemble the young man know that even if they have not been able to give up bad habits they can bring God closer and closer by constantly calling upon Him and expecting Him to be present at all times—to take part in their daily lives as well as to respond to them in their moments of prayer.  

    They know that all things are possible in God, and that most understanding lies beyond the intellect.  When the devotee insistently demands the assistance and presence of God, lovingly visualizing Him and believing in His Omnipresence, then the Lord will reveal Himself in some form.  With the dawning of the light of His revelation, the darkness of evil habits will automatically be banished to reveal the untainted soul.

  • Malcolm M. Sedam’s Book “Between Wars”  

    Between Wars  

    Published by Paul Edward Pross, Chicago, 1967.

    1 DECLARATION

    I believe
    In fact I know it is so
    That the time for acting has come
    And I must play all of the parts;
    Cast in this trauma of lines
    The danger of saying too much
    Yet I fear more
    That silence or soliloquy
    That deadens the soul,
    So I grow more and less
    Baptized with fire
    Searching for a purpose
    In pleasure and pain
    Moving always toward the unknown —
    I will be lover — poet — warrior —
    Warmer — wiser — dead
    But on this stage all truth is shown
    And now I know why I was born
    Neither too young nor too old
    Just right for this war.

    2 DEATH SONG

    The sun will shine in the sky forever . . .
       I emptied my guns while I bled —
    The earth will grow new grass forever . . .
       I plunged to the ground in flames —
    Mr. Fugi will rise from the plain forever . . .
       Let my bones rest on her side.

    3 DEATH OF A MARINE

    Watching the imperial call
    Draining away his will
    The thing I remember most:
    The incredible blue of his eyes,
    More than the blood-soaked shirt
    More than the shell-torn isle
    More than the greater war
    In our last words:
    “You’ll see a better day, “ I started;
    He smiled and was gone.

    4 FOR FREEDOM

    How fantastic is war
    But more the military mind,
    That epitome of pride
    That turns the Spartan mill
    And grinds everything
    Into a grey nothing . . .
    Remembering how we looked
    As a measureless mass
    And knew we no longer existed.

    5 BEAUTY

    (Years Later)

    It was a long time ago
                          it seems
    The gilded daisy of plane with props
    The heights
    And damned desire to live —
                            almost as if
    The training tales were true
    The stimulus of danger
    The belonging
    Flying for something greater —
                           It’s strange
    The things you think about
    God . . . Mr. Fugi
    And Dave Sherrin
    High wide and blown from his glory.

    6 INTERRGATION

    I stand arrayed
    As if for one last flight
    Giving everything
    Even my thoughts
    Of that spectacular place and time;
    I saw a vision
    Eternal as Fugi
    Framed in the eyes of man
    Then I remember
    A swift and violent scene
    A flaming plane
    Disintegrating . . .
    Against the perfect whiteness
    I was forced to believe
    That there were no gods.

    7 RENDEZVOUS AT MT. FUJI

    Vectored
    Into eternity
    The legend fell
    As the Japanese morning
    Disappeared into the hills,
    We
    With the look of eagles
    Discovered ourselves skyward
    Taught beyond our will —
    There
    In the advent of blood
    We formed the incongruous ring
    Of our childhood days,
    We were the smallest things
    Bare understandings
    Circling a stranger god —
    Again
    The old apprehension
    Turned on the honor point,
    Climbing
    Throttles forward
    Our endurance
    Shuddered under the weight —
    Heading
    Toward that unknown fastness
    The sun lined our cry
    With the last whisper of spring,
    We were old at twenty-three —
    It was a good day to die.


    8 SECOND COMING

    And it came to pass
    In those days, that he returned
    And they recognized him not
    But thought he was a traveler
    And inquired of his ways;
    And said unto them:
    “I am looking for Prester John,
    There must be a Christian here somewhere.”

    9 ABRAHAM AT MORIAH

    Trusting His promise:
    Unto thy seed will I give this land;
    I went on and on believing
    That my descendants would be, many
    Like the sands among the sea,
    That He would make of me a great nation;
    I sired a son when I was very old,
    Proved I had magical powers 

    Perhaps so great I challenged even His,
    For jealously He asked me for this son;
    My will divined the purpose of the Rod,
    No man would kill his son for any God,
    And knowing well His promise I had blessed
    I thought it time to put Him to a test —
    And so with Isaac I traveled to that place
    And took along a ram
    Just in case . . . 

    10  AL BARGAHER

    When that burst of flak
    Tore off your wing
    And sent you spinning through the sky,
    You looked just like a maple seed
    Floating into the water
    On a bright May day.

    I’m sorry you were chosen
    To remind me of Spring.

    11 NO GREATER LOVE HATH . . . 

    Flying
    Toward the strange white night
    We thought of deliverance from the terror of choice,
    The difference
    The splendor of our scheme
    We could not sleep and refuse tomorrow’s voice;
    Compelled
    We thrust the unknown
    With outstretched wings, a naked bond between
    And then a distant light when we had come alive —
    A flame burst over the harsh beauty of the sea
    And Keith was gone.

    12 LAST WILL AND TESTAMENT

    I  God Being of sound mind and body
    (And quite tired of it all)
    Do hereby give, devise and bequeath
    To Adam and Eve and family
    One restored garden
    With a snake-proof fence.

