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D-r-e-a-m

D: Deferred is the description of my good dream
R: Rocks, i feel like I am walking trying to attain a good dream
E: Erratic, is this ever changing dream
A: A torture chamber is my dream
M: Miffed is how i get in my dream

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Stay Mine

(Jean-Paul Maunick / Graham Harvey / Stephen Pert)
There were moments in my past
I couldn't tell right from wrong
Getting lost along the way in places I did not belong
I couldn't see a way to turn myself around
so deep my confusion
Until the day you woke up my senses
showed me happiness was not just an illusion
Since you came into my life
I've been caught in a world of ecstasy
For the first time in all my days
I feel like I'm walking on solid ground
Stay mine, stay mine
Getting by just on my own
Always been my intention
Now sitting here waiting by the phone
I realise how much I needed this emotion
Every time I get the chance I'm gonna let you know
how you complete me
I put away all my defences
all the love I got
I give to you completely
Since you came into my life
I've been caught in a world of ecstasy
For the first time in all my days
I feel like I'm walking on solid ground
Stay mine, stay mine, got to stay mine
Now you've got to know, you're the top of my list
One the one the one the one, my number one
There's no doubt in my mind, baby you're the one
One the one the one the one the one
Since you came into my life
I've been caught in a world of ecstasy
For the first time in all my days
I feel like I'm walking on solid ground
Ever since you came into my life
I've been caught in a world of ecstasy
For the first time in all my days
I feel like I'm walking on solid ground
Stay mine, stay mine, got to stay mine
stay mine, sugar honey baby
One the one the one, my number one
One the one the one the one the one

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Does Life Thrive If The Nature Is Not Good Enough?

The roaring of the ocean has its own reason
It eats up of us each and every poison
The blowing of the wind is so soothing
The rain of the cloud is so refreshing,

The wide blue sky above and high
Gives us a space to dream and fly.
The dew drops are so cool to douse the fire
The earth teaches us how to endure the torture

How sweet it is to quench the thirst with fresh water!
Trees tells us how to give food, shadow and shelter
How tasty the fire makes our food stuff!
Does life thrive if the nature is not good enough?

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Learning How To Get It Right

When I started writing,
I was a young eighteen
and I can still remember
the first piece I ever wrote.
To say it was terrible
is an understatement to say the least,
but I am not ashamed I wrote it
no matter how bad it was.
It’s a part of my history now,
the beginning point
for everything I have achieved,
the first step that I took.
It was a bit clumber some
as all first steps usually are,
unless you are a genius
of which I am clearly not.
They say the more you practice,
the better you are going to get.
I have been practicing
for forty years now
and I am still not perfect yet.
Nor do I think I will ever be,
for if I thought I was perfect
I would give up completely.
I am still learning
and I’ll remain that way
until the day I eventually die.
So, if you see mistakes in my work
you’ll understand the reason why,
I am still learning
on how to get it right.

19 July 2008

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The Night Is A Good Listener

The night is a good listener
How I wonder how huge its ears are,
How deep its patience in the silence
Of an ocean floor, how wide its embrace,
Like a cool thick forest, like a coiling river,
As though time does not even exist,

The night is listening to me
Intently, like I were her only son,
Because the rest of her servants and mistresses
Are all asleep,
She is so silent, in tiptoes, in a hush,
This night, I can hear how the ants crawl for crumbs,
How the lizards run and play & catch its prey on the ceiling,
How the prey on the other hand, struggles to escape,
How the air gushes on the window pane,
How the whispers of my heart sound like
Some dews dropping on some soft green blades of grass,
Indeed night is so patient, so ever silent,
Though sleepy, it gazes in me, trying to
Understand what all these silent conversation is all about,
The night understands, lip-reading my thoughts,
Listening intently, the night sits, and
Now, signals for an embrace, with arms and heart wide open
Some of her tears are starting to fall.

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The Politics of Narrative: Why I Am A Poet

