It is useless to contend with the irresistible power of Time, which goes on continually creating by a process of constant destruction.
With The Season Over
With the holiday now behind us, we will continue on with Jesus,
Who’s not limited to just a season, but gives our life its reason,
Giving us the strength to cope, while in a world that lacks hope,
And without Christ, my friend, the season’s over, they contend!
With the trappings packed away, Christ our Lord is here to stay,
A truth in every believer’s life, through the Spirit of Jesus Christ,
Dwelling in each believer’s heart, The Lord God shall not depart,
Even come this season’s end, The Lord continues on my friend.
With all the lights and glitter gone, our life with Jesus carries on,
Directing and guiding our way, beyond the season, day by day,
As our Shepherd and our Guide, while walking daily by our side,
Guiding us throughout the year, long beyond that season cheer.
With most gifts now out of sight, Christ remains, day and night,
Since the time when we believed, when God’s Gift we received,
That Precious Gift of Salvation, from the God over all Creation,
The one gift that will last eternally, in the life we have yet to see.
With all this, it stands to reason; you missed out in this season,
If Jesus Christ you had ignored, and you know Him not as Lord;
But at any time and any place, you can get God’s Gift of Grace,
To walk with God all year long, with Jesus, your Seasonal Song.
One With The Sun
One with the sun
You in time with music of the universe
Doctor of mother earth
We are all one
We are all one with the sun
Reflecting words to say
Silently I want to be
With symphonies of stars
You came singing through my soul
I see you in the golden sunset
Glowing through my soul
We are all one with the sun
In the summertime we went to the sea
How smooth plate how calm against
These skies dancing in your eyes.
- quotes about summer
- quotes about doctors
- quotes about Sun
- quotes about dance
- quotes about sky
- quotes about music
- quotes about Earth
- quotes about words
- quotes about eyes
With The Face
With the face goes a mirror
As with the mind a world.
Likeness tells the doubting eye
That strangeness is not strange.
At an early hour and knowledge
Identity not yet familiar
Looks back upon itself from later,
And seems itself.
To-day seems now.
With reality-to-be goes time.
With the mind goes a world.
Wit the heart goes a weather.
With the face goes a mirror
As with the body a fear.
Young self goes staring to the wall
Where dumb futurity speaks calm,
And between then and then
Forebeing grows of age.
The mirror mixes with the eye.
Soon will it be the very eye.
Soon will the eye that was
The very mirror be.
Death, the final image, will shine
Transparently not otherwise
Than as the dark sun described
With such faint brightnesses.
A Child With The Blues
Could have never known that when losin'
Could hurt you so very bad
Could have never known that when chosin'
Could make you feels so very sad
I don't know what to do
I just feel so confused
I'm a child with the blues
Take your time, smell the flowers
Make a smile for yourself
Girl, don't make livin' so hard
So hard, I keep tellin' myself
I keep tellin' myself
Feels like I'm goin' away
Sometimes it ain't all damn fair
I'm a child with the blues
I know you're watchin' me
There are a lot of games reachin' for you
When you think you're grown
You're entering the unknown
Baby, check yourself
Ooh, feels like my life is just existing
And I'm missing someone
It's hard to replace the simple fact
It's 'cause my lover is gone
Tell it to ya ....
And you're walkin' in my shoes
You're a chils with the blues
I can't stop the flow, can't stop it
Of the wet tears in my eyes
And if you're any other many kind of women
Woman in pain, gotta rely, rely
Same emotion we share
Movin' fast but goin' nowhere
Like a child with the blues
A child with the blues
This child is blue
Show no blues
A child with the blues, ooh
There Is No Poem I Can Write / That Can Deal With The Threats
There is no poem I can write
That can deal with the threats
To our very existence-
There is no poem I can write
That can imagine the horrors
We might go through-
Nothing I say and nothing I know
For the evils that might come-
We live on the edge of an ‘abyss’
For which ‘abyss’ is a tame word
And we get by each day
By ignoring the ‘hells’ that might come to us-
Evils worse than death may await us
And nothing I say or write
Can contend with this-
Living With The Big Lie
(music: marillion lyrics: steve hogarth & john helmer)
It all began with the bright light
The bright light and the noise
The chaos of the senses and the scream of desire
Touching and being touched
A million loose ends to tie up
Ticking of the clock and the cradle rock
The colours stand still
And then they move around
Comin in and out of focus upside down
Empty winter trees
How space feels love of the soft ... flowers and the sky
One fine day
The chaos subsides
Bleeds into awareness
And a lifetime of surprise
The beauty of your mothers eyes
The pain when you fall
You drink it in and marvel at it all
But you never really figure it out
You get used to it
The babble of the family
And the dumb tv
Roar of the traffic and the thunder of jets
Chemicals in the water
Drugs in the food
The heat of the kitchen and the beat of the system
The attitude of authority
The laws and the rules
Hit me square in the face, first morning at school
The heroes and the zeroes
The first love of my life
When to kiss and to kick and to keep your head down when theyre choosing the sides
I was never any good at it
I was terrified most of the time
I never got over it
I got used to it
Alone in the city at seventeen
With the hollow, the lonely
The drowning and the drowned
I was made to feel worthless
The wretched and the mean
Beat me up like a weapon
I cant run away from or find a way round
Holdin on, holdin on
The greed and the missiles
Exploding somewhere every day
Hideous dark secrets under the sea and in holes in the ground
The cold wars gone
Those bastardsll find us another one
Theyre here to protect you, dont you know?
So get used to it get used to it!
The clash of religions
The loaded prayers
The face of starvation and the state of the nation
The sense that its useless
And the fear to try
Not believing the leaders, the media that feeds us
Living with the big lie
You get used to it
- quotes about food
- quotes about authority
- quotes about cold war
- quotes about attitutde
- quotes about information
- quotes about journalism
- quotes about colors
- quotes about screams
The Fight With The Dragon
Why run the crowd? What means the throng
That rushes fast the streets along?
Can Rhodes a prey to flames, then, be?
In crowds they gather hastily,
And, on his steed, a noble knight
Amid the rabble, meets my sight;
Behind him--prodigy unknown!--
A monster fierce they're drawing on;
A dragon stems it by its shape,
With wide and crocodile-like jaw,
And on the knight and dragon gape,
In turns, the people, filled with awe.
And thousand voices shout with glee
"The fiery dragon come and see,
Who hind and flock tore limb from limb!--
The hero see, who vanquished him!
Full many a one before him went,
To dare the fearful combat bent,
But none returned home from the fight;
Honor ye, then, the noble knight!"
