News from the Muse

The Muse of Lament and Dissent IV

Weeping Madonna
(with credit to Sara Spaulding Phillips)

Introduction

My name is Ozymandias, King of Kings,

Look on my Works, ye Mighty, and despair!

Nothing beside remains. Round the decay

Of that colossal Wreck…

—Shelley

Haunted August, 2025

August was the month in which, in 1933, my mother, her sisters and parents, fled Germany by train on mother’s 13thbirthday. It was also the month, five years later, that my parents were married, in Holland, in 1938, just before Hitler invaded, just before my grandparents, aunts, and parents fled Europe by ship. Since Jews were not welcome in America, the family disembarked in Cuba and waited in Havana for 18 months, until by some unknown sleight of hand, my grandfather procured Haitian passports, which somehow allowed the family to enter America, in 1940. I’m still mystified by how all this happened. 

85 years later, my ancestors haunt me, in turmoil and agony, as America, their Promised Land, dives down into its darkest shadow, on its way to becoming the “colossal Wreck” Shelley describes in his famous sonnet—a shattered statue, found in the desert —of the once powerful King of Kings, Ozymandias, better known as Ramses II. \ “Empires rise and empires fall,” my ancestors chant. They insist I face the unbearable truth, that the country that saved our family, is going the way of the country they fled. They recognize the symptoms, as the Berserker turns into the Gaslighter-in-Chief, telling Big Lies, disappearing ethnic minorities, appropriating the “Jewish Problem” for his own ends. 

August began with the news that UCLA’s scientific research funds were to be frozen by the National Science Foundation to punish the University for Antisemitism! Say what? Chancellor Julio Frenk, whose Jewish family fled Nazi Germany just like mine did, was the recipient of a letter with this news! Is this some sort of cosmic joke? My ancestors are not amused. Neither was Governor Newsom who said, on August 1:

Freezing critical research funding for UCLA dollars that were going to study invasive diseases, cure cancer, and build new defense technologies makes our country less safe. It is a cruel manipulation to use Jewish students’ real concerns about Antisemitism on campus as an excuse to cut millions of dollars in grants that were being used to make all Americans safe and healthy.

The voices of my ancestors grew louder and more agitated, when, on August 11, the Berserker revealed his Gaslighter-in-Chief persona, declaring a “crime emergency” in Washington D. C., even though crime is down in that city, as well as in big cities across the country. He has deployed the National Guard and armed them with guns. They are not trained to work with civilian populations. They stand around in tourist locations available for selfies. But they are not available to neighborhoods who might genuinely need their help. We remember them standing around, not knowing what their role was, in Los Angeles in June. We saw the fear and anger in the eyes of Angelinos, especially Latinos. Now the Gaslighter is threatening other blue cities: Chicago, Oakland, New York, Baltimore. What do they have in common? Black mayors! Large, vibrant Black communities. “Woke” politics. The Gaslighter wants to put us all to sleep, into a state of denial about the huge black hole his ship of state is headed toward. Having rid the country of so many immigrants whose labor feeds, clothes and cares for us, is there going to be more racist ethnic cleansing in our great cities? What will happen to our economy? Our schools? Our businesses? Our friends and neighbors? Is he going to come after the Jews? Will the National Guard with its guns be deployed to liberal areas just before an election? Or will it be deployed to deny our rights to free speech and to gather in protest? The spirit of my mother remembers that Hitler came to her town when she was twelve. She and a group of her Jewish classmates agreed they would not make the Hitler salute, though they knew their refusal was dangerous. “In times like these” I hear her say, “courage is essential.”

A remarkable show of courage came to inspire me and my ancestors. Kilmar Abrego Garcia, who had been stolen from his family and his life by the Berserker’s ICE agents, who accused him, falsely, of gang membership, was sent, despite protests from judges who noted the lack of evidence and due process, to a hell hole prison in El Salvador, where he was tortured. Then he was brought back to the U.S. with another false accusation—human smuggling. The Berserker says he will be deported to Uganda, a country with which Garcia has no ties. A judge has ruled that he cannot be deported until he’s had due process. Garcia spoke to a group of his supporters in Spanish, asking that they promise to pray, with love, not just for him but for everybody, and to continue to demand our freedom. His courage, and the generosity of his prayer, help calm me and my ancestors. If, given all he has suffered, he can reach into our hearts and souls and help us stay awake to the terrible danger he and we are in, perhaps we can face what haunts us.

Commentary on the poem “What We Build:” 

“Dawn saunters over the horizon” sets the meandering tone with which Sheila deShields opens her haunting narrative poem, suggesting ease at the beginning of a new day. But by the next line this mood is undermined as dawn reveals “her chipped teeth and gray pearls.” Where are we? Our scene–shifting storyteller says we are on a ridge— “a migration path for golden eagles/red–shouldered hawks and peregrine falcons.” Then suddenly we find ourselves aloft in “the evergreen holly oak next to the curb” where “two Anna’s hummingbirds nestle ready to fledge” at “the edge between what–is–city and the unincorporated.” A few stanzas later we stand in awe, gazing at “Mount Umunhum on the western horizon// ‘resting place for the hummingbird’/named by the Ohlone for the One Who Brought Fire.” 

It dawns on me that in these opening stanzas our storyteller has taken us deep into indigenous consciousness: We’ve looked to the east at the breaking dawn; we’ve looked up at the trees to see birds in their homes; we’ve looked north to the city, looked south to the suburbs; we’ve looked west to Mount Umunhum; we’ve looked down to the ground where the silver–gray fox trots, and down down to the Realm of the Ancestors, who tell the story of “the One Who Brought Fire.” I recognize this as the opening ritual—“Calling the Directions”—practiced by tribal peoples. We name where we are—on sacred ancestral ground—with gratitude for the new day and for the ancient gift of fire. 

