10/22 by William Carlos Williams


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                that brilliant field
                of rainwet orange

                by the red grass
                and oilgreen bayberry

                the last yarrow
                on the gutter
                white by the sandy

                and a white birch
                with yellow leaves
                and few
                and loosely hung

                and a young dog
                jumped out
                of the old barrel


out and not wet from The Descent of Winter, 1928




birch wormhole: Hastings: neither all or nothing
dog wormhole: London refugee march – 120915
field wormhole: ‘… plane is upright …’
green & water wormhole: Puerto del Carmen
leaves wormhole: travelling / back
orange & red & white & William Carlos Williams wormhole: The Atlantic City Convention: 1. THE WAITRESS by William Carlos Williams
rain wormhole: Rain, Steam and Speed – the / Great Western Railway, 1844
yellow wormhole: Lapping Reflections [Deep Within Waters] – pageant of the trees



the old man;


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                the old man;

                by the open window –
                air of civic celebration

                flowering deep pink
                bougainvillea on ochre

                wind, but despite
                all iron machination

                the Prince of all
                that hope could keep

                had seen that Make
                held long-together only

                with foresworn and
                decrepit elapse

                that bent walking
                could behold;

                and the borough might hold
                but there were

                further portents
                on the way and a

                fourth that
                warranted all wasteland –

                when the lute-string


An old man was the first of the Four Signs that tipped the Prince to thinking that there was more to life than privileged indulgence – there was a seriousness in life to consider which his father had designed to keep from him; when the Prince had been born, there was a prophecy that he would either become a great king enjoying power and influence far beyond, even, what his father had achieved, or that he would leave home and become a seeker of deeper purpose and meaning in life, but the father could not keep all of life’s questions at bay for the rest of the Prince’s life … the other Signs were: illness, death and worldly renunciation; this encounter fore-shadowed the Prince leaving his home to search for that deeper meaning and purpose




Buddha wormhole: birth in the world
life & time & walking wormhole: Puerto del Carmen
meaning wormhole: to let be
ochre wormhole: every step I take
open & windows wormhole: The Atlantic City Convention: 1. THE WAITRESS by William Carlos Williams
pink wormhole: Lapping Reflections [Deep Within Waters] – pageant of the trees
politics wormhole: how to teach
power & society wormhole: Rain, Steam and Speed – the / Great Western Railway, 1844
renunciation wormhole: and … // … sound
samsara wormhole: Batman: Oddysey
wind wormhole: {reading right to left}


