07 November 2014

“The people who have walked in darkness have seen a great light” – Isaiah 9

A rather long post, following many post election thoughts, and to console my political son who was the second in command for someone who lost her re-election bid by 58 votes.
Although we are less and less Christian as a people, many of us even now recognize and enjoy the tradition that speaks of light after the dark, something we all understand in the northern hemisphere and also a metaphor for hope after despair which is what Isaiah meant after all.
American elections always come within sight of Christmas season, so to my fellow liberals and progressives and Democrats let us recall the words of Isaiah. Yes, there is reason for weeping and gnashing of teeth, and lamentation is understandable but, and let me repeat that word with emphasis – BUT – dismay serves the victor a second victory. Here, then, are some reasons for hope and courage, which are essential especially now.
1. America is a conservative nation, even among liberals. (“I thought you said reasons for hope?”) Yes, this is a reason for hope. By conservative I mean skeptical about government. One hundred fifty years ago Gideon Tucker wrote, “No man's life, liberty or property are safe while the Legislature is in session," sometimes attributed to Mark Twain as well, who may have appropriated it somewhere along the line. Suspicion of government is very old among us, well entrenched and even liberals share this notion in some areas. Who of us is not outraged about mass incarceration, police misconduct, civil forfeiture, the Patriot Act? A healthy distrust of power is part of the liberal view as well. In other words, we are not as divided as we may feel.
2. Because we are conservative – skeptical – by nature, people will preserve the status quo long after it has been harmful to them. It is a form of preferring the devil you know, as the saying puts it. I think Ambrose Bierce’s famous definition of conservatives and liberals expresses the heart of the sentiment, “Conservative, n: A statesman who is enamored of existing evils, as distinguished from the Liberal who wishes to replace them with others.”
3. This fact is as old as the country itself. “And accordingly, as all experience hath shown,” writes the Declaration of Independence, “mankind (sic) are more disposed to suffer, while evils are sufferable, than to change the forms to which they are accustomed.” We liberals may decry the folly of those who vote ‘against their own interests,’ but it is an old and well-established fact of social behavior. We should not be surprised when it happens, and rather expect it. As Winston Churchill wryly observed, “You can always count on Americans to do the right thing - after they've tried everything else.” And he was a conservative!
4. Therefore, liberal ideas will only be adopted when all else has failed. As a consequence, we should expect to be the minority most of the time. Which clearly means WE SHALL LOSE MORE ELECTIONS THAN WE WIN.
5. But we must not wait until disaster calls us – like firefighters – to the flaming house of democracy. That would be derelict. Though we may not be called upon until the last moment, we may not be absent in the meantime. But what should we do in that meantime, how shall we be ready when the nation needs us?
6. Even the conservative hopes for what the liberal hopes. What is that? “Liberty and Justice for All.” Where liberals have failed is in speaking to that hope in everyone. We have fallen prey to the same devil conservatism serves, fear. Conservatism thrives on fear as this is its basis. Some fears are appropriate, unchecked government power being one. But liberalism is premised on hope, and all people need hope, the light in the darkness, even conservatives; but liberals have lost that voice insofar as it speaks to the nation and not just themselves.
7. That is why dismay is conservatism’s second victory, for by feeling defeated we give up our soul, which is hope. The emotion is legitimate for the moment, as all defeats are hard. It is equally hard not to analyze why we were defeated, forgetting that victory for us is always exceptional and never the norm.
8. Our task is to ask not what went wrong with our strategy and organization, but how we can better speak to the hope. Technique helps win some elections, but ‘without a vision the people perish,’ and it is the liberal vision that people need. Thus the next step is not asking how to get people to vote but making people hungry to vote. We have two years. Here is how.
9. Reclaim our gift as those who believe the future of America is before us (hope) not behind us (fear). We cannot win elections or hearts by trying to compete over whose fears are more dire, or by using its cousin, anger. Fear and anger are the emotional basis of conservatism, after all.
10. Express liberal hope in words every American knows and reveres, ‘liberty and justice for all,’ ‘we the people,’ ‘government of the people, by the people, for the people,’ ‘I have a dream,’ and so on. Our greatest moments as a nation have been moments when liberals were in power.
11. Let go of specific policies and platforms, the techniques of government, and talk only of the people and the nation. Liberalism is larger than government, but right now it has been cornered as mere belief in big government. Let’s then lose the language of government with its programs (which sound like money spent) and laws (which sound like regulations and limits) and speak instead of democracy and liberty, of justice and fairness, of community and responsibility, of all the things everyone values. These are liberal hopes, but not enough people know they are.
12. Finally, rejoice in the victory of our fellow conservative Americans. They are our neighbors and friends and as wrong as we think they may be, we are as likely to wrong as well. And cheer them on because liberal hope extends to all Americans, not just those who think like us. Let’s disappoint those who think us defeated and outcast by drawing the circle of our hope around them as well.