And toward the convent move they all,
While met in hasty council there
The brave knights of the Hospital,
St. John the Baptist's Order, were.
Up to the noble master sped
The youth, with firm but modest tread;
The people followed with wild shout,
And stood the landing-place about,
While thus outspoke that daring one:
"My knightly duty I have done.
The dragon that laid waste the land
Has fallen beneath my conquering hand.
The way is to the wanderer free,
The shepherd o'er the plains may rove;
Across the mountains joyfully
The pilgrim to the shrine may move."
But sternly looked the prince, and said:
"The hero's part thou well hast played
By courage is the true knight known,--
A dauntless spirit thou hast shown.
Yet speak! What duty first should he
Regard, who would Christ's champion be,
Who wears the emblem of the Cross?"--
And all turned pale at his discourse.
Yet he replied, with noble grace,
While blushingly he bent him low:
"That he deserves so proud a place
Obedience best of all can show."
"My son," the master answering spoke,
"Thy daring act this duty broke.
The conflict that the law forbade
Thou hast with impious mind essayed."--
"Lord, judge when all to thee is known,"
The other spake, in steadfast tone,--
"For I the law's commands and will
Purposed with honor to fulfil.
I went not out with heedless thought.
Hoping the monster dread to find;
To conquer in the fight I sought
By cunning, and a prudent mind."
"Five of our noble Order, then
(Our faith could boast no better men),
Had by their daring lost their life,
When thou forbadest us the strife.
And yet my heart I felt a prey
To gloom, and panted for the fray;
Ay, even in the stilly night,
In vision gasped I in the fight;
And when the glimmering morning came,
And of fresh troubles knowledge gave,
A raging grief consumed my frame,
And I resolved the thing to brave."
"And to myself I thus began:
'What is't adorns the youth, the man?
What actions of the heroes bold,
Of whom in ancient song we're told,
Blind heathendom raised up on high
To godlike fame and dignity?
The world, by deeds known far and wide,
From monsters fierce they purified;
The lion in the fight they met,
And wrestled with the minotaur,
Unhappy victims free to set,
And were not sparing of their gore.'"
"'Are none but Saracens to feel
The prowess of the Christian steel?
False idols only shall be brave?
His mission is the world to save;
To free it, by his sturdy arm,
From every hurt, from every harm;
Yet wisdom must his courage bend,
And cunning must with strength contend.'
Thus spake I oft, and went alone
The monster's traces to espy;
When on my mind a bright light shone,--
'I have it!' was my joyful cry."
"To thee I went, and thus I spake:
'My homeward journey I would take.'
Thou, lord, didst grant my prayer to me,--
Then safely traversed I the sea;
And, when I reached my native strand,
I caused a skilful artist's hand
To make a dragon's image, true
To his that now so well I knew.
On feet of measure short was placed
Its lengthy body's heavy load;
A scaly coat of mail embraced
The back, on which it fiercely showed."
"Its stretching neck appeared to swell,
And, ghastly as a gate of hell,
Its fearful jaws were open wide,
As if to seize the prey it tried;
And in its black mouth, ranged about,
Its teeth in prickly rows stood out;
Its tongue was like a sharp-edged sword,
And lightning from its small eyes poured;
A serpent's tail of many a fold
Ended its body's monstrous span,
And round itself with fierceness rolled,
So as to clasp both steed and man."
"I formed the whole to nature true,
In skin of gray and hideous hue;
Part dragon it appeared, part snake,
Engendered in the poisonous lake.
And, when the figure was complete,
A pair of dogs I chose me, fleet,
Of mighty strength, of nimble pace,
Inured the savage boar to chase;
The dragon, then, I made them bait,
Inflaming them to fury dread,
With their sharp teeth to seize it straight,
And with my voice their motions led."
"And, where the belly's tender skin
Allowed the tooth to enter in,
I taught them how to seize it there,
And, with their fangs, the part to tear.
I mounted, then, my Arab steed,
The offspring of a noble breed;
My hand a dart on high held forth,
And, when I had inflamed his wrath,
I stuck my sharp spurs in his side,
And urged him on as quick as thought,
And hurled my dart in circles wide
As if to pierce the beast I sought."
"And though my steed reared high in pain,
And champed and foamed beneath the rein,
And though the dogs howled fearfully,
Till they were calmed ne'er rested I.
This plan I ceaselessly pursued,
Till thrice the moon had been renewed;
And when they had been duly taught,
In swift ships here I had them brought;
And since my foot these shores has pressed
Flown has three mornings' narrow span;
I scarce allowed my limbs to rest
Ere I the mighty task began."
"For hotly was my bosom stirred
When of the land's fresh grief I heard;
Shepherds of late had been his prey,
When in the marsh they went astray.
I formed my plans then hastily,--
My heart was all that counselled me.
My squires instructing to proceed,
I sprang upon my well-trained steed,
And, followed by my noble pair
Of dogs, by secret pathways rode,
Where not an eye could witness bear,
To find the monster's fell abode."
"Thou, lord, must know the chapel well,
Pitched on a rocky pinnacle,
That overlooks the distant isle;
A daring mind 'twas raised the pile.
Though humble, mean, and small it shows
Its walls a miracle enclose,--
The Virgin and her infant Son,
Vowed by the three kings of Cologne.
By three times thirty steps is led
The pilgrim to the giddy height;
Yet, when he gains it with bold tread,
He's quickened by his Saviour's sight."
"Deep in the rock to which it clings,
A cavern dark its arms outflings,
Moist with the neighboring moorland's dew,
Where heaven's bright rays can ne'er pierce through.
There dwelt the monster, there he lay,
His spoil awaiting, night and day;
Like the hell-dragon, thus he kept
Watch near the shrine, and never slept;
And if a hapless pilgrim chanced
To enter on that fatal way,
From out his ambush quick advanced
The foe, and seized him as his prey."
"I mounted now the rocky height;
Ere I commenced the fearful fight,
There knelt I to the infant Lord,
And pardon for my sins implored.
Then in the holy fane I placed
My shining armor round my waist,
My right hand grasped my javelin,
The fight then went I to begin;
Instructions gave my squires among,
Commanding them to tarry there;
Then on my steed I nimbly sprung,
And gave my spirit to God's care."
"Soon as I reached the level plain,
My dogs found out the scent amain;
My frightened horse soon reared on high,--
His fear I could not pacify,
For, coiled up in a circle, lo!
There lay the fierce and hideous foe,
Sunning himself upon the ground.