Like her indigenous ancestors, the storyteller observes the movements of animals. Silver fox, with whatever she’s hiding in her mouth, must navigate “the new retaining wall,” and rabbit must navigate the deck, in the realm the poem’s title names: “What We Build.” Our storyteller watches all this drama from “inside/next to the glass patio door…sitting in her “new armchair-writing-spot.” 

She shifts from the animal realm to tell the human story of “three weeks of disruption” created by the building of a wall and haunted by the legacy of her late father. His gift to her of beautiful Hackett rock—a special flagstone with warm colors—has been transported from her family’s land in eastern Oklahoma to her California home in a major feat of planning and building “a 142-linear-foot-retaining wall.”

The poem meanders through epochs and landscapes, as the retaining wall with its gift of support to the “crumbling hill” and its promise of a vineyard “long-dreamed” by her husband meanders through rabbit’s disturbed habitat, and through the story teller’s memories of how her father’s “stone business” became hers. She imagines the three-foot-high wall as a sitting place for a garden party, and a place where “grandchildren can walk arms like windmills for balance.” What has been built is a hospitable wall, which brings her father’s presence from Oklahoma to California—a haunting that is a blessing, and a joy for his descendants.

As the tone of the first line of this poem is undermined by its second line, the reverent tone of the first section of the poem turns fearful and outraged in the second section. The ancestral and familial legacy of “What We Build,” what we hold holy, is rudely subverted by the unholy and cruel machinations of “the Destroyer”—whom “we humans have chosen” to lead us. How did this hell realm, in which immigrants and civil servants disappear, take over our land? By what sleight of hand has the inhospitable wall “the Destroyer” has built—"18 to 27 feet high patrolled bars southern neighbors out”—come to define us?

Our storyteller makes a powerful turn with the image of the “Colossal Wreck” and her prophesy that the Destroyer’s “transient creations/fall like stone pulverized into lone and level sands.” The italicized words are quoted from Shelley’s great sonnet, “Ozymandias,” which, as she explains in her note, “speaks to the fleeting nature of power and human achievement.” 

Having done away with our contemporary Pharoah, the storyteller returns to her beloved backyard, inhabited by her friend the rabbit, and advises: “run, rabbit, run.” In myth and symbol rabbit is associated with the moon, fertility, and shape-shifting Mercurious. Perhaps it takes a trickster to deal with a trickster. The storyteller invites rabbit to return, and ends with a prayer which values the natural world—a prayer we all can join:

May we value one another and the ground beneath our feet

may we be grateful for the air we share

may we help one another face

what devours.

 

“Mount Umunhum at Dawn”

what we build

Poem and Images by Sheila deShields

i.

Dawn saunters over the horizon

with her chipped teeth and gray pearls

on one spring day

in the suburbs

along a ridge     a migration path for golden eagles

red-shouldered hawks      and peregrine falcons

while in the nest of the evergreen holly oak     next to the curb

two Anna’s hummingbirds nestle     ready to fledge

“Ready to Fledge”

outskirts     mind you

the edge     between what-is-city and the unincorporated

miles from downtown

a site of no known historical impact

and yet     from the highest evergreen ash at the top of the berm

you can see Mount Umunhum on the western horizon

“resting place for the hummingbird”

named by the Ohlone     for the One Who Brought Fire

when suddenly

a silver-gray fox with rufous sides

tail bushy like a cat’s

hastens behind     and over     a new retaining wall

her dogtrot says

she’s hiding something     perhaps a hummingbird in her mouth

and then     on the deck     a young rabbit appears

and races across the compressed wood

streaks back

from who-knows-what

while i      inside

next to the glass patio door

sit in my new armchair-writing-spot

as still as my bonsai ficus

“Writing Spot”

for i relish this company

missed during three weeks of disruption –

construction using Hackett rock

stacked idle on twelve pallets for a decade

and now a 142-linear-foot retaining wall

that curves along the bottom of the berm

and though many of the hiding places for the white-tailed rabbit are gone

the stones       turned on their sides     fold into meandering grace

in a warm pattern of ochre, browns, and honey

topped by a long ledge of golden Dark Cameron capstone

from eastern oklahoma     delivered on a semi     what I would call a large surprise

the Hackett was a gift from my father

within the year he was gone

his stone business mine to manage      for a decade

at last     i can view his legacy

lifted and shaped by a master mason

“Dad’s Hat on the New Wall”

this wall     useful as a brace for a crumbling hill

a boundary for the vineyard-to-come     long dreamed by my husband

this border     at mid-point     has pillars which open onto winding steps

that lead up      up to the first tree we planted here

we are grateful

for our long-awaited wall      though only three feet high

where a garden party of friends and family may sit

where grandchildren can walk     arms like windmills for balance

where part of our Oklahoma land

sustains

and now Dawn gives way to Joy     with her weathered tan cowboy hat

a garden girl     she dances on stone

ii.

Rabbit     what did you see     what sent you back into hiding

it wasn’t the wall or me

perhaps your Scary equals the Destroyer we humans have chosen

run, rabbit, run

his wall 18 to 27 feet high     patrolled     bars southern neighbors out

he claims    Panama    Greenland    Canada

he promises     to mine in international waters

he holds workers and branches of government by the neck     “early retirement plans”

while American citizens are transported to another country’s prison –

is anyone safe?

while within our borders

he wields the highest court in his open palm

as he speaks of a third term with expanding power

“Colossal Wreck” Online Image*

and his words

changeable as a wall without mortar     transient creations

fall like stone     pulverized into lone and level sands

in our backyard     small rabbit

come back when you can

may we value one another and the ground beneath our feet

may we be grateful for the air we share

may we help one another

face what devours

“Run, Rabbit, Run”

*The online image of a “Colossal Wreck” is the visage of the powerful and prosperous ancient Egyptian pharaoh Ramesses II (who ruled from 1279 to 1213 BCE) and is referenced in Percy Bysshe Shelley’s sonnet “Ozymandias.” Shelley’s poem speaks to the fleeting nature of power and human achievement and includes the line “into lone and level sands.” The statue and its temple, forgotten, have fallen into the desert. 

