Tag: yeats

Old People as Their Own Best Teachers?

In my random reading this morning I ran across this quote from Yeats: “When I think of all the books I have read, and of the wise words I have heard spoken, and of the anxiety I have given to parents and grandparents, and of the hopes that I have had, all life weighed in the scales of my own life seems to me a preparation for something that never happens.”  The sentiment reminds me of James’ Beast in the Jungle – we spend life in preparation for some event, some epiphany, some revelation.

Bibliophiles like me have read a lot of books by the time they get old.  They might not remember all of them, but they have spent vast swaths of their lives living in a state of immersion in the reading experience.  As Ecclesiastes says, “And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.”  And now, like the preacher at the end of Ecclesiastes, I am old and am only too aware of the “weariness of the flesh.”   It seems to me that there should be a time to stop reading and to try to make sense of what we have read, what we have learned.  Montaigne wonders when the old man will stop learning and be wise in what he has learned, and it seems to me that his own essays were an attempt to do just that.

But it is hard to give up.  The internet assures me that this one new book will explain things to me once and for all.  Or that the latest novel will change the way I think of the world, or I must read a newly translated book that was never-before available in English.  And it is not just the push-marketing of Amazon and the like; when I look something up on Wiki or do a Google search, I am presented with lists of books that will elucidate the very subject which I am interested in – and I can have an electronic version of said book within seconds. And then there are the prize-winning books, the best seller lists, the books I keep seeing people walking around with.  Surely, of the “making many books there is no end.”

But even without our buying books, myriads of books are available to us.  Libraries have a far vaster array of offerings than they used to have, as they pool their resources and make what we used to call inter-library loans so easy.  Anything we want is available one way or another – anything we want except the answers that will enable us to stop looking.

One of my early blogs (“Possessing That Which Was Mine”) was about a vow I made to read nothing new – to go back and reread what I had read for a second time and to take time to process what I had learned.  That did not last long.  After a few months, someone recommended something that “I absolutely had to read,” and I was off.

In addition, I have cabinets full of daily journals that go back 21 years, and sporadic journal entries and autobiographical fragments going back to my childhood.  I have manuscripts of novels and short stories that I have been meaning to edit for years, but never do.  I clearly like writing more than I like revision. just as I like reading a new book better than really taking time to absorb an old one.  I am getting to an age at which I either need to use this material or recycle it.  Do I really want my children to read my journals? (Not that they would have any interest.)

There are various ways to handle such material.  I have a friend who, cleaning out his own artwork, offered to send all his friends a piece.  I happily accepted.  Other friends have reduced their written work to one flash drive that they can slip in their pocket and jettison before death if they don’t want their heirs pouring through the story of their lives.

But I am not ready to jettison my precious words without review.  So, I have decided to do a moderated version of Swedish death cleaning with the recorded experiences and ideas in my life.  First of all, I am going to try to stick to re-reading rather than reading.  For light reading (which for me means mostly mysteries), having long forgotten the “who-done-it” for novels I read over thirty years ago, I have the joys of Ngaio Marsh, Amandra Cross, and Agatha Christie to look forward to again.  For more serious reading, I will start with the novels that have meant the most to me over the years, probably first going back to Herman Hesse, Jorge Borges, and George Eliot.  For non-fiction, I am currently rereading David Loy’s Lack and Transcendence, and will soon move on to Thoreau and Montaigne.

And as for my manuscripts, about ten years ago I drafted a novel (The Order of the Stock Farm Jesus – excerpt here) about an old woman who encounters a young girl who, for reasons of her own, wants to collaborate on writing a list of rules for life.  What are the rules you live by?  What is the difference between what you do and what you think you should do?  Writing this novel was a good exercise then, but ten years later it seems an even better one.  In conjunction with that project, I will start reading my own voluminous journals (young to old) to see what the lessons of my life were.  What can I teach myself?  Have I learned anything?  Can I put what I have learned into words?  More importantly, have I internalized these learnings and started to act accordingly? (Can you teach an old dog new tricks?)