Straight at him rushed each nimble hound;
Yet thence they turned, dismayed and fast,
When he his gaping jaws op'd wide,
Vomited forth his poisonous blast,
And like the howling jackal cried."
"But soon their courage I restored;
They seized with rage the foe abhorred,
While I against the beast's loins threw
My spear with sturdy arm and true:
But, powerless as a bulrush frail,
It bounded from his coat of mail;
And ere I could repeat the throw,
My horse reeled wildly to and fro
Before his basilisk-like look,
And at his poison-teeming breath,--
Sprang backward, and with terror shook,
While I seemed doomed to certain death."
"Then from my steed I nimbly sprung,
My sharp-edged sword with vigor swung;
Yet all in vain my strokes I plied,--
I could not pierce his rock-like hide.
His tail with fury lashing round,
Sudden he bore me to the ground.
His jaws then opening fearfully,
With angry teeth he struck at me;
But now my dogs, with wrath new-born,
Rushed on his belly with fierce bite,
So that, by dreadful anguish torn,
He howling stood before my sight."
"And ere he from their teeth was free,
I raised myself up hastily,
The weak place of the foe explored,
And in his entrails plunged my sword,
Sinking it even to the hilt;
Black gushing forth, his blood was spilt.
Down sank he, burying in his fall
Me with his body's giant ball,
So that my senses quickly fled;
And when I woke with strength renewed,
The dragon in his blood lay dead,
While round me grouped my squires all stood."
The joyous shouts, so long suppressed,
Now burst from every hearer's breast,
Soon as the knight these words had spoken;
And ten times 'gainst the high vault broken,
The sound of mingled voices rang,
Re-echoing back with hollow clang.
The Order's sons demand, in haste,
That with a crown his brow be graced,
And gratefully in triumph now
The mob the youth would bear along
When, lo! the master knit his brow,
And called for silence 'mongst the throng.
And said, "The dragon that this land
Laid waste, thou slew'st with daring hand;
Although the people's idol thou,
The Order's foe I deem thee now.
Thy breast has to a fiend more base
Than e'en this dragon given place.
The serpent that the heart most stings,
And hatred and destruction brings,
That spirit is, which stubborn lies,
And impiously cast off the rein,
Despising order's sacred ties;
'Tis that destroys the world amain."
"The Mameluke makes of courage boast,
Obedience decks the Christian most;
For where our great and blessed Lord
As a mere servant walked abroad,
The fathers, on that holy ground,
This famous Order chose to found,
That arduous duty to fulfil
To overcome one's own self-will!
'Twas idle glory moved thee there:
So take thee hence from out my sight!
For who the Lord's yoke cannot bear,
To wear his cross can have no right."
A furious shout now raise the crowd,
The place is filled with outcries loud;
The brethren all for pardon cry;
The youth in silence droops his eye--
Mutely his garment from him throws,
Kisses the master's hand, and--goes.
But he pursues him with his gaze,
Recalls him lovingly, and says:
"Let me embrace thee now, my son!
The harder fight is gained by thee.
Take, then, this cross--the guerdon won
By self-subdued humility."
The Interpretation of Nature and
MAN, being the servant and interpreter of Nature, can do and understand so much and so much only as he has observed in fact or in thought of the course of nature: beyond this he neither knows anything nor can do anything.
Neither the naked hand nor the understanding left to itself can effect much. It is by instruments and helps that the work is done, which are as much wanted for the understanding as for the hand. And as the instruments of the hand either give motion or guide it, so the instruments of the mind supply either suggestions for the understanding or cautions.
Human knowledge and human power meet in one; for where the cause is not known the effect cannot be produced. Nature to be commanded must be obeyed; and that which in contemplation is as the cause is in operation as the rule.
Towards the effecting of works, all that man can do is to put together or put asunder natural bodies. The rest is done by nature working within.
The study of nature with a view to works is engaged in by the mechanic, the mathematician, the physician, the alchemist, and the magician; but by all (as things now are) with slight endeavour and scanty success.
It would be an unsound fancy and self-contradictory to expect that things which have never yet been done can be done except by means which have never yet been tried.
The productions of the mind and hand seem very numerous in books and manufactures. But all this variety lies in an exquisite subtlety and derivations from a few things already known; not in the number of axioms.
Moreover the works already known are due to chance and experiment rather than to sciences; for the sciences we now possess are merely systems for the nice ordering and setting forth of things already invented; not methods of invention or directions for new works.
The cause and root of nearly all evils in the sciences is this -- that while we falsely admire and extol the powers of the human mind we neglect to seek for its true helps.
The subtlety of nature is greater many times over than the subtlety of the senses and understanding; so that all those specious meditations, speculations, and glosses in which men indulge are quite from the purpose, only there is no one by to observe it.
As the sciences which we now have do not help us in finding out new works, so neither does the logic which we now have help us in finding out new sciences.
The logic now in use serves rather to fix and give stability to the errors which have their foundation in commonly received notions than to help the search after truth. So it does more harm than good.
The syllogism is not applied to the first principles of sciences, and is applied in vain to intermediate axioms; being no match for the subtlety of nature. It commands assent therefore to the proposition, but does not take hold of the thing.
The syllogism consists of propositions, propositions consist of words, words are symbols of notions. Therefore if the notions themselves (which is the root of the matter) are confused and over-hastily abstracted from the facts, there can be no firmness in the superstructure. Our only hope therefore lies in a true induction.
There is no soundness in our notions whether logical or physical. Substance, Quality, Action, Passion, Essence itself, are not sound notions: much less are Heavy, Light, Dense, Rare, Moist, Dry, Generation, Corruption, Attraction, Repulsion, Element, Matter, Form, and the like; but all are fantastical and ill defined.
Our notions of less general species, as Man, Dog, Dove, and of the immediate perceptions of the sense, as Hot, Cold, Black, White, do not materially mislead us; yet even these are sometimes confused by the flux and alteration of matter and the mixing of one thing with another. All the others which men have hitherto adopted are but wanderings, not being abstracted and formed from things by proper methods.
Nor is there less of wilfulness and wandering in the construction of axioms than in the formations of notions; not excepting even those very principles which are obtained by common induction; but much more in the axioms and lower propositions educed by the syllogism.
The discoveries which have hitherto been made in the sciences are such as lie close to vulgar notions, scarcely beneath the surface. In order to penetrate into the inner and further recesses of nature, it is necessary that both notions and axioms be derived from things by a more sure and guarded way; and that a method of intellectual operation be introduced altogether better and more certain.
