A neighborly, kind, and conserving economy

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From "It all Turns on Affection," a lecture delivered by Wendell Berry in 2012:

"The term 'imagination' in what I take to be its truest sense refers to a mental faculty that some people have used and thought about with the utmost seriousness. The sense of the verb 'to imagine' contains the full richness of the verb 'to see.' To imagine is to see most clearly, familiarly, and understandingly with the eyes, but also to see inwardly, with 'the mind’s eye.' It is to see, not passively, but with a force of vision and even with visionary force. To take it seriously we must give up at once any notion that imagination is disconnected from reality or truth or knowledge. It has nothing to do either with clever imitation of appearances or with 'dreaming up.' It does not depend upon one’s attitude or point of view, but grasps securely the qualities of things seen or envisioned.

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"I will say, from my own belief and experience, that imagination thrives on contact, on tangible connection. For humans to have a responsible relationship to the world, they must imagine their places in it. To have a place, to live and belong in a place, to live from a place without destroying it, we must imagine it. By imagination we see it illuminated by its own unique character and by our love for it. By imagination we recognize with sympathy the fellow members, human and nonhuman, with whom we share our place. By that local experience we see the need to grant a sort of preemptive sympathy to all the fellow members, the neighbors, with whom we share the world. As imagination enables sympathy, sympathy enables affection. And it is in affection that we find the possibility of a neighborly, kind, and conserving economy.

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"Obviously there is some risk in making affection the pivot of an argument about economy. The charge will be made that affection is an emotion, merely 'subjective,' and therefore that all affections are more or less equal: people may have affection for their children and their automobiles, their neighbors and their weapons. But the risk, I think, is only that affection is personal. If it is not personal, it is nothing; we don’t, at least, have to worry about governmental or corporate affection. And one of the endeavors of human cultures, from the beginning, has been to qualify and direct the influence of emotion. The word 'affection' and the terms of value that cluster around it -- love, care, sympathy, mercy, forbearance, respect, reverence -- have histories and meanings that raise the issue of worth. We should, as our culture has warned us over and over again, give our affection to things that are true, just, and beautiful. When we give affection to things that are destructive, we are wrong. A large machine in a large, toxic, eroded cornfield is not, properly speaking, an object or a sign of affection."

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"No doubt," Berry adds, "there always will be some people willing to do anything at all that is economically or technologically possible, who look upon the world and its creatures without affection, and therefore as exploitable without limit.

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"Against that limitlessness, in which we foresee assuredly our ruin, we have only our ancient effort to define ourselves as human and humane. But this ages-long, imperfect, unendable attempt, with its magnificent record, we have virtually disowned by assigning it to the ever more subordinate set of school subjects we call 'arts and humanities' or, for short, 'culture.' Culture, so isolated, is seen either as a dead-end academic profession or as a mainly useless acquisition to be displayed and appreciated 'for its own sake.' This definition of culture as 'high culture' actually debases it, as it debases also the presumably low culture that is excluded: the arts, for example, of land use, life support, healing, housekeeping, homemaking.

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"I don’t like to deal in categorical approvals, and certainly not of the arts. Even so, I do not concede that the 'fine arts,” in general, are useless or unnecessary or even impractical. I can testify that some works of art, by the usual classification fine, have instructed, sustained, and comforted me for many years in my opposition to industrial pillage.

"But I would insist that the economic arts are just as honorably and authentically refinable as the fine arts. And so I am nominating economy for an equal standing among the arts and humanities. I mean, not economics, but economy, the making of the human household upon the earth: the arts of adapting kindly the many human households to the earth’s many ecosystems and human neighborhoods. This is the economy that the most public and influential economists never talk about, the economy that is the primary vocation and responsibility of every one of us."

(To read Berry's excellent essay in full, go here.)

P1350092The passage above is from"It All Turns on Affection" by Wendell Berry (2012 Jefferson Lecture,  The National Endowment for the Humanities). The poem in the picture captions is from The Way It Is: New & Selected Poems by William Stafford (Graywolf Press, 1998). All rights reserved by the authors.


