To conjure a particular knowledge you visualize an architectural structure and then you walk around and see the details that then bring back the words or the poetry or the lines of thought. Memory's going extinct because we rely on machines and copies and so on. The idea of working with structures that conjure dreams, personages, history, time, that can be contained in this way as you walk through your mind, is a challenge.

There are energies that reside in each phone and phoneme. And we can release them. And it can be grand and vast and you can create a realm where you can dwell for a while. Where things are perfect symbols of themselves, no manipulation. And that connects to me to the Buddhist view. From that perspective we can wake up on the spot, be conscious of our world, think of others.

For me poems are acts re-done, and that can vibrate well into the future.

When [Allen] Ginsberg and I founded the Jack Kerouac School of Disembodied Poetics - that was 1974 - we referred to it by a term used by Sufi thinker Hakim Bey, as "temporary autonomous zones." That for me sums up some of Whitman's sense of a community of likeminded people with a certain kind of adhesiveness and connection and sharing of this ethos.

We can think for ourselves and we can awaken the world to a greater consciousness.

It was a little harder when I first went to Egypt when I was 18 years old and being a white woman with a knapsack and in blue jeans. But again I was part of the rucksack revolution there was some grace there. You could put it that way. And confidence as well because I thought of myself as a poet. That was part of it. I was going for that, to have experiences to make the work.

No one begs you to be a poet or write a 1000-page poem. You have to be fueled by a drive, a conviction - a need, a necessity, a vision that is so pressing that it has no other outlet but through you. That doesn't mean that you are unconscious or in trance, but there can be moments like that.