There are and can be only two ways of searching into and discovering truth. The one flies from the senses and particulars to the most general axioms, and from these principles, the truth of which it takes for settled and immovable, proceeds to judgment and to the discovery of middle axioms. And this way is now in fashion. The other derives axioms from the senses and particulars, rising by a gradual and unbroken ascent, so that it arrives at the most general axioms last of all. This is the true way, but as yet untried.
The understanding left to itself takes the same course (namely, the former) which it takes in accordance with logical order. For the mind longs to spring up to positions of higher generality, that it may find rest there; and so after a little while wearies of experiment. But this evil is increased by logic, because of the order and solemnity of its disputations.
The understanding left to itself, in a sober, patient, and grave mind, especially if it be not hindered by received doctrines, tries a little that other way, which is the right one, but with little progress; since the understanding, unless directed and assisted, is a thing unequal, and quite unfit to contend with the obscurity of things.
Both ways set out from the senses and particulars, and rest in the highest generalities; but the difference between them is infinite. For the one just glances at experiment and particulars in passing, the other dwells duly and orderly among them. The one, again, begins at once by establishing certain abstract and useless generalities, the other rises by gradual steps to that which is prior and better known in the order of nature.
There is a great difference between the Idols of the human mind and the Ideas of the divine. That is to say, between certain empty dogmas, and the true signatures and marks set upon the works of creation as they are found in nature.
It cannot be that axioms established by argumentation should avail for the discovery of new works; since the subtlety of nature is greater many times over than the subtlety of argument. But axioms duly and orderly formed from particulars easily discover the way to new particulars, and thus render sciences active.
The axioms now in use, having been suggested by a scanty and manipular experience and a few particulars of most general occurrence, are made for the most part just large enough to fit and take these in: and therefore it is no wonder if they do not lead to new particulars. And if some opposite instance, not observed or not known before, chance to come in the way, the axiom is rescued and preserved by some frivolous distinction; whereas the truer course would be to correct the axiom itself.
The conclusions of human reason as ordinarily applied in matter of nature, I call for the sake of distinction Anticipations of Nature (as a thing rash or premature). That reason which is elicited from facts by a just and methodical process, I call Interpretation of Nature.
Anticipations are a ground sufficiently firm for consent; for even if men went mad all after the same fashion, they might agree one with another well enough.
For the winning of assent, indeed, anticipations are far more powerful than interpretations; because being collected from a few instances, and those for the most part of familiar occurrence, they straightway touch the understanding and fill the imagination; whereas interpretations on the other hand, being gathered here and there from very various and widely dispersed facts, cannot suddenly strike the understanding; and therefore they must needs, in respect of the opinions of the time, seem harsh and out of tune; much as the mysteries of faith do.
In sciences founded on opinions and dogmas, the use of anticipations and logic is good; for in them the object is to command assent to the proposition, not to master the thing.
Though all the wits of all the ages should meet together and combine and transmit their labours, yet will no great progress ever be made in science by means of anticipations; because radical errors in the first concoction of the mind are not to be cured by the excellence of functions and remedies subsequent.
It is idle to expect any great advancement in science from the superinducing and engrafting of new things upon old. We must begin anew from the very foundations, unless we would revolve for ever in a circle with mean and contemptible progress.
The honour of the ancient authors, and indeed of all, remains untouched; since the comparison I challenge is not of wits or faculties, but of ways and methods, and the part I take upon myself is not that of a judge, but of a guide.
This must be plainly avowed: no judgment can be rightly formed either of my method or of the discoveries to which it leads, by means of anticipations (that is to say, of the reasoning which is now in use); since I cannot be called on to abide by the sentence of a tribunal which is itself on its trial.
Even to deliver and explain what I bring forward is no easy matter; for things in themselves new will yet be apprehended with reference to what is old.
It was said by Borgia of the expedition of the French into Italy, that they came with chalk in their hands to mark out their lodgings, not with arms to force their way in. I in like manner would have my doctrine enter quietly into the minds that are fit and capable of receiving it; for confutations cannot be employed, when the difference is upon first principles and very notions and even upon forms of demonstration.
One method of delivery alone remains to us; which is simply this: we must lead men to the particulars themselves, and their series and order; while men on their side must force themselves for awhile to lay their notions by and begin to familiarise themselves with facts.
The doctrine of those who have denied that certainty could be attained at all, has some agreement with my way of proceeding at the first setting out; but they end in being infinitely separated and opposed. For the holders of that doctrine assert simply that nothing can be known; I also assert that not much can be known in nature by the way which is now in use. But then they go on to destroy the authority of the senses and understanding; whereas I proceed to devise and supply helps for the same.
The idols and false notions which are now in possession of the human understanding, and have taken deep root therein, not only so beset men's minds that truth can hardly find entrance, but even after entrance obtained, they will again in the very instauration of the sciences meet and trouble us, unless men being forewarned of the danger fortify themselves as far as may be against their assaults.
There are four classes of Idols which beset men's minds. To these for distinction's sake I have assigned names, -- calling the first class Idols of the Tribe; the second, Idols of the Cave; the third, Idols of the Market-place; the fourth, Idols of the Theatre.
The formation of ideas and axioms by true induction is no doubt the proper remedy to be applied for the keeping off and clearing away of idols. To point them out, however, is of great use; for the doctrine of Idols is to the Interpretation of Nature what the doctrine of the refutation of Sophisms is to common Logic.
The Idols of the Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolours the nature of things by mingling its own nature with it.
The Idols of the Cave are the idols of the individual man. For every one (besides the errors common to human nature in general) has a cave or den of his own, which refracts and discolours the light of nature; owing either to his own proper and peculiar nature; or to his education and conversation with others; or to the reading of books, and the authority of those whom he esteems and admires; or to the differences of impressions, accordingly as they take place in a mind preoccupied and predisposed or in a mind indifferent and settled; or the like. So that the spirit of man (according as it is meted out to different individuals) is in fact a thing variable and full of perturbation, and governed as it were by chance. Whence it was well observed by Heraclitus that men look for sciences in their own lesser worlds, and not in the greater or common world.
There are also Idols formed by the intercourse and association of men with each other, which I call Idols of the Market-place, on account of the commerce and consort of men there. For it is by discourse that men associate; and words are imposed according to the apprehension of the vulgar. And therefore the ill and unfit choice of words wonderfully obstructs the understanding. Nor do the definitions or explanations wherewith in some things learned men are wont to guard and defend themselves, by any means set the matter right. But words plainly force and overrule the understanding, and throw all into confusion, and lead men away into numberless empty controversies and idle fancies.
