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Martin Heidegger

Transcendence constitutes selfhood.

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William Blake

Night the First

'If you account it Wisdom when you are angry to be silent and
Not shew it: I do not account that Wisdom but folly.
Every Man's Wisdom is peculiar ro his own Individuality.
Lo Satan, my youngest born, art thou not Prince of the Starry Hosts
And of the Wheels of Heaven, to turn the Mills day & night?
Art thou not Newton's Pantocrator weaving the the woof of Locke?
To Mortals the Mills seem every thing & the Harrow of Shaddai
A scheme of Human conduct invisible & incomprehensible.
Get to thy Labours at the Mills & leave me to my wrath.'

. . .

Ah weak & wide astray: Ah shut in narrow doleful form
Creeping in reptile flesh upon the bosom of the ground:
The Eye of Man a little narrow orb closd up & dark
Scarcely beholding the great light, conversing with the Void:
The Ear a little shell in small volutions shutting out
All melodies & comprehending only Discord & Harmony;
The Tongue a little moisture Fills, a little food it cloys,
A little sound it utters & its cries are fa;sely heard,
Then brings forth Moral Virtue the cruel Virgin Babylon.

'Can such an Eye judge of the stars? & looking thro its tubes
Measure the sunny rays that point their spears in Udanadan?
Can such an Ear filld with the vapours of the yawning pit
Judge of the pure melodious harp struck by a hand divine:
Can such closed Nostrils feel a joy? or tell of autumn fruits
When grapes & figs burst their covering to the joyful air?
Can such a Tongue boast of the living waters? or take in
Ought but the Vegetable Ratio & loathe the faint delight?
Can such gross Lips percieve? alas, folded within themselves
They touch not ought but pallid turn & tremble at every wind.'

For Satan flaming with Rintrah's fury hidden beneath his own mildness
Accus'd Palamabron before the Assembly of ingratitude: of malice:
He created Seven deadly Sins drawing out his infernal scroll
Of Moral laws and cruel punishments upon the clouds of Jehovah
To pervert the Divine voice in its entrance to the earth
With thunder of war & trumpets' sound, with armies of disease,
Punishments & deaths musterd & number'd; 'Saying I am God alone;
There is no other: let all obey my principles of moral individuality.
I have brough them from the uppermost innermost recesses
Of my Eternal Mind, transgressors I will rend off for ever,
As now I rend this accursed Family from my covering.'

Thus Satan rag'd amidst the Assembly: and his bosom grew
Opake against the Divine Vision, the paved terraces of
His bosom inwards shone with fires, but the stones becoming opake
Hid him from sight, in an extreme blackness and darkness,
And there a World of deeper Ulrio was opend, in the midst

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William Blake

Book the First

Daughters of Beulah! Muses who inspire the Poet’s Song,
Record the journey of immortal Milton thro’ you Realms
Of terror & mild moony luster, in soft sexual delusions
Of varied beauty, to delight the wanderer and repose
His burning thirst & descending down the Nerves of my right arm
From out the Portals of my Brain, where by your ministry
The Eternal Great Humanity Divine planted his Paradise,
And in it caus’d the Spectres of the Dead to take sweet forms
In likeness of himself. Tell also of the False Tongue! vegetated
Beneath your land of shadows, of its sacrifices and
Its offerings, even till Jesus, the image of the Invisible God,
Became its prey – a curse, an offering and an atonement
For Death Eternal in the heavens of Albion, & before the Gates
Of Jerusalem his Emanation, in the heavens beneath Beulah.

Say first! what mov’d Milton, who walk’d about in Eternity
One hundred years, pond’ring the intricate mazes of Providence,
Unhappy tho’ in heav’n – he obey’d, he murmur’d not, he was silent
Viewing his Sixfold Emanation scatter’d thro’ the deep
In torment – To go into the deep, her to redeem & himself perish?
What cause at length mov’d Milton to this unexampled deed?
A Bard’s prophetic Song! for sitting at eternal tables,
Terrific among the Sons of Albion in chorus solemn & loud,
A Bard broke forth! all sat attentive to the awful man.