    13 WHEN I DIE

    When I die
    Grant me the infinite peace which comes only
    From thoroughly confounding my aggravators;
    Mask me in a grin,
    Then place me in an upright position
    With my face pointing toward the East
    And my hand extended with thumb at nose,
    Respectfully of course,
    And if perchance it is decreed
    I took more from this world than I gave,
    Display me . . . and charge admission.

    14 MIGRATION

    I have walked the hills for years
    And have never seen a burning bush
    Though I have seen a few miracles,
    So call me a pantheist if you will,
    For I know it makes you feel better
    To know that I believe in something;

    You think that you hear the grass grow,
    But Genesis and Spinoza told me nothing —
    I saw it!  The mosquito drinking may blood,
    The oriole weaving its basket nest,
    And I rose from the reflective trees,
    Lemming-like swimming in the sky,
    Until I filtered into the plan
    Of orderly defeat and exquisite show;

    I breathed the thin pure air
    And suffocated from the strange loneliness.

    15 GREEN JOURNEY

    Once out of the Garden
    Let us beguile ourselves
    And dwell in simple things,
    This liberation,
    The tree beyond the knowledge
    A pleasure in finding
    The smallest caring
    Swift brilliance
    Run and flow
    Spontaneity
    Where life came as it must
    With a promise
    Of rhythm in body and soul —
    Bring forth the child
    That we may have miracles
    A poem again in our keeping
    That from the earth grows immortal.

    16 BLOOD BROTHERS

    We
    Who had never learned patience
    Rose from the cloistered walls
    Became the searchers
    Creation born
    Became the sufferers
    Torn from the fact of the sun;
    Icarus
    Would they believe
    What you and I have known:
    We dare and fell from grace
    But we have flown.

    17 THE RESURRECTION

    (Painting an Easter Storm)

    A crucified beam
    Slants from the moon-gate
    Over the drift of death

    Blue . . . is water

    The mist merges
    A stormed excitement
    With the low hills

    Green . . . is land

    The naked trees
    Shed their limbs
    In the wetted wood

    Yellow . . . is light

    New lines of urge
    Rise to the call
    Of the winds

    Red . . . is life

    Huge doors
    Open the sky
    To the returning sun

    Clear . . . is time.

    18 MATURITY PAINS

    I have resolved my quarrel with the snake
    And I will accept him a one of God’s creatures
    But with the bit of a small boy that is left in me,
    You may expect that I will from year to year,
    Throw a few rocks in His direction.

    19 CAIN’S WIFE

    I remember the first time I saw him
    Walking along the life’s enormous weight,
    His memory bore a mark troubled and dark
    As if he had been punished by the Sun;
    Out of the dread night, I heard him cry;
    “Murderer, I am a murderer!”
    But I knew not of theses words,
    Only the sound of his loneliness
    That his separation was death;
    “Who are you?” he asked unknowing
    That want had begotten me
    “And where did you come from?”
    And I could not answer him
    But offered him my warmth —

    Then silently along the earthly footpath
    Creation’s ghost returned
    Infinitely old, eternally new
    Spawned from the myriad cells
    That matched our difference,
    And finally he closed his eyes
    And saw the magic of existence

    The woman that God had not explained;
    At dawn
    His affirmation turned from the bitter wind
    And together we walked into a promised land
    Where life gave unto life
    And we were born.


    20 ORGANIZATION GOD

    Perhaps you will understand
    Your place in the new order
    Now that you realize
    That we have created you
    In our own image;

    Let us say
    That you were kicked upstairs
    And there you all stay
    Until we call upon you
    To lead our bloody schemes.

    21 DOCTRINE OF ORIGINAL SEX

    Hear me now
    All those who bow
    The plight I will explain
    It was like this:  In time
    I stood against the wind
    And called his name,
    In faith he came
    And in faith he fell
    But he knew —
    Only God was naive.

    22 ESAU ISAACSON

    Proprietor and Sole owner

    Originally we were a family concern
    A monopoly of sorts
    Dealers in asses and goats
    And backed by the highest O. T. Agency;
    Grandfather founded the firm own principles:
    Never trust nobody, not even relatives
    But father forgot and so did I
    Lost out in a take-over bid
    When Mother voted her stock;
    You remember that brother of mine
    The one with hairy schemes,
    Went right up to the top
    Until the crash caught up with him
    But let me tell you about that:
    In time I wrestled for control,
    Lost again, threw in with him
    And let him run it by the Book;
    I was the junior partner, a very minor sort
    But through my Philistine friends
    I learned the art of selling short;
    Then opportunity came
    Jakie told me about this scheme
    The hairiest one of all
    Something about a ladder
    To a golden street, a steal . . .
    I said, “Brother, it’s a deal!
    At last we’re seeing eye for eye”;
    I even waived the matter,
    How and when to cut the pie,
    What matter . . . I held the ladder.

