Saturday, May 31, 2025

Tornado Watch: Slaughterville, Oklahoma

by susan smith nash, ph.d.  -- The air weighs like wet wool against Slaughterville's throat this afternoon, and somewhere Vallejo's black heralds are stirring in the anvil top, their dark wings folded into the supercell's architecture of destruction. Hay golpes en la vida, tan fuertes—there are blows in life so strong they strip meaning from the meteorological lexicon, leaving only the ineffable patterns of mesocyclonic rotation that computers can only partially model, divine designs for which we have no vocabulary.

photo by susan smith nash

She stands in the middle of Hartshorne's wheat field where the cross timbers meet the tallgrass prairie, surrounded by post oak and blackjack whose gnarled branches have weathered a century of Oklahoma storms. The little bluestem and switchgrass bend in the freshening wind, and somewhere near the fence line, purple coneflowers and Indian paintbrush nod like they know what's coming. Above, the mammatus clouds hang like inverted anvils, each bulbous formation a negation of what clouds should do—droop instead of rise, like defeated syntax in a sky that has forgotten its grammar.

The supercell towers forty thousand feet into the stratosphere, its anvil head spreading like a blacksmith's hammer against the jet stream. The mesocyclone wraps tighter, and she can see the wall cloud lowering, pregnant with rotation. Cumulonimbus castellanus builds into cumulonimbus capillatus, the ice crystals streaming away like hair in a hurricane, while the rear flank downdraft cuts through the forward flank with surgical precision.

Here, where the grocer Slaughter once sold provisions to settlers, the storm speaks only honest language: wind shear, updraft, downdraft, hail formation in the supercooled environment above the freezing level. The National Severe Storms Laboratory sits gutted now in Norman, its brightest minds scattered like debris after politicians came with their fear of syllables. Climate—the word that emptied buildings because it dared suggest the world might be changing.

The hail core approaches with its cargo of ice stones born in violent updrafts, cycling through freezing layers until they grow heavy enough to fall. Lightning flickers inside the cumulonimbus like synapses firing in a giant's brain, each stroke a pathway between positive and negative charge. She should run, but there's nowhere to go.

As the funnel cloud begins its descent, she thinks of Revson—how she chose financial security over love, chose the safe path over the one that made her heart race like this storm makes the atmosphere race. In her youth, she had wielded existentialist philosophy like armor against disappointment, quoting Sartre and Camus to justify her retreat from feeling. The absurd became her refuge, nothingness her shield against the surges of optimism that always seemed to curdle into heartbreak. She had told herself it was practical, mature, intellectually honest. "Es tan brusco el desengaño"—the disillusionment is so brutal, as Neruda knew in his darkest residences on earth. She had built her life like a shelter against uncertainty, but here in this field with the tornado bearing down, she understands the futility of safety as philosophy.

photo by susan smith nash

The cross timbers ecosystem spreads around her—post oak mottes giving way to tallgrass prairie where buffalo once moved like living weather. Eastern meadowlarks sing the old songs, their voices lost in the increasing wind. The mammatus clouds gather like accusations, reminding her that all her careful planning, her rejection of love for security, means nothing when the sky decides to fall.

"Sólo la muerte es vida"—only death is life, Neruda wrote from his residence in loneliness. She realizes now that her safety was its own kind of death, a slow suffocation of possibility. The mesocyclone tightens its spiral dance, honest in its destruction, while she had spent years lying to herself about what mattered. These are the patterns that touch something immortal in human experience—what Plato called the soul's remembrance of eternal forms, the recognition of perfect beauty glimpsed through imperfect shadows. Standing here, she feels that ancient stirring, the soul's acknowledgment of its true home in the realm of pure being. These are the patterns that touch something immortal in human experience—what Plato called the soul's remembrance of eternal forms, the recognition of perfect beauty glimpsed through imperfect shadows. Standing here, she feels that ancient stirring, the soul's acknowledgment of its true home in the realm of pure being.