Dark Beauty

Andrea KowchThe Watch by Andrea Kowch

Having grown up amidst violence and ugliness, I have long dedicated my life to kindness, compassion and beauty: three old-fashioned ideals that I truly believe keep the globe spinning in its right orbit. William Morris, artist and socialist, considered beauty to be as essential as bread in everyone's life, rich and poor alike. It is one of the truths that I live by. Beauty in this context, of course, is not the shallow glamor peddled by Madison Avenue; it's a quality of harmony, balance and interrelationship: physical, emotional, and spiritual all at once. The Diné (Navajo) called this quality hózhǫ́, embodied in this simple, powerful prayer: With beauty before me may I walk. With beauty behind me may I walk. With beauty below me may I walk. With beauty above me may I walk. With beauty all around me may I walk.

We are living through a time when dark, violent forces have been released, encouraged, and applified, on both sides of the Atlantic: by Trump in America, the Brexiteers here, Le Pen in France and too many others eager to extend its reach. I contend that in the face of such ugliness we need the beacon of light that is beauty more than ever -- and I hold this belief as someone who has not lead a sheltered life, nor is unaware of the true cost of violence on body and soul. It is because of the scars that I carry that I know that beauty, and art, and story, are not luxuries. They are bread. They are water. They sustain us.

Andrea Kowch

And yet, like many of the writers and artists I know, I too have been struggling with how to move forward: not because I question the value of the work that we're doing here in the Mythic Arts/Fantasy Literature field (addressed in this previous post), but because public discussion, on Left and Right alike, has become so dogmatic, so scolding and contentious, and so mired in black-and-white thinking. In such an atmosphere, nuance and complexity sink like stones; and the idea that there are things that still matter in addition to our political crisis is damned in some quarters as trivial, escapist, or the realm of the privileged: labels which I do not accept.

47037752238356cced089bb59f5d9ae5Here on Myth & Moor, I advocate for the creation of lives rich in beauty, nature, art, and reflection -- but this is by no means a rejection of engagement, action, and fighting like hell against facism. Myth speaks in a language of paradox, and so all of us who work with myth are capable of holding seemingly opposite truths in balance: We'll fight and retreat. We'll cry loudly for justice (in our various ways) and we'll have times of soul-healing silence. We'll look ugliness directly in the face, unflinching, and we will walk in beauty.

"Beauty is not all brightness," wrote the late Irish poet/philosopher John O'Donohue. "In the shadowlands of pain and despair we find slow, dark beauty. The primeval conversation between darkness and beauty is not audible to the human ear and the threshold where they engage each other is not visible to the eye. Yet at the deepest core they seem to be at work with each other. The guiding intuition of our exploration suggests that beauty is never one-dimensional or one-sided. This is why even in awful circumstances we can still meet beauty. A simple instance of this is fire. Though it may be causing huge destruction, in itself, as dance and color of flame, fire can be beautiful. In human confusion and brokeness there is often a slow beauty present and at work.

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The Travelers by Andrea Kowch

"The beauty that emerges from woundedness," O'Donohue noted, "is a beauty infused with feeling: a beauty different from the beauty of landscape and the cold beauty of perfect form. This is a beauty that has suffered its way through the ache of desolation until the words or music emerged to equal the hunger and desperation at its heart....The luminous beauty of great art so often issues from the deepest, darkest wounding. We always seem to visualize a wound as a sore, a tear on the skin's surface.  The protective outer layer is broken and the sensitive interior is invaded and torn. Perhaps there is another way to imagine a wound. It is the place where the sealed surface that keeps the interior hidden is broken. A wound is also, therefore, a breakage that lets in light and a sore place where much of the hidden pain of a body surfaces."

Light Keepers by Andrea Kowch

"Where woundedness can be refined into beauty," he adds, "a wonderful transfiguration takes place. For instance, compassion is one of the most beautiful presences a person can bring to the world and most compassion is born from one's own woundedness. When you have felt deep emotional pain and hurt, you are able to imagine what the pain of another is like; their suffering touches you. This is the most decisive and vital threshold in human experience and behavior. The greatest evil and destruction arises when people are unable to feel compassion. The beauty of compassion continues to shelter and save our world. If that beauty were quenched, there would be nothing between us and the end-darkness which would pour in torrents over us."

So please, fellow artists and art lovers, keep seeking out, spreading, and making beauty. Don't stop. We all need you. I need you.