Bodhisattvacharayvatara: Chapter VI, Patience – verses 104-105; reflectionary

Bodhisattvacharayvatara by Acharya Śāntideva

Chapter VI– verses 104-105

Transglomeration: [104] Generally, if something doesn’t happen because something else isn’t there, and does happen when it is, then, really, that other thing would be the cause of it, like the enemy, of patience.   How could it be thought an obstacle?   [105] For, whenever you encounter someone in need, they are not a hindrance to your act of giving, whatever it may be; any more than a preceptor could be considered an obstacle to taking vows.

~~~ “BCA” ~~~

V. 102-103 training the mind to use adversity to practise patience
↑ Stitch ↓
V. 104-105 the indispensability of adversity for practising patience: affirmation of cause and conditionality

Reflection: [104] a bit of straight logical reasoning, here (if, with ‘a’, ‘b’; and without ‘a’, no ‘b’; then ‘a’ is the cause of ‘b’), to establish that you can’t have one thing without another/you can’t practise patience without an adversary (no smoke without fire): that, that which challenges me is the principle cause of my patience, not an obstacle; (de la Valle Poussin, (translated (by me))), ‘don’t call something an “obstacle” which is really a “cause”’; this is, yet again, re-establishing (for the angry mind which is mired up in asserting and defending its ‘self’ and angrily fighting with the world which rarely seems to agree with it and make it right) that everything is a dependent origination (if ‘a’, then ‘b’ etc.), how everything is just a flux and flow of causes and effects, countless rivulets of it flowing under, over, through and around all the others, that’s just how it is; and that clinging to a ‘self’ (‘me, me, me’) amid it all, snags and snarls it all up like a stick jammed into a stream: weeds and plastic bags will accumulate around it, stuff will rot about it because it cannot change direction and get free, the stick will eventually rot and break and float downstream until it snags onto something else that gets in the way, adding to something else’s rot, or just generally polluting the water; anger thrives on NOT recognising cause and effect and acting and existing despite it, this verse is calmly and logically re-establishing it for us so that maybe we’ll listen this time …

Reflection: [105] the reference to what is variously translated as ‘beggar’, in Sanskrit is ‘one in need’ – it’s not referring just to, say, homeless people on the streets, but to anyone, rich or poor, who is in need of something (i.e. one can give in various different ways, even though the original reference, certainly as translated into Tibetan only a few centuries after Śāntideva, was to ‘alms-giving’); the reference to what is variously translated as ‘bestower of vows’, in Sanskrit is ‘mendicant’ and in Tibetan is ‘higher/superior’ – it’s not referring to a specific job or rank, but to anyone who is in a position of being able to offer (any) vow; anyway, the points here are as illustrations of ‘something without which another thing doesn’t happen’ … patience doesn’t happen without an enemy/attacker/critic/rival The Nectar of Mañjushrī’s Speech, Kunzang Palden, (tr. Padmakara): ‘It is the absence of the enemy that prevents patience from appearing’ … is a teacher an impediment to being taught, is a lover an impediment to being in love; does a father stop one from being a child, is an employer an obstacle to employment, (can you sing ‘Happy Birthday’ to someone whose birthday it isn’t) … the answer to these rhetorical questions is obviously ‘no’, and the affirming of ‘no’ (they are not impediments, they don’t stop things happening) is an affirmation of the very cause and conditionality that anger is blind to accept: this is how the Perfection of Patience is a Method Path, the ‘Method’ being to establish cause and conditionality clearly and lucidly within life and living, until united with the Wisdom Path that realises the emptiness of cause and conditionality but is able to see both exist without contradiction within life and living

Practice: so, how do we ‘take our stick out’, how do we stop snarling things up, how do we get out of this: we reverse the cause and effect, we see where we’re ‘jammed in’, we see when and where we are made angry, we ascertain who has made us angry and how we have been made angry, we simply acknowledge when- and where- and how-ever we are snagged and who-ever has snagged us, and then let go of perpetuating the snag, let the snag be, realise how we have ended up snagged, don’t retaliate to the snag and even see how others might also be snagged here with you – I’m sorry – and let the snag work free by itself, don’t let it tangle by struggling and, there you go, you’ve let go of that little bit of self-cherishing and let the stream run that little bit freer and cleanly

Puerto del Carmen


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                Puerto del Carmen

                to the east
                in the morning

                the promenade
                ended out at the

                harbour wall beacon,
                occasional impressions

                of couples made
                their way under

                irregular lamps on
                their rusting stems with

                fragile glass bulbs;
                one boat anchored

                out at sea, seemed
                closer than it was

                because the
                horizon is always indistinct;

                then, here at midday, the
                single spindle tree holds

                a canopy intricate
                of branches and peppered-green

                to the trunk through which

                storeys and balconies
                can clearly be read;

                in the evening to the
                west, the further

                hills all will hover
                for all the distance

                that bolts of mists will allow
                and for all the show of

                lowing sun will preview
                blind across the water



Puerto del Carmen, a stretch, in distance, along the southern coast of Lanzarote, an elongation of time when one is there …




branches wormhole: YOUNG SYCAMORE by William Carlos Williams
buildings wormhole: intent
death wormhole: Entry to the Village of Voisins, Yvelines, 1872
evening & morning & people wormhole: Vue de Pontoise, 1873
glass & green & sea wormhole: The Atlantic City Convention: 1. THE WAITRESS by William Carlos Williams
hills wormhole: sun setting over a lake, 1840
horizon & life & trees wormhole: Landscape, Pontoise, 1875
mist wormhole: Batman: Oddysey
promenade wormhole: waiting to be heard
time wormhole: I
water wormhole: Fishermen at Sea, 1796


Landscape, Pontoise, 1875


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                Landscape, Pontoise, 1875

                they sit and stand bent
                in the fields,

                in the gardens, while trees grow
                past the stories of

                house and only
                passing clouds behind the low

                horizon show
                the rapid progress of growth


about three storeys at right-angles into the Landscape, Pontoise, 1875, by Camille Pissarro … and oh, I’ve not been able to find a copy of the painting to paste here:




being & passing & sky wormhole: Hastings: neither all or nothing
clouds & horizon wormhole: horizon
garden wormhole: {reading right to left}
life & trees wormhole: Vue de Pontoise, 1873
lifetimes wormhole: waiting to be heard
passing wormhole: Rain, Steam and Speed – the / Great Western Railway, 1844
sitting wormhole: early // Minoan & Mycenaean Exhibitions in the British Museum – diptych


Bodhisattvacharayvatara: Chapter VI, Patience – verses 102-103; reflectionary

Bodhisattvacharayvatara by Acharya Śāntideva

Chapter VI– verses 102-103

Transglomeration: [102] But what about when they get in the way of my practising good works?   Still, even then, holding anger and resentment against them just doesn’t make sense: there is no other trial or austerity greater than being patient, so surely, then, this is the occasion, so conveniently presented to me by my enemies, when I should take it – live in it – and start being patient.   [103] So, if, through my own shortcomings, fail to hold my nerve practising patience here, then it is only me, it would seem, creating the obstacles and wasting the opportunities when occasions for virtue have come my way, and I don’t practise the virtue of abiding in patience.

