Jill Pearlman

I take the Waste Land as a day-to-day thing.  When a dismal, cold slate gray rain falls from a slate gray sky, when it looks like wartime London, need we say more — T.S. Eliot’s 1922 poem, celebrating its centennial, rules.  A wasteland is a wasteland is a wasteland.  The prophetic voice of the poem sets the stage, as it is dramatic, for the habitation of our current dark times.

Then the tail of the hurricane clears the way for a gleam of sun to make shoot through treetops of an elm treetops — oh fickle reader, I put catastrophe further back on the horizon, leave the charred landscape for another day.

As things change, there is one thing I know — the poem of the Wasteland, a gorgeous collage of urban, literary and mythical remixings — has many voices, many ways to see the flux.  Etymologically, the word Catastrophe, in ancient Greek, fuses “down, against” and “I turn” to signify “I overturn.”  

The current conversation about environment, the Anthropocene & impending disaster is different ways to turn our vision.  For me, it is the project of expanding and broadening the ways of beauty.  Poetry with its poking and prodding stick probably says it better, making forays into territories that were once forbidding but where with imagination and stillness we now can go.  Into wastelands as rich wild places, places of possible regeneration.  Or fascination, empty spaces that make poets from divergent times contemporaneous.

Back in the day when I was a kid, it seemed cool to be an old soul.  Whoever first enlightened me, when I first heard the phrase (to be or to have?), I don’t recall.  Being an old soul seemed like a good defense for a solitary or brooding adolescent— especially when you have big black eyes too serious for your face!

Now that I’m not a kid, I’m thinking it might be cool to be a young soul.  It’s not up to us, of course, not on the smorgasboard of options. Yet after yet another birthday, I’m thinking why not.  It always takes a while to come to oneself.  This old soul has learned a few things; it understands that play makes everything tick, beauty is real, everything keeps turning and flowing, go!

Now during the Jewish High Holidays, we are told that our souls are washed, we get refreshed, the clock is set back to how God made us, we get spanking fresh souls. Birthday of the world — aha!  Old soul, meet young soul.  May you be renewed, and be yourself.

Classical music concert by the sea.  Sun hot on our arms, yet the air makes us shiver.  Little cabin, doors thrown open.  Unaccustomed voices — women and black composers.  Accustomed voices: Dvorak. Simultaneity: Crickets.

These are not usual times.  It wasn’t the crickets who were letting the air out of the helium balloon.  They weren’t stoking anxiety and desire — rather they were the adults in the room.

They left it to Dvorak to indulge in a sustained shriek!  Those violin players stroking the same strident bow on the same strings, higher and higher -a scream that would be unacceptable at the dinner table!  Crickets took the middle zone and cellos planted their feet on the ground.

The evening wind blew cool and clean.  Renewed, after the storm of strings broke.  The crickets play on.

Summer can be poetry without the words.  A sweet peach cuts through time and puts you right in the everlasting camp of the gods.  A tomato is a love apple, pomme d’amour.  The spume of the sea drenches with spent force and effervescence.  This is real, just as drought is real and dog days are real that swelter through any and all summer months.   

 I always want to keep my finger on the pulse of this life force in reality, this apprehension of elemental life.  Along comes so-called “real life” with its go-go energy, rage of politics and urgency of injustice.  Poetic receptivity feels quavery in the shadow of this, so I reframe the question: What should poetic attention be attentive to?

I ask a poet what to do. “so little joy — sister of the gods— in our poems Ryszard,” Zbigniew Herbert writes in “To Ryszard Krynicki — A Letter.”  “too few glimmering twilights mirrors wreaths ecstasies.”  Both poets lived through World War II and Communist takeover of Poland. 

A line earlier in the poem says: “we came too easily to believe beauty does not save.”  The poet later asks: “what forces of the spirit do we need/ blindly beating despair against despair/to ignite a spark a word of atonement/that the dancing circle might last on the soft grass…”

He calls it a riddle and so do I.  Though beauty is wide and inclusive.  Reality is inclusive.  Imagination is not the fairy tale version, but an existential feature of survival. 

As a traveler, I understand;
you, a traveler, too, 
must travel, we must
say good-bye,
but a drop 
of radiance,
a grape
of imaginary sun,
has touched the blind blood 
of everyday…

——  Pablo Neruda, excerpt from “Ode to the Third Day”

Neruda, were you writing about a day of the week?  Or were you lamenting the end of summer, as I hear through the howl of my re-entry struggles?  You who understood all things, of course felt the keen sorrow of leaving behind life’s elements — gracious friends, groundedness, sea, sardines, openness.  To your odes, we sing along with sweet regret, knowing how lucky we are to touch those values.  Loss is the nature of the game!

Back at home, I am resolved to bring expansive “summer” — i.e. human values —  into what seems like our never-ending strife, conflict, struggle.  I’m modeling my plans after more balanced friends to 1) create the better world of our little garden rather than rail against the one that seems to loom, and 2) to bring lightness to the truth that we’re all flawed, to laugh rather than judge.  

Seems rather North American.  I prefer Neruda’s continuing language: “we will cherish/ this insurgent day,/ blazing,/ unforgettable,/ a bright flame/in the midst of dust and time.”

“There is another world but it is in this one,” said Paul Eluard. 

This one, here, celui-ci in the heavy glittering mid-August summer.  Sometimes the tree has one cicada that shatters the insistent sun.  Sometimes the chêne has one cicada that cries its passion, shrieks its desire over the noonday field, the shadowless yellow grass.  Sometimes a tree full of cicadas will work a trance like gentle dancers. 

We are not on our way to over there.  We share a house with others in our origin story.  We shift around, one thing displacing the next in the everchanging present.  The cat takes shallow breaths as it sleeps by the red bicycle in the shade.  

In March 2020, obsessed with the platanes, or plane trees that lend magic to the roads in southern France, I organized a series of poems and pictures about their disappeance.  Covid derailed the presentation of the piece— the series languished.

Two and a half years later, I have returned to the same place in Camélas, southwest France, return to the trees, to the scene of poetic, arbored and aesthetic drama — how are things now?  There are still graceful roads with remaining trees, sometimes 200 years old, but they stand like the Citroën or Deux Chevaux, a Charles Trenet song alongside gleaming strips of bold blacktop drawn straight on the land. “Old” roads are now designated for bikes or tractors.  The modern highway obsession exposes all kinds of things — for moderns, it’s not the journey, it’s the destination. With speed and air conditioning, who gives a damn about quaint shade. Just when Americans are desperate to relearn the language of ecological coexistence, those who speak it are abandoning it.  

But the trees?  I’m here on a day when the air is already hot; in the care of the platanes, I am cool, in their corridor of peace.  As much as I came to check on them, they check on me.  The massacre that I witnessed and photographed is over; trunks and limbs that resembled bones and body parts of animals have long ago been carted away.  The trees that remain are tagged with little metal plates, 612, number of the highway — G16+ 550.  Individual and prisoner, naming’s double entendre.  

Their trunks split into a trio of uplifted arms.  Their leaves are still bright green oxygenated veins that hold life, hold secrets not tightly, given to those who ask.  They are full of knowledge about the long game, la durée — about light moves, about the shared dance.  In metamorphoses we survive, we move on.  They offer a vision of ourselves walking eight steps ahead, our next move, next creative breath.  There for the taking.