The wall cloud lowers further, and she can hear the freight-train roar building. The funnel will touch down soon, somewhere in this field where she stands with nowhere to run, finally understanding that the storm inside her heart was always more dangerous than any weather. The heralds—black and beautiful and bearing down—remind her that some truths cannot be avoided, some realities refuse to be planned away.



 
video by susan smith nash

The wall cloud spins faster now, and suddenly—impossibly—she feels it: a shocking surge of overwhelming joy. Not despite the danger, but because of it. The beauty of the storm's terrible architecture, the honesty of its destruction, the way the light slants gold through the hail shaft—all of it crashes over her like revelation. Her existentialist defenses crumble before this moment of pure being, this anamnesis of what the soul has always known: that beauty arrives in whatever form it chooses, even wrapped in funnel clouds and the memory of love abandoned. The storm becomes her teacher, showing her the eternal forms through temporal destruction.

In this suspended moment before the tornado arrives, Slaughterville holds its breath, and she knows that all her careful constructions of safety were just another kind of mammatus cloud—beautiful inversions of what should be, hanging heavily in the sky before they fall. But the falling itself becomes grace.

photo by susan smith nash


Prose poem / contemplation by Susan Smith Nash, Ph.D. 

Sunday, April 21, 2024

Video Performance of Chucky’s Hunch by Rochelle Owens - The Tenderness of the Snake and the Porcupine

When Rochelle Owens’s play, Chucky’s Hunch, was first performed Off-Broadway in 1981, critics lauded what they expressed as a tour-de-force performance by the actor playing Chucky, and they took the plot at face value.  The play, which is a long dramatic monologue by an aging man triggered by the news that the second of his three ex-wives has won the lottery, takes the audience into a fascinating psychological odyssey.  On the face of it, the play is simply about the embittered rantings of a failed Abstract Expressionist artist whose grandiose plans took him nowhere except into penury and bad health, as he lives with his 85-year-old mother somewhere in upstate New York.  He reads his letters to Elly, his ex-wife, to the audience, and in doing so, expresses a range of thoughts and feelings, ranging from rageful recriminations to sentimental recounting of the times that he and Elly spent together, and his observations of her behavior. The narrative is a straightforward epistolary one, punctuated by a framed tale (The Snake and the Porcupine).  

Chucky's Hunch is featured in this anthology.

However, when looking more closely at the structure of the play, and then relating it to her other works, particularly her long poems, it becomes clear that the structure is one of repetition and interweaving, just as she has done in her brilliant “Black Chalk,” “Patterns of Animus” and “The Aardvark Venus.”  As in those poems and others, there is an apocalyptic intensity that envelopes the reader with a sense of creeping horror at observing the protagonist’s existential nihilism that insists on destructive behavior and an ineluctable journey toward self-erasure. It is good to note that one can read the play for free via the Internet Archive (https://archive.org/details/wordplays200perf/mode/2up) although it is necessary to create an account and borrow it online.


The release of a video version in 2024, with Charles Berliner as Chucky, music by Marcia Kravis, video editing by Ellen Reynolds, and produced by Rochelle Owens, enables the audience to see a darker and more intimate version (https://youtu.be/OZdRLyXTNbI?si=F5wzMoBLzhhjwnYu).  As a narrator, Chucky could not possibly be more unreliable.  He flings words like the Abstract Expressionist flings paint, and it is necessary for the reader to find the patterns that make the deeper meaning, which is not really about Elly and her perceived slights to Chucky, but more about fatal “dances” (like the fabled Tarantella) of those who fall in love with each other, and in their dance of love, they toy with the parallels between love and death. Eros is held up as a life force in popular culture, but for Owens, Eros gives way to Thanatos, and the death-drive animates the various love dances / erotic tarantellas that weave in and out of the play. 


Love-Death Dance 1:  Chucky and Elly.  Chucky reminisces about his time with Elly and the items of clothing he purchased for her. Their life together was something he now views with a combination of sweetness and bitterness, a relatable pain for anyone reflecting on failed relationships of the past.  Images of a bright-white smile framed by carmine-red lipsticked lips further eroticize the narrative. 