    23 GOLGOTHA

    (For Mary, One of my Students)

    When I proclaim the world is flat
    And that I’m searching for an edge
    I am only rounding a vision for you;
    I stand, a son of man, not God
    And I could be called Paul as we as Peter:
    I speak for our sons and daughters
    And had I known, it should be thus explained:
    That we have all failed in our historical sense,
    There was manipulation at the manger
    Saul died on the way to Damascus
    And Simon was wholly afraid;
    Only from that shipwreck of faith
    Did l learn to walk upon the water
    So what matter, then, you call me in this place
    A heretic, to give the cup and cross
    For I accept, knowing
    I can live through a long series of deaths
    Believing in your all-essential good
    And would not change your world in any way
    Except to lead you gently into spring.

    24 RHYTHM METHOD

    Poetry is a human trait
    We fall into it
    Naturally
    Inevitably
    Stroke a few lines
    Then peter out.

    25 ZEN

    (For W. H. Auden)

    When
    From the mountains of choice
    I asked the sage
    The nature of my plight,
    He replied:  Leap!
    And I cried:  Unwise!
    He knew I had no wings
    Yet I complied,
    And in time I found
    He had had tricked me into flight.

    26 TO CATHÉ

    (Who sits on the front row)

    I cannot fail
    To see in you unmistakable goodness
    When you ask:
    “Why don’t you write nice poetry”
    And regretfully
    I’ve seen the world this way
    And worse —
    Perhaps, though, there’s a hope —
    Your innocence tells me
    I should not fail
    To write that nice poem . . . tomorrow.

    27 RAIN

    . . . and I came
    With the storm
    And let you take me
    High and against the sun
    To create in you
    An immortality
    From the first clouds
    Becoming
    All lost worlds
    Of bright togethers
    In warring winds
    And flaming sounds —
    Then I
    The emptied one
    Fell down in the sky
    Unforgiven by time.

    28 CASCADE

    Here
    Where the river starts
    From the snow forgotten
    I float motionless
    At the moon-beak—
    Below
    An intensity rises
    A blood theme
    In a summer swirl —
    The day comes
    Bringing only
    A promise of the hills
    Behold!
    I too shall create!

    29 WHY

    When was it when
    We were condemned
    To be free and lost
    To our instincts
    Knowing
    How it is how
    we are severed
    And sewn shut
    With abstracts
    Threading
    Where it was where
    We were given
    To choose and lose
    In the grandeur of want?

    30 GADFLY

    Dangling
            in the intricate maze
    Struggling
            in the evening web
    Drowning
            in the jeweled dew
    Knowing
            the spider will be here soon
    But that
            flies have all the fun.

    31 WHERE IN THE EARTH’S CONSCIENCE

    Where in the earth’s conscience
    Can we justify ourselves?
    Our day has wandered away
    The mysterious night is here
    Out of this memory of breaking strings
    We will save nothing —
    Then who shall we blame
    New or never
    Knowing that someday we’ll say goodbye
    Like . . . tomorrow.

    32 DR. LINCOLN PRESCRIBES:

    “With malice toward none
    And charity for some
    And a big tube of ointment
    For Clement Vallandidgham
    Who was singed
    When we burned off the brush
    To smoke out the copperheads.”

    33 EXPENSE ACCOUNT

    Stopped
    In this state
    Shocked
    Bleeding inside himself
    He stares at the hostess
                 who smiles
    Oblivious of her own nakedness —
    Her siren song
    Salt for his would
    He could quench this thirst
                 in other lands
    And he would if he could
                 but he can’t;
    Propriety tells him to drink
                 and he does,
    Quicker than the psychiatrist
                  and cheaper too,

    He retires
    Mourning the alcoholic way
    And tomorrow
    He submission is recorded
    As allowable expense.

    34 FINALE

    In Conservia
    My friend sits wondering
    What will become of us all,
    Truth is dead
    The world is Red
    And all’s been said
    And more’s been done than said
                     all wrong —

    The election confirmed
    That decadence had wormed
    It way into the nations’s soul
    And on the while
    His role
                     is dead —

    It died way back there
    In Conservia
    Where my friend sits awaiting
                   the end —

              Ex-boozer
              Ex-gambler
              Ex-chaser

                       now —

    Ex-reformer.

     35 LEE ANNE

    (On Her Seventh Birthday)

    Walking
    This side of her
    When trees are bare
    And distance sharpens the cold
    Into a clear necessity
    A turning goodbye
    As time reveals her role —
    What calmness
    Lies behind the voice
    When she asks,
    “Why are we walking his road?”

    36 DEATH AND REBIRTH

    We have com to the end which is not the end
    And age and resolve have solved nothing,
    Our monstrous child towers over us
    And we cannot love what we create;
    What will stand in the place of death
    But grand endurance that cannot sing
    and if we stop who waits to listen
    It worlds that go too soon unsung;
    Born again and again to weep bitterly
    Sharing the dreadful joy of another sun
    Where love kills love in the cauldron of want
    And we who are dead, survive.

    37 RETROSPECT

    Of this I have seen
    The sober quality of a woman’s hand
    Waving good-bye
    The delicate sheen covering of love
    And the possibilities of me —

    Of this I have known
    This calmness of that beauty
    Offset a gloomy past
    And I stood smiling naive as a child
    Thinking there would be another time.

    38 E = MC2

    Surmounting all obstacles
    Our affinity, concealed,
    Awakened and opened its eyes
    To be born
    To be revealed anew,
    Transmutation in the greatest fire —
    Ah!  Love should leave a memory,
    Yet, after all that
    We parted as perfect strangers.