12 October 2014

Different Topic... But No Less Provocative For Some At Least

Ok, so I felt sick last night, a cold that made a last ditch effort after I over exerted myself digging out dead shrubs in the yard.  (yes it was foolish).  And lying in bed with a fever of 102 I scanned the tube for something to watch.  Behold, the 2012 movie version of Les Miz, something I had not seen.  Nor had I seen the theatrical version , but many of the songs were familiar to me.  People said it was a good movie, and though I had not seen the show I had read the book.  Good choice.

Bad choice.  For those who don’t know “Les Miserables” is one of the longest books in the world -1500 pages in English and 1900 in French (those French!). Upton Sinclair called it "one of the half-dozen greatest novels of the world."  It is similar in size as well as date to “War and Peace.”  Having read both, and eager to recommend them both, I can now conclude that the stage and screen version of “Les Miserables” is a failure.  Here is why.

Victor Hugo wrote it to describe in detail and consequence, “the degradation of man by poverty, the ruin of women by starvation, and the dwarfing of childhood by physical and spiritual night,” displayed not simply by individual characters but by fictional case studies.  He demonstrates how they interact and interlock – one creating the other, and all sustained by an imperious government bent on preserving order at all costs.  Valjean’s story cuts across them all, but Fantine and Thenardier and Marius and all the rest have their own stories as well, complete stories that describe in immense detail how society drives them to choices between bad and worse.  It is an immense novel because he is trying to take it all in.  Very much as Tolstoy was trying to render all of Russia in “War and Peace.” 

The show and movie tell one story, though.  Because of that we meet Fantine but do not learn her full story.  We deal with Thenardier but never see his complex connection to Marius.  Gavroche is a major character in the second half of the book, long before the uprising.  While the cat-and-mouse of Valjean and Javert propel the plot, the plot is not the point.  And that is all the show can do. 

Mind.  I do not mean that the show is bad in itself; it simply fails as a presentation OF the book.  By reducing it, of necessity of course, to a single plot, the philosophical basis for the book, its raison d’etre, is lost.  For those who never read the book it comes down to a relentlessly miserable and maudlin tale that makes the whole thing into a melodrama, which is precisely not what the book presents.  Those elements are there in the book, but the purpose of the book always comes through because of its complexity and length, and thus redeems the sentimentalism from mawkishness.  The show and movie cannot because those media are not ‘big’ enough to contain a book.

There are some theatrical versions of books that do work.  Bernstein Hellman’s Candide is excellent, but that book is simpler and obviously shorter.  And it was never a big hit.  Few theatrical musicals come from books actually. Of the most popular, the “Phantom of the Opera,” “The Wiz” and “Tobacco Road” have their direct origins in books.  So maybe I should not be surprised.

The huge success of “Les Miz” is actually unusual for a musical based on a novel.  Perhaps if I had not read the book first I would have like it more.  That said, I do hope some who enjoyed the show went on the read the book and discovered there was an even richer experience there than in the theater.

29 September 2014


Pew Research says support for same sex marriage has dipped a little.  No surprise, I think.  Everything human has ups and downs.  Perhaps it indicates a little ‘cause fatigue’ or something else.   Of course we shall hear some prophets on the right say it is a bellwether or some such thing.  As there are still some who believe the Civil War is not over (Tea Party anyone?) there will be die-hards for traditional marriage for generations to come.  Same –sex marriage, though, is inevitable despite them, and this tiny dip which is a sociological tip of the hat to an era that has come to an end.  All we who protest now are doing is making sure the foot dragging doesn’t take too long.

That being said, I wish to start another odd conversation about the way our society works, and because same-sex marriage has been so prominent it made me look at a curiosity of our culture that I believe deserves to change.  To wit, the legal authority of clergy to solemnize legal marriage. 