Bio

When I chose Percy Bysshe Shelley as the subject of my undergraduate honor’s thesis in Oklahoma, and then later for my graduate master’s thesis in Wales, my studies culminated with access to Shelley’s originals in The Bodleian at Oxford. I was inspired by his lyricism but also by his essay on the Defence of Poetry. He conveyed why words matter, namely, why we must pursue Truth and Beauty and speak against tyranny. The early nineteenth century words of this master poet resonate within our own time.

In my current life, I balance managing the fourth-generation family ranch in Oklahoma with my work as a trustee in the Bay Area of California. Once a satellite software systems engineer, I am a founding member of Hedgebrook Sisters Writing Group, a recipient of Hedgebrook and Rotary International Fellowships, and a Deep River Poet. Every morning I wake to see our wall built with my father’s stone, and I feel grateful for my connections to the land, my ancestors, and the writers who nurture the planet and our humanity.

News from the Muse

News from the Muse of Lament and Dissent

Sara Spaulding-Phillips

Introduction

You are a story fed by generations
You carry songs of grief, triumph
Loss and joy
Feel their power as they ascend
Within you
            Joy Harjo “Prepare”
            Weaving Sundown in a Scarlet Light p. 86

Our world has changed drastically since last month, when the Muse of Lament and Dissent published the first of a series of political poems written by members of the Deep River Poetry Circle. On June 14th “No Kings” demonstrations all over our land brought some 6 million Americans out into the streets and public squares to give voice to their lament and dissent about the state of our country. In peaceful gatherings with handmade signs they protested the authoritarian regime which sends masked ICE agents to rip terrified immigrants out of their jobs and lives without due process, sends marauding DOGE members and their chainsaw wielding leader to fire thousands of civil servants and the staff of USAID without cause, and threatens Veterans Benefits, Social Security and Medicaid in order to give tax cuts to billionaires; I could go on. 

But, also during this month many of us learned of the “3.5% Rule” developed by political scientist Erica Chenowith, which says that authoritarian regimes have a difficult time withstanding the power of their people once 3.5% of the population mobilizes against them. This gives me hope and courage. Less hopeful is the President’s decision to go to war with Iran on June 21st, using enormous bunker busting bombs. Many believe this escalation will encourage Iran to continue to develop a nuclear weapon. How did we land in this dangerous hell realm? How did the way of life we took for granted just a few months ago get ripped to shreds? 

Note: If you are grateful to the activist group indivisible, which organized the “No Kings” as well as the earlier “Hands Off” demonstrations, please consider joining and/or donating to them: (indivisible.org). 

The Moon Is a River of Darkness

Jacqueline Thurston’s prose poem, “The Moon is a River of Darkness” braves an excruciating issue of our times, about a people whose lives have literally been ripped to shreds. On the wings of poetic imagination, we are transported to Gaza where the poem’s speaker is engaged in a heroic mission to sooth a terrified Palestinian child, and to find the Israeli activist Vivian Silver who disappeared on October 7th. Silver “linked arms with Palestinians and marched in protests” against the Israeli government’s denial of Palestinian rights. The poem’s speaker reveals that she wears her “rage like a buoy lighting the way.” But rage, and lighted buoys, tend to burn themselves out.

In the second section of the poem the speaker’s heroic determination unravels as she confesses: “I will do none of these things.” Like many of us who have suffered the horrors of the news from Gaza since the war began, the poem’s speaker is caught in an agonizing paralysis. She is back in painful reality—polarized America. She sees the dreadful truth--the slaughter, the devastation, the starvation and the echoes of the war in our own land. And then she reveals the horrible truth of Silver’s fate. In America today, protesting the war in Gaza can get you arrested for antisemitism even if you are a Jew. How can anything be solved in such times?

Thurston uses her own artwork as a kind of balm for her searing vision. Three strong images and her commentary on them illuminate her text and provide a counterpoint to the terrible truths of her poem. She reaches back in time for a Bob Dylan song from another difficult era and a poem about singing by Bertold Brecht. She ends her moving poem with a poignant peace “Offering” of seashell, feather and the uplifting image of the Holy Land as a flyway for migrating birds. 

Note: When I wrote this prose poem in November of 2023, I was enraged at the violence inflicted by two Semitic peoples upon one another. At that time, I could not have envisioned the heart-breaking images of starving children and a land reduced to rubble. I am heartened by the blunt assessment of Ehud Olmert, the twelfth Prime Minister of Israel, which appeared in an edition of Haaretz in late May of 2025.“What we are doing in Gaza now is a war of devastation: indiscriminate, limitless, cruel and criminal killing of civilians.” I continue to believe in the mission of inter-faith groups like Combatants for Peace and Women Wage Peace, but my days are filled with foreboding about the perilous times in which we are living.

