This unique collection brings us African Americans reading the Black diasporahrough the eyes of exiled Tibetan monks; Americans of Vietnamese and Tibetaneritage wrestling with the cultural norms of their parents or ancestors; Zennd Dada inspired performance pieces; and groundbreaking writings from theioneers of the Beat movement, so many of whom remain not just relevant butital to this day. With its eclectic mix of acknowledged elders and newlymergent voices, this landmark anthology vividly displays how Buddhism isnfluencing the character of contemporary poetry.
An award-winning translator finds surprisingly modern themes in a selection of erotic and religious stanzas from one of classical India's most celebrated poets. Although few facts are known about his life, the Indian poet Bhartrihari leaps from the page as a remarkably recognizable individual. Amidst a career as a linguist, courtier, and hermit, he used poetry to explore themes of love, desire, impermanence, despair, anger, and fear. “A thousand emotions, ideas, words, and rhythmic syllables stormed through him,” writes translator Andrew Schelling in an evocative introduction. “In particular he shows himself torn between sexual desire and a hunger to be free of failed love affairs and turbulent karma.” Schelling’s translation represents a rare opportunity for English-language readers to become acquainted with this fascinating poet. Attuned to Bhartrihari’s unique poetic sensibility, Schelling has produced a compelling, personally curated set of translations.
"Among the Zen handbooks or primers out there, none fit your hand so simply as these sixty-four poetry-like chapters of Hoag Holmgren's No Better Place. Like the sixty-four hexagrams of the I Ching, each widens into a far-off state of mind. Turn them over in your thoughts though, and they prove to be guides to where you are standing. Ten in particular, which refer to the 12th century Chinese Oxherding Pictures, point North American Zen back to a mythic world of ancestors. Old-time buddhas, those ancestors. They are our brothers and sisters in the ecology of mind. Thanks to Holmgren's book, you can stand eyebrow-to-eyebrow with them.". -Andrew Schelling Editor of The Wisdom Anthology of North American Buddhist Poetry .."No Better Place is a penetrating and affecting presentation of the Buddha Dharma cast in a thoroughly Western idiom. Hoag's simple, clear prose invites entry in this very place, now." -Danan Henry Roshi.."Hoag Holmgren writes from the depths of his own understanding in this profound and simply expressed primer. These words will touch and inspire readers to surrender to a joyful experience of compassion for all.". -Jiun Hosen, Osho Abbess, Bodhi Manda Zen Center.."While No Better Place may seem like a slight book, it's actually a wide-open doorway-into the essence of Zen! It says so much so succinctly and insightfully, that reading its brief chapters brings real "Aha!" delight. I look forward to sharing this book with my own Zen students. Many thanks to Hoag Holmgren!". -Rafe Martin Sensei, Award-winning author, founding teacher and spiritual director, Endless Path Zendo.."No Better Place is simple, clear, and beautifully written. I highly recommend it for anyone (new or experienced) interested in the path of Zen. This book captures the heart of this journey and beckons one to step in.". -Peggy Metta Sheehan Sensei, Zen Center of Denver..
The life and works of the mysterious Indian yogin, Saraha, who has inspired Buddhist practitioners for over a thousand years. Saraha, “the Archer,” was a mysterious but influential tenth-century Indian Buddhist tantric adept who expressed his spiritual realization in mystic songs (dohās) that are enlightening, shocking, and confounding by turns. Saraha’s poetic verses made the esoteric ideas and practices of Vajrayāna accessible to a wide audience on the Indian subcontinent and served as a basis for the exposition, in Tibet, of mahāmudrā, the great-seal meditation on the nature of mind that permeates every tradition of Buddhism on the Tibetan plateau. This is the first book to attempt a thorough treatment of the context, life, works, poetics, and teachings of Saraha. It features a search for the “historical” Saraha through evidence provided by our knowledge of the medieval Indian context in which he likely lived, the biographical legends that grew up around him in Tibet, and the works attributed to him in Indic and Tibetan text collections; a consideration of the various guises in which Saraha appears in his writings (as poet, social and religious critic, radical gnostic thinker, and more); an overview of Saraha’s poetic and religious legacy in South Asia and beyond; and complete or partial translations, from Tibetan, of over two dozen works attributed to Saraha. These include nearly all his spiritual songs, from his well-known Dohā Trilogy to obscure but important expositions of mahāmudrā, as well as several previously untranslated works.
The Poetics of Emptiness uncovers an important untold history by tracing the historically specific, intertextual pathways of a single, if polyvalent, philosophical term, emptiness, as it is transformed within twentieth-century American poetry and poetics. This conceptual migration is detailed in two sections. The first focuses on "transpacific Buddhist poetics," while the second maps the less well-known terrain of "transpacific Daoist poetics." In Chapters 1 and 2, the author explores Ernest Fenollosa's "The Chinese Written Character as a Medium for Poetry" as an expression of Fenollosa's distinctly Buddhist poetics informed by a two-decade-long encounter with a culturally hybrid form of Buddhism known as Shin Bukkyo ("New Buddhism"). Chapter 2 explores the classical Chinese poetics that undergirds the lost half of Fenellosa's essay. Chapter 3 concludes the first half of the book with an exploration of the didactic and soteriological function of "emptiness" in Gary Snyder's influential poetry and poetics. The second half begins with a critical exploration of the three-decades-long career of the poet/translator/critic Wai-lim Yip, whose "transpacific Daoist poetics" has been an important fixture in American poetic late modernism and has begun to gain wider notoriety in China. The last chapter engages the intertextual weave of poststructural thought and Daoist and shamanistic discourses in Theresa Hak Kyung Cha's important body of heterocultural productions. By formulating interpretive frames as hybrid as the texts being read, this book makes available one of the most important yet still largely unknown stories of American poetry and poetics.