    39 SPRING

    . . . and it come again
    Irresistibly drawn
    From the white darkness
    An intense recoil
    Of lithe life leaping
    In a sea of green
    And a raven-haired
    Image of eternity
    Straining the end
    Of the crazy cord.

    40 LOST BOY

    Caught in the glow of the moon
    An apparition crosses the sky,
    Then and again in the wind,
    A father’s far-a-way cry —
    An unexplainable sadness
    Comes from the night beyond
    A terror mysteriously formed
    And then I slowly remember
    A lonely boy running away.

    41 HILLTOP

    The eleventh hour of hypnotic touch
    Not from my memory
    But in an inverted dream —
    What pleasure it was, this torment
    And what possible salvation for me
    Except at that time
    Between sleeping and waking
    Life was wonderfully good.

    42 TRANSIENT DREAM

    When in a transient dream
    The clouds opened
    Creating a sun
    And I discovered myself —
    To see beyond
    I climbed higher
    Asking only for time
    But when I found that place
    Its origin was emptiness.

    43  TO JOHN

    (Who sits on the back row)

    So I’ll admit
    That you as a solid football player
    Should never be caught standing on the your toes
    With your head sticking up through a cloud,
    But do not so loudly proclaim
    That you’ll have none of my game,
    I know it was you
    Who wrote that poetry on the rest room walls.

    44 SPEAKING OF YOUTH

    If I say anything of my youth
    I will say
    I was small for my size
    And got the Hell kicked out of me
    Purposely —
    It was essential
    To be ugly
    To be welcome.

    45 ROLE CALL

    Somewhat invested with beauty
    She nevertheless replies:
    “I’m dreadfully pregnant,”
    But I am envious —
    She can do something
    That I can’t do.

    46 WINTER NIGHT

    A singular light
    Across the snow-field plain,
    The distance to there . . .
    The cold.

    47 OWL SPIRITS

    Lightly
    Life comes upon him
    Nightly
    As though the day
    Were guilty by decree
    And I his honored guest
    Too long in earth’s repose
    Softly
    Fly away with him.

    48  MARCH

    The sun
    Cold eye of morning,
    Its invitation to spring
    Declined —
    When was it
    When the flowers last grew here?

    49 MORNING GLORY

     I crept into being
    Faintly purple
    Found myself a spring
    And touched the shyness of the sun
    Then
    On a sudden path
    I ran
    Until time had lost its meaning.

    50  NIHILIST

    The world
    A rimless zero
    I perceive
    And beyond that —
    Nothing.

    51 REVELATION

    In an otherwise cloudless sky
    I saw a strange formation —
    I am tempted to start
    A new religion.

    52 WINTER DAWN

    At first
    When the seed opened
    I found nothing
    But time and the subtle essence
    Produced a flower
    Then
    From the dream silence
    A distant drum throbbed
    And in a summer mood
    I was born;
    Was it real?
    I yielded the pillow
    And in the red moon
    I saw the gods depart —
    It is quiet once more.

    53  SIXTH SENSE

    When the warm winds came
    I walked the willow edge
    Searching . . . listening . . .
    Though her footfall was soundless
    Her reflection was real —
    I looked into the stream
    And watched it flow uphill.

    54 TRAGEDY

    At last
    We forget
    We forget
    A saving grace allowed to us
    And yet
    The memory
    A thousand winds beget —
    Perpetual loneliness.

    55  HOAR FROST

    But
    For a moment
    The crystalled fog captures the sun
    And wantonly the trees smile again
    Then
    After a warm tinge of conscience
    They cry their jewels away.

    56  COLLISION COURSE

    The knowledge before
    And the knowledge after
    The wind voice calls
    As the great door closes —
    I would move mountains
    And burn utterly away.

    57  ICONOCLAST

    Time and proximity
    Created the image
    With an unlikeness
    To any realness
    And it stood motionless
    While the flowers
    Formed from the shadows
    Of a spring song;

    Time and propriety
    Weighted its wings
    With the incense
    Of summer mysteries
    But it grew restless
    In the growing storm
    Wondering and searching
    Autumn prophecies;

    Time and anxiety
    Tangled and taut
    Tested it magic
    To tangible touch
    And it broke with a kiss —
    And she ran away
    Scattering the pieces
    In the dying wind.

    58 OBJECTIVE CASE

    From symbols of love
    I grew
    A tangle of eyes and feet
    And could I have stayed there
    I would have been secure,
    But I insisted on a room with a view —
    One yank
    And I came from darkness,
    One smack
    And I felt tomorrow
    And falling backwards,
    I cried an eternity.

    59 CLOTHES MAKE THE MAN

    I have noticed that
    We are both impeccably dressed,
    But that you prefer
    To make your appearance
    In black and white,
    While I prefer
    A variety of colors.
    This difference, I believe,
    Stems from the fabric
    Of our hair shirts;
    Yours seems to scratch you
    While mine only tickles.

    (This poem was first published in the Ball State Teachers College FORUM, Spring, 1963.)