* * *

Then Milton rose up form the heavens of Albion ardorous.
The whole Assembly wept prophetic, seeing in Milton’s face
And in his lineaments divine the shades of Death & Ulro.
He took off the robe of the promise, & ungirded himself from the oath of God.
And Milton said: ‘I go to Eternal Death! The Nations still
Follow after the detestable Gods of Priam, in pomp
Of warlike selfhood, contradicting and blaspheming.
When will the Resurrection come to deliver the sleeping body
From corruptibility? O when, Lord Jesus, wilt thou come?
Tarry no longer, for my soul lies at the gates of death.
I will arise and look forth for the morning of the grave;
I will go down to the sepulcher to see if morning breaks;
I will go down to self annihilation and eternal death,
Lest the Last Judgment come & find me unannihilate,
And I be seiz’d & giv’n into the hands of my own Selfhood.
The Lamb of God is seen thro’ mists & shadows, hov’ring
Over the sepulchers in clouds of Jehovah & winds of Elohim,
A disk of blood, distant; & heav’ns & earths roll dark between.
What do I here before the Judgment? without my Emanation?
With the daughters of memory & not with the daughters of inspiration?
I in my Selfhood am that Satan; I am that Evil One!
He is my Spectre! In my obedience to loose him from my Hells,
To claim the Hells, my Furnaces, I go to Eternal Death.’

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This Constitutes Fraud

Organizations based in inner city communities,
That are overwhelmingly those of color.
And those same organizations solicit funds,
Stating they provide activities and training...
That does not get done for everyone,
But 'some'.

And those funds are used for other purposes,
Surburbanites are hired to inspire...
Those 'urbanites' of color,
With their point of view.
As if they are suppose to!
And doing this not to train or motivate...
But to employ the chosen few!
Themselves!
That is what they do.
And to instill their ideologies.
This constitutes fraud!
And that is not only my point of view.
That is what they do!

And those living in inner cities,
Not benefitting from activities claimed.
Deserve much more than apologies.
They deserve to be praised...
Not shamed.
For raising such deceit on their backs!
Or at least identify,
Those organizations by name!
And their lack of supportive deeds,
That continue such bleeding and succeed.

'What constitutes fraud? '

Mental manipulation!
That constitutes fraud.
To deprive those in need,
By keeping the rich...
Although quite flawed,
In a state of awe and greed.
And organized to keep the needy teased.

'What constitutes fraud? '

Organizations set up like these.

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William Blake

Book the Second

Thou hearest the Nightingale begin the Song of Spring.
The Lark sitting upon his earthly bed, just as the morn
Apears, listens silent; then springing from the waving Corn-field loud
He leads the Choir of Day! trill, thrill, thrill, trill,
Mounting upon the wings of light into the great Expanse,
Reechoing against the lovely blue & shining heavenly Shell.
His little throat labours with inspiration; every feather
On throat & breast & wings vibrates with the effluence Divine.
All Nature listens silent to him, & the awful Sun
Stands still upon the Mountain looking on this little Bird
With eyes of soft humility & wonder, love & awe.
Then loud from their green covert all the Birds begin their Song:
The Thrush, the Linnet & the Goldfinch, Robin & the Wren
Awake the Sun from his sweet reverie upon the Mountain;
The Nightingale again assays his song, & thro’ the day
And thro’ the night warbles luxuriant, every Bird of Song
Attending his loud harmony with admiration & love.
This is a Vision of the lamentation of Beulah over Ololon.

Thou perceivest the Flowers put forth their precious Odours,
And none can tell how form so small a center comes such sweets,
Forgetting that within that Center Eternity expends
Its ever during doors that Og & Anak fiercely guard.
First, e’er the morning breaks, joy opens in the flowery bosoms,
Joy even to tears, which the
Sun rising dries; first the Wild Thyme
And Meadow-sweet, downy & soft, waving among the reeds,
Light springing on the air, lead the sweet Dance: they wake
The Honeysuckle sleeping on the Oak; the flaunting beauty
Revels along upon the wind; the White-thorn, lovely May,
Opens her many lovely eyes; listening the Rose still sleeps –
None dare to wake her; soon she bursts her crimson curtain’d bed
And comes forth in the majesty of beauty; every Flower,
The Pink, the Jessamine, the Wall-flower, the Carnation,
The Jonquil, the mild Lilly opes her heavens; every Tree
And Flower & Herb soon fill the air with an innumberable Dance,
Yet all in order sweet & lovely. Men are sick with Love.
Such is a Vision of the Lamentation of Beulah over Ololon.
And Milton oft sat upon the Couch of Death, & oft conversed
In vision & dream beatific with the Seven Angels of the Presence:
‘I have turned my back upon these Heavens builded on cruelty.
My Spectre still wandering thro’ them follows my Emanation;
He hunts her footsteps thro’ the snow & the wintry hail & rain.
The idiot Reasoner laughs at the Man of Imagination,
And from laughter proceeds o murder by undervaluing calumny.’
Then Hillel, who is Lucifer, replied over the Couch of Death,
And thus the Seven angels instructed him, & thus they converse:
‘We are not Individuals but States, Combinations of Individuals.
We were Angels of the Divine Presence, & were Druids in Annandale,
Compell’d to combine into Form by Satan, the Spectre of Albion,