Love-Death Dance 2:  Characterized as an impecunious and unmotivated bum, Chucky mooches off his 85-year-old mother, who horrifies him with the relations she has with Chester, her 82-year-old boyfriend.  Depicted in graphic terms, the discordant notion of a couple approaching death carrying on as though they were teenagers is deeply unsettling to Chucky. 


Love-Death Dance 3:  Mother and son have a close relationship, one fraught with contradictions. Chucky describes how he chews his mother’s food for her as an Eskimo mother would chew food for her baby, which may seem potentially kind-hearted except that she lost her teeth because he hit her. 


Love-Death Dance 4:  Chucky’s only friend is his dog.  The dog was killed, however, because it came between the amorous and deadly contortions of a porcupine and a snake.  Their passion killed not only Chucky’s only living friend, but also each other.  As a female voice narrates the frame-tale, images of a snake about to strike and a young porcupine fill the screen. 


Love-Death Dance 5:  Chucky’s tarantella with his own mind starts at the beginning of the play, and it weaves in and out of a kaleidoscope of emotions.  They take him around in colorful, expressive effusions of emotion and reminiscences, but ultimately, the audience sees him as on a path to madness.  When he disappears without a trace, the tarantella takes its final frenzied spin.  The impressions are emphasized by the juxtaposition of images of seagulls feeding on trash piles. 


Chucky complains that Elly never answers his letters, and he resents the fact that she is not only surviving, but is prospering, thanks to winning the lottery. She has gone on to live and thrive in the modern, changing world.  Chucky’s world is one that resonates with medieval times – with echoes of the earthiness of Chaucer’s Canterbury Tales and the resignation of Boethius in The Consolation of Philosophy, and the aleatory movements of the Wheel of Fortune. The still photos and collages in the film form a backdrop behind the performer, and they resonate with the words, not so much depictions but visual metaphors. The soundtrack, featuring sombre music, seagull cries, and more. 


In the end, Chucky psychologically juxtaposes himself in a final dance with the memory of the successful Elly, and in that final dance, he generates more self-destructive energy and pathos, leaving the audience staring into the “filthy maw” of an oblivion of one’s own devising, forged from the dances of “love-death” which left him with little more than shame and regret about his life. And thus Chucky hits home.  Chucky is Everyman. 


---Susan Smith Nash, Ph.D. 


Saturday, March 16, 2024

Marcel Duchamp, Leonardo da Vinci, and Challenging Aesthetic Traditions of Art

By putting a moustache on the Mona Lisa, Duchamp, along with the Futurists and the DaDaists of the early 20th century, questioned the authority of the elite and the prevailing dominant groups in society to set the rules about what can be considered "art" or "high culture."  This questioning had started in the 19th century, with the Realists daring to challenge the established conventions by putting poor people (the gleaners, for example) on a large canvas - a size reserved for "historical" scenes -- heroic or religious.  The Impressionists continued the interrogation of tradition (and the hegemony of "royal societies" and other organizations to dictate what was considered to be "good" or "real." 

 

What I think is a bit ironic of the public's reaction to Duchamp's questioning of the dominant culture's stranglehold on "taste" and "beauty" and what it means for something to be considered "art" is that Leonardo himself was an iconoclast and not a paragon or the apotheosis of conservative, elitist ideas about art, and the appropriate subjects of art.  

 

If you take a close look at his famous painting, "The Last Supper," you will see significant deviations from earlier work, say, from medieval times.  Through his placement of Jesus, the disciples, the sacraments, etc. and his use of light and color, he is incorporating Renaissance and humanist values, moving away from the rigid iconography of the medieval cosmology (derived from strict, hierarchical relations).  If you want to see the perfect illustration of a medieval mindset, and notions of hierarchy (and hence legitimacy), think of the Great Chain of Being, or the layers in Dante's Inferno (and similarly, the rounds in Purgatory and Paradise). 

