Kailasa of Ellora [Blank Verse]

They carved a temple in a mountainside,
Cutting away all rock that wasn't temple,
Chipping from the top down and outside-in,
Until some domed stone segregated sky
From inner sanctum and all its idols,
And it has stood over twelve hundred years,
And it will surely stand twelve hundred more,
But someday it'll be a mountain again.

“Tacit” [Poetry Style #12] by Sikong Tu [w/ Audio]

Without a word,
The gist is grasped.
With no wails or soft sobs,
Sadness spreads heart-to-heart.
There is an enigmatic Prime Mover
With whom each of us either sinks or floats.
Dregs of rustic wine in a fine strainer.
Buds on the cusp of bloom turned back by cold.
Dust motes spreading by Brownian motion.
Sea spume floating and tumbling onto shore.
Shallow, deep, cohering, or scattering.
Of ten thousand, any sample will do.

NOTE: The late Tang Dynasty poet, Sikong Tu (a.k.a. Ssŭ-k‘ung T‘u,) wrote an ars poetica entitled Twenty-Four Styles of Poetry. It presents twenty-four poems that are each in a different tone, reflecting varied concepts from Taoist philosophy and aesthetics. Above is a translation of the twelfth of the twenty-four poems. Translated titles vary: Herbert Giles entitled this one “Conservation,” whereas Tony Barnstone and Chou Ping called it “The Implicit Style.”

BOOKS: “Gothic Tales” by Marquis de Sade [Trans. by Margaret Crossland]

Gothic TalesGothic Tales by Marquis de Sade
My rating: 5 of 5 stars

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Release Date: September 3, 2024

This collection of short fiction is an excellent entry point for the reader wishing to be introduced to the philosophy and literary stylings of the Marquis de Sade. It is less visceral and explicitly violent than the works for which Sade is most famous (i.e. Justine, 120 Days of Sodom, and Philosophy in the Boudoir.) While it does deal in libidinal issues throughout and has a few stories that are explicitly erotica (notably the last couple pieces,) it never ventures up to or over whatever thin line separates erotica from pornography.

While all the pieces share Sade’s signature philosophy and interests, it is in other ways a quite diverse collection of writings. The first piece, “Eugenie De Franval,” is a novella that takes up about half the book, and it is followed by a piece that, in today’s parlance, might be called flash fiction, “The Horse-Chestnut Flower.” Pieces such as “Eugenie De Franval” and “Florville and Courval” are tragedies while the comedies include: “Emilie De Tourville,”[granted with grim elements] “The Husband Who Played Priest,” “Room for Two,” and “The Self-Made Cuckold.” Those last three – as well as “The Horse-Chestnut Flower”– are comedic in a modern sense, not just the literary sense.

I can’t say how much of the difference in tone and intensity of these pieces from Sade’s other stories is owed to the selected source material and how much is owed to translation and editorial decisions, but it makes for a read that is more intriguing in story and less shocking and disturbing than many other translations of Sade’s work.

I enjoyed these stories. They had many clever twists and turns that I don’t recall experiencing in Sade’s novels. Several stories rely on a great deal of deus ex machina coincidences, but I think that works just fine — particularly in the more humorous stories. I’d highly recommend this for readers looking to ease into the work of the Marquis de Sade.

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“Renunciant’s Song” by Su Shi [w/ Audio]

The night is clear, even pristine --
A nightscape in silver moonlight.
"Yes, please! Pour me a bowl of wine.
Don't skimp! take it up to the brim."

And why should I chase wealth and fame
When it is sure to end in vain?
Events pass like a horse's sigh,
A spark on stone, or dream travel.
I can put out my ideas,
But who'll accept them as the truth?
Why shouldn't I just live happily
And innocently, like a child?
I could go back to carefree days
When life's trifles weren't torturesome.
Just me, my lute, a pot of wine,
And the stories drawn by the clouds.

NOTES: Song Dynasty Poet, Su Shi, was also known as Su Dongpo. The translated title of this poem also varies. In Deep, Deep the Courtyard, translated by Xu Yuanchong, it is entitled, “Song of Pilgrimage.”

