To be a poet is as serious, long-term and natural as the effort to be the best human you can be. To express something well is not a question of having a top-class education and understanding poetic forms: rather, it's a question of paying attention.
I like Patti Smith's lyrics, and sometimes think I could be influenced by them. But she has a kind of cool that's beyond me.
I try not to invent; I try simply to translate the weird language of the natural world. And I'm not into absolute ownership of things.
I've always felt, with 'The Iliad,' a real frustration that it's read wrong. That it's turned into this public school poem, which I don't think it is. That glamorising of war, and white-limbed, flowing-haired Greek heroes - it's become a cliched, British empire part of our culture.
It's a question of trying to take down by dictation what's already there. I'm not making something, I'm trying to hear it.
People are so used to reading novels now, they just read a poem straight through to get the meaning. And that's something totally different from the slow way you read something if it's a tune; which to me a poem has to be.
I really think there are spirits in a place that you have to accommodate.
There's a whole range of words that people use about landscape. Pastoral? Idyll? I can't stand them.
I have this exercise where I force myself to look out from the flower's point of view at these great walloping humans coming down the path, and try, just try and feel it from their point of view because it's a different world to them, a fascinating hard one.
I think it is the easiest mentality for a human being to be either colonized or to colonize. The structure of either the slave or the master seems to be the simplest and the most relaxing one to slip into. Either you are a slave, and you don't have to think for yourself, or you're a master, and you don't have to work for yourself.
A dead tree, cut into planks and read from one end to the other, is a kind of line graph, with dates down one side and height along the other, as if trees, like mathematicians, had found a way of turning time into form.
A living tree is a changing, sleeve shape, a wet, thin, bright green creature that survives in the thin layer between heartwood and bark. It stands waiting for light, which it catches in the close-woven sieves of its leaves.
The sea has this contradictory quality, that the more you see of it, the more it overwhelms the eye and disappears in its own brightness. Like a flame, whose meaning is light but whose centre is dark, it demands to be undefined.
It's the stickiness of earth that makes it problematic - the way it stains your straps and ingrains your hands so you can't quite tell where you start and stop.
Wind ought to be a verb or an adverb. It isn't really anything. It's a manner of movement of warmth and cold: a kind of information system of the air.
Stripped of its plot, the 'Iliad' is a scattering of names and biographies of ordinary soldiers: men who trip over their shields, lose their courage or miss their wives. In addition to these, there is a cast of anonymous people: the farmers, walkers, mothers, neighbours who inhabit its similes.
One of the rules of Greek lament poetry is that it mustn't mention the dead by name in case of invoking a ghost. Maybe the 'Iliad,' crowded with names, is more than a poem. Maybe it's a dangerous piece of the brightness of both this world and the next.
I think it's often assumed that the role of poetry is to comfort, but for me, poetry is the great unsettler. It questions the established order of the mind. It is radical, by which I don't mean that it is either leftwing or rightwing, but that it works at the roots of thinking.