    60  ON THE DAYS THAT I SAW CLEARLY

    On the days that I saw clearly
    In the quandary of time’s coming,
    My intellect strayed and I could not escape;
    I drank intoxicating myths
    But I created no gods,
    And then the leaves fell from the tree
    And I recognized you as the new ghost of the sun;

    Though I sensed the contradiction
    I was afraid to wait
    While time came circling the seasons
    And I was renewed in its flight
    So I have written you into being
    And if this divine seed should fail,
    So be it, for I was saved
    When I gave the miracle a chance.

    61 INTRIGUE

    Wandering
    On a snow-night
    With the autumn of things
    A linden grove
    In the purple lea of time
    The heart leaves
    With her beauty, knowing
    That snow inevitably covers
    The nature of things
    And I never knew her —
    Then why do I grieve?

    62 LET IT BE SAID

    Let it be said
    Then say no more of this —
    Too late we remembered
    How we had come
    Or when we had found
    This meadow land;
    The why is lost
    Here where the hill fell down,
    This is the relation
    The first and last
    The only one
    An all we’ll ever need.

    Publication Status of Mr. Sedam’s Between Wars

    Because Mr. Sedam’s Between Wars was published by now a defunct press, acquiring copies takes some searching.  However, with a little luck, one can still find copies offered through various sellers on Amazon or Abe Books, for example, Amazon now features two copies of Between Wars, reasonably priced at $15 and $15.89. Please check back to this site or on Amazon for updates on this book’s availability.

  • Elizabeth Barrett Browning’s Sonnet 2 “But only three in all God’s universe”

    Image: Elizabeth Barrett Browning – NPG, London

    Elizabeth Barrett Browning’s Sonnet 2 “But only three in all God’s universe”

    Elizabeth Barrett Browning’s second sonnet from Sonnets from the Portuguese reports that her relationship with her life-mate is granted by God, and thus, it cannot be broken or disavowed.  

    Introduction and Text of Sonnet 2  “But only three in all God’s universe”

    Elizabeth Barrett Browning’s sonnet 2 focuses on her growing relationship with her beloved life partner, Robert Browning.  In this sonnet, the poet creates a speaker who insists that the relationship is the destiny of this couple; it is karmically determined, and therefore, nothing in this world could have kept them apart once God had issued the decree for them to come together.

    The speaker’s faith allows her to begin a healing process that had begun with the onset of the relationship that would result in permanent love and affection between the two. Still, she will continue to muse and ruminate on her lot; she will remain cautious until she can become totally enveloped in the notion that she is loved as much as she had longed for and hoped.

    Sonnet 2 “But only three in all God’s universe”

    But only three in all God’s universe
    Have heard this word thou hast said,—Himself, beside
    Thee speaking, and me listening! and replied
    One of us … that was God, … and laid the curse
    So darkly on my eyelids, as to amerce
    My sight from seeing thee,—that if I had died,
    The deathweights, placed there, would have signified
    Less absolute exclusion. “Nay” is worse
    From God than from all others, O my friend!
    Men could not part us with their worldly jars,
    Nor the seas change us, nor the tempests bend;
    Our hands would touch for all the mountain-bars:
    And, heaven being rolled between us at the end,
    We should but vow the faster for the stars.

    Reading 

    Commentary on Sonnet 2  “But only three in all God’s universe”

    In sonnet 2, the speaker reports that her relationship with her life-mate is granted by God, and thus, it cannot be broken or disavowed.  

    First Quatrain:   A Private and Holy Trinity

    But only three in all God’s universe
    Have heard this word thou hast said,—Himself, beside
    Thee speaking, and me listening! and replied
    One of us … that was God, … and laid the curse

    The speaker avers that in the couple’s relationship, there are only three beings who have been privy to “this word thou hast said.” When her partner first told her that he loved her, she senses that God was speaking His own love for her as well.

    As she excitedly but tenderly took in the meaning of the declaration of love, she realized what her lot might have become without this happy turn of events. She responds rather hesitantly, even awkwardly recalling her physical illnesses that she labels “the curse.”

    Second Quatrain:   The Curse of the Body

    So darkly on my eyelids, as to amerce
    My sight from seeing thee,—that if I had died,
    The deathweights, placed there, would have signified
    Less absolute exclusion. “Nay” is worse

    The speaker’s reference to the “curse” is an exaggeration of the earthly physical body’s many issues with the pain of having to exist in a physical body.   Additionally, it might be helpful for readers to know that the poet did suffer much physical illness during her lifetime. 

    Thus, she can rightly allow her speaker to focus on the inharmonious circumstances that have disrupted but also informed the dramatic issues infusing  her poetics. This  particular “curse” that was put “[s]o darkly on [her] eyelids” might have hampered her ability to see her beloved.  Even if she had died, her separation from him would have been no worse then her inability to see him in this life.

    First Tercet:  God’s No

    From God than from all others, O my friend!
    Men could not part us with their worldly jars,
    Nor the seas change us, nor the tempests bend;

    The speaker then truthfully responds that when God hands down a “no,” it has meaning beyond the kin of the human mind and heart, and regardless of what humanity thinks, what God assigns reigns.

    If God’s answer to a mortal’s most ardent prayer is a resounding no, then that supplicant will suffer more than being turned down by a mere fellow mortal.  The suffering is likely to continue until that deluded soul finally reaches emancipation, thereby understanding all. But by good fortune, God brought this pair together, and thus, nothing any person could do or say could alter that fact that God bestowed this love on this couple.

