The Heartbreak of Desire

IF 0.1 4区 文学 0 LITERATURE AMERICAN BOOK REVIEW Pub Date : 2024-06-12 DOI:10.1353/abr.2024.a929663
E. Ethelbert Miller
{"title":"The Heartbreak of Desire","authors":"E. Ethelbert Miller","doi":"10.1353/abr.2024.a929663","DOIUrl":null,"url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\n<p> <ul> <li><!-- html_title --> The Heartbreak of Desire <!-- /html_title --></li> <li> E. Ethelbert Miller (bio) </li> </ul> <p>In 2001, Red Dragonfly Press published my book <em>Buddha Weeping in Winter</em>. This collection was an outgrowth of my interest in Buddhism. I am not a Buddhist, but perhaps I am a Buddhist at heart. What motivates and guides me is not a doctrine or sacred text but a way of looking at the world, a way of acknowledging life in living things, a way of knowing that everything begins with a way of questioning. Poets are not philosophers, but their troubling minds often struggle to translate beauty into words. Where does such beauty come from? How does one know that what one sees is real? And after turning away from beauty, how does one embrace the waves of ugliness in the world? How does one look beyond the horizon and the shore? How does a poet write of love after suffering the heartbreak of desire and the disappointment in social movements that fail?</p> <p>I was beginning the decade of my fifties back in 2001. For thirty years I had been reading books about Sufism, Eastern religions, and Zen Buddhism. In 1970, Reginald Hudgins, my college roommate at Howard University, returned from Philadelphia at the start of the second semester with a small flute and a book by Jiddu Krishnamurti. Where he had once burned incense to cover the smell of reefer, he now burn sandalwood, frankincense, and myrrh and took on a more contemplative demeanor. It might have been called meditation if he had closed his eyes. A shared space in a college dorm can affect your life more than a lecture or science lab. Reggie's interest in Eastern philosophy renewed my interest in religion. I never told my mother I wanted to follow in my older brother Richard's footsteps. Didn't he become a Trappist monk? Did he not leave behind his Thomas Merton books in the hallway closet? Oh, I was always opening the doors to closets and looking to see what was hidden in the dark. Oh, the wonder of it all when I closed my eyes and said my prayers. Who or what was I praying to, and did I dare?</p> <p>Around 1970, I was searching for something while deciding to become a <strong>[End Page 50]</strong> writer. I was wrestling with trying to determine the difference between loneliness and solitude. How often did I find myself in a crowded space sitting by myself? My first poems were love poems and primarily poems of desire, word sketches from across the room. I was not a social person. I avoided parties and dancing. I was bookish and wore glasses. I was skinny, or what a kind person might consider lanky. I spent time thinking about the meaning of life and the existence of God. I had read in <em>Time</em> magazine that God was dead. So I feared the possibility of another funeral in Brooklyn and a long trip from the Bronx to a neighborhood of Hasidic Jews and West Indians. Even when traveling on the subway with my family I found myself sitting next to my mother, counting the station stops, having no knowledge of where I was going. Maybe I was just a \"baby Buddha\" waiting for life to begin, waiting for words to find me and say I was a poet. If a tree grew in Brooklyn, did it mean I had to sit under it? Did I have to wait for enlightenment? I was on Howard's campus listening to Reggie blowing into his brown wooden flute. One night I rose from my bed and did a little \"monk dance.\" I wanted someone to call me Thelonius.</p> <p><em>Buddha Weeping in Winter</em> was a small book, both in size and print run. The title poem was published in the February 2000 issue of <em>Code</em> magazine. <em>Code</em> was a short-lived, beautiful publication edited by Quincy Troupe. Troupe presented my poem in such a way that my mouth fell open when I opened the journal. Troupe gave my poem a full page, and on the page was a photo of what I would learn was a weeping Buddha. I had had no image of this Buddha...</p> </p>","PeriodicalId":41337,"journal":{"name":"AMERICAN BOOK REVIEW","volume":null,"pages":null},"PeriodicalIF":0.1000,"publicationDate":"2024-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"AMERICAN BOOK REVIEW","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1353/abr.2024.a929663","RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"LITERATURE","Score":null,"Total":0}
引用次数: 0

Abstract

In lieu of an abstract, here is a brief excerpt of the content:

  • The Heartbreak of Desire
  • E. Ethelbert Miller (bio)

