I wish you were here, dear, I wish you were here.
I wish you sat on the sofa
and I sat near.
the handkerchief could be yours,
the tear could be mine, chin-bound.
Though it could be, of course,
the other way around.
I wish you were here, dear,
I wish you were here.
I wish we were in my car,
and you’d shift the gear.
we’d find ourselves elsewhere,
on an unknown shore.
Or else we’d repair
To where we’ve been before.
I wish you were here, dear,
I wish you were here.
I wish I knew no astronomy
when stars appear,
when the moon skims the water
that sighs and shifts in its slumber.
I wish it were still a quarter
to dial your number.
I wish you were here, dear,
in this hemisphere,
as I sit on the porch
sipping a beer.
It’s evening, the sun is setting;
boys shout and gulls are crying.
What’s the point of forgetting
If it’s followed by dying?
~ Joseph Brodsky
Considering a Le Pera “Cherokee” seat for your motorcycle? I recommend it. An excellent balance of form, and function.
I usually run a Le Pera “Silhouette Solo”. It is almost perfect for me: just the right combination of width, and firmness. And it looks great. I have done 600+ km (375 mile) all day rides on the Silhouette … with the help of soft luggage to lean on. For me, the only thing it lacks is the obvious: back support.
That’s where the “Cherokee” comes in. It appears to be about the same width, thickness, and firmness, with the added plus of outstanding lower back support. And all while still looking (I think) really, really good.
Now, tassels and conchos are not really my thing. A little OTT for me. So I would honestly have preferred the plain side, pleated stitch version. It is available as an option but only to suit later model ‘wide tyre’ Softails. Since I picked this one up on eBay for a very low price — brand new, but with a tear in the cover, which I repaired well enough with Loctite Vinyl Fabric & Plastic Flexible Adhesive — I decided to live with it.
But I really couldn’t abide the original (and oh so cliched) Western Star concho. Cheap, flimsy, a bit “wanky”. I first tried painting it black, hoping to disguise it as much as possible.
Dissatisfied with that, I went back to eBay. “Kristi” from West Coast Tack kindly helped out with a couple of attractive, and much higher quality alternatives, produced by Jeremiah Watt. Much better! Now only to settle on which of the two I prefer.
More photographs: Psalmistice on Flickr
I rode out to the lakeside
In turmoil of mind and soul
There, in time
I met again, with a long lost friend
Thanks to the Ancress of Lynn
Who pointed me straight
To the fountain
The Living Water
Which did not burst forth, strong, overfilling
My head bowed, eyes closed
Like dew forming
Cool refreshing, slowly soaking
The dry walls of my well
And now, this place, this quiet
Gentle, light and floating bliss
Untouched by cursed desert
Has not remained behind, by the lakeside
Soon after I rode away
It has come with me
I feel, I see
Dissolving my compulsions
Anxieties, and hatreds
As though they were all
Ever so distant
Those former companions now
Seem foreign to me
And true it is
So long as I continue
And look in upon
The face of these Present Waters
They rise a little
A little more
To meet my thankful gaze.
“Thou shalt not please Me
so well as thou dost
when thou art in silence,
and suffrest Me to speak
in thy soul.”
“If thou wilt be
high with Me in heaven,
keep Me alway in thy mind
as much as thou mayst…”
“In nothing that thou dost
no better please God
that He loveth thee.”
— from A Short Treatyse Of Contemplation
Our Lord Jesu Christ,
Taken Out Of The Book
Of Margery Kempe,
Ancress Of Lynn
When thou comest by thyself,
think not before what thou shalt do after,
but forsake as well good thoughts as evil thoughts,
and pray not with thy mouth
but list[en] thee right well.
And then if thou aught shalt say,
look not how much nor how little that it be,
nor weigh not what it is nor what it bemeaneth …
and look that nothing live in thy working mind
but a naked intent stretching into God,
not clothed in any special thought of God in Himself … .
This naked intent freely fastened and grounded in very belief
shall be nought else to thy thought and to thy feeling
but a naked thought and a blind feeling of thine own being:
as if thou saidest thus unto God, within in thy meaning,
“That what I am, Lord, I offer unto Thee,
without any looking to any quality of Thy Being,
but only that Thou art as Thou art, without any more.”
That meek darkness be thy mirror, and thy whole remembrance.
Think no further of thyself than I bid thee do of thy God,
so that thou be one with Him in spirit,
as thus without departing and scattering,
for He is thy being, and in Him thou art that thou art;
not only by cause and by being, but also,
He is in thee both thy cause and thy being.
— Anonymous, Epistle of Privy Counsel.
For silence is not God, nor speaking is not God;
fasting is not God, nor eating is not God;
loneliness is not God, nor company is not God;
nor yet any of all the other two such contraries.
He is hid between them, and may not be found
by any work of thy soul,
but all only by love of thine heart.
He may not be known by reason,
He may not be gotten by thought,
nor concluded by understanding;
but He may be loved and chosen
with the true lovely will of thine heart … .
— Anonymous, Epistle of Discretion.
On the art of contemplative prayer; that is, of love meeting love.
Has it ever been your misfortune to see the rather inane 2007 movie “Wild Hogs”?