 

So what could possibly have been subversive about Leonardo’s “La Gioconda / The Mona Lisa” at the time he painted it? First, let’s take a look at what Lisa Gherardini, the wife of the silk merchant and the mother of his five children, known now as La Gioconda, is wearing. It was the norm for a wealthy man who was commissioning a painting of his wife to make sure she was adorned with all the best family jewels and pearls in their possession.  After all, this painting was intended to document their prosperity and well-being. So, let’s take a look. Do you see any jeweled hair pieces, dangling pearl and garnet earrings, bejeweled necklaces, rings, or bracelets? No. Neither do I.  Do you see fancy furs, fur trimming, plush velvets, or fancy gold embroidery?  No. Neither do I.


Mona Lisa by Leonardo da Vinci (image from Wikipedia)

Finally, where is Lisa Gherardini, La Gioconda, sitting?  She’s not in a palatial garden in front of an elaborate fountain, and nor is she in a room or an alcove where you might see ponderous Doric columns suggesting she is in a palazzo or a large villa. Instead, she is seated in front of a landscape so complicated that it seems to be a dreamscape or even something from a medieval notion of reality, even something you might imagine as a part of Dante’s Purgatory – winding roads requiring the presence of a virtuous woman, Beatrice, to guide you to eventual portals of Paradise.

 

Wives were to be the repositories of virtue in the Renaissance household.  As such, they needed to behave in a certain way. Renaissance theorist Leon Battista Alberti asserted that young women should maintain self-restraint and a “grave demeanor.”  Mona Lisa’s smile flies in the face of that admonition.

 

Nor is the Mona Lisa beautiful.  Beauty was related to virtue, following not only Greek ideals, but also those of Petrarch and other Renaissance writers.  The woman’s beauty was assumed to lift a man up and unite him with the sphere of all beauty and perfection, which was God. La Gianconda has regular features, but she looks nothing like the paintings of other Renaissance artists, such as Botticelli, whose paintings of “A Young Woman” and of Aphrodite rising from the sea, perfectly represent the kind of transcendent beauty capable of lifting up the mind and spirit of a man and achieving unity with the divine sphere (and the source of divine knowledge, the making of intuitive knowledge).

 

So, the Mona Lisa’s smile is subversive, and her plain looks do not elevate. In that sense Leonardo subverts the notion of what kind of emotion a painting of a woman is supposed to elicit – either a serious regard for the embodiment of virtue, or a vertiginous flight of the mind to ideas of eternal, divine beauty, and by extension, knowledge and understanding.

 

How is the Mona Lisa posing?  She is not seen in profile or looking straight on to the painter or viewer. Instead, one shoulder is ahead of the other, and she’s seen in three-quarter view. This pose, new in the Renaissance era, draws the eye in, and makes the subject seem more approachable. The Mona Lisa was one of the first to have the sitter relaxing with her hand resting on her arm, which is on the arm of a chair.

 

There is a rare intimacy in the portrait, to the point that it is almost as though she is asking you to talk to her, and also accompany her as she takes you though life’s winding pathways, depicted in the fantastical landscape behind her.

Thursday, December 22, 2022

A Conversation with Rochelle Owens about Patterns of Animus (2022)

Audio Recording of interview with Rochelle Owens over Patterns of Animus: http://www.zenzebra.net/audio/rochelle-2022-12-07.mp3 

Rochelle Owens Patterns of Animus
Rochelle Owens:  Patterns of Animus

Speaking to Rochelle Owens is always a pleasure because she sheds insight on her work and discusses some of the themes and philosophical constructs that animate it.

Welcome to an interview with Owens, where she reads from her new long poem, “Patterns of Animus,” and chats with Susan Nash about her work and interests now and in the past. “Patterns of Animus” appears in her collection of the same name, which also contains a series of essays written about her earlier work. To purchase Patterns of Animus or to read free on Kindle, click here.


