Tags
art, enlightenment, Homelessness, Oneness, poem, poetry, prophet, spirituality, Tao, The Prodigal Son, transformation, Zen
Three summers I spent by the river in the heat of a homeless camp. (Having left my father’s home, which was my home, though I knew it not.)
Three summers of night terrors howling through my tent as the stars threw down their furious spears. (Having left my mother’s home, which was my home, though I knew it not.)
Three summers trolling the streets in blistered feet while eyes turned sideways at my glance. (Having lost all I loved, which loved me still, though I knew it not.)
As I walked the flesh melted from my bones, my teeth melted from my mouth. My thoughts dried up and blew away. Past and present dried up and blew away.
Nothing was left behind to claim a name, to know what I was or wasn’t.
Empty, careless and carefree, I danced along the street like a wind-tossed leaf, like a moon-mad fool, marveling at how all I saw danced with me.
Now my tent is my temple and the river flowing past me washes through me—mother and father and all I love and always was and ever will be.
Now as I walk the streets flowers grow at my feet, and every eye turned toward me is mine.
By Deborah J. Brasket
The story of the Prodigal is a favorite found in almost every faith because it tells deep truths we all recognize. We are all prodigals in some ways, whether living homeless on the streets or in the home of our dreams, if we have not, as this Prodigal has, returned home to our true self. If we have not gone through the weaning process that strips us of all we never were and gives back to us all we are, the magnificence of our oneness with the All-in-all.
This poem, too, is influenced by the tales of the old Zen Masters, relating their journey to enlightenment, a process known as “losing and losing.” Often they began their journey in abject poverty. Chuang Tzu describes how he was able to free himself from the limitations of the finite mind and gain an insight into his innermost being: First freeing himself from the concerns of the world, then from all externalities, from gain and loss, right and wrong, past and present. Finally he was freed from his own existence, from birth and death, I and Other. He sees the One and becomes part of the One. At that point, he was able again to enter again into the world of men, but this time with “bliss-bestowing hands.”
The photo above is one I took at the Asian Art Museum in San Francisco. I wrote a blog post about that visit called “Fascinating Faces, Tao and the Arts.” I wrote: “Some works of art speak to you on a level that is hard to define. You gaze and are drawn inward. Something in you identifies with what you see there. It’s not outside, it’s in here. It was there before you saw it, and the seeing is just a reminder of its presence.” I felt an especial affinity with this face.
Deborah J. Brasket 