~~~ “BCA” ~~~

V. 98-101 in fact, calumny can actually benefit us
↑ Stitch ↓
V. 102-103 training the mind to use adversity to practise patience

Reflection: [102] twist: the objection (in Tibetan) is that the adversary stops me from practising virtue (by attacking or undermining my reputation/self-image of being virtuous etc. etc.) as if an adversary has control over one’s commission of virtue; the answer (to oneself) twists it by stating that one does have control over the practice of virtues oneself, adversity does not prohibit virtue but provides the opportunity to practise the most austere virtue, patience; this (verse, chapter … whole text) is exploring the self-centered tendency to blame adversity (to one’s self) as ‘out there’ on the ‘enemy’ (… ‘society’, ‘life’, an inevitable and inexorable tendency from thinking ‘self’ in the first place), to then thinking of ‘not self’, the inevitable concomitant – taking hold of one end of a stick is that you necessarily don’t have hold of the other – and so when it is not going well for the self, it can’t be the self’s fault (who’d want to wish unhappiness on oneself?), it must be ‘not-my-self’’s fault (what else could it be … anything which is not myself, let’s see, what’s around … ah, this’ll do); the ‘twist’ is that the thinking-of-the-self in the first place is mistaken, and any thought that the mistakenly-thought self thinks, is going to be de facto wrong, it will always and inevitably blame ‘outwards’ (of itself), when the actual cause of the difficulty is holding the mistaken conception of self at all; any twists in Śāntideva’s commentary on practising the Bodhisattva Way is going to be premised on this fundamental misapprehension of an intrinsically existing self in contradiction to anything which is not-self: this is both how and why Bodhichitta is so powerful, because it is the ‘twist’ which releases the whole faulty view of existence from the root … Bodhichitta is having the awakening perspective (i.e. awakening from the view of ‘self’) rather than the ‘self’-being (de-limiting and adversarial with the life, the universe and everything, on so many levels) until one is Awakening (a Buddha) and doesn’t have to hold that perspective any more, but lives it, selflessly … and this is also why, at the beginning of chapter 9 (on the emptiness of the self) the first verse says that ‘all this’ – all the practices of enlightening living, the ways of the Bodhisattva – make sense only when practised in mind of the absence of  holding onto the ‘self’: wisdom; at which time the practices of the Bodhisattva become Perfections; oh this all holds together like a life-universal knot …