The Moon Is a River of Darkness

Prose poem and images by Jacqueline Thurston
November 8, 2023

I will plunge through the gate at the Rafa border crossing and make my way to the heart of a city encircled by tanks. Wash the concrete and blood from the frightened face of a Palestinian child with enormous brown eyes and banish the nightmare that her life has become. Whisper “Malesh,” (“It doesn’t matter.”) knowing, of course, that it does matter, and croon “Fi Amanillah” (“In the protection of God.”)—over and over and over—until she stops sobbing. Make my way into the catacombs of Hamas’s underground city. When I find Vivian Silver, and I will find her, I will deliver her to her sons, their faces rivers of grief, who wait for her on the other side of a broken fence. How can these men who hold her prisoner not know she has dedicated her life to peace, driven ill children to Jerusalem for medical treatments, linked arms with Palestinians and marched in protests, believed she and they were comrades bound by a shared cause. I will walk through concrete walls, burning rubble, smoke-filled air—wearing my righteous anger like a buoy lighting the way through a difficult channel to the safety of a small calm port at night. I will turn Antony Blinken into a pillar of salt and release him from his prison of diplomatic rationality only when he brings this madness to an end.

“Between Two Worlds”

Mixed media image symbolizing the separate realms inhabited by hope and despair

and the secret inner world of the soul in contrast to the known elements of the outer world.

I will do none of these things. I will stare at the white ceiling of my study streaked with shadows cast by the streetlight outside my home and wait to be taken into the arms of night and finally sleep. In the morning, I will awaken to grim photographs of Palestinians being pulled from the rubble; a boy, barely ten, will turn away from the camera in anguish screaming. A child himself, he has just pulled the bodies of two children from a collapsed building. Two U.S. senators will visit kibbutzim, pause in front of uninhabitable homes, smell the stench of burnt rubber and human flesh, offer predictable platitudes, and leave.

I will listen to a Stanford student, a Syrian refugee studying computer science, describe being mowed down by a “white man with dirty blond hair” spewing curses and shouting “Fuck you and your people!” The young university student, a refugee from a war-torn country, will acknowledge that his attacker’s “hateful screams . . . still echo in my ears.” A woman who believed she was crashing her car into a Jewish school will be arrested by police in Indiana. The school, the Israelite School of Universal Practical Knowledge, is in fact an extremist organization that is anti-Israel. A sixty-nine-year-old Jew will decide to attend a pro-Israel rally in Southern California. He will be struck by a pro-Palestinian man with a megaphone and fall to the ground. His accused assailant will call 911, but the victim will die of massive head injuries in an antiseptic hospital.

“Genesis”

Mixed media image, an emblem of 

the interplay of dynamic, creative, and destructive forces.

Five weeks after the Hamas attack, Vivian Silver’s remains will be found in the charred detritus of the safe room in which she sought shelter. Hundreds of members of Women Wage Peace, an Israeli organization she co-chaired, will raise their voices in song at a celebration of her life. “How many deaths will it take ’til he knows that too many people have died?” The answer, my friend, cannot be “blowin’ in the wind,” for as Dylan’s edgy voice reminds us, “You don’t count the dead when God’s on your side.”

I will reach back in time; retrieve the words of a playwright and poet who fled his homeland and settled in an adopted beach community filled with palm trees, sunlight, and other German refugee intellectuals, only to be uprooted once again and cross an ocean to the land of his ancestors—his return driven by the McCarthy-era investigations.

In the dark times

Will there also be singing?

Yes, there will also be singing

About the dark times.

—Bertolt Brecht

“Offering”

Photograph celebrating fragile gifts from the sky and sea. (Bordered by a great sea to the West,

the Holy Land is a flyway for hundreds of different species of migrating birds.)

About Deep River: My creative life has been enriched by being a member of Deep River, a community of rare soul and substance. I have been nourished by the poems forged by members of this community and am grateful to Naomi Lowinsky, who has introduced us to many wonderful contemporary poets and shared her poems with us.

News From the Muse

 The Muse of Kamala Devi

Without mud you cannot have lotus flowers. Without suffering, you

have no way to learn how to be understanding and compassionate…

No mud, no lotus.

                                                                           —Thick Nhat Hanh

What Story Are We In?

I keep a Kamala Harris campaign button from 2020 on my bureau, among jewelry boxes and dancing goddesses from various cultures. I’ve asked myself why I hold on to this souvenir of her unsuccessful run for president in the long ago Before Times. An inner voice argues: “Because you love her name, her smile and her slogan: ‘Kamala Harris For the People.’ She’s a Muse for Truth and Justice. Hold on to her.”

Kamala Campaign Button 2020

Like so many who watched Joe Biden’s devastating debate performance on June 28th, I fell into a void of terror and despair. I’ve known this place since childhood, when a chorus of ancestors who died in the Shoah visited me frequently, filling my soul with unbearable lamentations. My father taught me to keep my eye on the political horizon, always looking for the next Hitler. He has appeared in myriad incarnations—Joe McCarthy, Richard Nixon, Strom Thurmond, Bull Connor, George Wallace, and most recently, in 2016, that berserker with orange hair. He’s back, big time. 

I saw our good President Biden looking like a ghost at the debate, his tongue frozen, unable to articulate the truth as lie after lie came out of the mouth of the wanna-be king. Seized by ancient dread, I saw myself wandering among hordes of other lost souls, tramping through the muck of our desecrated country, besmirched by hate, rage and the terrifying MAGA plot—Project 2025—to dismantle our democracy and our constitution.

And then, suddenly, in just a few hours, as though someone had waved a magic wand, everything changed. Our President made the painful decision not to run for a second term. He endorsed his vice president, Kamala Devi Harris. That our president put the good of the country before his own ambitions caused the world to fall back into order for me. An enormous weight lifted from my shoulders, and the shoulders of everyone with whom I spoke. Maybe our democracy is not on the chopping block, after all. 

Kamala Devi, with her beautiful smile and compassionate eyes leapt into the fray with so much joy and verve that we find ourselves wondering, what story are we in? She glows and laughs as she speaks truth to the torrent of lies and inanities coming from the MAGA candidates. 