Lastly, there are Idols which have immigrated into men's minds from the various dogmas of philosophies, and also from wrong laws of demonstration. These I call Idols of the Theatre; because in my judgment all the received systems are but so many stage-plays, representing worlds of their own creation after an unreal and scenic fashion. Nor is it only of the systems now in vogue, or only of the ancient sects and philosophies, that I speak; for many more plays of the same kind may yet be composed and in like artificial manner set forth; seeing that errors the most widely different have nevertheless causes for the most part alike. Neither again do I mean this only of entire systems, but also of many principles and axioms in science, which by tradition, credulity, and negligence have come to be received.
But of these several kinds of Idols I must speak more largely and exactly, that the understanding may be duly cautioned.
The human understanding is of its own nature prone to suppose the existence of more order and regularity in the world than it finds. And though there be many things in nature which are singular and unmatched, yet it devises for them parallels and conjugates and relatives which do not exist. Hence the fiction that all celestial bodies move in perfect circles; spirals and dragons being (except in name) utterly rejected. Hence too the element of Fire with its orb is brought in, to make up the square with the other three which the sense perceives. Hence also the ratio of density of the so-called elements is arbitrarily fixed at ten to one. And so on of other dreams. And these fancies affect not dogmas only, but simple notions also.
The human understanding when it has once adopted an opinion (either as being the received opinion or as being agreeable to itself) draws all things else to support and agree with it. And though there be a greater number and weight of instances to be found on the other side, yet these it either neglects and despises, or else by some distinction sets aside and rejects; in order that by this great and pernicious predetermination the authority of its former conclusions may remain inviolate. And therefore it was a good answer that was made by one who when they showed him hanging in a temple a picture of those who had paid their vows as having escaped shipwreck, and would have him say whether he did not now acknowledge the power of the gods, -- "Aye," asked he again, "but where are they painted that were drowned after their vows?" And such is the way of all superstition, whether in astrology, dreams, omens, divine judgments, or the like; wherein men, having a delight in such vanities, mark the events where they are fulfilled, but where they fail, though this happen much oftener, neglect and pass them by. But with far more subtlety does this mischief insinuate itself into philosophy and the sciences; in which the first conclusion colours and brings into conformity with itself all that come after, though far sounder and better. Besides, independently of that delight and vanity which I have described, it is the peculiar and perpetual error of the human intellect to be more moved and excited by affirmatives than by negatives; whereas it ought properly to hold itself indifferently disposed towards both alike. Indeed in the establishment of any true axiom, the negative instance is the more forcible of the two.
The human understanding is moved by those things most which strike and enter the mind simultaneously and suddenly, and so fill the imagination; and then it feigns and supposes all other things to be somehow, though it cannot see how, similar to those few things by which it is surrounded. But for that going to and fro to remote and heterogeneous instances, by which axioms are tried as in the fire, the intellect is altogether slow and unfit, unless it be forced thereto by severe laws and overruling authority.
The human understanding is unquiet; it cannot stop or rest, and still presses onward, but in vain. Therefore it is that we cannot conceive of any end or limit to the world; but always as of necessity it occurs to us that there is something beyond. Neither again can it be conceived how eternity has flowed down to the present day; for that distinction which is commonly received of infinity in time past and in time to come can by no means hold; for it would thence follow that one infinity is greater than another, and that infinity is wasting away and tending to become finite. The like subtlety arises touching the infinite divisibility of lines, from the same inability of thought to stop. But this inability interferes more mischievously in the discovery of causes: for although the most general principles in nature ought to be held merely positive, as they are discovered, and cannot with truth be referred to a cause; nevertheless the human understanding being unable to rest still seeks something prior in the order of nature. And then it is that in struggling towards that which is further off it falls back upon that which is more nigh at hand; namely, on final causes: which have relation clearly to the nature of man rather than to the nature of the universe; and from this source have strangely defiled philosophy. But he is no less an unskilled and shallow philosopher who seeks causes of that which is most general, than he who in things subordinate and subaltern omits to do so.
The human understanding is no dry light, but receives an infusion from the will and affections; whence proceed sciences which may be called "sciences as one would." For what a man had rather were true he more readily believes. Therefore he rejects difficult things from impatience of research; sober things, because they narrow hope; the deeper things of nature, from superstition; the light of experience, from arrogance and pride, lest his mind should seem to be occupied with things mean and transitory; things not commonly believed, out of deference to the opinion of the vulgar. Numberless in short are the ways, and sometimes imperceptible, in which the affections colour and infect the understanding.
But by far the greatest hindrance and aberration of the human understanding proceeds from the dullness, incompetency, and deceptions of the senses; in that things which strike the sense outweigh things which do not immediately strike it, though they be more important. Hence it is that speculation commonly ceases where sight ceases; insomuch that of things invisible there is little or no observation. Hence all the working of the spirits inclosed in tangible bodies lies hid and unobserved of men. So also all the more subtle changes of form in the parts of coarser substances (which they commonly call alteration, though it is in truth local motion through exceedingly small spaces) is in like manner unobserved. And yet unless these two things just mentioned be searched out and brought to light, nothing great can be achieved in nature, as far as the production of works is concerned. So again the essential nature of our common air, and of all bodies less dense than air (which are very many), is almost unknown. For the sense by itself is a thing infirm and erring; neither can instruments for enlarging or sharpening the senses do much; but all the truer kind of interpretation of nature is effected by instances and experiments fit and apposite; wherein the sense decides touching the experiment only, and the experiment touching the point in nature and the thing itself.
The human understanding is of its own nature prone to abstractions and gives a substance and reality to things which are fleeting. But to resolve nature into abstractions is less to our purpose than to dissect her into parts; as did the school of Democritus, which went further into nature than the rest. Matter rather than forms should be the object of our attention, its configurations and changes of configuration, and simple action, and law of action or motion; for forms are figments of the human mind, unless you will call those laws of action forms.
Such then are the idols which I call Idols of the Tribe; and which take their rise either from the homogeneity of the substance of the human spirit, or from its preoccupation, or from its narrowness, or from its restless motion, or from an infusion of the affections, or from the incompetency of the senses, or from the mode of impression.
The Idols of the Cave take their rise in the peculiar constitution, mental or bodily, of each individual; and also in education, habit, and accident. Of this kind there is a great number and variety; but I will instance those the pointing out of which contains the most important caution, and which have most effect in disturbing the clearness of the understanding.