Andrea Kowch

The art today is by Andrea Kowch, an award-winning American painter based in Michigan. Kowch finds inspiration in the emotions and experiences of daily life in the rural Midwest -- resulting, she says, in "narrative, allegorical imagery that illustrates the parallels between human experience and the mysteries of the natural world. The lonely, desolate American landscape encompassing the paintings’ subjects serves as an exploration of nature’s sacredness and a reflection of the human soul, symbolizing all things powerful, fragile, and eternal. Real yet dreamlike scenarios transform personal ideas into universal metaphors for the human condition, all retaining a sense of vagueness to encourage dialogue between art and viewer.”

Andrea Kowch

Andrea KowchThe passage above is from Beauty: The Invisible Embrace by John O'Donohue (HarperCollins, 2004), all rights reserved by the author's estate. All rights to the art reserved by Andrea Kowch. A related post from 2014: "The Beauty of Brokeness."


The lessons of autumn

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From The Solace of Open Spaces by Gretel Ehrlich:

"All through autumn we hear a double voice: one says everything is ripe; the other says everything is dying. The paradox is exquisite. We feel what the Japanese call 'aware' -- an almost untranslatable word meaning something like 'beauty tinged with sadness.' "

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"Autumn teaches us that fruition is also death; that ripeness is a form of decay. The willows, having stood for so long near water, begin to rust. Leaves are verbs that conjugate the seasons."

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"The truest art I would strive for in any work would be to give the page the same qualities as earth: weather would land on it harshly, light would elucidate the most difficult truths; wind would sweep away obtuse padding. Finally, the lessons of impermanence taught me this: loss constitutes an odd kind of fullness; despair empties out into an unquenchable appetite for life."

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Oak 5The poem in the picture captions is Gary Snyder's paean for the American continent (called "Turtle Island" by some indiginous tribes). The poem is sent out from this English hillside, with love, to all who live in the troubled land of my birth. It comes from Snyder's Pulitzer-Prize-winning collection Turtle Island (New Directions, 1974). The text above is from Gretel Ehrlich's fine book The Solace of Open Space (Viking, 1985). All rights to the text and poetry in this post are reserved by the authors.


There is no time for despair

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When the clamour of the world (and the Internet) grows harsh and cacophonous, I find it healing, grounding, and necessary to turn away from keyboards and screens, to ration the time I spend online, and to be fully present in the tactile world: in the morning light sifting through the studio, in the rising of the wind through the trees behind, in the words slowly forming in ink on fresh white paper spread out on my wooden desktop.

Drawing by Arthur RackhamInstead of flicking through Web pages, imbibing the Internet's manic energy and then coming offline feeling fractured and spent, I pull books from down the shelves and turn their rustling pages at a measured, more human pace...and my soul unclenches. My attention deepens. Something vital in me is quickened back to life. And yes, I am using a keyboard now to share these thoughts with you online, but it's not a full rejection of the Web I am after in my life. It's proportion and balance.

The Internet is a useful communication platform, and an increasingly important one...but books, oh, books more than paper and ink. They are powerful medicine. Real books, I mean. Physical books, sitting on the dusty shelves of my studio and surrounding me like old friends, dog-earred and battered with love and use, their pages thick with margin notes and underlines. How could I ever doubt that art matters? Words have saved me over and over. Words are saving me right now. Books are what I turn to when the world grows dark, and they never fail to give me strength.

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This morning, for instance, Ben Okri asks me:

"What hope is there for individual reality or authenticity, when the forces of violence and orthodoxy, the earthly powers of guns and bombs and manipulated public opinion make it impossible for us to be authentic and fulfilled human beings?"

I've been asking myself the same question all week.

"The only hope," he answers, "is in the creation of alternative values, alternative realities. The only hope is in daring to redream one's place in the world -- a beautiful act of imagination, and a sustained act of self becoming. Which is to say that in some way or another we breach and confound the accepted frontiers of things."

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Then Rebecca Solnit joins the conversation:

"Cause-and-effect assumes history marches forward," she notes, "but history is not an army. It's a crab scuttling sideways, a drip of soft water wearing away stone, an earthquake breaking centuries of tension. Sometimes one person inspires a movement, or her words do decades later, sometimes a few passionate people change the world; sometimes they start a mass movement and millions do; sometimes those millions are stirred by the same outrage or the same ideal, and change comes upon us like a change of weather. All that these transformations have in common is that they begin in the imagination, in hope."