Wednesday, December 21, 2022

A Conversation with Rochelle Owens on The Aardvark Venus (2020)

 Audio Recording:  http://www.zenzebra.net/audio/rochelle-2022-12-08.mp3

Rochelle Owens has been writing and publishing poetry since the early 1960s, and now her early work is available together with recent work (from 2020) in a single volume, The Aardvark Venus: Selected Poems 1961 - 2020. 

Welcome to an interview with Rochelle Owens, who chats with Susan Nash about her work, the philosophical ideas that have influenced her. 


To purchase a perfect-bound paper copy, or to read it on Kindle, please click here


The Aardvark Venus, by Rochelle Owens



Tuesday, November 29, 2022

Oklahoma Sanitarium Company, 1895 - Reputed to be VERY haunted

HOPE HALL: First Episode - Oklahoma Sanitarium Company -- Fire: April 13, 1918

13-year-old Julieta Klehrmorgan

Moved to Norman, Oklahoma

Dad is an engineer, mom a geologist –

both love Julieta, but are chronically worried and self-absorbed

Julieta likes to explore

Mysterious traffic circle at the end of Main Street

Twirl  twirl

take the second outlet

Follow the road, weeks pushing up from cracked asphalt

The block-long three-story red brick Prairie Corinthian

An abandoned psychiatric hospital, an “asylum”

Boarded up, a time capsule shivering

with its own knowledge -

Julieta peers into windows, sees the

No Trespassing Sign on door…

but the door opens,

a boy around 12 waves to her to come in.

Slender, wearing khaki pants,

sky blue button-down shirt

(or chambray)?, leather shoes

Dark, straight hair, round face –

Walks through the door … slips down stairs –

now in new dimension

new wood building, smells like oil

She touches the wood – it feels like a candle

Windows have metal bars

Through the window, she sees tall, uncut prairie grass,

cedar trees, and a large pond

A couple of people are on horseback

An apple orchard is in bloom

In a room, boys are seated around a table

Sorting colored blocks to put in small boxes

They seem to be wooden toys of some kind

The boys are sorting, grouping

Some are able to move smoothly

Others have limited range of motion

One is making grunting noises

Another, round face, lashless eyes,

a perfect “O” for a mouth

Partial to the red blocks

A small blonde boy keeps standing up on his chair

Another, pensive, hunched-over,

sorting, sorting, sorting

Julieta picks up a block

Wonders, does it, too, feels like a candle?

She thinks “no” –

Just a regular block of wood, sanded smooth

Painted even smoother…

Through the window, the sun is starting to set…

Night

Night

Evening prayers. Pray for today

Pray for the fading memory of a mother’s embrace

Pray for roommates sleeping in iron cots, boys

sleeping under identical wool blankets

soft, crisp white sheets

4 am, Saturday, April 13, 1918

The boy gestures to Julieta,

Look through the barred third-floor window

Thunder growls in the distance

Flash of lightning, crack and rattle of thunderclap

Old, twisted, half-dead cedar tree bursts

Showers of sparks and crackling flames

Gust front in a savage Derecho

Bends the limbs, strips the blossoms from the tree

Fans the sparks like bellows into a small flame

On a dark, cold night

Flames tear through the dry pampas grass

Eating their way to the dormitory building

The walls feel like candles

The floor sealed in wax

Screaming, shouting, rattling of keys

Windows open, but bars built into the frame

Doctors, nurses, night guards screaming, shouting

Boys run down the only corridor

To the only stairwell

Paraffin snapping, sparking, crackling

Yellow-orange unstoppable passion

L.T. Hawes running through flames

Unlocking doors, hoping against hope, and

The guard shielding two little boys with his body

One boy clasping a block from the day before

The ones able to talk sobbing for their mothers

The deaf-mute wide-eyed

The Downs Syndrome boys suffocating while they slept

Another guard with blanket over hands on fire-hot bars

Trying to worry them out of the wood frame

But then the smoke

Acrid wool, cotton, paraffin and oak

Clouds inside

Clouds outside

The deadly Derecho with its drenching rain

Put out the fire with water

From the same anvil clouds that hammered

and sparked the cedar with a jagged streak of lightning

Days later after paper telegrams and letters delivered

Mothers, fathers, brothers, sisters

Mute with guilt and grief: silent, heaving shoulders

Regretting believing Dr. Griffin’s promises – a brand new treatment

For their child who could not mentally advance,

Or the ones who would not speak, would not look in the eye

Long, protracted tantrums, hour after hour

Riding on their wooden rocking horse

Or simply rocking, rocking, rocking back and forth

Could they have been helped after all at home?