A bright burst of hope for our country, the kind of hope I haven’t felt since Obama ran for President in 2008—hope for our poor beleaguered planet, hope for women’s rights—so devastated by the Dobbs decision—hope for the future of our children and grandchildren, hope for our agonized land, fills my heart. Maybe we’ve been transported into a redemption story, a story of love and freedom. I find myself praying to every goddess I know to protect and bless Kamala Devi. I find myself wondering what myth we are in.

What Myth Are We In?

Curious about the meaning of Kamala Devi’s names I reach for a favorite book—Hindu Goddesses, by David Kinsley, and am astounded at how deftly they spell out her destiny. Kamala means lotus flower—sacred in Hindu iconography. Kinsley writes of the lotus: “It is a symbol of fertility and life which takes its strength from the primordial waters. . . Rooted in the mud but blossoming above the water, completely uncontaminated—the lotus represents spiritual. . . authority. (p. 21)

Devi, I learn, is Sanskrit for “shining one” or Goddess. Kinsley writes of Devi that she “represents the ultimate reality in the universe. . .a powerful, creative, active transcendent female being. . . said to be the life force of all being. . . the root of the tree of the Universe. . . [whose] essential nature is Shakti. . . the active dimension of the godhead.” Devi is the Mother of all Goddesses, but especially associated with the goddesses Lakshmi and Durga. This is particularly apt because Lakshmi—the Goddess of beauty, happiness and good fortune—is often portrayed sitting on a lotus blossom—and Kinsley writes, “is often called Kamala.” (p. 21) Durga, on the other hand, is a fierce warrior Goddess whose “mythological function is to combat demons who threaten the stability of the cosmos. . .” (p. 95) “Durga,” writes Kinsley, “violates the model of the Hindu woman. She is not submissive, she is not subordinated to a male deity. . . She is an independent warrior who can hold her own against any male on the battlefield.” (p. 97) I wonder if Shyamala Gopalan Harris contemplated the mythic forces she was invoking, when she gave her first born daughter such powerful names, which embed her in Indian culture and foretell this astonishing moment we are in. 

Goddess Devi

Kamala Devi is filled with the energies of these three goddesses—Lakshmi, Durga and Devi—full of love and laughter, fierceness and resilience, seated on the lotus blossom of her spiritual authority, in touch with her Shakti, and with our culture’s profound need for the deep female energies she manifests. It’s no wonder that, as our Muse, she is so vital, so inspiring, so able to make us feel full of creativity and possibility. Just hours after Biden endorsed Kamala Devi, 44,000 Black Women got on a Zoom call and raised $1.6 million dollars for the campaign. Next day, 53,000 Black Men raised $1.3 million. These events inspired Shannon Watts, a white gun control activist, to organize “White Women: Answer the Call” a few days later. I got on that call, with 164,000 white women, the largest Zoom call ever, though it kept crashing, freezing, and then coming back on. We raised $10.5 million. Many women spoke of their hopes and fears. One woman said she’d been waiting for “love to arrive,” she was so sick of all the hate and the fear. And love did arrive, in the form of Kamala Devi. Another woman spoke of her subgroup—“Witches for Harris” I was thrown back in time to the late ‘60s early ‘70s Second Wave Feminism that changed my life when I was young. It was then that I learned about witches, that they were healers and priestesses of the Great Mother; it was then that I learned about the Goddess. It was in those years—1973—that Roe vs. Wade became law, and that I stopped hearing dreadful stories about back-alley abortions. 

Many other fundraising events have raised unheard of amounts of money for Kamala Devi, including “White Dudes for Harris,” “Cat Ladies for Kamala”—a dig at the Republican vice presidential candidate who attacked Democratic women activists as “childless cat ladies,” and “Elders for Kamala” which focused on climate change and how supportive and knowledgeable Kamala Devi is on those essential issues. 

With Kamala, we are reclaiming the Myth of the Goddess who inspired so many of us half a century ago, and whose transformative powers have been forgotten in the agony of the patriarchal backlash we have been suffering.

Goddess Lakshmi

“The Spell is Broken”

So says Governor Tim Walz of Minnesota, who has been chosen as Kamala’s vice-presidential running mate. I find this profound. Walz speaks to the mythical shadow world we’ve been trapped in—a scary fairy tale about a demonic sorcerer, who has had our country in his thrall since 2016. Listen to the berserker chaos man—there is something hypnotic in how he speaks, how he riffs on names, plays with nasty nicknames, conjures terrifying visions of invasion and disaster, puts his followers in a nightmarish trance, proclaims himself the only one who can save them. For the rest of us he is a bully, a boogie man under the bed, the intruder who chases you down dark corridors in frightening dreams. And now, thanks to Kamala Devi, thanks to Tim Walz, he is unveiled as an unhinged old man.

Goddess Durga

Walz is also the one who said, of the berserker and his circle—“those guys are creepy and just weird.” Creepy is spot on. But usually, I’m a fan of weird. I’m drawn to the uncanny and the eerie—portals to the unconscious realms of dream and imagination. However, I get that Walz is naming the shadowy underbelly of our country which has been revealed during this frightening time. He is not hyperbolic about this. Just matter of fact. He doesn’t buy into the terror and the chaos. He says it plainly and directly: “These guys are the anti-freedoms.” “Who is asking to ban birth control?” “Who is asking to raise the price of insulin?” And then he stuns me by returning me to the political values I held as a child and a young adult. He says: “Don’t ever shy away from our progressive values. One person’s Socialism is another person’s Neighborliness.” In such plain yet profound speech he sums it all up. And then challenges us: “How often in 100 days do you get to change the trajectory of the world?” As I write it is just 90 days. By the time you read this it will be fewer. 