    The speaker is echoing the marriage vow: “what God hath joined together, let no man put asunder.”  Thus, the speaker is asserting that the bond that rendered her happiest on this earthly plane of being is the one with her beloved partner and future husband.

    Second Tercet:  Ordained by God

    Our hands would touch for all the mountain-bars:
    And, heaven being rolled between us at the end,
    We should but vow the faster for the stars.

    The speaker then reveals that she has confidence that the union with her beloved is ordained by God.  With such assurance, she knows that even if “mountain-bars” tried to separate them, their “hands would touch.” 

    So completely confident is she that she can declare that even if after death, if heaven tried to disrupt in any way or intrude in their union, the couple’s bond would become even tighter, protecting the love that is blessing them.  Not even the influence of astral movements could begin to intrude upon the God-given bond this couple has gained and nourished.

  • Audre Lorde’s “Father Son and Holy Ghost”

    Image:  Audre Lorde 

    Audre Lorde’s “Father Son and Holy Ghost”

    In Audre Lorde’s “Father Son and Holy Ghost,” the speaker revisits memories of a beloved father, who has died and who served as a rôle model for moral and ethical behavior.  The speaker reveals her deep affection for her late father as she relives special features of her father’s behavior and her reaction to them. 

    Introduction with Text of “Father Son and Holy Ghost”

    Although Audre Lorde is well known as a black lesbian poet, who wrote on issues of identity, she also wrote more personal pieces that address themes common to all of humanity.  The death of a father is one such theme.

    In her elegy “Father Son and Holy Ghost,” Lorde creates a speaker, who is remembering various aspects of her father’s behavior while he was alive.  But she begins by strangely emphasizing that she has not as yet visited her father’s grave. 

    That admission alerts the reader that the poem is focusing on earlier memories.  While that first impression prompts questions in the reader’s mind, answers begin to form in the second movement.  Another question might be begged regarding the title and what it implies. 

    By invoking the Christian Holy Trinity, the speaker is implying that the spiritual nature of her memory will include three levels of understanding of the father:  he was the progenitor of the speaker (Father), he lived a life of consistent, respectable, and moral behavior (Son), and he revered his wife, the mother of his children (Holy Ghost). 

    Her admiration for her father is displayed in a Dickinsonian, elliptical style; the poet has not added any unnecessary word to her drama.

    For example, instead of merely stating that her father arrived home in the evening, grasped the doorknob, and entered the home, she shrinks all of that information in “our evening doorknobs.”  

    Because doorknobs remain the same whether it be morning, noon, evening, or night, the speaker metaphorically places the time of her father’s arrival by describing the doorknob by the time of day of his arrival.

    Father Son and Holy Ghost

    I have not ever seen my father’s grave.

    Not that his judgment eyes
    have been forgotten
    nor his great hands’ print
    on our evening doorknobs
                one half turn each night
                and he would come
                drabbled with the world’s business   
                massive and silent
                as the whole day’s wish  
                ready to redefine
                each of our shapes
    but now the evening doorknobs  
    wait    and do not recognize us  
    as we pass.

    Each week a different woman   
    regular as his one quick glass
    each evening
    pulls up the grass his stillness grows  
    calling it weed.
    Each week    a different woman  
    has my mother’s face
    and he
    who time has    changeless
    must be amazed
    who knew and loved
    but one.

    My father died in silence   
    loving creation
    and well-defined response   
    he lived    still judgments  
    on familiar things
    and died    knowing
    a January 15th that year me.

    Lest I go into dust
    I have not ever seen my father’s grave. 

    Commentary on “Father Son and Holy Ghost”

    In her elegy to her father’s memory, the speaker is offering a tribute the demonstrates a special love and affection, along with her deep admiration for his fine qualities.

    First Movement: An Unusual Admission

    The speaker begins by reporting that she has never visited her father’s grave.  This startling suggestion has to wait for explanation, but the possibilities for the speaker’s reasons assert themselves for the reader immediately.  

    Because seeing the grave of a deceased loved one is customarily part of the funeral experience, it seems anomalous that the speaker would have skipped that part of the ceremony. 

    On the other hand, because she does not tell the reader otherwise, she might have skipped the funeral entirely.  But whether the failure to visit the grave is associated with a close or distant relationship with the father remains to be experienced.  

    And oddly, either situation could be prompting that failure to visit the grave or attend the funeral:  if there is resentment at the parent, one might fail to visit in order to avoid those feelings.

    Or if there is deep pain because of a close, loving relationship with the parent, then seeing the grave would remind the bereft that that relationship has been severed.

    By choosing not to explain or even assert certain facts, the speaker points only to the facts and events that are important for her purpose.  And her purpose, as the title alerts, will be to associate her father’s death with profundity and devotion stemming from his deep religious dedication.

    Second Movement:  Not Forgotten 

    The speaker now asserts that just because she had not visited his grave does not mean that she has forgotten her father’s characteristics; she still remembers his “judgment eyes.”  

    Her father demonstrated the ability to guide and guard his family through his ability to see the outcome of certain situations, likely retaining the ability to encourage positive results. He was able to steers his children in the right direction.