Those training for clergy life are always eager for the moment when they can ‘sign licenses,’ which is the one official thing we do that make us clergy different from civilians.  Virtually everything else we do can be done by lay folk, legally I mean.  But signing those licenses is the proof of our station and status.  What I did not know back then was that this authority to sign marriage licenses is not global.  
It seems that modern clergy authority to legitimate marriage is mostly an British custom.  In other parts of Europe and the New World religious and civil marriage have been divorced (excuse the pun) for some years. 

If our American (and Canadian) practices are cultural legacies not universal law, and we clergy who boast of our radical reformation roots have stood strongly against the commingling of church and state, then why do we allow ourselves to do this?  Some of us have refused to sign licenses until gay and lesbian couples can also enjoy legal marriage, which is noble but my question is why we ever sign them all? 

The more I think about it, the more it seems that this convention violates the intent of separating church and state.  By making clergy magistrates of marriage, then then wield civil authority not according to the law but according to their religion.  There is no reason for clergy to have this civil power, though.  No religion requires it, as every religion in the USA and Canada exists in places where clergy do not have this authority.  The convenience factor is minor, again as billions elsewhere do not seem aggrieved.  Its original purpose, which was to make it easier for those far removed from cities to have access to legal marriage, is now moot.

I believe it is time for clergy – from my UU tradition and others – to demand that the states remove this unhealthy and unwise practice.  Losing it will not impede religious practice, does not impose impractical burdens on couples or society, and tempts religious leaders to mix theology with law and church with state. 
What do you think?

29 August 2014

Now that I have Finished my Journey

Here I go again, stepping on a wasp's nest this time, perhaps.

In a recent Facebook post I questioned democracy as a way of creating justice.  It is a good thing, I said, not because of what it does because of what it prevents, to wit, tyranny. By slowing, complicating, and otherwise impeding actions that would be faster and clearer, it makes tyranny harder to accomplish.  But democracy does this by impeding all decisions not just bad ones.  So when we decry the gridlock and the compromise and the watering down by Congress we should not see this as anti-democratic but utterly democratic.  This may be what Churchill meant by calling democracy the worst of all political systems, except compared to others.  As bad a democracy is for getting things done, it does a fairly good job of preventing great tyranny by being so cumbersome, messy and venal.

This time - and this is very different - I am pondering a pattern of reasoning that assumes the innocence of the oppressed from deserving their oppression indicates an overall innocence. (A corollary would be that those guilty of oppressing others are guilty in some overall way as well.)

I see this in a variety of locations in time and place, but perhaps most notably in the Israeli-Palestinian struggle.  Here's how:

The Israeli government is doing oppressive things to the Palestinian people around them - in Gaza and the West Bank and in their own midst. Our natural sympathies for those who are suffering has, for some, made the Palestinian people and their cause noble.  Because the one is wrong, the other must be right.  And for some the wrong of the one means they are wrong in general and the innocence of the other renders them innocent in every respect. Therefor any defensive action by Israel will be seen as wrong by some, and any provocative action by Palestinians will seen as just.

Logically, this is a form of the error called 'post hoc ergo propter hoc,' that because this is wrong that is right.  It may in fact be true, but not logically. But most people are not analyzing the situation logically. We see disproportionate violence and other acts which strike us as excessive. But that does not mean those who are harmed by those acts are innocent of anything except not deserving that.

The problem as I see it is reducing the dynamic of oppression to a binary moral zero sum game.  One one side is bad, the other side is good. When that happens, categorical thinking tends to rise - one side is ALL bad and the other side is ALL good.  In this instance, Israel's policies are bad, so Israel is bad, and Jews who believe in Israel are bad. (Those who read my post linking to the NYTimes article about anti-semitism should take time to read the comments which is where I began to think about this matter.  http://www.nytimes.com/2014/08/02/world/europe/anger-in-europe-over-the-israeli-gaza-conflict-reverberates-as-anti-semitism.html?

It is hard to believe both in the necessity of Israel - which I do - and in justice for Palestinians - which I also do. But as one poet once told a younger one "everything serious is difficult" and it would be hard to find something more serious than this.

