When we speak of the human animal's spontaneous interchange with the animate landscape, we acknowledge a felt relation to the mysterious that was active long before any formal or priestly religions. The instinctive rapport with an enigmatic cosmos at once both nourishing and dangerous lies at the ancient heart of all we have come to call "the sacred". Temporarily forgotten, paved over yet never eradicated, this old reciprocity with the breathing earth was here long before all our formal religions, and it will likely outlast all our formal religions. For it has always been operative underneath our various religions, nourishing them from below like a subterranean river. There is no disdain for religion in such a statement. We can honor the awesome eloquence of each religion while acknowledging the precarious nature of church-based faiths in today's crowded and crisis-ridden world, where people of divergent scriptures must somehow learn to get along. Our greatest hope for the future rests not in the triumph of any single set of beliefs, but in the acknowledgment of a felt mystery that underlies all our doctrines. It rests in the remembering of that corporeal faith that flows underneath all mere beliefs: the human body's implicit faith in the steady sustenance of the air and the renewal of light every dawn, its faith in mountains and rivers and the enduring support of the ground, in the silent germination of seeds and the cyclical return of the salmon. There are no priests needed in such a faith, no intermediaries or experts necessary to effect our contact with the sacred, since - carnally immersed as we are in the thick of this breathing planet - we each have our own intimate access to the big mystery.
I know that everyone in this room, Bernie Fain included, thinks I'm some kind of a nut with my so-called fixation on this vampire thing. OK, maybe I'm wrong. Maybe he only thinks he is. But there are things here that can't be explained away by so-called common sense. Not even Bernie's report can explain some of them.'I was at the hospital yesterday.' I looked directly at Butcher. 'Your own people fired maybe fifty or sixty rounds at him, some at point-blank range. How come this man never even slowed down? How come a man seventy years old can outrun police cars for more than fifteen blocks? How come when he gets clubbed on the head he doesn't bleed like other people? Look at these photos! There's a gash on his forehead... and whatever is trickling down from the cut is clear... it isn't blood.'How come three great, big, burly hospital orderlies weighing an estimated total of nearly seven-hundred fifty pounds couldn't bring one, skinny one-hundred sixty pound man to his knees? How come an ex-boxer, a light-heavyweight not long out of the ring, couldn't even faze him with his best punch, a right hook that should have broken his jaw?'Face it. Whether it's science, witchcraft or black magic, this character has got something going for him you don't know anything about. He doesn't seem to feel pain. Or get winded. And he doesn't seem to be very frightened by guns, or discouraged by your efforts to trap him.'Look at these photos! Look at that face! That isn't fear there. It's hate. Pure hate! This man is evil incarnate. He is insane and he may be something even worse although you'd laugh at me because I have no scientific documentation to back me up. Hell, even Regenhaus and Mokurji have all but confirmed that he sucks blood.'Whatever he is, he's been around a long time and this seems to be the closest any police force has come to putting the finger on him. If you want to go on operating the way you've been doing by treating him like an ordinary man, go ahead. But, I'll bet you any amount of money you come up empty handed again. If you try to catch him at night he'll get away just like he did last night. He'll...''Jesus Christ!' bellowed Butcher. 'This son of a bitch has diarrhea of the mouth. Can't one of you people shut him up?
More profoundly, Nihilist "simplification" may be seen in the universal prestige today accorded the lowest order of knowledge, the scientific, as well as the simplistic ideas of men like Marx, Freud, and Darwin, which underlie virtually the whole of contemporary thought and life.We say "life," for it is important to see that the Nihilist history of our century has not been something imposed from without or above, or at least has not been predominantly this; it has rather presupposed, and drawn its nourishment from, a Nihilist soil that has long been preparing in the hearts of the people. It is precisely from the Nihilism of the commonplace, from the everyday Nihilism revealed in the life and thought and aspiration of the people, that all the terrible events of our century have sprung. The world-view of Hitler is very instructive in this regard, for in him the most extreme and monstrous Nihilism rested upon the foundation of a quite unexceptional and even typical Realism. He shared the common faith in "science," "progress," and "enlightenment" (though not, of course, in "democracy"), together with a practical materialism that scorned all theology, metaphysics, and any thought or action concerned with any other world than the "here and now," priding himself on the fact that he had "the gift of reducing all problems to their simplest foundations." He had a crude worship of efficiency and utility that freely tolerated "birth control", laughed at the institution of marriage as a mere legalization of a sexual impulse that should be "free", welcomed sterilization of the unfit, despised "unproductive elements" such as monks, saw nothing in the cremation of the dead but a "practical" question and did not even hesitate to put the ashes, or the skin and fat, of the dead to "productive use." He possessed the quasi-anarchist distrust of sacred and venerable institutions, in particular the Church with its "superstitions" and all its "outmoded" laws and ceremonies. He had a naive trust in the "natural mom, the "healthy animal" who scorns the Christian virtues--virginity in particular--that impede the "natural functioning" of the body. He took a simple-minded delight in modern conveniences and machines, and especially in the automobile and the sense of speed and "freedom" it affords.There is very little of this crude Weltanschauung that is not shared, to some degree, by the multitudes today, especially among the young, who feel themselves "enlightened" and "liberated," very little that is not typically "modern.
This poem is very longSo long, in fact, that your attention spanMay be stretched to its very limitsBut that’s okayIt’s what’s so special about poetrySee, poetry takes timeWe live in a timeCall it our culture or societyIt doesn’t matter to me cause neither one rhymesA time where most people don’t want to listenOur throats wait like matchsticks waiting to catch fireWaiting until we can speakNo patience to listenBut this poem is longIt’s so long, in fact, that during the time of this poemYou could’ve done any number of other wonderful thingsYou could’ve called your fatherCall your fatherYou could be writing a postcard right nowWrite a postcardWhen was the last time you wrote a postcard?You could be outsideYou’re probably not too far away from a sunrise or a sunsetWatch the sun riseMaybe you could’ve written your own poemA better poemYou could have played a tune or sung a songYou could have met your neighborAnd memorized their nameMemorize the name of your neighborYou could’ve drawn a picture(Or, at least, colored one in)You could’ve started a bookOr finished a prayerYou could’ve talked to GodPrayWhen was the last time you prayed?Really prayed?This is a long poemSo long, in fact, that you’ve already spent a minute with itWhen was the last time you hugged a friend for a minute?Or told them that you love them?Tell your friends you love them…no, I mean it, tell themSay, I love youSay, you make life worth livingBecause that, is what friends doOf all of the wonderful things that you could’ve doneDuring this very, very long poemYou could have connectedMaybe you are connectingMaybe we’re connectingSee, I believe that the only things that really matterIn the grand scheme of life are God and peopleAnd if people are made in the image of GodThen when you spend your time with peopleIt’s never wastedAnd in this very long poemI’m trying to let a poem do what a poem does:Make things simplerWe don’t need poems to make things more complicatedWe have each other for thatWe need poems to remind ourselves of the things that really matterTo take timeA long timeTo be alive for the sake of someone else for a single momentOr for many momentsCause we need each otherTo hold the hands of a broken personAll you have to do is meet a personShake their handLook in their eyesThey are youWe are all broken togetherBut these shattered pieces of our existence don’t have to be a messWe just have to care enough to hold our tongues sometimesTo sit and listen to a very long poemA story of a lifeThe joy of a friend and the grief of friendTo hold and be heldAnd be quietSo, prayWrite a postcardCall your parents and forgive them and then thank themTurn off the TVCreate art as best as you canShare as much as possible, especially moneyTell someone about a very long poem you once heardAnd how afterward it brought you to them