"To be hopeful in bad times is not just foolishly romantic," adds Howard Zinn. "It is based on the fact that human history is a history not only of cruelty, but also of compassion, sacrifice, courage, kindness. What we choose to emphasize in this complex history will determine our lives. If we see only the worst, it destroys our capacity to do something. If we remember those times and places -- and there are so many -- where people have behaved magnificently, this gives us the energy to act, and at least the possibility of sending this spinning top of a world in a different direction."

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Barry Lopez pulls me out of a Western-centric point of view, reminding me of the things I share in common with people the world over:

"I believe in all human societies there is a desire to love and be loved," he says, "to experience the full fierceness of human emotion, and to make a measure of the sacred part of one's life. Wherever I've traveled -- Kenya, Chile, Australia, Japan -- I've found the most dependable way to preserve these possibilities is to be reminded of them in stories. Stories do not give instruction, they do not explain how to love a companion or how to find God. They offer, instead, patterns of sound and association, of event and image. Suspended as listeners and readers in these patterns, we might reimagine our lives. It is through story that we embrace the great breadth of memory, that we can distinguish what is true, and that we may glimpse, at least occasionally, how to live without despair in the midst of the horror that dogs and unhinges us."

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Terry Tempest Williams concurs, and affirms the role that artists play in the transmission of such stories:

"Bearing witness to both the beauty and pain of our world is a task that I want to be part of. As writers, this is our work. By bearing witness, the story that is told can provide a healing ground. Through the art of language, the art of story, alchemy can occur. And if we choose to turn our backs, we've walked away from what it means to be human."

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Then Toni Morrison takes me firmly by the shoulders and sends me back to my desk again:

Troubled times, she says, are "precisely the time when artists go to work. There is no time for despair, no place for self-pity, no need for silence, no room for fear. We speak, we write, we do language. That is how civilizations heal.

"I know the world is bruised and bleeding," she adds, "and though it is important not to ignore its pain, it is also critical to refuse to succumb to its malevolence. Like failure, chaos contains information that can lead to knowledge -- even wisdom. Like art."

Like art indeed.

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Studio Muse with Bone

Decoration by Arthur Rackham

Words: The first five quotes above are from the following books, all recommended: A Way of Being Free by Ben Okri (Phoenix, 1998); Hope in the Dark by Rebecca Solnit (Nation Books, 2005); You Can't Be Neutral on a Moving Train by Howard Zinn (Beacon Press 2002), About This Life by Barry Lopez (Vintage, 1999), and A Voice in the Wilderness: Conversations with Terry Tempest Williams, edited by Michael Austin (Utah State University Press, 2006). The final quote is from "No Place for Self-Pity, No Room for Fear" by Toni Morrison (The Nation, March 2013); I owe thanks to Maria Popova of Brain Pickings for introducing me to it.  Pictures: The drawing and painting above are by Arthur Rackham (1867-1939). The photographs are from my studio cabin, perched on a Devon hillside at the edge of a small wood.


Creating a tolerable world

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Anaïs Nin was born to Cuban parents in France, raised in Europe, Cuba and the U.S., and then settled in Paris after her marriage, establishing herself in its lively arts community of the '20s & '30s. By the summer of '39, however, facism was rising, war was approaching, and the French government was urging foreign nationals to get out of the country while they still could. Nin followed her American husband to New York, heart-broken at losing the city she loved, worried sick about friends and family she was leaving behind. Fourteen years later, emerging from the world-wide trauma of the war years, she wrote the following words in her diary:

"Why one writes is a question I can answer easily, having so often asked it of myself. I believe one writes because one has to create a world in which one can live. I could not live in any of the worlds offered to me -- the world of my parents, the world of war, the world of politics. I had to create a world of my own, like a climate, a country, an atmosphere in which I could breathe, reign, and recreate myself when destroyed by living. That, I believe, is the reason for every work of art.

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"The artist knows the world is a subjective creation," Nin continued, "that there is a choice to be made, a selection of elements. It is a materialization, an incarnation of his inner world. Then he hopes to attract others into it, he hopes to impose this particular vision and share it with others. When the second stage is not reached, the brave artist continues nevertheless. The few moments of communion with the world are worth the pain, for it is a world for others, a gift for others, in the end. When you make a world tolerable for yourself, you make the world tolerable for others."

