Kenneth Rexroth Quotes

Bohemia is a commune in which the Revolution is over and everyone is a member of the aristocracy

You can’t become a saint by taking dope, stealing your friends’ typewriters, giving girls chancres, not supporting your wife and children, and then reading St. John of the Cross. All of that, when it’s happened before, has typified the collapse of civilization … and today the social fabric is falling apart so fast, it makes your head swim.

Victorian society was homogeneous without being homogenized. It was, to paraphrase the epigram about Parliament, a society of extreme eccentrics who agreed so well that they could afford to differ.

In America we have nothing that takes the place of the gods and goddesses and heroes and demigods of the ancient world. There is nothing to connect us with the soil. We have no mythology. It has never been possible to construct one.

Suchness

In the theosophy of light,
The logical universal
Ceases to be anything more
Than the dead body of an angel.
What is substance? Our substance
Is whatever we feed our angel.
The perfect incense for worship
Is camphor, whose flames leave no ashes.

from Love is an Art of Time (1974)
in The Complete Poems of Kenneth Rexroth, 702

St. Francis is not only the most attractive of all the Christian saints, he is the most attractive of Christians, admired by Buddhists, atheists, completely secular, modern people, Communists, to whom the figure of Christ himself is at best unattractive. Partly this is due to the sentimentalization of the legend of his life and that of his companions in the early days of the order. Many people today who put his statue in their gardens know nothing about him except that he preached a sermon to the birds, wrote a hymn to the sun, and called the donkey his brother. These bits of information are important because they are signs of a revolution of the sensibility — which incidentally was a metaphysical revolution of which certainly St. Francis himself was quite unaware. They stand for a mystical and emotional immediate realization of the unity of being, a notion foreign, in fact antagonistic, to the main Judeo-Christian tradition. “I am that I am” — the God of Judaism is the only self-sufficient being. All the reality that we can know is contingent, created out of nothing, and hence of an inferior order of reality. Faced with the “utterly other,” the contingent soul can finally only respond with fear and trembling.

As we turn over the pages of nineteenth century literature, we are constantly confronted with the question of alienation. Baudelaire, Marx, Kierkegaard, Chateaubriand, Cardinal Newman — it does not matter whether the voice comes from the Left or the Right; all are agreed in their rejection of the values of the prevailing ethic. Yet we never get a clear definition of alienation: what is man alienated from, and why? Perhaps it is precisely the democratic society, the growing affluence and education, that have revealed the natural state of man — much as the development of medicine has enabled greater accuracy of diagnosis, with the resultant tremendous increase in the record of certain diseases. Perhaps the discovery of human self-alienation was simply a statistical refinement made possible by the spread of the privileges of culture to the middle classes.

There have always been those who, though they see tragedy as the outcome of freedom, will nevertheless judge that tragedy is not too high a price to pay.

Don Quixote, The Tale of Genji, The Dream of the Red Chamber, the Satyricon, these are the world's major works of prose fiction.

It takes great labor to uncover the convincing simple speech of the heart. Poetic candor comes with hard labor, so even does impetuosity and impudence.

The mature man lives quietly, does good privately, takes responsibility for his actions, treats others with friendliness and courtesy, finds mischief boring and avoids it. Without the hidden conspiracy of goodwill, society would not endure an hour.

What I try with my own stuff is to work the poem to a slow climax through a series of quiet painful dissonances.

The Wheel Revolves

You were a girl of satin and gauze
Now you are my mountain and waterfall companion.
Long ago I read those lines of Po Chu I
Written in his middle age.
Young as I was they touched me.
I never thought in my own middle age
I would have a beautiful young dancer
To wander with me by falling crystal waters,
Among mountains of snow and granite,
Least of all that unlike Po’s girl
She would be my very daughter.

The earth turns towards the sun.
Summer comes to the mountains.
Blue grouse drum in the red fir woods
All the bright long days.
You put blue jay and flicker feathers
In your hair.
Two and two violet green swallows
Play over the lake.
The blue birds have come back
To nest on the little island.
The swallows sip water on the wing
And play at love and dodge and swoop
Just like the swallows that swirl
Under and over the Ponte Vecchio.
Light rain crosses the lake
Hissing faintly. After the rain
There are giant puffballs with tortoise shell backs
At the edge of the meadow.
Snows of a thousand winters
Melt in the sun of one summer.
Wild cyclamen bloom by the stream.
Trout veer in the transparent current.
In the evening marmots bark in the rocks.
The Scorpion curls over the glimmering ice field.
A white crowned night sparrow sings as the moon sets.
Thunder growls far off.
Our campfire is a single light
Amongst a hundred peaks and waterfalls.
The manifold voices of falling water
Talk all night.
Wrapped in your down bag
Starlight on your cheeks and eyelids
Your breath comes and goes
In a tiny cloud in the frosty night.
Ten thousand birds sing in the sunrise.
Ten thousand years revolve without change.
All this will never be again.

All my life I have been attracted by Catholicism. But what attracted me was not its Christianity, but its paganism. The Scholastic Philosophers entertained me not because they were apologists for Jesus but because they were refinements of Aristotle. The liturgical life of the Church moved me because it echoes the most ancient responses to the turning of the year and the changing seasons, and the rhythms of animal and human life. For me the Sacraments transfigured the rites of passage, the physical facts of the human condition — birth, adolescence, sexual intercourse, vocation, sickness and death, communion, penance. Catholicism still provides a structure of acts, individual and at the same time communal, physical responses to life.

Any writer, reading over the typescript of a book for the last time before sending it off to the publisher, must wonder what all the effort was for. An autobiography is specially in need of justification to its author. It is a work of self-justification which itself needs justifying. Why have I written this book? Why have I written it the way I have? What does it mean to me? What do I hope it will mean to others? Each human being has at the final core of self a crystal from which the whole manifold of the personality develops, a secret molecular lattice which governs the unfolding of all the structures of the individuality, in time, in space, in memory, in action and contemplation. Asleep there were just these dreams and no others. Awake there were these actions only. Only these deeds came into being.