In 2001, Red Dragonfly Press published my book Buddha Weeping in Winter. This collection was an outgrowth of my interest in Buddhism. I am not a Buddhist, but perhaps I am a Buddhist at heart. What motivates and guides me is not a doctrine or sacred text but a way of looking at the world, a way of acknowledging life in living things, a way of knowing that everything begins with a way of questioning. Poets are not philosophers, but their troubling minds often struggle to translate beauty into words. Where does such beauty come from? How does one know that what one sees is real? And after turning away from beauty, how does one embrace the waves of ugliness in the world? How does one look beyond the horizon and the shore? How does a poet write of love after suffering the heartbreak of desire and the disappointment in social movements that fail?

I was beginning the decade of my fifties back in 2001. For thirty years I had been reading books about Sufism, Eastern religions, and Zen Buddhism. In 1970, Reginald Hudgins, my college roommate at Howard University, returned from Philadelphia at the start of the second semester with a small flute and a book by Jiddu Krishnamurti. Where he had once burned incense to cover the smell of reefer, he now burn sandalwood, frankincense, and myrrh and took on a more contemplative demeanor. It might have been called meditation if he had closed his eyes. A shared space in a college dorm can affect your life more than a lecture or science lab. Reggie's interest in Eastern philosophy renewed my interest in religion. I never told my mother I wanted to follow in my older brother Richard's footsteps. Didn't he become a Trappist monk? Did he not leave behind his Thomas Merton books in the hallway closet? Oh, I was always opening the doors to closets and looking to see what was hidden in the dark. Oh, the wonder of it all when I closed my eyes and said my prayers. Who or what was I praying to, and did I dare?

Around 1970, I was searching for something while deciding to become a [End Page 50] writer. I was wrestling with trying to determine the difference between loneliness and solitude. How often did I find myself in a crowded space sitting by myself? My first poems were love poems and primarily poems of desire, word sketches from across the room. I was not a social person. I avoided parties and dancing. I was bookish and wore glasses. I was skinny, or what a kind person might consider lanky. I spent time thinking about the meaning of life and the existence of God. I had read in Time magazine that God was dead. So I feared the possibility of another funeral in Brooklyn and a long trip from the Bronx to a neighborhood of Hasidic Jews and West Indians. Even when traveling on the subway with my family I found myself sitting next to my mother, counting the station stops, having no knowledge of where I was going. Maybe I was just a "baby Buddha" waiting for life to begin, waiting for words to find me and say I was a poet. If a tree grew in Brooklyn, did it mean I had to sit under it? Did I have to wait for enlightenment? I was on Howard's campus listening to Reggie blowing into his brown wooden flute. One night I rose from my bed and did a little "monk dance." I wanted someone to call me Thelonius.

Buddha Weeping in Winter was a small book, both in size and print run. The title poem was published in the February 2000 issue of Code magazine. Code was a short-lived, beautiful publication edited by Quincy Troupe. Troupe presented my poem in such a way that my mouth fell open when I opened the journal. Troupe gave my poem a full page, and on the page was a photo of what I would learn was a weeping Buddha. I had had no image of this Buddha...