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Carl Sagan

There are many better responses than making the child feel that asking deep questions constitutes a social blunder. If we have an idea of the answer, we can try to explain. Even an incomplete attempt constitutes a reassurance and encouragement. If we have no idea of the answer, we can go to the encyclopedia. If we don’t have an encyclopedia, we can take the child to the library. Or we might say: ‘I don’t know the answer. Maybe no one knows. Maybe when you grow up, you’ll be the first person to find out.’

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Ascending The Scale Of Creation

Enobled Spirit of resurrected selfhood
Ascending the scale of Love's sweet song.

No trace of fearful human discord
To mar this sense of Peace.

Ascending to the View on High
Mankind found in God's perfect creation

All Life found in
The Kingdom of Heaven Within

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G.K. Chesterton

The Horrible History of Jones

Jones had a dog; it had a chain;
Not often worn, not causing pain;
But, as the I.K.L. had passed
Their 'Unleashed Cousins Act' at last,
Inspectors took the chain away;
Whereat the canine barked 'Hooray!'
At which, of course, the S.P.U.
(Whose Nervous Motorists' Bill was through)
Were forced to give the dog in charge
For being Audibly at Large.
None, you will say, were now annoyed,
Save, haply, Jones - the yard was void.
But something being in the lease
About 'alarms to aid the police,'
The U.S.U. annexed the yard
For having no sufficient guard.
Now if there's one condition
The C.C.P. are strong upon
It is that every house one buys
Must have a yard for exercise;
So Jones, as tenant, was unfit,
His state of health was proof of it.
Two doctors of the T.T.U.'s
Told him his legs, from long disuse,
Were atrophied; and saying 'So
From step to higher step we go
Till everything is New and True.'
They cut his legs off and withdrew.
You know the E.T.S.T.'s views
Are stronger than the T.T.U.'s:
And soon (as one may say) took wing
The Arms, though not the Man, I sing.
To see him sitting limbless there
Was more than the K.K. could bear.
'In mercy silence with all speed
That mouth there are no hands to feed;
What cruel sentimentalist,
O Jones, would doom thee to exist -
Clinging to selfish Selfhood yet?
Weak one! Such reasoning might upset
The Pump Act, and the accumulation
Of all constructive legislation;
Let us construct you up a bit ­­- '
The head fell off when it was hit:
Then words did rise and honest doubt,
And four Commissioners sat about
Whether the slash that left him dead
Cut off his body or his head.

An author in the Isle of Wight

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Aleister Crowley

An Oath

(An Oath wrtitten during the Dawn Meditation)

Aiwaz! Confirm my troth with thee ! my will inspire
With secret sperm of subtle, free, creating Fire!
Mould thou my very flesh as Thine, renew my birth
In childhood merry as divine, enchenated earth!
Dissolve my rapture in Thine own, a sacred slaugther
Whereby to capture and atone the soul of water!
Fill thou my mind with gleaming Thought intense and rare
To One refined, outflung to naught, the Word of Air!
Most, bridal bound, my quintessentil Form thus freeing
From self, be found one Selfhood blent in Spirit Being.

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The First Night Of Fall And Falling Rain

The common rain had come again
Slanting and colorless, pale and anonymous,
Fainting falling in the first evening
Of the first perception of the actual fall,
The long and late light had slowly gathered up
A sooty wood of clouded sky, dim and distant more and
more
Until, at dusk, the very sense of selfhood waned,
A weakening nothing halted, diminished or denied or set
aside,
Neither tea, nor, after an hour, whiskey,
Ice and then a pleasant glow, a burning,
And the first leaping wood fire
Since a cold night in May, too long ago to be more than
Merely a cold and vivid memory.
Staring, empty, and without thought
Beyond the rising mists of the emotion of causeless
sadness,
How suddenly all consciousness leaped in spontaneous
gladness,
Knowing without thinking how the falling rain (outside, all
over)
In slow sustained consistent vibration all over outside
Tapping window, streaking roof,
running down runnel and drain
Waking a sense, once more, of all that lived outside of us,
Beyond emotion, for beyond the swollen
distorted shadows and lights
Of the toy town and the vanity fair
of waking consciousness!