28 August 2014

Last Day and Last Words

May  5
In the morning we gather for breakfast which has become rather predictable over the days but never boringKnowing that today rain was likely, and that this last portion had the steepest ascent, I leave barely after seven.
The trail leads near to the grocery and, remembering how I appreciated a little caffeine the day before, I stop to buy a can of coffee from the machineThat itself is a novelty, a can of coffee from a vending machineWhat comes out is not only in a can but hotI am used to cold drink machines but not hot drinks in cansI drink it standing by the trail head, which is a stone staircase of courseAnd with the empty can in my backpack I start my day.
My last day was rated difficult because of the amount of climbing and descendingOver 5 km I would climb 830m, and over 500m of that came in the last halfThank goodness it was cloudy, but it was prelude to rain coming from Southeast Asia.
At the top of the first short climb, up from the village of Koguchi, I encounter the famous wardo-ishirock, a watermelon slice about ten feet tall covered in moss and lichen and decorated with the names of the three gods who are said to meet here once a year, the spirits of the shrines and temples we are visiting.After days of nature doing improbable things this notion does not seem at all far-fetched.
Not long after this, along a flatter portion, I come to a place of ruined teahouses, now just a clearing that is slowly returning to forestAlready I am in a sweat from the climb and seeing no one on the trail on the way up, I pause to remove both knapsack and shirt and enjoy the cool breezes beneath the treesIt turns out the trail is not as empty as I thoughtFirst, a young woman going north passes, and then a young man going southI feel over exposed, not the least because of my aging torso, and reclaim shirt and knapsack.
For the next 4.5 kms I climb toEchizen-toge pass, the highest point on the trail. Though not as steep as some of the early portions, this is the longest continual climb of the whole pilgrimageI am grateful for the generally even path, meaning wide and straight enough not to require studied attention every step and only a few stones to be avoidedBut at every turn the path continues up, beyond my view, no end in sight, a Sisyphian taskThose three miles take ninety minutes, each minute had 30 steps, or 2700 steps.
At the top of the Echizen-toge pass are four people pausingTheir presence tells me I am at the topThat and the assortment of little signs on posts - none more than a foot high or wide - hammered into the ground to prove they made itAt just that moment, the literal high point of my journey, the promised rain arrived.
forty or fifty feet
in the sky, raindrops
in the willow (Basho)
A noise like fireworks 
crackling, radio static
created by rain on trees,
It began slowly but quickly grew to a din. I get out my raincoat and wait under the trees, hoping it would be a brief cloudburst. It wasnt. And so begins my descent on stone steps now slippery with rainThough even more diligent now, do slip and fall, sliding along a wet stone and getting mud on my pantsNow, instead of perspiration wetting me from the inside out, the rain gets inside my slicker and wets me from the outside in. What about the contents of my knapsack, I thinkI have wrapped things in plastic bags, but not everything.
A cold rain starting
And no hat -- So? (Basho)
But you are now old
fellow traveler, and rain
may be your ruin
Looking for better footing I work my way down the stairs even more carefully. I have no room to injure myself, even a twisted ankleLooking for good purchase, I test the stones with my staff, and I slip again when the staff slides on the wet stone. It slips into a crack and I begin to fall againBreaking my fall by leaning on the staff, I bend itThere are a lot of steps aheadDoing without it is scarySlowly, using the crack in which it bent, I reverse the damageVictory sometimes comes in small packages, but it still feels like a triumph.
If you think that was memorable, the poet puts me in my place from years before, "... the mountains were so thickly covered with foliage and the air underneath so hushed that I felt as if I was groping my way in the dead of night... the wind seemed to breathe out black soot through every rift in the hanging cloudsI pushed my way through thick undergrowth of bamboo, crossing many streams and stumbling over hidden rocks, till at last I arrived at the village of Mogami after much shedding of cold sweat.”
Methinks my few words
are nothing compared to yours
but we sweat the same.
Great ocean views promised by the guide books do not exist as mist follows the rain, billows visibly filling in between the trees and blurring the landscapeBut in a sense this was even more Japanese.Confirming the photographer's rule that the best shots come during the worst moments, my eyes are rewarded with scenes that sunlight cannot produce: mossy Jizos more touching in the gray light, the edges of the world softened; bamboo groves turned into brush paintings; a tangle of moss covered tree trunks and a green boulder that are a snapshot of giants bowling in the forest.