Virginia Woolf kept journals, and – although she never got very old – said that she wrote precisely so that her older self could read her younger self: “Never mind; I fancy old Virginia, putting on her spectacles to read of March 1920, will decidedly wish me to continue. Greetings! my dear ghost…”  Marion Milner (A Life of One’s Own) started keeping journals in a desperate attempt to find out what it was in life that made her really happy.  Thoreau went to Walden and kept a journal to “front the essential facts of life, and see if I could not learn what it had to teach.”  I’ll let you know how my project goes, and – if you have attempted anything similar – please tell me about it!

I have written before on keeping journals in old age, “Journaling in Old Age.”  It’s not too late!  I didn’t start doing it seriously until I was 53, but I am so glad I did.  The benefits accrue not just in having a record, but in the very process of sorting out your thoughts every day, at transferring your experiences into words.  Try it.

If you have been journaling, you might look at an old blog, “Rules of One’s Own,” for ideas about how to mine your own words for life lessons.  You might also look at my fanciful short story, “Nothing New.”

Monadnock, Emerson, and the Need for a Still Point

I love Mount Monadnock.  I lived near it for about a decade and climbed it more than once. We could not see the mountain from our house, but its bald peak would surprise me as I drove over hills or around corners; it was a presence in my life. I also love Walden Pond, where I often went to walk and read when I lived closer.  What I did not know until recently was that Emerson bought his forty acres on the shores of Walden Pond in order to build a house with a view of Monadnock.  This, of course, was the “woodlot” on which Henry David Thoreau later built his cabin.  During my walks around Walden Pond, I have never glimpsed Mount Monadnock, but perhaps, when the trees had been mostly cleared, it was possible.  Maybe.

A monadnock is a particular geologic formation; it is an isolated area of harder rock that perseveres as the plain around it gets eroded and washed away.  Mount Monadnock is a monadnock, as is Stone Mountain in Georgia.  As I was thinking about monadnocks, I saw an analogy between a monadnock and an old person – perhaps we are what is left after the more ephemeral parts of life wash away.  Craggy.

But, back to Emerson and his desire to live with a view of the mountain.  Emerson actually wrote an ode to Monadnock, in which he says that the very presence of the stable mountain “Recallest us/ And makes us sane.”  Yes – that stabilizing influence we all need.  “Stand like a mountain,” say the meditation instructors.  T. S. Eliot exhorted us to look for the “still point of the turning world.”

Shelley and Robert Frost had a similar sentiment, albeit about stars.  “Bright star, would I were stedfast [sic] as thou art—” laments Shelley.  Frost describes the function of that steadfastness in “Choose Something Like a Star:”

It asks of us a certain height,

So when at times the mob is swayed

To carry praise or blame too far,

We may choose something like a star

To stay our minds on and be staid.

The idea is that we human beings need a center to keep us from going… nuts.  And it would appear that nuts is where we have been going lately.  Yeats, in “Second Coming,” says “Things fall apart; the centre cannot hold; /Mere anarchy is loosed upon the world.”   The last few months have surely seemed uncentered.  Without a “center”… anything goes.  Anything goes.  What sounded like a terrific motto for life when I was a young hippie seems, in old age, to pale in the face of reality.  (Our other motto was not to trust anyone over thirty, and now we find ourselves at the wrong end of that imperative!)

What is the solution?  Is our loss of moorings as a society owing to the decline in religious belief?  Some posit that this is so.  I recently read a piece by Arthur Brooke, the “happiness guy,” that said that after Brooke spent time a lot of time looking into what makes people happy, he decided to practice religion – in his case, Catholicism.  I will say that, for many people, this does not work.  Either they have a tough time working up enough faith to go through the motions or they become so fanatical that they create their own kind of anarchy.  But one must remember (and I am not trying to be flippant) that Dumbo’s feather enabled him to fly, even though he learned later that there was no magic in it at all.