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It has been one week since the U.S. election, and the country has taken a fearsome turn for those of us who value civility, decency, diversity, and the norms of democracy. I keep hearing the same question from friends and colleagues in the Mythic Arts field: How can I simply return to my work? Making art can seem like a frivolous pursuit compared to the urgent news of the day; to the need for action and activism, as opposed to the quiet withdrawal from the world upon which creative work often depends.

I have two thoughts about this. First, that art is not frivolous. As Jeannette Winterson states so eloquently:

"Naked I came into the world, but brush strokes cover me, language raises me, music rhythms me. Art is my rod and my staff, my resting place and shield, and not mine only, for art leaves nobody out. Even those from whom art has been stolen away by tyranny, by poverty, begin to make it again. If the arts did not exist, at every moment, someone would begin to create them, in song, out of dust and mud, and although the artifacts might be destroyed, the energy that creates them is not destroyed. If, in the comfortable West, we have chosen to treat such energies with scepticism and contempt, then so much the worse for us."

Or as Ursula Le Guin said in her National Book Award acceptance speech in 2014:

"Hard times are coming, when we’ll be wanting the voices of writers who can see alternatives to how we live now, can see through our fear-stricken society and its obsessive technologies to other ways of being, and even imagine real grounds for hope. We’ll need writers who can remember freedom -- poets, visionaries -- realists of a larger reality."

And how right she was.

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My second thought is that, yes, we are in a period of cultural crisis -- and in such times, each of us must decide where our energy and resources can best be employed. For some, this may mean postponing personal projects in order to throw oneself fully into activism as a matter of urgency. The brilliant young writer Laurie Penny, for example, tweeted this last week:

"I'd planned to scale back the full-time political writing to do more fiction. That nice life plan is now in the bin. That's okay. Game on."

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For others, full-time activism is not a practical option, nor is it the best deployment of our time and our gifts. I'll use myself as an example here. I was politically active in my younger years, but in late middle-age I'm contrained by health issues, by family responsibilities, and by the paucity of "spoons" I have to distribute among competing priorities each day. Within these constraints, the best use of my time is to focus on the things I'm designed by my nature to do: to write, to paint, to create "beauty in a broken world" (to use Terry Tempest William's evocative phrase), and perhaps lift the spirits of those who are on the Front Lines, doing the hard physical work I can no longer do.

I do not think this task is a lesser one. My job is to tell stories, in words and in paint -- and stories, well-told, are not trivial things. Stories teach. Challenge. Console. Refresh. They examine the world, and re-imagine the world. They remind us of what courage looks like, and hope. They explain us to each other. They explain us to ourselves. They feed us. Heal us. Confound us, and shake us out of despair or complacency. They light the path through the dark of the forest, bring us home on a path of breadcrumbs and stones. Telling stories is meaningful work, even now. Especially now. Game on.

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I don't mean to say it's a binary choice: going out into the world in the form of activism or turning inward to create works of art. We can do both, of course, and many of the artists I admire most throughout history have blended the two. How do we do this? With "sacred rage," Terry Tempest Williams advises, and an open and active heart:

"I don’t think there is anything as powerful as an active heart," she says. "And the activists I know possess this powerful beating heart of change. They do not fear the wisdom of emotion, but embody it. They know how to listen. They are polite when they need to be and unyielding when necessary. They remain open, even as they push boundaries and inhabit the margins, understanding eventually, the margins will move toward the center. They are tenacious, informed, patient, and impatient, at once. They do not shy away from what is difficult. They refuse to accept the unacceptable. The most effective activists I know are in love with the world. A good activist builds community.

"I used to ask the question, 'Am I an activist or a writer?' I don’t ask that anymore. I am simply a human being engaged."

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May we all be "human beings engaged" with the world around us, in one way or another. Loudly or softly, on the streets or at the desk...whichever way suits each of us best. We need it all right now. We need the urgent political conversations...but also the quiet discussions of books and art, folklore and myth, for they serve to keep our hearts open, receptive and responsive. To remind us of what we're fighting for. And to honor what's soft, and deep, and nuanced at a time when the dominant discourse is too often hard, and shallow, and simplistic.