Men become attached to certain particular sciences and speculations, either because they fancy themselves the authors and inventors thereof, or because they have bestowed the greatest pains upon them and become most habituated to them. But men of this kind, if they betake themselves to philosophy and contemplations of a general character, distort and colour them in obedience to their former fancies; a thing especially to be noticed in Aristotle, who made his natural philosophy a mere bond-servant to his logic, thereby rendering it contentious and well nigh useless. The race of chemists again out of a few experiments of the furnace have built up a fantastic philosophy, framed with reference to a few things; and Gilbert also, after he had employed himself most laboriously in the study and observation of the loadstone, proceeded at once to construct an entire system in accordance with his favourite subject.
There is one principal and as it were radical distinction between different minds, in respect of philosophy and the sciences; which is this: that some minds are stronger and apter to mark the differences of things, others to mark their resemblances. The steady and acute mind can fix its contemplations and dwell and fasten on the subtlest distinctions: the lofty and discursive mind recognises and puts together the finest and most general resemblances. Both kinds however easily err in excess, by catching the one at gradations the other at shadows.
There are found some minds given to an extreme admiration of antiquity, others to an extreme love and appetite for novelty: but few so duly tempered that they can hold the mean, neither carping at what has been well laid down by the ancients, nor despising what is well introduced by the moderns. This however turns to the great injury of the sciences and philosophy; since these affectations of antiquity and novelty are the humours of partisans rather than judgments; and truth is to be sought for not in the felicity of any age, which is an unstable thing, but in the light of nature and experience, which is eternal. These factions therefore must be abjured, and care must be taken that the intellect be not hurried by them into assent.
Contemplations of nature and of bodies in their simple form break up and distract the understanding, while contemplations of nature and bodies in their composition and configuration overpower and dissolve the understanding: a distinction well seen in the school of Leucippus and Democritus as compared with the other philosophies. For that school is so busied with the particles that it hardly attends to the structure; while the others are so lost in admiration of the structure that they do not penetrate to the simplicity of nature. These kinds of contemplation should therefore be alternated and taken by turns; that so the understanding may be rendered at once penetrating and comprehensive, and the inconveniences above mentioned, with the idols which proceed from them, may be avoided.
Let such then be our provision and contemplative prudence for keeping off and dislodging the Idols of the Cave, which grow for the most part either out of the predominance of a favourite subject, or out of an excessive tendency to compare or to distinguish, or out of partiality for particular ages, or out of the largeness or minuteness of the objects contemplated. And generally let every student of nature take this as a rule, -- that whatever his mind seizes and dwells upon with peculiar satisfaction is to be held in suspicion, and that so much the more care is to be taken in dealing with such questions to keep the understanding even and clear.
But the Idols of the Market-place are the most troublesome of all: idols which have crept into the understanding through the alliances of words and names. For men believe that their reason governs words; but it is also true that words react on the understanding; and this it is that has rendered philosophy and the sciences sophistical and inactive. Now words, being commonly framed and applied according to the capacity of the vulgar, follow those lines of division which are most obvious to the vulgar understanding. And whenever an understanding of greater acuteness or a more diligent observation would alter those lines to suit the true divisions of nature, words stand in the way and resist the change. Whence it comes to pass that the high and formal discussions of learned men end oftentimes in disputes about words and names; with which (according to the use and wisdom of the mathematicians) it would be more prudent to begin, and so by means of definitions reduce them to order. Yet even definitions cannot cure this evil in dealing with natural and material things; since the definitions themselves consist of words, and those words beget others: so that it is necessary to recur to individual instances, and those in due series and order; as I shall say presently when I come to the method and scheme for the formation of notions and axioms.
The idols imposed by words on the understanding are of two kinds. They are either names of things which do not exist (for as there are things left unnamed through lack of observation, so likewise are there names which result from fantastic suppositions and to which nothing in reality corresponds), or they are names of things which exist, but yet confused and ill-defined, and hastily and irregularly derived from realities. Of the former kind are Fortune, the Prime Mover, Planetary Orbits, Element of Fire, and like fictions which owe their origin to false and idle theories. And this class of idols is more easily expelled, because to get rid of them it is only necessary that all theories should be steadily rejected and dismissed as obsolete.
But the other class, which springs out of a faulty and unskilful abstraction, is intricate and deeply rooted. Let us take for example such a word as humid; and see how far the several things which the word is used to signify agree with each other; and we shall find the word humid to be nothing else than a mark loosely and confusedly applied to denote a variety of actions which will not bear to be reduced to any constant meaning. For it both signifies that which easily spreads itself round any other body; and that which in itself is indeterminate and cannot solidise; and that which readily yields in every direction; and that which easily divides and scatters itself; and that which easily unites and collects itself; and that which readily flows and is put in motion; and that which readily clings to another body and wets it; and that which is easily reduced to a liquid, or being solid easily melts. Accordingly when you come to apply the word, -- if you take it in one sense, flame is humid; if in another, air is not humid; if in another, fine dust is humid; if in another, glass is humid. So that it is easy to see that the notion is taken by abstraction only from water and common and ordinary liquids, without any due verification.
There are however in words certain degrees of distortion and error. One of the least faulty kinds is that of names of substances, especially of lowest species and well-deduced (for the notion of chalk and of mud is good, of earth bad); a more faulty kind is that of actions, as to generate, to corrupt, to alter; the most faulty is of qualities (except such as are the immediate objects of the sense) as heavy, light, rare, dense, and the like. Yet in all these cases some notions are of necessity a little better than others, in proportion to the greater variety of subjects that fall within the range of the human sense.
But the Idols of the Theatre are not innate, nor do they steal into the understanding secretly, but are plainly impressed and received into the mind from the play-books of philosophical systems and the perverted rules of demonstration. To attempt refutations in this case would be merely inconsistent with what I have already said: for since we agree neither upon principles nor upon demonstrations there is no place for argument. And this is so far well, inasmuch as it leaves the honour of the ancients untouched. For they are no wise disparaged the question between them and me being only as to the way. For as the saying is, the lame man who keeps the right road outstrips the runner who takes a wrong one. Nay it is obvious that when a man runs the wrong way, the more active and swift he is the further he will go astray.
But the course I propose for the discovery of sciences is such as leaves but little to the acuteness and strength of wits, but places all wits and understandings nearly on a level. For as in the drawing of a straight line or a perfect circle, much depends on the steadiness and practice of the hand, if it be done by aim of hand only, but if with the aid of rule or compass, little or nothing; so is it exactly with my plan. But though particular confutations would be of no avail, yet touching the sects and general divisions of such systems I must say something; something also touching the external signs which show that they are unsound; and finally something touching the causes of such great infelicity and of such lasting and general agreement in error; that so the access to truth may be made less difficult, and the human understanding may the more willingly submit to its purgation and dismiss its idols.