More prayers? More pleading? More bargaining with God?

Night

Night

But by day the headlines:

“Three paraffin-soaked wooden fire traps kill little boys!” 

No more words needed

Julieta looks up

She is seated on an old park bench

North of the red brick Corinthian buildings

Clipped grass, concrete silhouettes of building foundations

The air smells like wet dirt and impending rain

Cardinals and robins chirping

The boy is back

 

“What is your name?”

 

November 27, 2022

 

Poetry of the Present: Fox on the Run

POETRY OF THE PRESENT (D. H. LAWRENCE)

November 6, 2022


FOX ON THE RUN


8:45 pm, a November full moon Sunday, crisp air

Soft light from the skies and my Honda Passport headlights

I see an industrial duster appended to a lean, little wolfish body

Scampering across the green space just beyond the iron gates

Bolt, bolt somewhere off in the direction of the winterized pool

And the backyards with offering plates of dry dog food 

Semi-urban fox, opossum, raccoon, rabbit

Easier pickings here than the cotton fields across 48th Avenue

Fox? Coyote? The yip-yips I hear in the fields toward the South Canadian River

Suggest coyote, not fox, not dog, not caterwauling feline (that would be me, at least 

in my own idea of self years and years and years ago… so glad that’s in the rearview mirror)

To all wildness, I support you

I leave a special Seventh-Heaven Pumpkin Spice muffin (well, half – I ate the muffin top)

Broken into chunks and tossed behind my Knock-out Roses and red & white periwinkles

And the bushes in front of the hail-pocked weathered cedar privacy fence. 


Tuesday is mid-term elections day. 

I’ll vote. Perhaps this time I’ll do detailed research 

Instead of simply voting “Throw the bums out.”


The coyote’s not a fox

Nor is it an opossum, rabbit, raccoon, or semi-feral cat

Too bad. 1976 Norman High School Spanish Club Spring Break

Trip to Mexico City, Taxco, Cuernavaca and then down winding Sierra Madres

Acapulco Hotel disco “La Tormenta” dancing after straining to see 

The famed cliff divers included in our package deal; 

Couldn’t wait to get out of there; who wants to see self-immolation?

Who wants to pay to see the poor risk their lives just for entertainment? 

Couldn’t wait to dance, dance, dance 

Popular still “Fox on the Run” by Sweet, memories bring a 

Return to innocence – where the poor do not mutilate themselves to entertain the rich

Return to purity –Spanish Club Spring Breaks do not unwittingly play into the old paradigm

Or simply dance to 1975 “Fox on the Run” by Sweet

Coyote tail Pony tail run run run dance

The full moon away

I’m here today

My eyes full moons

The cool picnic table air

I’ll never give up

And nor should you; sweet brushtail bush coyote



November 7, 2022


Wet leaves on the patio

Turn the card

A nest of beetles, or a smaller leaf over a smaller leaf over a smaller leaf

Matrochka fall


Five Russian textbooks, dictionaries, glossaries of verbs

Unboxed and placed on my pristine white bookshelves

Near Erik Satie’s A Mammal’s Notebook

After he died, they found 100 umbrellas in his cramped Parisian rooms

Not too thrilled about this

The velvet eccentric had a dozen identical suits, 

to alternate day by day by week; 

Yet after he died, they found a half dozen of those 

untouched, unworn


Inventories of the “raw” vs the “cooked” 

It’s all symbolic – the unworn velvet suit: 

potential for rebirth, a new “skin” and a new being

The worn-out suit: 

Experience, prior knowledge, scaffolding (but to where…?)