Harmony [Free Verse]

Tap the resonance
And vibrate at the rate
Of those eternal emanations --
The thrumming under-pulse
Of the Universe.

The ripples that can't be heard
Or felt haptically,
But must be tuned into
To feel, otherwise.

Downshift what is you --
Put your Self into idle.

Don't panic
As you start to slide --
Frictionlessly,
A lack of friction that's
Unfamiliar & Uncomfortable,

But which will be the way
One's worldline plays out --
Effortlessly -- to the end.

“Natural” [Poetry Style #10] by Sikong Tu [w/ Audio]

Stoop anywhere and pluck it up,
But if you look 'round - it's not there.
Any path may lead you to it.
A stroke of the brush becomes Spring,
And the flowers are in full bloom. --
It's like seeing a new year dawn:
Snatch at it and you won't have it.
Seize it by force and you'll be poorer.
Be like the old mountain hermit --
Like duckweed gathered by stream flow.
Find calm amidst storms of feeling
By knowing Heaven's harmonies.

NOTE: The late Tang Dynasty poet, Sikong Tu (a.k.a. Ssŭ-k‘ung T‘u,) wrote an ars poetica entitled Twenty-Four Styles of Poetry. It presents twenty-four poems that are each in a different tone, reflecting varied concepts from Taoist philosophy and aesthetics. Above is a translation of the tenth of the twenty-four poems.

BOOKS: “Play” by Stuart Brown

Play: How It Shapes the Brain, Opens the Imagination, and Invigorates the SoulPlay: How It Shapes the Brain, Opens the Imagination, and Invigorates the Soul by Stuart M. Brown Jr.
My rating: 4 of 5 stars

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Why does biology encourage play? Why does it stop encouraging play at some point? Should play end, or should one maintain a dedication to play throughout life? These are principal questions addressed by this book.

Brown explores the advantages of leading a playful life, and he doesn’t restrict himself to childhood play. In fact, the book doesn’t restrict itself entirely to human play, but also presents insights derived from the study of other playful species. One of the most profound lessons from the book comes from a story about a sled dog that has repeated playful interactions with a polar bear — a hungry polar bear, at that.

The book is presented more like an essay or a collection of essays than the usual popular science or pop psychology book. That is to say, it is not annotated and lacks a bibliography. The author sites the occasional book or study in the text, but it’s in the manner one would see in journalism or essays. This approach has its advantages, but the flipside of those advantages are the disadvantages. On the positive side, the author is able to communicate more freely, including the ability to discuss more speculative possibilities than one would expect from scientific reporting (with its usual “just the facts” approach.) Of course, the extensive speculation will be frustrating to readers who want to know what evidence has been produced for the proposed benefits. Furthermore, it often feels like the speculation in question is of the “when you’re a hammer every problem is a nail” nature — i.e. when one is a play researcher, one may be inclined to see play as a panacea for all the ills facing humanity (it surely is for some, but probably not all.) [To be fair, the book is almost fifteen years old, and I suspect it was / is probably harder than pulling teeth to get academic funding for play research outside of early childhood development, and so part of what the book was probably trying to do was build enthusiasm for supporting this kind of research, which necessitated talking about possibilities that were outside the known.]

The book does have a chapter on “the dark side of play.” It deals with compulsive behaviors like gambling and video game playing addiction (i.e. not people who like playing video games once in a while, but those who go 48 hours without sleep and who live in cave-like darkness to limit screen glare.) Much of the chapter argues that, while those problems are real and of concern, the activities aren’t play, not as per the definition presented early in the book.

This book does make a sound case for a number of benefits of play and for not abandoning play in one’s youth. If you’re interested in how play can help one to cope in a world of uncertainty, to keep one’s mind and body healthy, and to maintain or grow one’s capacity for imagination, this book is well worth reading.

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“Requiem” by Robert Louis Stevenson [w/ Audio]

Under the wide and starry sky,
Dig the grave and let me lie.
Glad did I live and gladly die,
And I laid me down with a will.