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Ella Wheeler Wilcox

The Suicide

Last was the wealth I carried in life's pack-
Youth, health, ambition, hope and trust but Time
And Fate, those robbers fit for any crime
Stole all, and left me but the empty sack.
Before me lay a long and lonely track
Of darkling hills and barren steeps to climb;
Behind me lay in shadows the sublime
Lost lands of Love's delight. Alack! Alack!


Unwearied, and with springing steps elate,
I had conveyed my wealth along the road.
The empty sack proved now a heavier load:
I was borne down beneath its worthless weight.
I stumbled on, and knocked at Death's dark gate.
There was no answer. Stung by sorrow's goad
I
forced
my way into that grim abode,
And laughed, and flung Life's empty sack to Fate


Unknown and uninvited I passed in
To that strange land that hangs between two goals,
Round which a dark and solemn river rolls-
More dread its silence than the loud earth's din.
And now, where was the peace I hoped to win?
Black-masted ships slid past me in great shoals,
Their bloody decks thronged with mistaken souls.
(God punishes mistakes sometimes like sin.)


Not rest and not oblivion I found.
My suffering self dwelt with me just the same;
But here no sleep was, and no sweet dreams came
To give me respite. Tyrant Death, uncrowned
By my own hand, still King of Terrors, frowned
Upon my shuddering soul, that shrank in shame
Before those eyes where sorrow blent with blame,
And those accusing lips that made no sound.


What gruesome shapes dawned on my startled sight!
What awful sighs broke on my listening ear!
The anguish of the earth, augmented here
A thousand-fold, made one continuous night.
The sack I flung away in impious spite
Hung yet upon me, filled. I saw in fear,
With tears that rained from earth's adjacent sphere,
And turned to stones in falling from that height.

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A Captain Of Song

(On a portrait of Coventry Patmore by J. S. Sargent, R.A.)

Look on him. This is he whose works ye know;
Ye have adored, thanked, loved him,--no, not him!
But that of him which proud portentous woe
To its own grim
Presentment was not potent to subdue,
Nor all the reek of Erebus to dim.
This, and not him, ye knew.
Look on him now. Love, worship if ye can,
The very man.
Ye may not. He has trod the ways afar,
The fatal ways of parting and farewell,
Where all the paths of pain-ed greatness are;
Where round and always round
The abhorr-ed words resound,
The words accursed of comfortable men,--
'For ever'; and infinite glooms intolerable
With spacious replication give again,
And hollow jar,
The words abhorred of comfortable men.
You the stern pities of the gods debar
To drink where he has drunk
The moonless mere of sighs,
And pace the places infamous to tell,
Where God wipes not the tears from any eyes,
Where-through the ways of dreadful greatness are
He knows the perilous rout
That all those ways about
Sink into doom, and sinking, still are sunk.
And if his sole and solemn term thereout
He has attained, to love ye shall not dare
One who has journeyed there;
Ye shall mark well
The mighty cruelties which arm and mar
That countenance of control,
With minatory warnings of a soul
That hath to its own selfhood been most fell,
And is not weak to spare:
And lo, that hair
Is blanch-ed with the travel-heats of hell.

If any be
That shall with rites of reverent piety
Approach this strong
Sad soul of sovereign Song,
Nor fail and falter with the intimidate throng;
If such there be,
These, these are only they
Have trod the self-same way;

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The Most Sought After Thing

What is that one thing which we all crave or want the most of in life?
is it wealth, health, fame, knowledge, love, a perfect husband or wife?
Or is it in fact a combination of all these things and yet even so much more?
something, perhaps that is everlasting, once gained can never be lost at all?

If such a thing did exist then could it be acquired or had?
and if so how could one have it and do good instead of bad?
Where would such a thing be found or come from or who be the giver thereof?
Could it be made available to all at any time when there was a genuine need of?

Is it a state of divinity the source of infinite power, knowledge and bliss
that each and every one can attain being their birthright but only dismiss?
It just so happens that all the true religions of the world seem to point in that direction
calling it specifically by a different name while having the same underlying conception.