Manhae (1879-1944), or Han Yongun, was a Korean Buddhist (Son) monk during the era of Japanese colonial occupation (1910-1945). Manhae is a political and cultural hero in Korea, and his works are studied by college students and school children alike. Everything Yearned For is a collection of 88 love poems, evocative of the mystical love poetry of Rumi, and even reminiscent of the work of Pablo Neruda.Though Manahe's poetry can be read allegorically on many levels - political and religious - it is completely unlike any other poetry in Buddhist or secular realm. The first poem, "My Lover's Silence," narrates the lover's departure and establishes the enduring themes of the work: the happiness of meeting, the sadness of separation, the agony of longing and waiting, and, most of all, the perfection of love in absence that demands the cost of one's ongoing life, as opposed to the relief of death. The Korean word translated in these poems as "love" and "lover" is nim, though nim has many and broad interpretations. Understandably, the identity of Manhae's lover, or "nim" has been the subject of much speculation. Manhae writes in his own preface: "Nim" is not only a human lover but everything yearned for. All beings are nim for the Buddha, and philosophy is the nim of Kant. The spring rain is nim for the rose, and Italy is the nim of Mazzini. Nim is what I love, but it also loves me. If romantic love is freedom, then so is my nim. But aren't you attached to the lofty name of freedom? Don't you also have a nim? If so, it's only your shadow. I write these poems for the young lambs wandering lost on the road home from the darkening plains.
"Sherwin Bitsui's new poetry collection, Flood Song—a sprawling, panoramic journey through landscape, time, and cultures—is well worth the ride."—Poets & Writers “Bitsui’s poetry is elegant, probative, and original. His vision connects worlds.”—New Mexico Magazine “His images can tilt on the side of surrealism, yet his work can be compellingly accessible.”—Arizona Daily Star “Sherwin Bitsui sees violent beauty in the American landscape. There are junipers, black ants, axes, and cities dragging their bridges. I can hear Whitman's drums in these poems and I can see Ginsberg's supermarkets. But above all else, there is an indigenous eccentricity, ‘a cornfield at the bottom of a sandstone canyon,’ that you will not find anywhere else.”—Sherman Alexie Native traditions scrape against contemporary urban life in Flood Song, an interweaving painterly sequence populated with wrens and reeds, bricks and gasoline. Poet Sherwin Bitsui is at the forefront of a new generation of Native writers who resist being identified solely by race. At the same time, he comes from a traditional indigenous family and Flood Song is filled with allusions to Dine (Navajo) myths, customs, and traditions. Highly imagistic and constantly in motion, his poems draw variously upon medicine song and contemporary language and poetics. “I map a shrinking map,” he writes, and “bite my eyes shut between these songs.” An astonishing, elemental volume. I retrace and trace over my fingerprints Here: magma, there: shore, and on the peninsula of his finger pointing west— a bell rope woven from optic nerves is tethered to mustangs galloping from a nation lifting its first page through the man hole—burn marks in the saddle horn, static in the ear that cannot sever cries from wailing. Sherwin Bitsui’s acclaimed first book of poems, Shapeshift, appeared in 2003. He has earned many honors for his work, including fellowships from the Witter Bynner Foundation and Lannan Foundation, and he is frequently invited to poetry festivals throughout the world. He lives in Tucson, Arizona.
The short poems in this book reflect the spiritual insights of some of the greatest poets, saints, and sages know to Buddhist, Christian, Hindu, Islamic, and Native American traditions.
Mike O'Connor, born in Aberdeen, Washington, is a poet, writer, and translator of Chinese literature. For 12 years, he farmed and worked in the woods before pursuing Chinese studies and a journalism career in Asia for fifteen years. He is the author of nine books of poetry, translation, and memoir. His most recent publications include IMMORTALITY (2010) and UNNECESSARY TALKING: THE MONTESANO STORIES (2009), both from Pleasure Boat Studio. O'Connor is a recipient of a National Endowment for the Arts Fellowship (2003-4); an International Writers' Workshop Fellowship, Hong Kong, (2006); and a Washington State Artist Trust Fellowship (2009). He currently serves as publisher of Empty Bowl Press in Port Townsend, a writers' co-operative, and caretakes forest land on the Big Quilcene River.
Collaborative poetry — poems written by one or more people — grew out of word games played by French surrealists in the 1920s. It was taken up a decade later by Japan’s Vou Club and then by Charles Henri Ford, who created the chainpoem, composed by poets who mailed their lines all over the world. After WW II, the Beat writers’ collaborative experiments resulted in the famous Pull My Daisy. The concept was embraced in the 1970s by feminist poets as a way to find a collective female voice. Yet, for all its rich history, virtually no collections of collaborative poetry exist. This exhilarating anthology remedies the omission. Featured are poems by two, four, even as many as 18 people in a dizzying array of forms: villanelles to ghazals, sonnets to somonkas, pantoums to haiku, even quizzes, questionnaires, and other nonliterary forms. Collaborators’ notes accompany many of the poems, giving a fascinating glimpse into the creative process.