Idols of the Theatre, or of Systems, are many, and there can be and perhaps will be yet many more. For were it not that new for many ages men's minds have been busied with religion and theology; and were it not that civil governments, especially monarchies, have been averse to such novelties, even in matters speculative; so that men labour therein to the peril and harming of their fortunes, -- not only unrewarded, but exposed also to contempt and envy; doubtless there would have arisen many other philosophical sects like to those which in great variety flourished once among the Greeks. For as on the phenomena of the heavens many hypotheses may be constructed, so likewise (and more also) many various dogmas may be set up and established on the phenomena of philosophy. And in the plays of this philosophical theatre you may observe the same thing which is found in the theatre of the poets, that stories invented for the stage are more compact and elegant, and more as one would wish them to be, than true stories out of history.
In general however there is taken for the material of philosophy either a great deal out of a few things, or a very little out of many things; so that on both sides philosophy is based on too narrow a foundation of experiment and natural history, and decides on the authority of too few cases. For the Rational School of philosophers snatches from experience a variety of common instances, neither duly ascertained nor diligently examined and weighed, and leaves all the rest to meditation and agitation of wit.
There is also another class of philosophers, who having bestowed much diligent and careful labour on a few experiments, have thence made bold to educe and construct systems; wresting all other facts in a strange fashion to conformity therewith.
And there is yet a third class, consisting of those who out of faith and veneration mix their philosophy with theology and traditions; among whom the vanity of some has gone so far aside as to seek the origin of sciences among spirits and genii. So that this parent stock of errors -- this false philosophy -- is of three kinds; the Sophistical, the Empirical, and the Superstitious.
The most conspicuous example of the first class was Aristotle, who corrupted natural philosophy by his logic: fashioning the world out of categories; assigning to the human soul, the noblest of substances, a genus from words of the second intention; doing the business of density and rarity (which is to make bodies of greater or less dimensions, that is, occupy greater or less spaces), by the frigid distinction of act and power; asserting that single bodies have each a single and proper motion, and that if they participate in any other, then this results from an external cause; and imposing countless other arbitrary restrictions on the nature of things; being always more solicitous to provide an answer to the question and affirm something positive in words, than about the inner truth of things; a failing best shown when his philosophy is compared with other systems of note among the Greeks. For the Homoeomera of Anaxagoras; the Atoms of Leucippus and Democritus; the Heaven and Earth of Parmenides; the Strife and Friendship of Empedocles; Heraclitus's doctrine how bodies are resolved into the indifferent nature of fire, and remoulded into solids; have all of them some taste of the natural philosopher, -- some savour of the nature of things, and experience, and bodies; whereas in the physics of Aristotle you hear hardly anything but the words of logic; which in his metaphysics also, under a more imposing name, and more forsooth as a realist than a nominalist, he has handled over again. Nor let any weight be given to the fact, that in his books on animals and his problems, and other of his treatises, there is frequent dealing with experiments. For he had come to his conclusion before; he did not consult experience, as he should have done, in order to the framing of his decisions and axioms; but having first determined the question according to his will, he then resorts to experience, and bending her into conformity with his placets leads her about like a captive in a procession; so that even on this count he is more guilty than his modern followers, the schoolmen, who have abandoned experience altogether.
But the Empirical school of philosophy gives birth to dogmas more deformed and monstrous than the Sophistical or Rational school. For it has its foundations not in the light of common notions, (which though it be a faint and superficial light, is yet in a manner universal, and has reference to many things,) but in the narrowness and darkness of a few experiments. To those therefore who are daily busied with these experiments, and have infected their imagination with them, such a philosophy seems probable and all but certain; to all men else incredible and vain. Of this there is a notable instance in the alchemists and their dogmas; though it is hardly to be found elsewhere in these times, except perhaps in the philosophy of Gilbert. Nevertheless with regard to philosophies of this kind there is one caution not to be omitted; for I foresee that if ever men are roused by my admonitions to betake themselves seriously to experiment and bid farewell to sophistical doctrines, then indeed through the premature hurry of the understanding to leap or fly to universals and principles of things, great danger may be apprehended from philosophies of this kind; against which evil we ought even now to prepare.
But the corruption of philosophy by superstition and an admixture of theology is far more widely spread, and does the greatest harm, whether to entire systems or to their parts. For the human understanding is obnoxious to the influence of the imagination no less than to the influence of common notions. For the contentious and sophistical kind of philosophy ensnares the understanding; but this kind, being fanciful and timid and half poetical, misleads it more by flattery. For there is in man an ambition of the understanding, no less than of the will, especially in high and lofty spirits.
Of this kind we have among the Greeks a striking example in Pythagoras, though he united with it a coarser and more cumbrous superstition; another in Plato and his school, more dangerous and subtle. It shows itself likewise in parts of other philosophies, in the introduction of abstract forms and final causes and first causes, with the omission in most cases of causes intermediate, and the like. Upon this point the greatest caution should be used. For nothing is so mischievous as the apotheosis of error; and it is a very plague of the understanding for vanity to become the object of veneration. Yet in this vanity some of the moderns have with extreme levity indulged so far as to attempt to found a system of natural philosophy on the first chapter of Genesis, on the book of Job, and other parts of the sacred writings; seeking for the dead among the living: which also makes the inhibition and repression of it the more important, because from this unwholesome mixture of things human and divine there arises not only a fantastic philosophy but also an heretical religion. Very meet it is therefore that we be sober-minded, and give to faith that only which is faith's.
So much then for the mischievous authorities of systems, which are founded either on common notions, or on a few experiments, or on superstition. It remains to speak of the faulty subject-matter of contemplations, especially in natural philosophy. Now the human understanding is infected by the sight of what takes place in the mechanical arts, in which the alteration of bodies proceeds chiefly by composition or separation, and so imagines that something similar goes on in the universal nature of things. From this source has flowed the fiction of elements, and of their concourse for the formation of natural bodies. Again, when man contemplates nature working freely, he meets with different species of things, of animals, of plants, of minerals; whence he readily passes into the opinion that there are in nature certain primary forms which nature intends to educe, and that the remaining variety proceeds from hindrances and aberrations of nature in the fulfilment of her work, or from the collision of different species and the transplanting of one into another. To the first of these speculations we owe our primary qualities of the elements; to the other our occult properties and specific virtues; and both of them belong to those empty compendia of thought wherein the mind rests, and whereby it is diverted from more solid pursuits. It is to better purpose that the physicians bestow their labour on the secondary qualities of matter, and the operations of attraction, repulsion, attenuation, conspissation, dilatation, astriction, dissipation, maturation, and the like; and were it not that by those two compendia which I have mentioned (elementary qualities, to wit, and specific virtues) they corrupted their correct observations in these other matters, -- either reducing them to first qualities and their subtle and incommensurable mixtures, or not following them out with greater and more diligent observation to third and fourth qualities, but breaking off the scrutiny prematurely, -- they had made much greater progress. Nor are powers of this kind (I do not say the same, but similar) to be sought for only in the medicines of the human body, but also in the changes of all other bodies.