Dear friends and fellow survivors of the shock of 2016, this is our moment. It is a great gift. We can’t waste it. Kamala is our Devi, and Tim is our favorite uncle. They have already changed our lives. Please support them in any way that suits you. Donate, Volunteer, Vote! Here are some places to start:

Volunteer: votesaveamerica.com/2024

Donate: kamalaharris.com

Find your polling place: Iwillvote.com

Divine Mother

The Sister from Below

is delighted to announce

Your Face in the Fire

is an Amazon Bestseller!

Cover art by Kathleen Russ

This happened because so many of you joined the book launch and

ordered a copy on June 1. A beautiful community effort.

Thank you, thank you!

If you haven’t ordered your copy yet it’s still available on Amazon.

Here’s another poem from the book:

Only the Blind

You have always belonged to the moon
Though sometimes it leads you astray

Past willows across the swinging bridge
To somebody’s grave by the river

Stuck in the cave of your skull
You grope for the disappeared moon

Down where it’s blue so blue
Only Blind Willie Johnson

Can sing your way home
Only Isaac the Blind can see

The banshee has got your bones
She’s beating her drum with your bones

And you’re stuck in the cave of your skull
No willows no swinging bridge

Who will plant you deep in the earth?
Who will water your toes?

When the banshee has got your bones
When she’s beating her drum with your bones

You have always belonged to the moon

Only Isaac the Blind can show you
That glow beyond the bridge

Only Blind Willie Johnson
Can sing your way home

Moon Goddess
Jemma M. Young

The Muse of Flight

The Poetry of Resistance II

We are pilgrims passing through

the metal detector. We remove our shoes, remove

our coats and shawls. Some of us will be hand wanded—

silver bracelets, seven quarters, three dimes—provoke

the security gods…

—Naomi Ruth Lowinsky “Root Canal”

In the Hands of the Security Gods

I was twenty–three before I took my first airplane flight. Since then, flight has become a commonplace in the lives of the privileged. Some fly for work. Many fly for pleasure, for adventure. Some fly to make pilgrimages to ancestral lands or to mythic places that speak to our souls. We return home full of images and experiences that change us, open our hearts and our minds. There is a gallery of such beloved places within me. They are numinous; they orient me to the journey of my life. I visit them often in reverie. They come to me in dreams, make their homes in my poems—South Indian women in glowing saris, Table Mountain hovering over Cape Town, a vaporetto plowing the glittering waters of the Grand Canal in Venice, the palm tree outside Lorca’s bedroom window in Granada, the green hills of Wilhelmhöhe, outside Kassel, from which my mother, age twelve, and her family took flight just before Hitler came to power.

Flight is a wonder, but also a peril. In my early years of flying the fear was that the plane would crash. Since the 9/11 attacks tore up our sense of safety, the fear is a terrorist will make the plane crash. We’ve had to learn the strange ritual required by the Transportation Security Administration—shoe removal, jacket removal, the placing of carryon luggage on a moving belt to be examined by X-ray. Sometimes we get wanded. Sometimes we get groped. Our precious, carefully packed stuff is picked through, manhandled. We are ambivalent about all this—is the TSA protecting us or abusing us? Recently, as border issues have heated up and travel bans been announced, agents are demanding that certain travellers unlock their cell phones, tablets, laptops, reveal their passwords so they can scroll through e–mail, photos, private Facebook posts. People have missed their flights while agents are poking through their personal communications without a warrant. U.S. citizens have been detained for hours, questioned aggressively and released without apology. The stink of racism surrounds these events, often targeting people with Muslim names, or dark skin.

The Last Laugh

Poems of Resistance can take many forms, evoke many emotions. Diane Frank’s lovely poem “When you fly…” uses humor to unpack this complex political phenomenon. The poem pretends to be simple and direct. In fact it is subtle and sly. A list poem, it opens by naming things that might be bombs—food, drink, musical instruments. The second stanza takes flight. We are given a suitcase full of images sacred to the traveller—the iconic symbols of east and west coast America are thrown in with the “packing cases of the San Francisco Symphony”—reminding us that flight is essential to cultural exchange. Then we’re off to Paris and to the last remaining “Wonder of the Ancient World”—the Great Pyramid at Giza. We’ve flown through space as well as through time—back to ancient Egypt, in the company, it seems of a world–travelling musician.

The Sphinx must be behind the third stanza, it is so mysterious and yet, revealing. This time the flight is inward, into the realms of mind, of the invisible, of the potential, of the mathematical. A magical twist reveals a medieval Book of Hours, a grandmother’s wedding ring. These riches of imagination and lineage are desecrated in the fourth stanza by the groping hands of the TSA agent. The poem illuminates the bewilderment and intrusion we’ve all experienced as we trudge through endless security lines, longing for flight, fearing our journey will be imperiled by the misinterpretation of the precious stuff of our lives. The political contract according to which we citizens hand over our privacy to the TSA in exchange for security is easily exploded by the abuse of power. The poem’s speaker reports that she has been violated, and then hit on. She regains her power and her authority in the final couplet, by stating the obvious— “It’s not a hand grenade;/it’s an avocado.” What better resistance than this—to get the last word, and the last laugh?

When you fly . . .

Things that might be a bomb . . .
Yogurt, avocados, lemonade, iced tea
the endpin of a cello

A banjo, a violin
electronic equipment wrapped carefully
in cotton fabric and bubble wrap
so it won’t be damaged after landing

The Empire State Building
The Golden Gate Bridge
The packing cases of the San Francisco Symphony
The Eiffel Tower
The Pyramids at Giza

The unwritten pages of a novel
in the genre of magical realism
An architectural drawing
An algorithm, a vector
An illuminated medieval book of hours
My grandmother’s wedding ring

And to the TSA agent
who groped me during the pat down
and then asked me out to lunch . . .