Reflection: [103] if I don’t seize this opportunity – any opportunities kindly presented to me – I have only myself to blame; Geshe Yeshe Tobden, “The enemy is not the impediment to our practice of patience, but rather the cause” Pema Chodron: “we can see them as enhancements” Geshe Yeshe Tobden: “all beings, even those appearing to be people who cause us trouble, are kind to us and we must therefore abandon the mind that feels distant from enemies and close to friends and realise equanimity”; patience isn’t gritting your teeth thinking ‘must not get angry, must not get angry’ with sweat running off the forehead and eyes piercing the enemy dancing all around to beguile us: it is being easy, it is not getting riled, it is holding that there is no ‘self’-here to protect and defend, at all; the ‘enemy’: the annoying person, the critic, the fault-finder, the person who is disappointed in what you’ve done or said, the contradictor, the under-miner, the ‘why didn’t you’-er, the scoffer, the haughty one, the one who ignores or overlooks you, the one who talks around you, the one who makes you not the main point, these, clouds of them, each giving me the chance to hold back from reinforcing my precious (in the bad sense) little ‘self’ counter-weight to the whole world

Practice: how many times will I fail today – let’s be honest; but, then, how about time I will hold back and just pause, and then the time I won’t even get snagged and I can give a little smile, and then the time there won’t even be a flinch because I can see just how upset this adversary before me is, and then the lifetime I spend wandering around wondering why nobody gets bothered-enough to provoke me anymore, and missing the opportunity to get put in a position of ‘fight or flight’ again because I’m sure I’ve still got some irritation round here to sort out, somewhere, now where did I put it …

The Atlantic City Convention: 1. THE WAITRESS by William Carlos Williams


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                            1. THE WAITRESS

                No wit (and none needed) but
    the silence of her ways, grey eyes in
    a depth of black lashes–
    The eyes look and the look falls.

    There is no way, no way. So close
    one may feel the warmth of the cheek and yet there is
    no way.

    The benefits of poverty are a roughened skin
    of the hands, the broken
    knuckles, the stained wrists.

                Serious. Not as the others.
    All the rest are liars, all but you.
                                        Wait on us.
    Wait on us, the hair held back practically
    by a net, close behind the ears, at the sides of
    the head. But the eyes–
                            but the mouth, lightly (quickly)
    touched with rouge.

    The black dress makes the hair dark, strangely
    enough, and the white dress makes it light.
    There is a mole under the jaw, low under
    thr right ear–

                And what arms!

                                        The glassruby ring
    on the fourth finger of the left hand.

                                        –and the movements
under the scant dress as the weight of the tray
    makes the hips shift forward slightly in lifting
    and beginning to walk–

    The Nominating Committee presents the following
    resolutions, etc. etc. etc. All those
    in favor signify by saying, Aye. Contrariminded,
                And aye, and aye, and aye!

    And the way the bell-hop runs downstairs:
          ta tuck a
                ta tuck a
                      ta tuck a
                            ta tuck a
                                  ta tuck a
    and the gulls in the open window screaming over the slow
    break of the cold waves–

                O unlit candle with the soft white
    plume, Sunbeam Finest Safety Matches all together in
    a little box–

                And the reflections of both in
    the mirror and the reflection of the hand, writing
                Speak to me of her!-

                –and nobody else and nothing else
    in the whole city, not an electric sign of shifting
    colors, fourfoot daisies and acanthus fronds going from
    red to orange, green to blue–forty feet across–

                                        Wait on us, wait
    on us with your momentary beauty to be enjoyed by
    none of us. Neither by you, certainly,
                                                nor by me.