But it is a far greater evil that they make the quiescent principles, wherefrom, and not the moving principles, whereby, things are produced, the object of their contemplation and inquiry. For the former tend to discourse, the latter to works. Nor is there any value in those vulgar distinctions of motion which are observed in the received system of natural philosophy, as generation, corruption, augmentation, diminution, alteration, and local motion. What they mean no doubt is this: -- if a body, in other respects not changed, be moved from its place, this is local motion; if without change of place or essence, it be changed in quality, this is alteration; if by reason of the change the mass and quantity of the body do not remain the same, this is augmentation or diminution; if they be changed to such a degree that they change their very essence and substance and turn to something else, this is generation and corruption. But all this is merely popular, and does not at all go deep into nature; for these are only measures and limits, not kinds of motion. What they intimate is how far, not by what means, or from what source. For they do not suggest anything with regard either to the desires of bodies or to the development of their parts: it is only when that motion presents the thing grossly and palpably to the sense as different from what it was, that they begin to mark the division. Even when they wish to suggest something with regard to the causes of motion, and to establish a division with reference to them, they introduce with the greatest negligence a distinction between motion natural and violent; a distinction which is itself drawn entirely from a vulgar notion, since all violent motion is also in fact natural; the external efficient simply setting nature working otherwise than it was before. But if, leaving all this, any one shall observe (for instance) that there is in bodies a desire of mutual contact, so as not to suffer the unity of nature to be quite separated or broken and a vacuum thus made; or if any one say that there is in bodies a desire of resuming their natural dimensions or tension, so that if compressed within or extended beyond them, they immediately strive to recover themselves, and fall back to their old volume and extent; or if any one say that there is in bodies a desire of congregating towards masses of kindred nature, -- of dense bodies, for instance, towards the globe of the earth, of thin and rare bodies towards the compass of the sky; all these and the like are truly physical kinds of motion; -- but those others are entirely logical and scholastic, as is abundantly manifest from this comparison.
Nor again is it a less evil, that in their philosophies and contemplations their labour is spent in investigating and handling the first principles of things and the highest generalities of nature; whereas utility and the means of working result entirely from things intermediate. Hence it is that men cease not from abstracting nature till they come to potential and uninformed matter, nor on the other hand from dissecting nature till they reach the atom; things which, even if true, can do but little for the welfare of mankind.
A caution must also be given to the understanding against the intemperance which systems of philosophy manifest in giving or withholding assent; because intemperance of this kind seems to establish Idols and in some sort to perpetuate them, leaving no way open to reach and dislodge them.
This excess is of two kinds: the first being manifest in those who are ready in deciding, and render sciences dogmatic and magisterial; the other in those who deny that we can know anything, and so introduce a wandering kind of inquiry that leads to nothing; of which kinds the former subdues, the latter weakens the understanding. For the philosophy of Aristotle, after having by hostile confutations destroyed all the rest (as the Ottomans serve their brothers), has laid down the law on all points; which done, he proceeds himself to raise new questions of his own suggestion, and dispose of them likewise; so that nothing may remain that is not certain and decided: a practice which holds and is in use among his successors.
The school of Plato, on the other hand, introduced Acatalepsia, at first in jest and irony, and in disdain of the older sophists, Protagoras, Hippias, and the rest, who were of nothing else so much ashamed as of seeming to doubt about anything. But the New Academy made a dogma of it, and held it as a tenet. And though their's is a fairer seeming way than arbitrary decisions; since they say that they by no means destroy all investigation, like Pyrrho and his Refrainers, but allow of some things to be followed as probable, though of none to be maintained as true; yet still when the human mind has once despaired of finding truth, its interest in all things grows fainter; and the result is that men turn aside to pleasant disputations and discourses and roam as it were from object to object, rather than keep on a course of severe inquisition. But, as I said at the beginning and am ever urging, the human senses and understanding, weak as they are, are not to be deprived of their authority, but to be supplied with helps.
So much concerning the several classes of Idols, and their equipage: all of which must be renounced and put away with a fixed and solemn determination, and the understanding thoroughly freed and cleansed; the entrance into the kingdom of man, founded on the sciences, being not much other than the entrance into the kingdom of heaven, whereinto none may enter except as a little child.
Living My Dreams With The Poets
I am living my dreams
With the poets of the city
I Love To Wake Up With The Sunshine
I love to wake up with the sunshine
Shining in through my bedroon
She Is Not In Love With The Devil
She is not in love with the devil
Because the devil doesn't respect her
And neither her wishes
With The Rain
It started with the rain and,
It ended with love!
And see how beautiful your nakedness lay on my bed.
With The Love
In my heart
With the love..
FOR only me and she! !
The Genius With The Inverted Torch
Lovely he looks, 'tis true, with the light of his torch now extinguished;
But remember that death is not aesthetic, my friends!
With The Trees And Vines
with the trees
surrounding the death
of a grasshopper
and the sorrow
with the grass and
vines and the breeze
I walk with the sky in my soul
I WALK WITH THE SKY IN MY SOUL
I walk with the sky in my soul-
All this Beauty of the morning is mine-
God gives us everything
When we wake up.
Be With The Same Set
Feeling of physical imperfection
Will work against your confidence and output.
Be with the folk of the same feather.
And console yourself with similar ones.
Dancing with the Wind
Dancing with the wind!
Your love is now exposed and you are very joyful;
But think of the days ahead,
For not all that glitters around you is made of gold.
With the knowledge I possessed
With the knowledge I possessed
I lived in comfort
No infatuation no disease
No greedy no enemy
Knowledge I possessed
And knowledge is the oasis
Knowledge is peace.
Quatrain #6 - With the breaking light of....
With the breaking light of the new dawn
may my love for You be wholly re-born.
And may it not wither or even fade away
like a fragrant flower that’s had its day.