They say that the origin of the popular nickname “hog” goes all the way back to 1920, when a team of farm boys — who became known as the “hog boys” — consistently won motorcycle races. The team’s mascot was a live hog, which they would take for a victory lap on their Harley-Davidson following a win —
It is said that team member Ray Weishaar was the man most responsible for popularising the little hog. Apparently, he was particularly fond of it —
Some 60 years later, the Harley-Davidson Motor Company came up with a way to cash in on the informal tradition, by creating a factory-sponsored community marketing club and calling it “HOG” — the Harley Owners Group. The company has even tried to trademark the word “hog” — unsuccessfully.
But let us set aside for a moment the cynical, the degenerate, and the inane use of symbolism in pursuit of corporate profit.
Could there be a deeper, ancient, mystical, and sacred significance to the modern association of the word “hog” with a mode of transport, of movement with rest, that so many — myself included — find to be, at least at times, an almost “spiritual” experience?
Here’s René Guénon with The Symbols of Sacred Science, and a brief excerpt from the chapter titled “The Wild Boar and the Bear” (plus, some fascinating facts on the ancestry of the Motor Company’s founders, at the end) —
Among the Celts the wild boar and the bear symbolised, respectively, the representatives of spiritual authority and temporal power, that is, the two castes of Druids and Knights, the equivalents, at least originally and in their essential attributes, of the Brahmins and Kshatriyas in India. As we have indicated elsewhere, this clearly Hyperborean symbolism is one of the marks of the direct connection of the Celtic tradition to the Primordial Tradition of the present Mahā-Yuga, whatever other elements, from earlier but already secondary and derivative traditions, may have come to be added to this main current and to be, as it were, reabsorbed into it. The point to be made here is that the Celtic tradition could probably be regarded as truly constituting one of the ‘links’ between the Atlantean tradition and the Hyperborean tradition, after the end of the secondary period when this Atlantean tradition represented the predominant form and, as it were, the ‘substitute’ for the original centre which was already inaccessible to the bulk of humanity. On this point also, the symbolism just mentioned can provide some information that is not without interest.
Let us note first the equal importance given the wild boar by the Hindu tradition, which is itself the direct issue of the Primordial Tradition and which expressly affirms its own Hyperborean origin in the Veda. The wild boar (varāha) not only figures as the third of the ten avataras of Vishnu in the present Mahā-Yuga, but our entire Kalpa, that is to say, the entire cycle of manifestation of our world is designated in the tradition as the Shwetavarāha Kalpa, the ‘cycle of the white wild boar’. This being so, and considering the analogy which necessarily exists between the great cycle and subordinate cycles, it is natural that the mark of the Kalpa, so to speak, should be found once more at the outset of the Mahā-Yuga; and this is why the polar ‘sacred land’, seat of the primordial spiritual centre of this Mahā-Yuga, is also called Vārāhi or the ‘land of the wild boar’. Moreover, since it is there that the first spiritual authority resided, from which all other authority of the same order is only an emanation, it is no less natural that the representatives of such an authority should also have received the symbol of the wild boar as their distinctive mark and that they should have retained it during the times that followed. This is why the Druids designated themselves as ‘wild boars’ even though, since symbolism always has multiple aspects, we may well have here at the same time an allusion to the isolation in which they kept themselves with respect to the outside world, the wild boar having always been thought of as ‘solitary’. It must be added, furthermore, that this very isolation, which took the form, with the Celts as with the Hindus, of a forest retreat, is not unrelated to the characteristics of ‘primordiality’, of which some reflection at least has always had to be maintained in all spiritual authority worthy of the function it fulfills.
As one who has Celtic ancestry, and who has taken to a solitary life, finding this preferred isolation most often by riding “at one” with a “wild hog”, or travelling by motorcycle to a favourite forest retreat, naturally, I find Guénon’s research to be not without great personal significance.
I do wonder at the degenerate state of spirituality in our world today, when considering the many who prefer to ride in packs, rather than alone.
It is interesting to note the ancestral origin of the founders of the Harley-Davidson Motor Company — William S. Harley, and the Davidson brothers.
The ancestors of the name Harley date back to the Anglo-Saxon tribes of Britain. The name is derived from their residence in Harley, a place-name found in Shropshire and in the West Riding of Yorkshire. The place-name is derived from the old english words hare, which meant hare or rabbit, and leah, which meant forest clearing. The name as a whole meant “clearing with lots of rabbits”. The original bearers of the name lived in or near such a clearing.
Shropshire. Celtic and Druid central, in the Iron Age.
Think too, of another popular nickname for Harley’s — “iron horse”.
And the name Davidson (“David’s son”)?
Arthur Davidson, Sr. (c. 1881–1950, Milwaukee, Wisconsin) was one of the four original founders of Harley-Davidson. His father William C Davidson, son of a blacksmith who owned a smithy in Netherton, Scotland, had emigrated to the United States around the year 1857…
First found in Perth, Scotland, where, in 1219, Johannus filius Davidis, a merchant in Perth, is mentioned. Some accounts suggest that around 1000 AD the Catti (Chattan) Clan, from whom the Davidson Clan descends, broke into two distinct factions, the MacKintosh and the MacPherson Clans. The Davidson Clan was part of the MacPherson element, but always considered itself to be the senior clan of the Chattan group… Bearers of Davidson were found on both sides of the Scottish-English border.
Again, Celtic central in the Iron Age.
All this a series of mere “coincidences”, of course.