查看原文
分享 分享
微信好友 朋友圈 QQ好友 复制链接
本刊更多论文
欲望的心碎
以下是内容的简要摘录,以代替摘要: E. Ethelbert Miller(简历) 2001 年,红蜻蜓出版社出版了我的著作《佛陀在冬日哭泣》。这本诗集是我对佛教感兴趣的产物。我不是佛教徒,但也许我骨子里就是佛教徒。激励和指引我的不是教义或圣典,而是一种观察世界的方式,一种承认生命存在于万物之中的方式,一种认识万物始于质疑的方式。诗人不是哲学家,但他们那令人不安的头脑常常努力将美转化为文字。这样的美从何而来?如何知道自己看到的是真实的?在远离美之后,又该如何拥抱世间的丑恶浪潮?如何超越地平线和海岸?在经历了欲望的心碎和对社会运动失败的失望之后,诗人如何书写爱情?2001 年,我步入五十岁。三十年来,我一直在阅读有关苏菲主义、东方宗教和禅宗的书籍。1970 年,我在霍华德大学的室友雷金纳德-哈金斯(Reginald Hudgins)在第二学期开始时带着一支小笛子和一本吉杜-克里希那穆提(Jiddu Krishnamurti)的书从费城回来。他曾经焚香以掩盖大麻的气味,而现在他则焚烧檀香、乳香和没药,并表现出更加沉思的神态。如果他闭上眼睛,这或许可以被称为冥想。大学宿舍里的一个共享空间,对你生活的影响可能超过一堂课或一个科学实验室。雷吉对东方哲学的兴趣重新激发了我对宗教的兴趣。我从未告诉过母亲我想追随哥哥理查德的脚步。他不是成为了特拉普派修道士吗?他不是在走廊壁橱里留下了托马斯-默顿的书吗?哦,我总是打开壁橱的门,看看暗处藏着什么。哦,当我闭上眼睛祈祷时,一切都那么神奇。我在向谁或什么祈祷,我敢吗?1970 年左右,我决定成为一名 [第 50 页完] 作家,同时也在寻找着什么。我一直在挣扎,试图确定孤独和寂寞之间的区别。我有多少次发现自己一个人坐在拥挤的空间里?我的第一首诗是情诗,主要是欲望之诗,是房间对面的文字素描。我不喜欢社交。我避免参加聚会和跳舞。我是个书呆子,戴着眼镜。我很瘦,或者善良的人会认为我很瘦弱。我花时间思考生命的意义和上帝的存在。我在《时代》杂志上读到,上帝已经死了。因此,我害怕在布鲁克林再举行一次葬礼,害怕从布朗克斯到哈西德派犹太人和西印度人聚居区的长途旅行。即使和家人一起乘坐地铁,我也发现自己坐在母亲身边,数着站名,却不知道自己要去哪里。也许我只是一个等待生命开始的 "小佛陀",等待文字找到我,说我是一个诗人。如果布鲁克林长出一棵树,是否意味着我必须坐在树下?我必须等待启蒙吗?我在霍华德的校园里听雷吉吹他的棕色木笛。一天晚上,我从床上爬起来 跳了一段 "和尚舞"我希望有人叫我德罗尼斯。冬日哭泣的佛陀》是一本小书,无论是篇幅还是印数都不大。标题诗发表在 2000 年 2 月的《代码》杂志上。代码》是一份由昆西-特鲁普编辑的短命而精美的刊物。特鲁普介绍我的诗的方式让我一打开杂志就张大了嘴巴。特鲁普给了我的诗一整页的篇幅,在这一页上有一张我后来才知道是一尊哭泣的佛像的照片。我从未见过这尊佛像...
本文章由计算机程序翻译,如有差异,请以英文原文为准。
求助全文
约1分钟内获得全文 去求助
来源期刊
AMERICAN BOOK REVIEW
AMERICAN BOOK REVIEW LITERATURE-
自引率
0.00%
发文量
35
期刊最新文献
It's the Algorithm, Stupid! Conspiracy Theories in the Time of Covid-19 by Clare Birchall and Peter Knight (review) A Lot of People Are Saying: The New Conspiracism and the Assault on Democracy by Russell Muirhead and Nancy L. Rosenblum (review) Conspiracy Theories and Latin American History: Lurking in the Shadows by Luis Roniger and Leonardo Senkman (review) Perennial Conspiracy Theory: Reflections on the History of "The Protocols of the Elders of Zion" by Michael Hagemeister (review)
×
引用
GB/T 7714-2015
复制
MLA
复制
APA
复制
导出至
BibTeX EndNote RefMan NoteFirst NoteExpress
×
×
提示
您的信息不完整,为了账户安全,请先补充。
现在去补充
×
提示
您因"违规操作"
具体请查看互助需知
我知道了
×
提示
现在去查看 取消
×
提示
确定
0
微信
客服QQ
Book学术公众号 扫码关注我们
反馈
×
意见反馈
请填写您的意见或建议
请填写您的手机或邮箱
已复制链接
已复制链接
快去分享给好友吧!
我知道了
×
扫码分享
扫码分享
Book学术官方微信
Book学术文献互助
Book学术文献互助群
群 号:481959085
Book学术
文献互助 智能选刊 最新文献 互助须知 联系我们:info@booksci.cn
Book学术提供免费学术资源搜索服务,方便国内外学者检索中英文文献。致力于提供最便捷和优质的服务体验。
Copyright © 2023 Book学术 All rights reserved.
ghs 京公网安备 11010802042870号 京ICP备2023020795号-1