Notions of Gravity

I live in a well
in the matrix
a mass called
balanced at the other end by

The wells sag so deeply at each end
that the matrix, between, sings
like a well-tensioned drumskin.

Climbing the well, I saw a bird
with bright and trailing plumage,
swoop low.

Catching a tail feather,
and soaring up,
I got excited by the plain
appearing above the rim
and, unprepared, dropped heavily
in a bounce
so hard I tumbled clear across
and fell
into the other well.

I am nothing if not persistent, though,
so i spend my time running
in a circle of inertia
like a circus motor cycle acrobat,
grabbing for a tail feather
that it might lift me to a more
perspicuous elevation above
the bustle of hostility.

Come with me!
Come test the gravity!
Hitch a lift!
and help me find purchase
on that vertiginous plain.

Let us make another indentation,
a nest of peace,
a dimple of care,
a valley of creativity
a new mass against
the old, deep wells.

Come on trapeziers and surfers!
Risk it all!
Leap out above the chasm
and grasp for the unseen cord,
and soar.

Speak no more of sadness
of living in the well of
perpetual and fading twilight.
Speak not of some abstracted place,
some heaven for the good.
Speak of what you have created new
where you dance across
the endless rolling fields,
forests, and soaking skies,
where I am so grateful that you helped me
with my vertigo.



I want to achieve.
In my prayer I notice
the resistance to my desire
to love everyone
by what they do
and what they say.
Resistance makes a struggle.
I struggle to achieve
and ‘achieve is a struggle’.
The resistance sits in fear
that if it blows away
then so does the struggle
and anything that could
be achieved.


(my desire reaches out
“I want …. ”
so much to achieve)
My speech falters
…. it isn’t adequate to ask
The vision seems strong.
Not sure of Your Will.
Perhaps, if I ask
Your Will,
You will
throw what I desire, away.
See how my desire is frightened
that You Will throw it all away?
Do you throw things away?
Or is it me.
Do I throw things away?
I don’t want the things
I desire, gone.
I want that achievement.
I don’t want it gone,
just for Your Will.
Could there be a way?
An open heart?
Yes, an open heart
so people will come
to what I want to achieve.
That should work for you, yeh?
… the pen throws down
and the lip curls …..
“… save them from outward semblances.
Make them to be a comfort
and a solace to humankind
and servants to the peace of the world.”
Bowed in my ineptitude
I shall dance
as an opening to Your reply.


The word EXIST, like all words, stands as a symbol of a symbol, in this case an idea of phenomenon. As a word, it is, itself, a phenomenon. As a word it points for me to something that I am experiencing, that can, therefore, be said to be a phenomenon. The word God and Exist in the same sentence, for me, falls away, awkwardly, to the degree that I am leant to declare, God doesn’t Exist.

In the Baha’i Faith there are two words that stand for the idea of God: UNKNOWABLE and ESSENCE.

Unknowable, in the sense it is used for God, is an absolute feature. It is not like the idea that I know I don’t know, or even that I don’t know that I don’t know. It is not the mathematical idea of nothing in the set, zero. It is an idea that anything I can be, anything a sentient being will be, will not come any closer to knowing. It is that there is no set to hold no items. The word God, itself, is a placemark for the unknowability of, and here the second word comes into play, Essence.

Essence is the idea of the merest hint, the barest sense, a fleeting awareness. The fleeting awareness is a register of an ocean of power that is itself something manifest, something phenomenal. This ocean of power exudes both an awesome potentiality as well as a deeply inviting calm. An awareness of the ocean of existence only points further to the hint of an infiniteness of existence that, nonetheless, has certain regulations, a way that it works. And, there, as the way it works, lies the essence of the unknowable. The bringing of existence into existence is tangible as that it works the way it works, and that it is not ours to expect differently, nor decry that it works the way it works, for it works for we.

When I bring up the word exist, it is if essence ceases to exist. The word ‘exist comes up like an impenetrable wall which shuts out all merest hint, all barest sense. Exist not only has no capacity to speak of, to point to God, it is a heavy veil between my sense and the essence. To seek for the merest hint of the unknowable essence, put away all thought that God exists. Sit with your sense of being, ranging widely and seekingly, without any more purpose than just broadening the range across the ocean of power.

Sex and Power

The social philosophy program on the ABC Radio, THE MINEFIELD, tried to discuss the socio-political effect of the sexual abusiveness of powerful men, mostly in media, but some in politics. It was almost shocking to me to hear the striking inability of the guest on that program to deal with the biological imperative of sex, seeming to relegate sex to a social construct. My own 58 years on the planet and conversations with many men and women, suggest that trying to sideline the biological imperative of sex is most of the cause of our modern challenge around sex. If we are to understand ourselves and sex, at all, we need to take on the whole picture of human being-ness and history.

We must accept the biological nature of sexual urge, as in the same category of thirst and hunger. Unlike thirst and hunger, we will not actually die from not satisfying the sexual urge. However our brain’s biology is not set up for ‘actually’. It is set up for ‘as it will’. From the point of view of biology, to achieve an action, the brain is set up for the imperative ‘as it will”. Regarding sex, the human biology is set up as that ‘we will die’ without it. ‘Actually, it is our species that will die without it. Biology doesn’t account for this distinction.

Understanding the biological imperative, we can then begin an historical exploration  with a view of our pre-homo sapien sapien behaviour. Taking non-human primate behaviour as reflecting that history, we can conclude that the early human social group was dominated by the alpha male who bullied other males to their possible death, and strictly controlled his own access to females for sex. Females also, in the main, capitulate to this social formation as access to sex and other emotional rewards.

Through these alpha males, what we could now call, psychopathic, from about 100,000 years ago, the groups journeyed across the world, establishing new groups and new territories. This journeying is continuing today, and the European colonial movement that we get caught up with in many political expositions, today, is just the recent and largest, lead expeditions. Since then, the psychopath has lost a lot of power, although to understand today’s conundrum around sex is to understand the current imposition of the psychopathic male and his ability to draw sycophants, both men and women, around him.

It is important to understand that the key transformative mechanisms that allowed human society to move from those alpha dominated groups to today’s yearning for an egalitarian society, has been the development of religious concepts and structures. Religious structures, being often built parallel to pre-existing political structures, have created access for men and women to sex and social power in new ways. Somewhat like an adolescent primate, religion has maintained only just enough ‘cheekiness’ to be allowed by the alpha, while eventually building up challenging levels of power that become alpha, and taken over by alphas (psychopaths) who wield their power across both religious and political spheres. Periodically, a new religious view would emerge to support another, more egalitarian view.  Over millenia, the play between religions and social politics and, eventually empire building, while not over-powering the psychopath (because it would take a psychopath to over power a psychopath), created a greater and greater sense of egalitarianism. Today’s complaint against sexual abusiveness must be taken in the context of that as modern yearning being built over thousands of years.

In a certain way, the broad spread complaint against sexual abusiveness (a badly kept secret the whole of my life from Marilyn Monroe’s suicide and movies being part of my childhood; noticing that adolescent males I knew who had been exploited by older gay men and many of whom died of AIDs in the 1980s; to the litany of allegations from workplaces), is part of the final movements of the world of humanity towards an equality of men and women.

Fundamental to that equality are that the mainstream of human society transforms on three fronts: being clear about sex, sexuality, and that equality means independence of men and women agreeing on monogamous sexual relationships (in otherwords, marriage); transforming economic systems by striving for independence, removing support for slavers, and other sycophantic behaviours, and ensuring equitable resource distributions; transforming political systems by supporting participatory democracy, education, and powerless attitudes in unity.