"All kinds of activism will be needed in the coming months and years," says Laurie Penny. "Including the quiet, gentle activism of quiet, gentle people."

Myth & Moor is a safe haven for the quiet and gentle....

Art by Charles Robinson

But if you're noisy and kind, you are welcome here too.

Nattadon 8The passage by Anaïs Nin is from The Diary of Anaïs Nin, Volume 5, 1947-1955 (Harcourt, 1975). The passage by Jeanette Winterson is from Art Objects (Vintage, 1966). The two quotes by Laurie Penny are from her Twitter page. The quote by Terry Tempest Williams is from an interview by Devon Fredericksen (Guenerica, August 2013). The poem in the picture captions is from What to Remember When Waking by David Whyte (Sounds True, 2010). All rights reserved by the authors. The drawing is by Charles Robinson (1870-1937).


Sunrise on Nattadon Hill

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From an interview with Terry Tempest Williams in Guernica magazine:

"Finding beauty in a broken world is creating beauty in the world we find. For me, we find this beauty through relationships, with people in place with other species. Integrity is the word that comes to mind. Integrity and presence.

"A friend of mine said to me not long ago, 'Terry you are married to sorrow.' I looked at him and said, 'No, I am not married to sorrow, I just choose not to look away.' To not avert our eyes to suffering is to trust the power of presence. Joy emerges through suffering. Suffering is a component of joy. Whether we are sitting with a loved one dying or witnessing dolphins side-by-side watching the oil burning in the Gulf of Mexico, to be present with the world is to be alive. I think of Rilke once again, 'Beauty is the beginning of terror.' We can breathe our way toward courage.

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"When we were working in the village of Rugerero with Rwandan women who had lost everything from war, I saw a light in their eyes return when their children began picking up paintbrushes and painting the walls of their homes. Joy entered in. Creativity ignited a spark. In that moment, I saw that art is not peripheral, beauty is not optional, but a strategy for survival.

"In Rwanda, USAID was saying, 'How can you dare to paint a village when people are hungry?' But beauty feeds a different kind of hunger. And when there’s so much ugliness in the world that we’ve created, I think it’s essential, that whether it’s pausing in a garden with a trowel in hand, or walking up to Delicate Arch in Arches National Park, or picking up a paintbrush with children, our soul seizes beauty and is sustained.

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"Finding beauty in a broken world is acknowledging that beauty leads us to our deepest and highest selves. It inspires us. We have an innate desire for grace. It’s not that all our definitions of beauty are the same, but when you see a particular heron in the bend in the river, day after day, something in your soul stirs. We remember what it means to be human."

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Nattadon Sunrise 7The quote above comes from a TTW interview by Devon Fredericksen in Guernica magazine (August, 2013). The quotes in the picture captions are from the same interview, as well as an interview by Lorraine Berry on the Talking Writing blog (June, 2013). All rights reserved by the authors.


Under the old oak

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It's one more week until the U.S. election. For this and too many other reasons the Internet feels like one giant howl of anxiety, anguish, and rage....

And what I've been thinking about lately is silence. There is not enough silence in modern life. I don't mean the complete absence of sound, but those quiet moments when the human world recedes: the haranguing voices of the daily news, the ads that follow us shouting Look at me!, the commercial and cultural sound and fury that makes it hard to hear our own inner voice, our own inner music, or our own heart beating, much less the beating heart of the natural world that we share with our nonhuman neighbors.

I have begun the practice of beginning my days in silence (no Internet, no music on the stereo, not even a book to read) while I drink my first morning cup of coffee...often outdoors, if the weather permits, underneath the old oak pictured here, or in the woods, or another favorite spot close to the studio. Or else indoors, by a window looking out at the birds, the weather, the land. Watching and listening. It slows me down; sets the tone for the day ahead; roots me in the actual world and not the fickle, transitory realm of cyberspace. It prepares me for the deep work of creating by honing the sharp instrument my attention.

If I could gift you with one thing in the anxious week ahead, it would be this. Silence. Blessed silence.

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"Why is silence important to writers?" Lorraine Berry asked Utah-based writer Terry Tempest Williams in an interview in 2013. "Is silence something that we all, regardless of whether we’re writers or not, need access to? And how do we find that in our increasingly tuned-in, turned-on world?"