As has happened several days, when I hear the distant rustle of river water I know the end is approaching.After a long quiet stretch on a ridge, steps return to descendI change tacticsInstead of looking for the least wet stones and gingerly testing each as I go, I step onto the largest one in each step whatever its condition and discover I can stride confidently downOh, that I had discovered this beforeWhat time I could have savedThen again, spending time is why I am hereBut walking down is now far more pleasant than climbing down.
From the peak when the rain started, down to the river, I have seen fewer fellow pilgrimsBut not none at allMy new walking strategy allows me to pass a couple easily, very different from those who watched me stumble an hour beforeCloser to the river the others are going up the hill as I go downDo they know, or care, how long and steep and slippery it isPhotos of these stairways are breathtaking to the eye, ones I have seen before and those I am taking now, and reveal nothing of their difficulty or peril.  
After many steps the steep slope begins to flatten out, a cemetery appears to my left enclosed in low walls, the sound of water grows; and then, at the bottom of another set of steps I am quite suddenly in a park outside the town where the shrines wereNo transition at all save for a carved stoneAnother pavilion stands nearby where I pause along with a group of young adults arriving to climb up. The trail,now more tidy but not less stony, takes me through a manicured lawn like a golf course and then to a long stone stairway that goes down to the shrines of Naki-san, named for the 400 foot waterfall that has been sacred for centuriesAgain, the stairs end suddenly in the complex, coming in the back door as I did atHongu, making me feel out of place among the day trippers strolling casually on the sidewalk that connects the shrines and shops.
As often happens, the Shinto shrine and Buddhist temple stand cheek by jowl, a remnant of the time when Buddhist monks also cared for Shinto sitesBut the buildings are always distinct in design and color. The Buddhist temple has a great bell inside, and a promising statue, but only for those willing to pay. Havingseen many others already I decide it is not worth the price.  I can see a bit inside along the side porch.  And I can hear the bell quite well indeed.  The Shinto shrine is beautiful but typical.  What makes then stand out is how they fit the place where they are built. Clinging to a hillside, hallway up from the valley, the gain their sanctity from the waterfall a half a km awayBetween them is a Buddhist pagoda, among the tallest in Japan, that serves as a viewing towerThat I am willing to pay to see.  Its inside walls are filled with Buddhist paintings but you have to climb up to see. I do.  
Thinking of a temple he visited in the far north, Basho noted
Even the long rain of May
Had left it untouched -
This gold chapel
Aglow in the sombre shade.
That’s the zen in him, finding clouds with every silver lining.  But ultimately he is right.  All is vanity.
Beautiful paintings - 
Rains can wash them all away 
while cleansing the world
To come this far and not approach the falls themselves would be foolish, so even though the rain has resumed, I trudge down more steps to the bottom of the gorge where buses gather to disgorge visitors who then join me in the last 150 meters through tall cedars to the foot of the fallsItself a shrine, there is anenormous incense burner at the bottom attended by a priest, and many sticks of incense stuck in the brazier, the smoke mixing with the mist and rain into a looming aromatic cloud.
Though no Niagara, Naki-san is impressively tall mesmerizing us allWhat is there in flames and waters that attract usEach perfectly balance order and chaosThey move but do not choose how they move. They are not alive but are essential to lifeThey are liminal things that bridge the apparent boundary between animate and inanimateThese things do not occur to me then, of course, as I take in the narrow ribbon of water that falls 400 feet to the rocks belowI simply look, as others do, many with translucent umbrellas against the increasing rain.
Each spot at Naki-san has a sense of finality as this is the end of the trailI look for a token to buy, to signify my endThere are several souvenir shops near the falls with a wide choiceI buy a t shirt, as I did in England and SpainIf there is a place to turn the official booklet with stamps I cannot find it, but I do not have the book eitherThe sense of accomplishment is murky, like the weatherHave I ended?
Mid growing rain again, I take a final long stairway of 600 steps – the Daimonzaka - which brings me to the official exit from the sacred region, a bookend to Takijiri-oji five days agoLike that place, this one is not quite apparent until one looks hard. Two Massive cedars guard the path - called husband and wife - and one last Torii gate signal leaving the sacred area, and outside there is one more large stone carved boasting of UNESCOMy official passage is complete.