    She also remembers his arriving home from work in the evenings, turning the doorknobs just a “half turn.”  It was likely it was the sound of that doorknob that alerted the speaker that her father was home.

    The father’s work has left him “drabbled,” but he was a large man and remained “silent,” indicating that he was a thoughtful man, who likely entertained a “whole day’s wish” to return home to his family.  

    He apparently paid attention to his children, likely instructing them to “shape” up, assisting them in becoming the respectable people he knew they could be.

    Now, those same “evening doorknobs” that sounded out under the grasp of her father’s large hand simply “wait,” for he will no longer be grasping them and entering his home every evening. 

    Oddly, those doorknobs can no longer sense the household members as they pass them.  This personification of “doorknobs” indicates that the speaker is asserting that anyone seeing those family members would see a changed lot of people—changed because of the absence of a father.

    Third Movement: Consistency of Behavior

    The speaker then reports that her father brought home a “different woman” every week, and his act of bringing home that different woman was always the same. He also remained consistent in taking only one glass of liquor and a small amount of marijuana.

    That the father grew in “stillness” suggests that he took the alcohol and weed simply to calm his nerves from the day’s work, not to simply get high.

    The speaker seems to be suggesting that those women supplied the “weed,” pulling a bag of the herbage up out of their bags.  (The terms “grass” and “weed” are slang labels for marijuana, along with “pot” and “Mary Jane,” and many others.) That the women suppled the weed is in perfect alignment with the father’s character: he likely kept legal alcohol in his home but not illegal products like “weed.” 

    That the father took only one drink and a limited amount of “grass” or “weed” becomes a characteristic to be understood and admired, even emulated.  His consistency has made a positive impression upon the speaker, and she remains content in observing with respect his even-tempered behavior.

    Repeating the claim of a “different woman” every week, the speaker remarks that each woman had her “mother’s face.”  She then asserts the reason for the women with her mother’s face is that her father “knew and loved / but one.” 

    She is likely employing the term “knew” in the biblical sense; thus she may be implying that her father’s relationship with those women remained platonic.  The speaker remains cognizant of the father’s consistent personality and behavior.  

    While it may be expected that a man would engage with other women after his wife’s death, that he remained attached to his wife’s visage and engaged sexually only with his wife because he loved only her remains unusual and makes its mark on the speaker’s memory. Her father’s respectability and morality have caught the speaker’s attention and those qualities remain in her memory of his behavior.

    Fourth Movement: A Well-Lived Life

    The speaker says that her father “died in silence.”  She asserts that he loved “creation,” and he lived in a way that appropriately corresponded with that love. 

    Because of the positive, admirable aspects of her father’s personality and behavior, she understands the appropriateness of his “judgments” especially “on familiar things.”  As he judged his family, he was able to guide them in appropriate and uplifting ways.

    That he died on “January 15th” signals that everything he knew about his daughter stopped on that date, and the speaker/daughter knows that anything she accomplishes after that date will remain unknown to her father.  Likely, she is saddened, knowing this limit will remain, and she has no way of controlling that situation.

    Fifth Movement: Life’s Fulfillment

    The speaker then asserts again that she has never visited her father’s grave, but in concluding, she claims that she had never done so because it might make her “go into dust.”  The biblical passage in Genesis 3:19 asserts, 

    In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

    The speaker seems to imply that she fears her strong reaction to visiting her father’s grave might result in her own death. And while she may also be remembering the Longfellow quatrain from “A Psalm of Life,” featuring the assertion, “‘Dust thou art, to dust returnest’, / Was not spoken of the soul,” she is not ready to leave her physical encasement just yet.

    The ultimate atmosphere of the poem “Father Son and Holy Ghost” suggests a certain understated fulfillment in the father’s life:  he strived to live a moral, well-balanced, consistent life, which the speaker can contemplate in loving memory, even if she may not be able to celebrate openly by visiting his grave.  

    Image:  Audre Lorde and Gloria Joseph 

    Brief Life Sketch of Audre Lorde

    Audre Lorde was born on February 18, 1934, in New York City to Frederic and Linda Lorde, who came to the USA from Grenada.  Her father was a carpenter and real estate agent, and her mother had been a teacher in Grenada.  Frederic Lorde was known for his nature as a well-disciplined man of great ambition.

    Their daughter Audre became a prominent American poet.  Her works are filled with passion, making her lyrical verses a riot of emotion.  But she also took an interest in social issues, seeking justice for the marginalized members of society.

    Lorde began writing poems as a high school student; she published her first poem  [1] while still in school.  After high school, she attended Hunter College, earning a B.A. degree in 1959.  She then went on to study at Columbia University and completed an MLS degree in 1961.

    Publication

    Audre Lorde’s first collection of poems, The First Cities, was published in 1968 [2].   Critics have described her voice as one that has developed though profound introspection, as she examines themes focusing on identity, the nature of memory, and how all things are affected by mortality.

    She followed up The First Cities in 1970 with Cables to Rage.  Three years later she published From a Land Where Other People Live. Then in 1974, she brought out the cleverly titled New York Head Shop and Museum.

    Lorde continued to focus on personal musings as she broadened her scope with criticism of cultural injustice.  She often created speakers who run up against unfair modes of behavior.  She also touches on issues that reveal the nature of individual sensuality and the power of inner fortitude in struggles with life’s trials and tribulations.