with love from Poems, 1928




beauty & speech wormhole: ‘… and yet I think I am so modest: …’
being wormhole: so, how long is, a piece of string?
black wormhole: Impression of Winter: Carriage on a Country Road, 1872
blue & grey & writing wormhole: Hastings: neither all or nothing
city & William Carlos Williams wormhole: prose piece 2 from POEMS 1927 by William Carlos Williams
communication wormhole: agreed termination without prejudice
eyes wormhole: between
glass & red wormhole: travelling / back
green & woman wormhole: on facing the Have
hair wormhole: SPRING & LINES by William Carlos Williams
hands wormhole: THE LONELY STREET by William Carlos Williams
looking wormhole: waiting to be heard
mirror wormhole: What You Are by Roger McGough
mouth wormhole: glamour of saṃsāra
open wormhole: animus rises – powieview #37
orange & others & walking wormhole: Rain, Steam and Speed – the / Great Western Railway, 1844
reflection wormhole: I
sea & seagull & waves wormhole: Staffa Fingal’s Cave, 1832
silence & sound wormhole: Vue de Pontoise, 1873
thinking wormhole: there will be ovations
white wormhole: alabaster balustrade
windows wormhole: birth in the world


Bodhisattvacharayvatara: Chapter VI, Patience – verses 98-101; reflectionary

Bodhisattvacharayvatara by Acharya Śāntideva

Chapter VI– verses 98-101

Transglomeration: [98] Anyway, receiving praise and recognition and such make me complacent, they disrupt my equanimity, and then undermine any fear and weariness I have with cyclic existence and any sense of urgency to escape it, they engender jealousy towards those who have developed good qualities, ending up with anger and rivalry towards them so that all that has been built up and achieved has been defiled and wasted.   [99] Therefore can it not be said that those same people who are so closely involved in undoing my reputation and cutting me down to size and such, are really rendering me the service of holding me back from falling into lower rebirth and hell?   [100] These ties of getting and status I do not need and are unfitting for me who strives for Liberation.   How is it that I would be angry with those very persons who accordingly liberate me from those same ties?   In what way are they my enemies?   [101] And, how is it that I can be angry with those who cause me pain, who have become, as if blessings from the Buddha, a closed door, preventing me from entry as I stumble headlong and blindly to enter a world of overwhelming suffering?   In what way are they my enemies?

~~~ “BCA” ~~~

V. 94-97 enjoying praise of oneself is just vanity and futile
↑ Stitch ↓
V. 98-101 in fact, calumny can actually benefit us

Reflection: [98] praise destroys a. my own sense of equanimity (I am no longer balanced, cool, impartial) and therefore my Renunciation is weakened, I am no longer indifferent to my reputation (and all of the rest of the eight worldly dharmas, come to that), and b. creates (the anger of) jealousy and agitation towards others, a. and b. combined, thereby, ruining my virtue and ruining whatever situation I find myself in, for that matter, both for me and others.

Reflection: [99] therefore are not those who destroy (undermine, expose) my praise (‘bruise’ it), my calumniators, ‘rendering me the service’ (stopping my wilful and blind inclination to fall in so many ways) of being my protective guardians by so criticising and undermining me; personal reflection: if I had been listened to at school and recognised for the understanding I had about teaching and learning, I would have taken that as the rightful acknowledgement of my qualities of superior understanding, understanding beyond the norm; how would this not have inflated me and then destroyed me; I know I have an easy proclivity to arrogance and dismissal of others’ qualities, contributions and achievements anyway – if I were also to have been recognised as something significant and important, I would have travelled far down a wrong road and probably committed all sorts of ‘burnt bridges’ and made it yet more difficult to find my way back again; those at school who just didn’t get what I had to offer, whether it was ignorant or wilful, in effect saved me from that wrong turn: they didn’t intend that, but their treatment saved me from going down that route; it was nevertheless painful for me to experience, but they are not the enemy, they saved me from consequences that would have been even more intractable and unbearable; get out of your bunker, Mark

Reflection: [100] calumny (Crosby & Skilton, ‘the shackle of acquisition and honour’) saves one from deviation (into pride, vanity and accumulations) from the goal of Liberation (Padmakara, ‘I must not be caught by wealth and honours’): (didn’t my preoccupation with recognition at school just muddy any of the real benefit I might have achieved there?)

