Last month I led my first renga, or rather my first “quarter-renga”. We didn’t have the minimum five hours it takes to lead a group of poets through the collaborative creation of a linked chain of twenty haiku-alternating-with-couplets that is the shortest possible version of a traditional renga.

Now, I have a lot more learning to do about the intricacies of different renga patterns and how to lead people through them skillfully. They remind me of increasingly complex versions of card games – draw the Queen of Spades and pick up the discard, red sevens reverse the direction of play, mention the season once and you must mention it in the next 3 verses, only one verse about the moon per page.

The not-even-quarter renga we created in the sun-warmed vestry at 17nineteen in Sunderland (otherwise known as Holy Trinity church) cherry-picked some of the rules. We opened by establishing a sense of place, then deepened it in the next couplet. Then we allowed the moon to peek into a verse, before closing with a couplet open to any theme. As renga-master, those were the choices I made about the poem’s direction of flow. Four verses took just over an hour.

In keeping with the traditional method of renga, once the direction had been said for the verse in hand, everyone wrote, and everyone then read out the previous verse plus their new addition. As renga-master, I then chose the verse that would take us forward as a group. For the first two, I combined lines from two or more contributors; for the second two, the “correct” verse arrived fully-formed from a single source.

Eight poets took part, and although the final words only derive from five pens, all of us are considered to be co-authors of the resulting work, because it takes everyone’s energy, focus, and revealed words to weave the invisible field of connection in which the renga gestates.

It is a sacred space. It needs space.

With each circuit of the table, alternative poem-chains open out, fractal branching, seedlings of all possible poems grow ghostly, pale and eventually wither. Like my amateur gardening, I feel guilt and regret with every verse I thin out, death of so many. A smile when someone’s words are chosen, against their expectations. My inner wince away from too-clever, too-polished; my confused frustration when people get caught in syllables and don’t quite open the door to the poem – can you feel it? Like a birdcall, words at the right moment, and never too many. The unchoreographed sigh of recognition from everyone when the right lines arrive, when I choose correctly, when we are becoming the hivemind that spins together.

My approach to creating the conditions for the renga to arise was firstly to run two previous workshops about haiku, to provide renga participants with some insights and practice in the form. But several people turned up for the first time for the renga! So I also used Alec Finlay’s book Shared Writing and had us read out some 20-verse renga. I have two copies of the book, so we could do it in pairs, call and response, which was a beautiful way to hear how this way of writing unspools dreamlike dialogue resonant with association, echo and surprise.

A demarcated physical space really helps. Ours was a room, other projects have used a canopied platform. There is something qualitatively different about joint effort within a dedicated space, our combined attention builds an invisible structure that needs the trellis of a protective physical space up which to climb. I believe it would be possible to carry a mobile platform of stakes and flags, or meet in the wilds and create the space with foraged rocks or marks made in sand.

I also set up the energetic space for the renga by leading some brief meditation, and setting aside time for participants to move around the entire venue in silence in order to open their senses and minds to the latent poetry all around us. Even though the writing was done in the vestry, everyone brought with them details of everything from the wind in the trees outside to the halo lamps above the nave (white moons shining down).

In previous workshops I’d been able to do some basic qi gong with the poets, drawing on a previous life as a shiatsu/qi gong practitioner – it’s a useful, possibly essential preparation for poets who may be more used to starting with a focus on inner turmoil than on the observable world. Though makers in other disciplines would no doubt use the metaphors most related to their practices (haiku alternates with couplet, warp and weft, ones and zeroes) for me the rhythm of the chain felt very much like a walking qi gong where the weight must shift to the side before stepping forward. A quieter verse may make the better stepping stone. Not all can be Alpine grandeur, some must be saxifrage and gentian.

Here is what we wrote:

Three Gold Heads

Bright sunlight / Through high windows/ Inside, three gold heads

Water splashed on infants / Bless you, darling

On the dark side of the garden / A broken teacup saucer / In finger-nailed soil

The daffs need deadheading / Let’s leave them another week

And here are some favourite lines that didn’t make the cut – what would you have made with them?

Sun warms the wood / for centuries, this drawer / is it locked?

Sparrow chirp / ricochet on brick

Like the sky / my blue and white top / is colder than it looks

The lid of the poor box / is so heavy

Corinthian columns / the silver birches can’t quite touch / the window

Cholera corpses / standing room only

Lungs and moon full / I rub sleep from my eyes / another lonely night