    In her first mainstream published collection titled Coal, which she brought out in 1976, she experimented with formal expressions.  In 1978, her collection, The Black Unicorn, earned for the poet her greatest recognition as critics and scholars labeled the work a masterpiece in poetry.

    In her masterpiece, Lorde employed African myths [3], coupled with tenets from feminism’s most widely acclaimed accomplishments.  She also gave a nod to spirituality as she seemed to strive for a more universal flavor in her works.

    Legacy and Death

    Audre Lorde’s work has received many prestigious awards, including the Walt Whitman Citation of Merit.  She also earned a fellowship from the National Endowment for the Arts.  She served as poet laureate of New York from 1919 until her death.

    Lorde died of breast cancer on November 17, 1992, in St. Croix, Virgin Islands, where she and her partner Gloria Joseph had been residing since 1986.  Lorde’s physical enactment was cremated, and her ashes were scattered over the ocean [4] around St. Croix.

    Sources for Life Sketch

    [1] Editors.  “Audre Lorde.”  Poetry Foundation.  Accessed June 29, 2025

    [2] Curators.  “Audre Lorde Collection: 1950-2002.”  Spelman College Archives. Accessed June 29, 2025.

    [3] Njeng Eric Sipyinyu. “Audre Lorde: Myth Harbinger of the Back to Africa Movement.” Journal of Emerging Technologies and Innovative Research. May 2024.

    [4] Curators.  “Audre Lorde.”  Find a Grave.  Accessed June 29, 2025.

    Tricky Lines

    As Robert Frost admitted that his poem “The Road Not Taken” was very tricky and admonished readers “to be careful with that one,” the following lines of the third movement from Audre Lorde’s poem “Father Son and Holy Ghost” have proved tricky:

    Each week a different woman   
    regular as his one quick glass
    each evening
    pulls up the grass his stillness grows  
    calling it weed.
    Each week    a different woman  
    has my mother’s face
    and he
    who time has    changeless
    must be amazed
    who knew and loved
    but one.

    Scouring the Internet for analyses of Lorde’s poem, one finds a particularly absurd interpretation of those lines has taken hold.  That misreading states that every week a different woman comes to the father’s grave to pull up weeds, thereby keeping the gravesite neat, and each woman’s face reminds the speaker of her mother.

    However, that reading misses the mark for several reasons:

    1. Misreading of the Terms “Grass” and “Weed”

    It is quite obvious that the terms “grass” and “weed” are not literally referring to the botanical herbage, growing in abundance on the soil virtually everywhere, but are slang terms for marijuana.  

    Notice that the terms are used in juxtaposition to the father’s having “one quick glass,” an obvious reference to an alcoholic beverage.  Also note that the speaker uses the term “weed” not “weeds” which would be the plants excised to keep a gravesite neat.

    2. Misreading the Time-Frame  

    The speaker is looking back to when the father was alive and how he behaved.  The different women pulling weeds (“weed”) at a grave jumps forward to the father being dead and in his grave.  

    But the speaker is reporting that the father brought home a different woman each week, have one small drink, and engage a small amount of marijuana—all while he was alive.

    3. Forgetting the Speaker’s First Claim

    The speaker begins by stating that she has never seen her father’s grave.  There is no way she could have seen these different women pulling up weeds (“weed”) at his grave if she has never been there.

    4. Misreading or Forgetting the Setting

    All of the images in the poem point to the speaker’s setting the poem in the home, not at his gravesite. For example, “evening doorknobs,” “one quick glass each evening,” and “his stillness grows” all place the father in the home, not in a cemetery. 

    Stillness in this sense after death is an absolute, not a situation in which stillness can grow. If anything the decaying body might be thought of as the opposite of stillness with the activity of bacterial organisms ravaging the flesh.  

    It bears repeating because it must be remembered that the speaker has claimed she has never seen her father’s grave; so reporting on any activity at a his gravesite is impossible.

    5. Father-Daughter Relationship

    According to Jerome Brooks, Frederick Lorde, Audre’s father, was, in fact, “a vital presence in her life.”  Her father provided “the solid ‘intellectual and moral’ vision that centered her sense of the world.”

    Unfortunately, feminist critics have so overemphasized Audre Lorde’s identity as a “black lesbian” that they can assume only a railing against the patriarchy for the poet.  Her true personal feelings for the first man in her life must blocked in order to hoist the poet onto the anti-patriarchal standard.

    But as Brooks has contended, 

    In Zami, Lorde implies that her father, who shared his decisionmaking power with his wife when tradition dictated it was his alone, was profoundly moral. She also felt most identified with and supported by him as she writes in Inheritance—His: “I owe you my Dahomian jaw/ the free high school for gifted girls/ no one else thought I should attend/ and the darkness we share.”

    Reading vs Appreciating a Poem

    Reading and appreciating a poem are two distinctive activities. While it may be unfair to claim absolute correctness in any interpretation, still some readings can clearly be flawed because poems can remain Frostian “tricky.”  It would seem that it is difficult if not impossible to appreciate a poem if one accepts a clearly inaccurate reading of the poem.

    Still, it is up to each reader to determine which interpretation he will accept. And the acceptance will most likely be based on experience both in life and in literary study.