An ultimate realised state of immortality without any restriction of time or space
transcending body, mind and individuality; every subtle and phenomenal place.
Not subject to any change or decay, though embracing all within itself seeing
and as one without any second, immaculate and complete, an unlimited being.

A supreme unique state of freedom and really the most sought after thing,
a plane of being of pure wisdom which in its wake all the above does bring.
That one victory of all victories which wins yourself and your true Selfhood
the real purpose and meaning of all life culminating in Universal Godhood.

There have been many in the past and even in the present who have gained this state
although it's virtually impossible to attain on one's own without being their good mate.
So dedicate yourself for the goal with love to gain their divine favour or benevolent grace
by a pure mind and heart seek their company letting one of them guide you to That Place.

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The Horrible History of Jones

Jones had a dog; it had a chain;
Not often worn, not causing pain;
But, as the I.K.L. had passed
Their 'Unleashed Cousins Act' at last,
Inspectors took the chain away;
Whereat the canine barked 'Hooray!'
At which, of course, the S.P.U.
(Whose Nervous Motorists' Bill was through)
Were forced to give the dog in charge
For being Audibly at Large.
None, you will say, were now annoyed,
Save, haply, Jones - the yard was void.
But something being in the lease
About 'alarms to aid the police,'
The U.S.U. annexed the yard
For having no sufficient guard.
Now if there's one condition
The C.C.P. are strong upon
It is that every house one buys
Must have a yard for exercise;
So Jones, as tenant, was unfit,
His state of health was proof of it.
Two doctors of the T.T.U.'s
Told him his legs, from long disuse,
Were atrophied; and saying 'So
From step to higher step we go
Till everything is New and True.'
They cut his legs off and withdrew.
You know the E.T.S.T.'s views
Are stronger than the T.T.U.'s:
And soon (as one may say) took wing
The Arms, though not the Man, I sing.
To see him sitting limbless there
Was more than the K.K. could bear.
'In mercy silence with all speed
That mouth there are no hands to feed;
What cruel sentimentalist,
O Jones, would doom thee to exist -
Clinging to selfish Selfhood yet?
Weak one! Such reasoning might upset
The Pump Act, and the accumulation
Of all constructive legislation;
Let us construct you up a bit ­­- '
The head fell off when it was hit:
Then words did rise and honest doubt,
And four Commissioners sat about
Whether the slash that left him dead
Cut off his body or his head.

An author in the Isle of Wight

[...] Read more

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Book III - Part 04 - Folly Of The Fear Of Death

Therefore death to us
Is nothing, nor concerns us in the least,
Since nature of mind is mortal evermore.
And just as in the ages gone before
We felt no touch of ill, when all sides round
To battle came the Carthaginian host,
And the times, shaken by tumultuous war,
Under the aery coasts of arching heaven
Shuddered and trembled, and all humankind
Doubted to which the empery should fall
By land and sea, thus when we are no more,
When comes that sundering of our body and soul
Through which we're fashioned to a single state,
Verily naught to us, us then no more,
Can come to pass, naught move our senses then-
No, not if earth confounded were with sea,
And sea with heaven. But if indeed do feel
The nature of mind and energy of soul,
After their severance from this body of ours,
Yet nothing 'tis to us who in the bonds
And wedlock of the soul and body live,
Through which we're fashioned to a single state.
And, even if time collected after death
The matter of our frames and set it all
Again in place as now, and if again
To us the light of life were given, O yet
That process too would not concern us aught,
When once the self-succession of our sense
Has been asunder broken. And now and here,
Little enough we're busied with the selves
We were aforetime, nor, concerning them,
Suffer a sore distress. For shouldst thou gaze
Backwards across all yesterdays of time
The immeasurable, thinking how manifold
The motions of matter are, then couldst thou well
Credit this too: often these very seeds
(From which we are to-day) of old were set
In the same order as they are to-day-
Yet this we can't to consciousness recall
Through the remembering mind. For there hath been
An interposed pause of life, and wide
Have all the motions wandered everywhere
From these our senses. For if woe and ail
Perchance are toward, then the man to whom
The bane can happen must himself be there
At that same time. But death precludeth this,
Forbidding life to him on whom might crowd
Such irk and care; and granted 'tis to know:
Nothing for us there is to dread in death,
No wretchedness for him who is no more,

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Variations At Home And Abroad

It takes a lot of a person's life
To be French, or English, or American
Or Italian. And to be at any age. To live at any certain time.
The Polish-born resident of Manhattan is not merely a representative of
general humanity
And neither is this Sicilian fisherman stringing his bait
Or to be any gender, born where or when
Betty holding a big plate
Karen crossing her post-World War Two legs
And smiling across the table
These three Italian boys age about twenty gesturing and talking
And laughing after they get off the train
Seem fifty percent Italian and the rest percent just plain
Human race.
O mystery of growing up! O history of going to school!
O lovers O enchantments!