Reflection: [101] harm directed at me buoys me towards the state of Liberation like a closed door (to hell); because, otherwise, I am wilfully heading straight for the open door to ruination: I am greedy, angry, arrogant without any effort on my part at all, and along comes someone who pushes my buttons without any effort on their part at all and, if I take the opportunity, I could hold myself back from the fall, hold myself back from the fall; the reference to ‘doors’ (either doors blocked as entry into bad rebirths, or doors which lead away from entrance to bad rebirths) can only be understood when understanding the consequences of karma in a (better or bad) rebirth as a ‘place’ (maybe a ‘house’ as (only a few) translations have it), an ‘abode’, and envisioning the entrance to it as a doorway, a portal, an opening: those people who act against us are like people standing in the way of those doorways and preventing us from entering through them when we seem to intent on charging headlong through them …


the blessings of the Buddhas

arrrrhh … – schtinnk
whmmp, wh’ whattayoudoing!
look, you bloodied my nose, I

think it’s broken; why did you
stop me; “you snivelling, little
squit; not even looking where

you lash your forkèd tongue
or blink your sclerotic I; get-
outtahere, can’t you read, go

away and learn to read, or
I’ll kick your arse again and
show you what this pike can

really do; that other door; there” – dink

A Flash of Lightning in the Dark of Night, HH Dalai Lama, (tr. Padmakara): [98] “Praise, if you think about it, is actually a distraction.   For example, in the beginning one may be a simple, humble Monk, content with little.   Later on, people say flattering things like, ‘he’s a Lama,’ and one begins to feel a bit more proud and to become self-conscious about how one looks and behaves.   Then the eight worldly preoccupations become stronger, do they not?   Praise is a distraction and destroys Renunciation.   Again, at first when we have little, we do not have much reason for a sense of competition with others.   But later, when the ‘humble Monk starts to grow some hair’, he becomes conceited and as he becomes more influential, he vies with others for important positions.   We feel jealous of anyone who has good qualities, and this in the end destroys whatever good qualities we ourselves have.   Being praised is not really a good thing, and it can be the source of negative actions.”   Reflection: {mimicking the ‘Flash of Lightning in the Dark of Night’ quote}: For example, in the beginning one may be a simple, humble teacher, simply teaching.   Later on, people say flattering things like, ‘he’s talented, he’s influential, he should be a head of department, don’t hide your light under a bushel,’ and one begins to feel a bit more proud and to become self-conscious about how one looks and behaves.   Then the eight worldly preoccupations become stronger.   Again, at first when we have little experience and few skills, we do not have much reason for a sense of competition with others.   But later, when the ‘humble teacher starts to wear a tie’, he becomes conceited and as he becomes more influential, he vies with others for important positions.   He feels resentful of others who he sees as having compromised to get their positions, and this in the end destroys whatever good qualities he has.

Rain, Steam and Speed – the / Great Western Railway, 1844


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                Rain, Steam and Speed – the
                Great Western Railway, 1844

                scattered above and about,
                ambulatory had always been

                protrusion of line and extrapolation
                far from the madding crowd

                but ‘twas only when fancy
                burnt coal and surmise

                in proceeding kettle that
                bridges and orange were conceived


emerging out from Rain, Steam and Speed – the Great Western Railway by William Turner, 1844




orange wormhole: La Route, Effet d’Hiver, 1872
others & walking wormhole: waiting to be heard
passing & society wormhole: Staffa Fingal’s Cave, 1832
power wormhole: on facing the Have
rain wormhole: SPRING AND ALL XXII by William Carlos Williams
train wormhole: Batman: Oddysey


Staffa Fingal’s Cave, 1832


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                the cave was as high as the sky
                the light at the mouth too bright

                to bear, the weight of cliff; in from
                the light, a retching steamship with

                stacked funnels polluting, intent
                on direction across a dim and

                sunlit sea fathomless to man, where
                only seagulls wing clarity over weedy waves


berthed out of the cave by Coleridge‘s ‘Kubla Khan‘, 1816: Staffa Fingal’s Cave, 1832 by William Turner




life wormhole: Batman: Oddysey
passing & sun wormhole: Vue de Pontoise, 1873
sea wormhole: prose piece 2 from POEMS 1927 by William Carlos Williams
seagull wormhole: travelling / back
sky wormhole: Entry to the Village of Voisins, Yvelines, 1872
society wormhole: there will be ovations
waves wormhole: allowed all gain