If all standards are relative and all ethics situational – if lenience is the utmost good and rigidity always condemned, how could we not end up in this terrible place in our national life?  Flexibility is highly prized and yet it leaves us unanchored.  When new technologies like AI come along, we are willing to give them the benefit of the doubt.  But this leniency leaves us vulnerable in ways both obvious and insidious.

My husband and I recently re-read Shakespeare’s Julius Caesar, and then watched the BBC version.  Julius Caesar is surely a story of humans manipulating each other, but it is also a story of self-justification on all sides. Everyone saw the situation from the viewpoint of themselves.  Perhaps [a bad word here!], we need a non-negotiable standard.  I don’t have an answer, but I know an important question when I see it.

On the subject of Walden Pond, you might try my story, “Again and Again and Again.” For a story inspired by Mount Monadnock, you could try “Going Down Is the Most Dangerous Part.” For further discussion of Frost’s “Choose Something Like a Star,” you can look at an old post, “Old Age, Space Age.”

Last Things and Reverse Bucket Lists

“Last things” can be hard to talk about.  We formulate bucket lists of fun and daring things we want to do before we die; generally, though, we assume those are one-time activities.  Just to see the Taj Mahal once, to feel what it is like to jump out of an airplane.  We assume the first time is the last time.  But what about the things we do all the time?  Will we even know when we are doing things for the last time? Most of us remember when we got a driver’s license and took a car out alone for the first time, but will we even know when we make that last trip at the steering wheel?  And surely, we have often had the death of a friend or loved one creep up on us unaware, and never realized that our last dinner with them was the “last” time we would see them.

Christianity says there are four last things: death, judgment, heaven and hell.  We give the dying faithful last rites, and we recall the last supper. Taverns have a last call  – which Leonard Cohen used metaphorically in his wonderful “Closing Time.” 

Rarely do artists admit that they have completed their last works, but there have been some exceptions.  A .E. Housman had a great success in his thirties with A Shropshire Lad, then did not publish much until Last Poems in his sixties. The latter is not much read, and many of the poems in it are unpublished poems of his younger days.  But this is one of my favorites in this volume from his later years:

When first my way to fair I took
Few pence in purse had I,
And long I used to stand and look
At things I could not buy.

Now times are altered: if I care
To buy a thing, I can;
The pence are here and here’s the fair,
But where’s the lost young man?

– – To think that two and two are four
And neither five nor three
The heart of man has long been sore
And long ’tis like to be.

This poem is a poem of endings, and our inability to make sense of it all.  Housman was forthright in the introduction to Last Poems; he was done.  Housman wrote:

I publish these poems, few though they are, because it is not likely that I shall ever be impelled to write much more. I can no longer expect to be revisited by the continuous excitement under which in the early months of 1895 I wrote the greater part of my first book, nor indeed could I well sustain it if it came; and it is best that what I have written should be printed while I am here to see it through the press and control its spelling and punctuation. 

No one wants to think about last things, but we might be happier if we did.  In fact, Housman did write one or two poems after he announced his retirement from the genre (he continued to work on his Latin scholarship).  Would it take the pressure off all of us if we admitted it was time for some “last” things – not in a pessimistic sort of way, but in a “goodbye to all that” kind of way? I had a friend once who – being an ambitious type – was always being tempted into new projects in her retirement.  She put a sign across the top of her computer screen which said, “You’ve already done all of that!”

Harold Bloom compiled a wonderful collection of what he calls A Gathering of Last Poems (highly recommended).  Some have the tone of being final but are not really the last; others were written just days before the poet’s passing.  I especially relished his commentary on Auden’s Aubade.  And there is the “Last Poem” of F. T. Prince which tells us that standing at the grave of “any common man or woman,” their “life becomes a poem.”  Yes.

Ah, but…  Yeats last poem was called “Politics,” but it was about anything but politics and about anything but acceptance and reconciliation with age:

How can I, that girl standing there,

My attention fix

On Roman or on Russian

Or on Spanish politics,

Yet here’s a travelled man that knows

What he talks about,

And there’s a politician

That has both read and thought,

And maybe what they say is true

Of war and war’s alarms,

But O that I were young again

And held her in my arms.