It’s not a hand grenade;
it’s an avocado.

—Diane Frank

Diane Frank is an award-winning poet and author of Swan Light, Entering the Word Temple, and The Winter Life of Shooting Stars. Her friends describe her as a harem of seven women in one very small body. She lives in San Francisco, where she dances, plays cello, and creates her life as an art form. The poem in Naomi’s blog, “When you fly,” will be published in Canon for Bears and Ponderosa Pines, forthcoming from Glass Lyre Press. Diane teaches at San Francisco State University and Dominican University. Blackberries in the Dream House, her first novel, won the Chelson Award for Fiction and was nominated for the Pulitzer Prize. Letters from a Sacred Mountain Place, a memoir of her 400 mile trek in the Nepal Himalayas, is forthcoming from Nirala Press.

The Muse of Synchronicity: Part III

We are all shape–shifters, but through your words we became human.

—Judy Wells, The Glass Ship

Mother of Pink Flamingos

It’s hard to be a palomino with a pole stuck in your back.
—Judy Wells, The Glass Ship

Judy Wells

Judy Wells made a synchronistic appearance in Part I of this blog, when, lonely for companions in Poetry Land I wandered into a poetry reading where I thought I’d know no one. Judy, the featured reader, reminded me that we had an old connection—we had been in a consciousness–raising group together in the late ‘60s. Since hearing her funny provocative poetry that night—a lapsed Catholic’s thrust and parry at the nuns, the pieties, the absurdities of a Catholic education—I have loved her wit and exuberance. But the wind chimes of synchronicity really began pealing as I immersed myself in her latest book of poems, The Glass Ship.

We poets often feel we travel alone. But in the realm of the old souls, where, to borrow Richard Messer’s eloquence, we are “one in the heart’s core,” we are companions. Judy Wells has been bitten by many of the same obsessions that possess me—the journey to other worlds, the visionary energy of what Robert Bly calls “leaping poetry,” the power of combining personal story and myth. Both of us have been possessed by a medieval tale, me, the tale of negotiating with the devil, Judy the Celtic immrama—tales of voyages to other–world islands. Both of us retell the story with a female protagonist.

Ancient Map with Sea Monsters

Judy uses the prose poem throughout this saga. It is a marvelous vehicle for telling marvels. Robert Bly says it well: “The urgent, alert rhythm of the prose poem prepares us to journey, to cross the border, either of the other world or to that place where the animal lives.” Judy does both at the same time. Here’s how she sets her story up: “A magnificent sailing ship made completely of glass” which reflects “rainbow lights like a crystal” bears down on our hero’s small boat. She sees a young couple dancing on the deck and recognizes her own parents. They don’t recognize her, however. Why?

I had not yet been born. Here were my parents deeply in love before they were married, before the four children began to come, before the toil of creating a home.

Our adventurer has clearly chosen a different life. She’s off to the Island of Pink Flamingos where she meets seventeen beautiful young women in “the shadow of a huge hibiscus tree. They wore glittery silver tops and long black skirts. They were barefoot, but their toenails were painted a glittery silver, as were their fingernails.” Color is essential in this tale, as is the number seventeen. They greet her, “Welcome, Mother.” She protests that she’s not their mother. They insist she is. “But how” she wonders. “I don’t remember ever giving birth."

Once upon a time, the young women tell her, she was the Queen of this island. She transformed them all from other shapes—butterfly, cat, flamingo—by making poems. Poetry made them human. Here we touch the realm of the White Goddess, in which poetry is magic. But our hero does not take herself so seriously. She’s on to other adventures, which is fine with her daughters who “don’t need a Queen to boss” them around, but love her anyway.

Our sailor girl shifts archetypal shapes frequently. Sometimes she is a hero, as when she releases fifty palominos from their bondage to the Purple Carousel. She follows the instructions of her carousel steed, who complains to her: “It’s hard to be a palomino with a pole stuck in your back. Every day, I pray the dwarf will release me…” He instructs her to steal the black key and the gold key from the dwarf’s shoes. The dwarf mutters, “So that’s why my feet hurt all these years.” There’s always an unexpected turn in these prose poems that brings us back from the land of faerie to the comic and human. She is a happy hero as she watches “fifty golden palominos racing down the beach into the waves.”

Sometimes she’s a fool, as when, on the Isle of Black and White Sheep an ancient couple promises to tell her the secret of immortality if she can achieve a simple task—“put one white sheep in the black flock and one black sheep in the white flock.” But this is a slippery realm we are in. The white sheep she lugs over the central wall turns black as it joins the black herd. And vice versa. No secret of immortality is revealed to this fool.

Ancient Hide Boat or Coracle

Our adventurer reveals that she is a compulsive gambler. She finds herself on the Island of Card Players with three poker playing chimps, “one in a black bowler hat, another in a white fedora, the third in a red beret.” She has “never played poker with a worse group of companions.” She thinks she’s winning big time, because these chimps have “no sense of a poker face.” But the chimps are savvy tricksters, and though she wins she loses.

Our voyaging poet’s trickster humor is constantly pulling the rug out from under our expectations, playing jokes on the reader. Playing with our natural associations to Homer’s Odyssey our sea captain embarks on a voyage to tell off Odysseus. She has planned out her speech, which she knows is not very diplomatic, but “some people just need a kick in the pants.”