The subject is not over because the photograph is over.
The photographer sits down. Murnau makes the movie.
Everything is a little bit off, but has a nationality.
The oysters won't help the refugees off the boats,
Only other human creatures will. The phone rings and the Albanian
nationalist sits down.
When he gets up he hasn't become a Russian émigré or a German circus
clown
A woman is carrying a basket—a beautiful sight! She is in and of
Madagascar.
The uniformed Malay policeman sniffs the beer barrel that the brothers of
Ludwig are bringing close to him.
All humanity likes to get drunk! Are differences then all on the surface?
But even every surface gets hot
In the sun. It may be that the surface is where we are all alike!
But man and woman show that this isn't true.
We will get by, though. The train is puffing at the station
But the station isn't puffing at the train. This difference allows for a sense
of community
As when people feel really glad to have cats and dogs
And some even a few mice in the chimney. We are not alone
In the universe, and the diversity causes comfort as well as difficulty.
To be Italian takes at least half the day. To be Chinese seven-eighths of it.
Only at evening when Chang Ho, repast over, sits down to smoke
Is he exclusively human, in the way the train is exclusively itself when it is
in motion
But that's to say it wrongly. His being human is also his being seven-eighths
Chinese.
Falling in love one may get, say, twenty percent back
Toward universality, though that is probably all. Then when love's gone
One's Nigerianness increases, or one's quality of being of Nepal.
An American may start out wishing
To be everybody or that everybody were the same

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How to quarrel

There were two monks who
shared a cell in perfect amity.

Yet they, concerned to perfect their compassion
for all humankind, wished to know all
mankind’s troubles.

Mankind, said the one,
seems always to be quarrelling –
always too ready to pick some fight -
how can this be?

It seems, said the other, that in order to
assert their selfhood and to be ‘somebody’,
they must then invent an enemy,
who seeks to take something from them
that they deserve to have…

so then, they can allot
a ‘mine’ and ‘thine’, and pick
a violent quarrel to prove
their right to be themselves…

they’ll find anything so to label –
‘my tribe, your tribe’—even though
to anyone else, they seem the same –

my religion, your religion – though God is unaware
of any such division or allegiance; or when they’re
really desperate for something to fight about,

‘my postcode public territory,
your postcode public territory’…

Oh dear Lord, said the other monk,
how can we have compassion
for these suffering souls? We’ve never had
a quarrel…

Then we must invent one, said
the first monk: suppose I draw a line
in chalk along the floor of our cell..
and then we’ll call one side, my space,
the other yours…

And this he did. Now, he said,
we can have a quarrel: look,
I’m standing in your half of the room…

No you’re not, said the other,

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Refregerator is crying with drops of tear.I-Ching is changing, too.

overloaded with ghosted straras of closed windows.
Fleshes over-eaten with the craving desires in unknown salt of life
whispering into the realities of nothingness
no no no no no no no no no no no no no no no no no no no no no no
no no no no no no
smells of your tatooed skins flying over the roofs of genius's earthern concepts
nobody can touch the skins of games in global settings
do not leave time and space without contemplating on the disapperance of selfhood
mother-son relationship turns into hummanity-based craftmanship
idea is the step to a machinery of conceptualization of wisdom
regregerator is crying with sweats of tatooed skins in the over-loaded burdens of ignorance-oriented worlds
Are we really living
in the phenomenological perceptions of solutions?
Refregerator is crying with world peace projects.