One last thought.  I recently read the advice (in What Matters Most by Jim Manney) that we should compose a reverse bucket list – a list of all the things we can jettison from our lives, that we can resolve to have done for the last time.  This makes perfect sense to me.  Old age should be a stripping down.

I’ve written on this subject before (see the post, “A Diminished Thing”) and have posted one short story that captures an attempt to do this, “Nothing New.”  What, in your life, have you done for the last time?  What are you willing to say good-bye to before it is wrested from your arms?

The Old King Brought the Gold

We are in a new year, and about to celebrate the Epiphany (Three Kings Day) on January 6.  The legend of the three kings who were guided by starlight to find yet a fourth king is well-celebrated in Christian literature and ritual, but maybe it has something to tell us about old age – then and now.

The only place the kings/magi are mentioned is in the Gospel of Matthew, and it doesn’t even specify how many there were: “After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, ‘Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.’” Matthew does tell us that they brought three gifts – gold, frankincense and myrrh – so early Christians apparently extrapolated their number from this.  But the short note from the Gospel was far too simple a story for Christians, and soon the kings had names, domains, and camels.  They also had ages, and are often depicted as ranging from young to old as in this stained-glass window from the National Basilica:

Picture1

According to legend, the oldest king or magi was Melchior, King of Persia. The gold he brought was in accordance with the prophecy in Isaiah (Isaiah 60:6).  As I said, we sometimes forget that the nativity gospel – shepherds, kings, manger – only occurs in Matthew and Luke, and the magi only appear in Matthew.  We also (conveniently) forget that the story that Matthew tells makes the magi responsible for the Massacre of the Innocents, because they warn Herod of the existence of a threatening child.  This episode is almost always left out of the retelling of the Christmas story.  Perhaps for the best.

The kings appear in various poems and stories, with one of the most famous being T. S. Eliot’s “Journey of Magi” which begins with these words:

‘A cold coming we had of it,
Just the worst time of the year
For a journey, and such a long journey:
The ways deep and the weather sharp,
The very dead of winter.’

Note that there are single quotes around this first section; in fact, they were lifted from a Nativity sermon that Lancelot Andrewes preached to King James in 1622. Andrewes was best known for translating the Bible into the lovely King James version published, in 1611.  He was specifically responsible for the first four books of the Bible (giving us the eloquent creation story in Elizabethan English), and generally oversaw the rest of that monumental project.  In 1622, when he preached the Nativity sermon quoted above, Andrewes was sixty-seven, an advanced age in those days, and assuredly feeling the “dead of winter.”  He jokes in the sermon that we do not have the faith of these Gentile kings, that we do not like the hard going in the cold weather: “Best get us a new Christmas in September,” he chides.  Living through the bruising temperatures of this past Christmas, I have sympathy.

Art and literature have made much of the three kings – there are many poems besides Eliot’s, including notable ones by Longfellow and Yeats.  Yeats makes all the kings old: “With all their ancient faces like rain-beaten stones.” Various books and stories have used the story in some way, most famously O. Henry’s “Gifts of the Magi.”

The magi are much celebrated in Christmas pageants and on Epiphany, “Three Kings Day” being the time of gift-giving in many cultures. But I am most interested in the legends that assigned age and gifts to the magi.  If the legends were created now would the old king bring the gold? Would the oldest of us have been paired with the most valuable gift?

Eliot ends his poem thus, in the voice of one of the kings (we don’t know which one):

…were we led all that way for
Birth or Death? There was a Birth, certainly
We had evidence and no doubt. I had seen birth and death,
But had thought they were different; this Birth was
Hard and bitter agony for us, like Death, our death.
We returned to our places, these Kingdoms,
But no longer at ease here, in the old dispensation,
With an alien people clutching their gods.
I should be glad of another death.

Sometimes I think all old people, in this youth culture of ours, feel like aliens among people who are “clutching” at gods or values we don’t recognize.