As if to tell me more clearly, the rain grows heavier as I walk away, down the automobile road toward the bus stop. There is a final 5 km of trail, down to the seaI considered walking it when there was nothing but mist, but the rain is now heavy and so I take my agents advice and hail a bus to Kii-Katsuura, dripping on the floor of the bus as it lumbers along; the wipers thumping back and forth on the foggy windshield make the loudest soundAt the very end, which is also the train station, I walk to the wharf to find the boat that takes me to yet another hot spring spa built in the Catskill styleThat is, the place is enormousThe check-in desk has six clerks in matching blazers.  People in yukatas go back and forth to the famed onsens which are set in grottos and on cliffs.  My room looks out onto the harbor, incongruously lavish compared to where I was hours before, muddy and wet in the forest. And there is a private shower.  The bathroom is designed to be an Ofuro, a formal bath with a drain for rinsing and a tall sided tub, but being able to take simple shower alone is the real luxury I crave.  
Unlike Yunomine, meals here served as a buffet in a giant hallLong tables surround enormous tableaus of food.  Around the edges are more food stations.  My incompetent slippers lead me to walk in socks, which causes some amusementA woman behind the entry desk hands me a pair of slippers with a big smile.  Beyond her a very tall man in a tuxedo (and shoes!) points people to their seats at the long tables,with numbers at each seatWhole families in Yukatas walk back and forth between the sashimi and croissantsNot what I expected, but little has been.
By morning the sky clearedFrom the boat and train I see small islands in the harbor and along the coast.After an hour we pass Kii-tanabe where I started.  From Wakayama on the scenery is mostly greater Osaka, the second largest metro area in JapanI change again at Shin-Osaka, and the trip to Kyoto takesonly 20 minutes.
In Kyoto, my luggage is waiting for me, but Kyoto – yes that great city - was a little less thrilling when one arrives from sacred mountains and waterfallsI feel a certain incompleteness in fact, that there ought to be some ritual moment that closes my pilgrim passage. Fortunately, fate gives me a fitting end to my pilgrimage that evening.
By the time I have arrive and settle in it is 4 pm and the major sites will close soonExcept one.
The Fushima Inari Taisha, is a low mountain south of the city and dotted with shrines to Inari.  All arelinked by pathways that are nearly encased by torii gates erected side by side to gain favor from the kami of prosperityThere are even signs telling you how much a gate costsIt all makes for tunnels ofvermillion toriis, thousands of them, interrupted by shrines of various sizesIn the clusters of shrines miniature torii gates stack up on the altarsIt is a pilgrimage itself, and indeed I see someone jogging along the path from shrine to shrine paying respects at each with an offering, a bell ring, a prayerful bow and a solemn 'clap-clap.'  
Walking to the top and back was a good 2-3 km in itself - snaking in and out of clearings, up and down slopes, and all well prowled by catsThe path was getting dark as I circled back to the hilltop when the sun setPeople lingered on the ledge to watch the light turn from gold to red to purpleMy descent to the town was almost solitary, until I find the gate where I enteredAhead of me is a young couple, sitting on a step, relishing their solitude in the twilight.
“I visited the Gongen shrine,” Basho recalls.  “There are hundreds of houses where priests practice religious rites with absolute severity.  Indeed the whole mountain is filled with miraculous inspiration and sacred awe.”  I will settle for this lesser hill south of Kyoto on the Nara line.  
Five days later, after seeing Kyoto and Nara and Ise, I am walking through downtown Kyoto on my last evening there and at the busiest corner I collide with the two American women I met at Takajiri.  “We were supposed to meet at Naki-san,” I begin, “but we got a late start and the rain slowed us down,” one said. “So I went to my hotel,” I continue.  “Want that drink now?”  “We are leaving tonight,” the other says.  How could it be otherwise, as Buddhism is all about the illusion of certainty and control?  
Five days after that I am packing up to go to Narita and home.  Along the way I have relinquished underwear and shirts and socks, by design I should add.  I have accumulated papers and booklets and a gift for my wife and a stone or two – remember Fuji? - to remind me of where I was.  And in my hands I hold Basho, the book I have owned since 1971.  It is in pieces.  From Echizen-toge down to the bus stop it rained, and the rain got into the knapsack as I went.  
Shed of everything else
I still have some lice
I picked up on the road
Crawling on my summer robes.  
How sad it seems and then how right.  He traveled to lose himself – to unloose himself from the world.  The book has now done the same, unloosed itself as we traveled.  In the Ueno part of Tokyo, not far fromwhere he lived before leaving on his journeys, a section of town with same name as the village in which he was born, I leave the fractured book on the desk of my small room.  Why keep it? We are both going home.