Those three elements in the wrong hands smudge the past, blur it, but in the right hands, in Tikuli’s hands, Wayfaring (https://www.amazon.com/Wayfaring-Tikuli/dp/1909849545) becomes a singular act of recollection, reminding us that the unrecollected life is a job left undone, a mission unaccomplished, a task reneged.
I see him, I see him
standing there, a body trapped in soul,
the memories and the rubble of our home….
the poet says at the beginning of “Ghosts of War.” The I is not about her, it’s about activating an elixir, about taking us to a bombed, ruined mosque, to a ghost.
Tikuli’s use of the pronoun you, the second person, is Sufic when it least seems so. The You of this device is the Sufi dervish’s Beloved. A man or a woman or a child or some other living thing may stand in for the Beloved, but the Beloved, who may be addressed erotically or casually or conversationally, is always that “cloud of unknowing,” that divine idea into which eventually we disappear.
The love poem of the dervish may pass society’s inspection as a tale or an ode or an elegy or a sensual adventure, but at heart it’s always a prayer, a participation in a holy, a celestial project.
Tikuli is a skilled plein air painter; her palette of words is spare, meticulously chosen and applied in a variety of metrical patterns that, while not avant-garde, are modernist and reliable. The reader is never required to study her metrics; her focus is on the act of recollection and its requisite imperative. She has stories to tell, portraits to paint, ghosts to address, and issues to redress.
The impulse to call Wayfaring a stately transit from irregular ode to free-form ballade is checked by Tikuli’s eschewal of standard metric schemes and rhyme, and to claim that Wayfaring is nonetheless just such a transit, as I do, opens the door to a brief discussion of rhyme in modern poetry.
End-rhyme bears with it, unlike internal rhyme, a kind of closure, and that closure is not in concert with the rush of cyber-age information and the inquiries that rush requires. End-rhyme, unless it’s handled with extraordinary subtlety, the kind Sylvia Townsend Warner and William Butler Yeats possessed, tends to trip up and shut down inquiry. That’s why Tikuli and other modernists so often dispense with it, preferring assonance and other devices. But that makes modern poetry difficult to characterize without a new poetics.
In singing of exile, loss, remembrance, grief, journey, Tikuli often uses the pronoun you as Sufi and other mystic poets used thou, to address, to praise, to love, to mourn, but, above all, to open the door to what can be recollected, what can be salvaged, learned, what can be turned into light in the same way a solar lantern collects sunlight all day to illuminate night. Such a lantern must be placed, as these poems are, in a certain order to create a path. That’s why at the very end of Wayfaring the poet says:
….until the sun explodes in my room
separating the night from dark
naked, I wait somewhere between
a lighter shade of white
and a darker shade of black
Tikuli is one of poetry’s antidotes to the fatal, calamitous insistence on being right that besets so many societies. That insistence turns a blind eye and a blank mind to the distinctions she makes in this passage, and in so doing it menaces us. Tikuli offers the eternal aspiration of the dervish to make something in praise of the holy whole to which we belong.
One of Wayfaring‘s triumphs is to give us a collection that, like prayer beads, progresses not only to a way of responding to what befalls but a way of enhancing our observation of what we encounter. Wayfaring‘s strung poems integrate peripheral with head-on vision: the sidelong glance is not lost to central vision, and for that reason in her work we see through much better than human eyes, sometimes the way a circling hawk sees the inhabitants of a field or wood. But the poems don’t merely report, they imagine the songs of people and place. They move like a pavane from the forests of I to the seas of you to the heavens of they, no small feat for any poet.
Consider the last five lines of her poem, Hazrat Nizamuddin Auliya Dargah (https://en.wikipedia.org/wiki/Nizamuddin_Auliya):
Two lovers completing each other
like reunited hemispheres.
It is this cosmos wherein exists
the inexpressible, visible only
to those with eyes which can see.
It’s the poet’s ambition to express the inexpressible. But to do that, ego must be divested. That’s at the heart of Sufism. It’s what the Sufi saint of the poem understood so indelibly. It’s what Hafez, Khayyam and Ibn al Arabi, among many others, understood. Finally, beyond the I, you and they is the holy of holies into which the wayfarer must disappear. None of the pronouns suffice, nor do our names and our possessions.
Addressing the Beloved in poetry is rather like alchemy. To win the patronage of rulers, those coveters of wealth, the alchemists said they intended to transmute base metals into gold. But their real purpose, the best of them, was to ennoble the human soul by finding the elixirs that would ennoble the soul’s baser elements. That’s what is happening when poets like Khayyam and Hafez and Tikuli address you. This you is an elixir.
We wayfare to become the verb, to absolve ourselves of the profane pronouns and the nouns. Wayfaring is testament to this recognition.