But come the kings did and legend gave them names, countries, and specific gifts. Matthew’s Greek text dubbed them magi, a word that denotes wisdom as well as authority.  The most ancient, Melchior, brought the gold, which was said to symbolize Christ’s kingship.  Was this gift purposefully assigned to the oldest of the three?  Frankincense was said to denote worship, myrrh was used in the preparation of dead bodies and foretold death.  Myrrh might have seemed to be the most appropriate for the oldest man.  But, no.  In an age when true elders were few and appreciated for accumulated knowledge, it was Melchior who endowed the symbol and mantle of kingship.

Lastly, we might remember that January 6 was also the date of the Capitol Insurrection.  Where were the wise men on that day of Epiphany?

Old Karma, Instant Karma

I have heard the word karma tossed around a lot lately. There is a subtle thread that postulates that humanity is reaping what it has sown in terms of overpopulation, globalization, and racial inequities. Buddhists will tell you that there are many kinds of karma. I am partial to John Lennon’s kind of karma – but we’ll come back to that.

Karma literally means “action,” it is what we do or think. Because the world seems to work on a cause and effect basis, what we do has consequences. This is the good news and the bad news. It means we can get ourselves into trouble, but it also means we can get ourselves out of trouble. As older people, most of us are well experienced with this concept. The sins of our youth might still haunt us, but most of us have learned some lessons, overcome some of the consequences of our misjudgments, and carried on. Maybe not entirely, though. Cicero continually reminds us that a well-spent youth is the “best armor of old age,” but Cicero is not right about everything. Erasmus, on the other hand, quotes a common medieval proverb that a “young saint makes an old devil” and vice-versa. In any case, the good news about karma, even if you do not believe in multiple lifetimes in which to reap the consequences, is that as long as we can act, we can change our karma. And, I believe, this is even true on an individual daily basis and collectively over the long term.

None of this is to say that bad things (or good things) cannot happen to undeserving people; earthquakes and rainbows are indiscriminate as far as I can tell. And I am not saying we could even figure out the ramifications of our past or present actions very accurately – even the Buddha said such an effort would drive one to madness. But it would also be madness to think that our actions have no consequences. It is a kind of madness that we apparently have collectively, and the earth and its creatures are suffering for it.

Again, old people know all about this. We know it with our bodies – we are dealing now with the sins of our youth when we got too much sun, smoked, did drugs, or didn’t eat well or take good care of our teeth. And we know it in our hearts. It often occurs to me that I have far clearer memories of my mistakes than I do of my successes, that I can summon up the details of bad times more easily than I can remember the good ones. Karma.

You might remember one of Lennon’s last creations – “Instant Karma.” Here are the chorus and some of the lyrics:

Well we all shine on
Like the moon and the stars and the sun
Well we all shine on
Every one, come on

Instant Karma’s gonna get you
Gonna knock you off your feet
Better recognize your brothers
Every one you meet

This is the karma of conscience. Things I did, things I didn’t do (and should have); the guilt, shame, and remorse of such things don’t wait for another lifetime. They are, as Lennon says, instant. These pangs don’t disappear instantly, however. In the little book on conscience by Paul Strohm that I have been reading (highly recommended), there is talk about the “black book of conscience” that we must carry with us to present to the “Final Judge.” Oh boy.

What we’ve done or not done, where we come from, what we’ve thought, has repercussions throughout our life. Of course, we cannot change the past, and yet… one spends a lot of time with regrets and might remember Yeats words about remorse:

I am content to follow to its source
Every event in action or in thought;
Measure the lot; forgive myself the lot!
When such as I cast out remorse
So great a sweetness flows into the breast
We must laugh and we must sing,
We are blest by everything,
Everything we look upon is blest. (“Dialogue of Self and Soul”)

May it be so! But how to “cast out remorse”? And do we always want to?