Saturday, November 05, 2022

How to Read D. H. Lawrence’s “Coming Awake”

(Audio recording) It is very hard to interpret D. H. Lawrence’s “Coming Awake” without a clear understanding of his notions of poetry as expressed in his 1919 essay, “The Poetry of the Present,” and a conceptual framework for Imagist Poetry and the Imagist Movement. 


How to Read D. H. Lawrence's "Coming Awake" 

D. H. Lawrence begins by saying that we need a new kind of poetry because most of the genres of poetry currently used either propel the reader into a projection of the future, or pull them back into the a nostalgic past.  The problem with poetry that focuses on the future or the past is that it has to be perfect.

If you focus on the present, however, there is no idealizing gaze and there is no force-fitting a grandiose “message” or meaning. 

If you focus on the present, you tend to chronicle the concrete images and things that are happening around you. In that case, instead of being grandiose, you’ll be closely observant. 

By being in the moment, you can create a “poetry of the immediate present,” and it will capture a part of the present – like a still pictures from a video of reality. 

In addition, the poetry that captures what is happening in the present is, as Lawrence puts it, “like the wind,” and there is “a sheer appreciation of the instant moment.” He cites Walt Whitman as a wonderful purveyor of the “poetry of the present.” 

In contrast, for Lawrence, poetry that attempts to adhere to or conform to “any externally-applied law” would be “mere shackles and death.”  For this reason, he prefers free verse. 

So, if we apply this concept to “Coming Awake” (1916), it is possible to appreciate it as an example of “poetry of the present” which seeks to imbue the poetic space with a sense of immediacy and of heightened powers of the senses and observation, so that what poetry does for you is to intensify your experience of everyday life. It amplifies, intensifies, and magnifies everything you perceive with your waking and awakening mind.  

In “Coming Awake,” the poet’s observations are of minute, delicate details – ones often overlooked by the person whose mind is in the clouds or in a fog of the past. Lawrence begins by observing the characteristics and qualities of light that often go unnoticed: “lake-lights were quivering” and “sunshine swam in a shoal.” The personification encourages the reader to feel the elements of the poem because the language suggests a human body. 

The poet’s intense attention to tiny details makes the reader perceive it as though looking through a magnifying glass and seeing the “hairy, big bee” with “his body black fur.”  The bee “hung over the primulas” which are later described as “airy primulas.” Primulas are also known as primrose, and they consist of clusters of tiny petals and delicate little stamen. The sense of looking at everything as though it were magnified many times, and frozen in time is what the poet’s language has done for us.  It puts everything in super-sharp focus, freezes it in time, and then magnifies it. 

Thus, the process of awakening can be said to be akin to reading the poetry of the present which functions as a tool to bring everything into extremely sharp focus and to put the reader in the very center of what is being described. The result is an experience so intense that it could also be depicted as shrinking to the size of a bee or a primrose and walking around in the garden and observing a gigantic, hairy, furry bee buzzing loudly, triggering your senses into extreme awareness. 

The careful reader will see an influence of Zen Buddhist thought and the poetic ideas of the haiku and other minimalism. 

Lawrence’s concept of the “poetry of the present” is deeply democratic. It basically proposes that everyone can and should write poetry because it is a tactic for living a happier, fuller, more vibrant life. Anyone can write a poem, Lawrence might suggest. The key is to slow down, write observations, exaggerate the concrete details so they appear larger than life and generate an emotional response of joy, happiness, appreciation of life. 

Works Cited

Lawrence, D. H. “Coming Awake” in New Poems. London: Martin Secker, 1919; Bartleby.com, 1999. www.bartleby.com/128/  .

Lawrence, D. H. “Preface: The Poetry of the Present,” in New Poems, 1919. In The Poetry Foundation. https://www.poetryfoundation.org/articles/69403/the-poetry-of-the-present