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From 'The Testament of Beauty

'Twas at that hour of beauty when the setting sun
squandereth his cloudy bed with rosy hues, to flood
his lov'd works as in turn he biddeth them Good-night;
and all the towers and temples and mansions of men
face him in bright farewell, ere they creep from their pomp
naked beneath the darkness;- while to mortal eyes
'tis given, ifso they close not of fatigue, nor strain
at lamplit tasks-'tis given, as for a royal boon
to beggarly outcasts in homeless vigil, to watch
where uncurtain's behind the great windows of space
Heav'n's jewel'd company circleth unapproachably-
'Twas at sunset that I, fleeing to hide my soul
in refuge of beauty from a mortal distress,
walk'd alone with the Muse in her garden of thought,
discoursing at liberty with the mazy dreams
that came wavering pertinaciously about me; as when
the small bats, issued from their hangings, flitter o'erhead
thru' the summer twilight, with thin cries to and fro
hunting in muffled flight atween the stars and flowers.
Then fell I in strange delusion, illusion strange to tell;
for as a man who lyeth fast asleep in his bed
may dream he waketh, and that he walketh upright
pursuing some endeavour in full conscience-so 'twas
with me; but contrawise; for being in truth awake
methought I slept and dreamt; and in thatt dream methought
I was telling a dream; nor telling was I as one
who, truly awaked from a true sleep, thinketh to tell
his dream to a friend, but for his scant remembrances
findeth no token of speech-it was not so with me;
for my tale was my dream and my dream the telling,
and I remember wondring the while I told it
how I told it so tellingly. And yet now 'twould seem
that Reason inveighed me with her old orderings;
as once when she took thought to adjust theology,
peopling the inane that vex'd her between God and man
with a hierarchy of angels; like those asteroids
wherewith she later fill'd the gap 'twixt Jove and Mars.
Verily by Beauty it is that we come as WISDOM,
yet not by Reason at Beauty; and now with many words
pleasing myself betimes I am fearing lest in the end
I play the tedious orator who maundereth on
for lack of heart to make an end of his nothings.
Wherefor as when a runner who hath run his round
handeth his staff away, and is glad of his rest,
here break I off, knowing the goal was not for me
the while I ran on telling of what cannot be told.

For not the Muse herself can tell of Goddes love;
which cometh to the child from the Mother's embrace,
an Idea spacious as the starry firmament's

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A Centriolum

Never in those sizzling conflicts
displaying the pink eyes
you were able to reach me.
Was it metagenesis,
forgetting your selfhood?

Fragments of a beast were floating on sea.
Was umblicus of death broken
in the crotch of a mother?
Lay the corn again on my palm
to smoulder in the heat of sun.
Hunger will take revenge now.

Burn, burn my truth, burn!
I was the creator,
and I was destroyer
at the helm of unbuttoning coal.

It was a black, black sky,
where the stars were hesitant to show their
centrioles.

After the sun rises in a black dawn
there will be no shocks.

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The Symphony

"O Trade! O Trade! would thou wert dead!
The Time needs heart -- 'tis tired of head:
We're all for love," the violins said.
"Of what avail the rigorous tale
Of bill for coin and box for bale?
Grant thee, O Trade! thine uttermost hope:
Level red gold with blue sky-slope,
And base it deep as devils grope:
When all's done, what hast thou won
Of the only sweet that's under the sun?
Ay, canst thou buy a single sigh
Of true love's least, least ecstasy?"
Then, with a bridegroom's heart-beats trembling,
All the mightier strings assembling
Ranged them on the violins' side
As when the bridegroom leads the bride,
And, heart in voice, together cried:
"Yea, what avail the endless tale
Of gain by cunning and plus by sale?
Look up the land, look down the land
The poor, the poor, the poor, they stand
Wedged by the pressing of Trade's hand
Against an inward-opening door
That pressure tightens evermore:
They sigh a monstrous foul-air sigh
For the outside leagues of liberty,
Where Art, sweet lark, translates the sky
Into a heavenly melody.
`Each day, all day' (these poor folks say),
`In the same old year-long, drear-long way,
We weave in the mills and heave in the kilns,
We sieve mine-meshes under the hills,
And thieve much gold from the Devil's bank tills,
To relieve, O God, what manner of ills? --
The beasts, they hunger, and eat, and die;
And so do we, and the world's a sty;
Hush, fellow-swine: why nuzzle and cry?
"Swinehood hath no remedy"
Say many men, and hasten by,
Clamping the nose and blinking the eye.
But who said once, in the lordly tone,
"Man shall not live by bread alone
But all that cometh from the Throne?"
Hath God said so?
But Trade saith "No:"
And the kilns and the curt-tongued mills say "Go!
There's plenty that can, if you can't: we know.
Move out, if you think you're underpaid.
The poor are prolific; we're not afraid;
Trade is trade."'"

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