But here’s the thing – I have remorse that I spent too much time in the sun, didn’t brush my teeth enough, didn’t drink enough milk. But I don’t spend any time berating myself about it – I just get a good dermatologist, a decent dentist, and take my Prolia shots for osteoporosis without complaint. So far, however, there have been no such “remedies” for the bad karma we have inflicted on the earth and its creatures. Covid and the Black Lives Matter have reminded me of this. And I know remorse won’t help unless it is fueling action (new karma) and a new heart (instant karma).

The story this week, “The Widow’s Dream,” is not so much about karma within one woman’s lifetime, as about how the past can cripple us if we allow it to. Let it not be so.

The Poetry of Old Age

On the topic of aging, I most trust poets who are old. Some poets –like Frost and Yeats – wrote poetry throughout a long life. Some turned to poetry in their old age. Thomas Hardy published his first volume of poetry at age fifty-eight and apparently wrote nothing but poetry for the next thirty years. I think poetry lends itself to the old mind, both in the writing and the reading. Good spirits must be distilled.

There are various types of poetry about old age. There is serious poetry and silly poetry. There are elegies for what has been and odes to the joys of senescence. There are genres and tropes. There have been more than a few poems about glimpsing one’s own aging façade in the bathroom mirror – one thinks of Hardy’s “I Look Into My Glass” or Robert Graves’ “The Face in the Mirror.” There are poems of return to places of one’s youth and reminiscences of lost loves. (Yeats is good at this.) Poignant poems capture the difficulties and loneliness of old age. There are no more affecting lines than the end of Frost’s “An Old Man’s Winter Night.” Other poems are filled with the realization that life is going to go on without us, as in Housman’s “Tell Me Not Here.”

Then there are the losses – which some poets see as a mixed blessing. There is the loss of memory. In “The Winter Palace,” Larkin writes that “Some people know more as they get older, /I give all that the cold shoulder.” There is the loss of those we love, as in  Auden’s “Funeral Blues.” And the prospect of our own death, which for some is fearsome (mostly for the younger ones – Dylan Thomas was only thirty-three when he wrote “Do Not Gentle”), for others is welcome (Stevie Smith’s magnificent “Black March” or Auden’s “A Lullaby”). For some the final event is imagined – we hear and see the deathbed scene in Dickinson’s “I Heard A Fly Buzz When I Died.”

As I read poetry or novels, I note the age of the poet/author at the time of composition. This is easier in older volumes wherein the date of birth of the author appear on the back of the title page in the Library of Congress information (why did they stop?), but there is always Wikipedia. I find it particularly interesting to read works of poets at about my own age. The human experience is not entirely singular; there are correspondences. And differences.

I read poetry about old age to learn about myself. Poets can put into language what I often cannot. If I cannot speak it, if I cannot even think it coherently, I cannot truly comprehend it. E.M. Forster asked, “How can I know what I think until I see what I say?” Flannery O’Connor said, ““I write because I don’t know what I think until I read what I say.” I read poetry about old age to give me words for what I am feeling. To give me courage. And sometimes for comfort.

I have attached a list in progress of some poems about aging that are worth looking at. In addition, as I have noted before, there is a wonderful collection by Harold Bloom entitled: Till I End My Song: A Gathering of Last Poems. There is also The Art of Growing Older by Wayne Boothe which gathers poems and other literature about aging into categories. Part of my daily reading for years has been in the Poem A Day books – there are three volumes. The original volume was compiled as a project for The Natural Death Centre in Great Britain, and many of the poems address old age, loss, and death. Many of them also express and bring joy. I will add to my list of old age poems as more come to mind or are discovered; I encourage readers to send me their own favorites. In this business of being on the downside of life’s parabola, we all need comfort, companionship, and a marked-up map.

So what is my favorite poem about aging? I am tempted to cite Frost’s two-liner, written in his eighties:

Forgive, O Lord, my little jokes on Thee
And I’ll forgive Thy great big one on me.