"Silence is where we locate our voice," Williams answered, "both as writers and as human beings. In silence, the noises outside cease so the dialogue inside can begin. Silence takes us to an unknown place. It’s not necessarily a place of comfort. For me, the desert holds this space of quiet reflection; it’s erosional, like the landscape itself.

"You also ask why is it important that writers write and not embrace a life of silence. In many ways, we do embrace a lifestyle of silence, inward silence, a howling silence that brings us to our knees and desk each day. All a writer really has is time. Time to think. Time to read. Time to write.

"Time for a writer translates into solitude. In solitude, we create. In solitude, we are read. If we’re lucky, our books create community having been written out of solitude. It’s a lovely paradox. It’s the creative tension that I live with: I write to create community, but in order to do so, I am pulled out of community. Solitude is a writer’s communion."

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Floating on the pulse of the Earth

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After a week's disconnection from the Internet and the news headlines, it was disheartening to return home again and find the world in worse shape then ever. The UK government's xenophobic pronouncements are truly frightening, the American election is even worse...while climate change roars on and refugees prepare for another hard winter, homeless and unwanted. I'd come back to Chagford feeling calm and restored by a week of solitude in nature, yet the tide of dreadful news threatened to sweep me back into a state of despondency.  The following passage by Kathleen Dean Moore steadied me, however, reminding me that hope and despair, happiness and sorrow, are cyclical things, like nature itself. There will be good news, there will be bad news, and we carry on: fighting the good fight and finding ways to make beauty, even out of the darkest of materials.

"I don't know what despair is," writes Moore," if it's something or nothing, a kind of filling up or an emptying out. I don't know what sorrow does to the world, what it adds or takes away. What I think I do know now is that sorrow is part of the Earth's great cycles, flowing into night like cool air sinking down a river course. To feel sorrow is to float on the pulse of the Earth, the surge from living to dying, from coming into being to ceasing to exist.

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"Maybe this is why the Earth has the power over time to wash sorrow into a deeper pool, cold and shadowed. And maybe this is why, even though sorrow never disappears, it can make a deeper connection to the currents of life and so connect, somehow, to sources of wonder and solace. I don't know.

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"And I don't know what gladness is or where it comes from, this splitting open of the self. It takes me surprise. Not an awareness of beauty and mystery, but beauty and mystery themselves, flooding into my mind suddenly without boundaries. Can this be gladness, to be lifted by that flood?"

Yes. Yes it can.

P1340915The passage is above is from the introduction to Wild Comfort: The Solace of Nature, essays by Kathleen Dean Moore (Trumpeter/Shambhala, 2010); all rights reserved by the author.


I'm off...

Catskin by Arthur Rackham

I will be away from home for the next week, and then back to the studio on Monday, October 10. These are the words I'd like to leave you with, from an interview with Anthony Doerr:

Drawing by E.M. Taylor"Life is wonderful and strange...and it’s also absolutely mundane and tiresome. It’s hilarious and it’s deadening. It’s a big, screwed-up morass of beauty and change and fear and all our lives we oscillate between awe and tedium. I think stories are the place to explore that inherent weirdness; that movement from the fantastic to the prosaic that is life....

"What interests me -- and interests me totally -- is how we as living human beings can balance the brief, warm, intensely complicated fingersnap of our lives against the colossal, indifferent, and desolate scales of the universe. Earth is four-and-a-half billion years old. Rocks in your backyard are moving if you could only stand still enough to watch. You get hernias because, eons ago, you used to be a fish. So how in the world are we supposed to measure our lives -- which involve things like opening birthday cards, stepping on our kids’ LEGOs, and buying toilet paper at Safeway -- against the absolutely incomprehensible vastness of the universe? 

"How? We stare into the fire. We turn to friends, bartenders, lovers, priests, drug-dealers, painters, writers. Isn’t that why we seek each other out, why people go to churches and temples, why we read books? So that we can find out if life occasionally sets other people trembling, too?"

Indeed.

Rain cloudsThe quote by Anthony Doerr is from an interview in Wag's Review (Issue 8). The illustrations above are by Arthur Rackham (1867-1939) and E.M. Taylor (1906-1964).