Look Odysseus, you’ve spend ten years at war already. Stop procrastinating and go home.Telemachus might be begging for a little brother or sister. [Penelope] might even be in menopause if you spend ten years dilly–dallying around with nymphs, princesses and witches. Or worse, Penelope might just scoop up Telemachus and set sail on her own adventures instead of waiting for you, the bow–legged wonder.

So the adventurer who has rejected the domestic, can speak for the domestic. The liberated poet can liberate Penelope—that queen of domesticity—with a swift leap of her imagination. There’s a kick in the pants for Odysseus. But not so fast. It’s the reader eager for the pleasure of this come–uppance who gets the kick. For the “man with brawny forearms” our voyaging poet spots, “releasing a mound of sails into his boat,” is not Homer’s hero. He is Popeye the sailor man.

There is a delightful iconoclastic bent in such rapid shifts from Homer to twentieth century popular culture to Celtic myth to the poet’s wild imaginings. For a moment we are encouraged to believe we are in the world of epic. But no, we are in a ribald, comic world and our poet has tricked us again.

In another adventure our poet reveals her lust. When she rescues a beautiful young man who is lost at sea, she confesses “an urge to bend down and kiss him…I am a woman after all, at sea for too many months without a man.” In one of the many shape–shifts in this tale, that delight our imagination, the handsome sailor is transformed into a giant bird who announces:

My name is Sweeney…and I am an eagle, a rare, proud species. I have heard of an island in these parts inhabited by seventeen beautiful young women. My destiny is to fly to this island, court one of these women, and marry her. Thank you for saving me from the sea so I could fulfill my destiny.

“Sweet” our sea captain thinks, “I’m going to be the mother–in–law of an eagle. And so it will come to pass.

The Secret of Immortality

My boat awaited me, my pen, my red book.
—Judy Wells, The Glass Ship

But not so fast. We are not yet ready for the wedding. First we must visit the land of the dead. Despite herself, our poet has a profound psychological vision for her voyaging craft. Like the poets of the Celtic immrana from whom she is descended, her purpose is to “teach the craft of dying and to pilot the departing spirit on a sea of perils and wonders.”

Sea-faring Map of Old Ireland

We find ourselves on the Island of Joe where our hero meets her old friend Joe “reading a book, with a crimson bird feather cape around his shoulders.” The book is the story of his life, which he has written. He reads to her from his concluding chapter:

I was in the desert, lying on a stone slab, emaciated, ready to die. I felt myself taking my last breath—and then silence, stillness. My spirit arose, a great crimson bid in the sky, and looked down on my withered body, now attracting dark–winged scavengers of the desert. Then my spirit soared to this island, where the crimson bird gave me back my body and sacrificed its own. I plucked its carcass carefully and created my feathered roof and my wonderful red–feathered cape. 
                                                                                           I am at home here.

Is it possible we fools, who are all of course, on a voyage to death, are being initiated into the secret of immortality after all? Joe closes his book, smiles and says, “And now you must write your story?” Are we reading the product of that wisdom from the dear departed? The Glass Ship is the poet’s immortality?

But not so fast. We know by now that our trickster poet will not allow us so sanguine a vision for long. For now we have voyaged to the Island of Ash where we meet Joe again, and our poet’s other recently departed friend Rose. “‘Time’s up for me says Joe,’” and we watch in dismay as his body begins “crumbling into ash…Finally only his head remained, covered/with a battered straw hat.”

Rose still sat on the surface of the mountain of ash. “You meet the most interesting people here,” she said, “but they always tend to disappear.” As she spoke, her body began to fade as if a brilliant red rose gradually turned light pink, then invisible. 

I felt a great emptiness in my soul as my friends disappeared. Retreating to my boat I lay down and drifted out to sea. A mysterious voice whispered…Go carry the living. 

And so she does.

Mother–in–law of an Eagle

One shape shifting must be paid for by another.
—Judy Wells, The Glass Ship

The wedding at the end of our tale—as in most good comedies—gathers the dramatis personae, human and animal, dead and living, our adventurer met as she wandered other worlds. And, as it happens in faerie tales, our hero has a difficult task to perform. The Mother of Pink Flamingoes must compose a poem that will break the spell that has turned her beautiful daughter, the bride, into a pink flamingo. This daughter, who was enamored of Sweeney’s beautiful body as she watched him cast off his bird feathers and become a man, when he came to her island to court her, and who was so fascinated by that magical protuberance between his legs, is anxious to get on with the ceremony. She says: “The wedding feast is all prepared, the guests have arrived, and Sweeney, my intended, is growing impatient. O Mother, I beg you to compose the poem that will break the spell of my bird–body.”

Our poet, who never signed up for the role of mother, turns into a mother. Concerned at the anguish in her daughter’s voice, she strokes her pink feathers. “I lay awake half the night wracking my brains for a poem and could only come up with two pitiful stanzas.” What poet hasn’t spent a night like that, especially when so much rides on a poem.

Her poem asserts, “human flesh is best,” though “I myself was not sure of this. Perhaps being able to fly with one’s own wings is exchange enough for the wild imagination we humans have been given.” Her words do the trick—the spell is broken. Her daughter is released to be the bride, the sacred triple bride of Celtic lore—maiden, mother, crone—is consecrated. All is well with the world, no? Not so fast. Our mother of the bride notices “tiny feathers poking from my flesh…” and realizes, “one shape–shifting must be paid for by another.”

So Judy Wells, my long ago companion in the wild adventure of Women’s Liberation, who sat with me and others in a consciousness raising group that blew off the top of our heads and transformed us all, has charmed, enchanted, made me laugh out loud with her saga. We, who were palominos with poles stuck in our backs, going up and down on the carousel of the conventional female roles we were born into, have been freed to run into the waves. We, who are on a voyage to our deaths, have been taught in the Celtic tradition, by a wise, and wisecracking bard.