But no. My choice (at least for today) is from A. E. Housman’s volume Last Poems. Housman published only two volumes of poetry in his lifetime – one at age thirty-seven (A Shropshire Lad) and Last Poems at age sixty-three. I own a first U.S. edition of the latter, and it is a treasured possession. On page 60 is the following poem:

XXXV
When first my way to fair I took
Few pence in purse had I,
And long I used to stand and look
At things I could not buy.

Now times are altered: if I care
To buy a thing, I can;
The pence are here and here’s the fair,
But where’s the lost young man?

– To think that two and two are four
And neither five nor three
The heart of man has long been sore
And long ’tis like to be.

If you are interested in poems about old age, you might also look at my post about last poems here.

Forgiveness and Remorse

Forgiveness is different in old age. In the hurry of youth and middle age, we often either push forgiveness aside or bestow it hastily in order to get on with things. In our latter years, old resentments drift out of the silence, out of the memory that cannot remember the word for that thing over there, but can recall all unkindnesses in great detail – the ones we received as well as the ones we perpetrated. Often those we want to forgive (or seek forgiveness from) are not available; they have passed out of our orbit through time, through death, through dementia.

Old age is teaching me many things and one of them is that the human condition is universal. Sympathy is replaced by empathy. There is no time or heart left for enemies. We are all friends in our common human afflictions. And David Whyte says that friendship is all about forgiveness. He says it “is a mirror to presence and a testament to forgiveness. Friendship not only helps us see ourselves through another’s eyes, but can be sustained over the years only with someone who has repeatedly forgiven us for our trespasses as we must find it in ourselves to forgive them in turn.”

And then there is the issue of forgiving ourselves.

Yeats wrote a poem that is a dialogue between the Self and Soul. Unlike similar medieval dialogues, the Self gets the final word here and it is about forgiveness:

I am content to follow to its source
Every event in action or in thought;
Measure the lot; forgive myself the lot!
When such as I cast out remorse
So great a sweetness flows into the breast
We must laugh and we must sing,
We are blest by everything,
Everything we look upon is blest.

“Casting out remorse” is easier said than done, but the result, according to Yeats, is a recovery of the innocence of Eden. In his “We must laugh and we must sing, / We are blest by everything,” the old Irishman sounds almost like Blake. Heaven all around us! But can we “cast out remorse” without doing something about it? David Whyte refers to the section of the Lord’s Prayer that implies in order to beg forgiveness ourselves, we must forgive “those who trespass against us.” It is a package deal. Of course, often the hardest person to forgive is oneself. I know.

I also find myself contemplating the need to beg forgiveness from this earth that we have been blessed with, out of which our kind was spun and nurtured. How it and its creatures have been abused in my lifetime! How can we ever atone!

Isak Dinesen too references the Lord’s Prayer in her sad story of watching giraffes from her beloved Africa being shipped to Europe:

The giraffes turned their delicate heads from the one side to the other, as if they were surprised, which they might well be. They had not seen the sea before. They could only just have room to stand in the narrow case. The world had suddenly shrunk, changed and closed round them.

They could not know or imagine the degradation to which they were sailing. For they were proud and innocent creatures, gentle amblers of the great plains; they had not the least knowledge of captivity, cold, stench, smoke, and mange, nor of the terrible boredom in a world in which nothing is ever happening….

As to us, we shall have to find someone badly transgressing against us, before we can in decency ask the Giraffes to forgive us our transgressions against them.

The giraffes and the polar bears and the elm trees and the monarch butterflies. Who can we forgive that will reciprocate the forgiveness we need from the world we are destroying? These are not easy questions, but they are on my mind.

Yeats says he is “ content to follow to its source /Every event in action or in thought; /Measure the lot; forgive myself the lot!” Measure first. A good carpenter will tell you to measure twice. Maybe realization is enough, but I’m not sure. I think I rather feel, with Dinesen, that more is needed before we can “in decency” throw off all remorse.

This week’s story is “The Iscariot” and references the most infamous sinner of all and describes a woman who sometimes feels like she is running a close second. And, perhaps, a different way to look at remorse and redemption.