This be the verse you grave for me:
Here he lies where he longed to be;
Home is the sailor, home from sea,
And the hunter home from the hill.

“Strong” [Poetry Style #8] by Sikong Tu [w/ Audio]

Walk with a mind that's clear and unburdened, 
With life force that flares -n- flows like rainbows,
Traversing the witch's gorge through the mountains --
Among the floating clouds and blowing winds.
Drink up the spiritual; dine on the real;
Let them ever build up in your body.
Emulate the health and might of the gods,
Preserve your energy through harmony.
Be one with Heaven, be one with the Earth.
See in yourself divine transformations.
Know all this to the utmost -- be all this,
And hold on to it 'til the bitter end.

NOTE: The late Tang Dynasty poet, Sikong Tu (a.k.a. Ssŭ-k‘ung T‘u,) wrote an ars poetica entitled Twenty-Four Styles of Poetry. It presents twenty-four poems that are each in a different tone, reflecting varied concepts from Taoist philosophy and aesthetics. Above is a translation of the eighth of the twenty-four poems.

BOOK: “The Perennial Philosophy Reloaded” by Dana Sawyer

The Perennial Philosophy Reloaded: A Guide for the Mystically-inclinedThe Perennial Philosophy Reloaded: A Guide for the Mystically-inclined by Dana Sawyer
My rating: 4 of 5 stars

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Release Date: July 9, 2024

The good news is that this book does a thorough, clear, and balanced job of discussing Perennial Philosophy along a number of dimensions including metaphysics, psychology, theology, and aesthetics. The bad news is that it can lead one to believe there IS NO Perennial Philosophy, just a hodge-podge of (often disparate) assumptions about the grand metaphysical questions of life, the universe, and everything, assumptions that are usually Eastern, mystical, or both and which appeal to the kind of person who likes to say, “I’m spiritual, but not religious,” but which are all over the place, intellectually speaking. We learn more about the varied metaphysical perspectives that can be lumped under rubric Perennial Philosophy, than we learn of any internally consistent set of beliefs which distinguish the Philosophy from others. Sawyer does acknowledge that there is not a unified worldview that is Perennial Philosophy and that, instead, one must think in terms of “family resemblance.” The problem is that Perennial Philosophy displays the kind of family resemblance seen in a foster home. One can believe in a god or not, believe in a soul / persistent self or not, one can hold any number of beliefs about time, causation, creation, and other aspects of metaphysics. Sawyer does solidly distinguish Perennial Philosophy from Materialism, but it’s not clear why we needed it, given we already had various permutations of Idealism.

The book does provide a lot of food-for-thought, if often frustratingly so. The most important thing it does is lay out the various questions at the fore of Perennial Philosophy, how they’ve been addressed by different thinkers, and the crux of discord.

I did find myself disturbed by the arguments on occasion. A prime example is when Sawyer writes about students who describe themselves as non-spiritual but who enjoy going hiking. Because Sawyer couches the experiences that are had on a good hike in spiritual terms, he believes the students are wrong to describe themselves as “non-spiritual.” However, it’s far from clear why they need to twist their interpretations into line with his worldview. I suspect that his “non-spiritual” students, like me, see in “spiritual” types a need to escape the surly bonds of nature, to have magic exist in their worlds, something above and beyond nature. I see “spiritual” people as having a craving like the proverbial true-believer / flood victim whose neighbors come by in a truck and a boat to rescue him (and then rescue services come by with a helicopter,) but he turns them all down because “God Will Save Me!” Then he dies and goes to heaven and berates God for letting him drown, to which God says, “I sent a truck, a boat, and a helicopter. What do you want from me?” Well, he wanted a divine golden light to levitate him not some mundane solution based in the natural world; he wanted magic, rapturous rescue.

If you are interested in the various debates between Materialism and Idealism, this book is well worth reading, and if you describe yourself as “Spiritual, but not religious,” you’ll probably really love it.

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