Jill's a good kid who's had some tough luck. But that's
another story. It's a day when the smell of fish from Tib's hash
house is so strong you could build a garage on it. We are sit-
ting in Izzy's where Carl has just built us a couple of solid
highballs. He's okay, Carl is, if you don't count his Roamin'
Hands and Rushin' Fingers. Then again, that should be the
only trouble we have in this life. Anyway, Jill says, "Why
don't you tell about it? Nobody ever gets the poet's point of
view." I don't know, maybe she's right. Jill's just a kid, but
she's been around; she knows what's what.
So, I tell Jill, we are at Izzy's just like now when he
comes in. And the first thing I notice is his hair, which has
been Vitalis-ed into submission. But, honey, it won't work,
and it gives him a kind of rumpled your-boudoir-or-mine look.
I don't know why I noticed that before I noticed his face.
Maybe it was just the highballs doing the looking. Anyway,
then I see his face, and I'm telling you--I'm telling Jill--this is
a masterpiece of a face.
But--and this is the god's own truth--I'm tired of
beauty. Really. I know, given all that happened, this must
sound kind of funny, but it made me tired just to look at him.
That's how beautiful he was, and how much he spelled T-R-
O-U-B-L-E. So I threw him back. I mean, I didn't say it, I say
to Jill, with my mouth. But I said it with my eyes and my
shoulders. I said it with my heart. I said, Honey, I'm throwing
you back. And looking back, that was the worst, I mean, the
worst thing--bar none--that I could have done, because it
drew him like horseshit draws flies. I mean, he didn't walk
over and say, "Hello, girls; hey, you with the dark hair, your
indifference draws me like horseshit draws flies."
But he said it with his eyes. And then he smiled. And
that smile was a gas station on a dark night. And as wearying
as all the rest of it. I am many things, but dumb isn't one of
them. And here is where I say to Jill, "I just can't go on." I
mean, how we get from the smile into the bedroom, how it all
happens, and what all happens, just bores me. I am a concep-
tual storyteller. In fact, I'm a conceptual liver. I prefer the
cookbook to the actual meal. Feeling bores me. That's why I
write poetry. In poetry you just give the instructions to the
reader and say, "Reader, you go on from here." And what I like
about poetry is its readers, because those are giving people. I
mean, those are people you can trust to get the job done. They
pull their own weight. If I had to have someone at my back in
a dark alley, I'd want it to be a poetry reader. They're not like
some people, who maybe do it right if you tell them, "Put this
foot down, and now put that one in front of the other, button
your coat, wipe your nose."
So, really, I do it for the readers who work hard and, I
feel, deserve something better than they're used to getting. I
do it for the working stiff. And I write for people, like myself,
who are just tired of the trickle-down theory where some-
body spends pages and pages on some fat book where every-
thing including the draperies, which happen to be burnt orange,
are described, and, further, are some metaphor for something.
And this whole boggy waste trickles down to the reader in the
form of a little burp of feeling. God, I hate prose. I think the
average reader likes ideas.
"A sentence, unlike a line, is not a station of the cross." I
said this to the poet Mark Strand. I said, "I could not stand to
write prose; I could not stand to have to write things like 'the
draperies were burnt orange and the carpet was brown.'" And
he said, "You could do it if that's all you did, if that was the
beginning and the end of your novel." So please, don't ask me
for a little trail of bread crumbs to get from the smile to the
bedroom, and from the bedroom to the death at the end, al-
though you can ask me a lot about death. That's all I like, the
very beginning and the very end. I haven't got the stomach for
the rest of it.
I don't think many people do. But, like me, they're either
too afraid or too polite to say so. That's why the movies are
such a disaster. Now there's a form of popular culture that
doesn't have a clue. Movies should be five minutes long. You
should go in, see a couple of shots, maybe a room with orange
draperies and a rug. A voice-over would say, "I'm having a
hard time getting Raoul from the hotel room into the eleva-
tor." And, bang, that's the end. The lights come on, everybody
walks out full of sympathy because this is a shared experi-
ence. Everybody in that theater knows how hard it is to get
Raoul from the hotel room into the elevator. Everyone has had
to do boring, dogged work. Everyone has lived a life that
seems to inflict every vivid moment the smears, finger-
ings, and pawings of plot and feeling. Everyone has lived un-
der this oppression. In other words, everyone has had to eat
shit--day after day, the endless meals they didn't want, those
dark, half-gelatinous lakes of gravy that lay on the plate like
an ugly rug and that wrinkled clump of reddish-orange roast
beef that looks like it was dropped onto your plate from a
great height. God what a horror: getting Raoul into the ele-
vator.
And that's why I write poetry. In poetry, you don't do
that kind of work.

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The Interpretation of Nature and

I.

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.


II.

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.

III.

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.

IV.

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.

V.

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.

VI.

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.

VII.

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.

VIII.

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.

IX.

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.

X.

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.

XI.

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.

XII.

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.

XIII.

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.

XIV.

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.

XV.

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.

XVI.

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.

XVII.

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.

XVIII.

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.

XIX.

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.

XX.

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.

XXI.

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.

XXII.

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.

XXIII.

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.

XXIV.

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.

XXV.

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.

XXVI.

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.

XXVII.

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.

XXVIII.

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.

XXIX.

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.

XXX.

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.

XXXI.

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.

XXXII.

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.

XXXIII.

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.

XXXIV.

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.

XXXV.

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.

XXXVI.

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.

XXXVII.

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.

XXXVIII.

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.

XXXIX.

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.

XL.

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.

XLI.

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.

XLII.

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.

XLIII.

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.

XLIV.

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.

XLV.

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.

XLVI.

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.

XLVII.

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.

XLVIII.

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.

XLIX.

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.

L.

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.

LI.

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.

LII.

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.

LIII.

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.

LIV.

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.

LV.

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.

LVI.

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.

LVII.

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.

LVIII.

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.

LIX.

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.

LX.

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.

LXI.

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.

LXII.

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.

LXIII.

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.

LXIV.

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.

LXV.

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.

LXVI.

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.

LXVII.

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.

LXVIII.

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.

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THE WORLD ISN'T GOOD ENOUGH(anniversary poem)

Without your love

the world is only

the world

& the world

isn't good enough.

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Fragment: Such Hope, As Is The Sick Despair Of Good

Such hope, as is the sick despair of good,
Such fear, as is the certainty of ill,
Such doubt, as is pale Expectation’s food
Turned while she tastes to poison, when the will
Is powerless, and the spirit...

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The Chronicles of A New Day part 7 How New?

How can this day be new?
i feel like i am struggling with the same struggles same two
even four the same things same feelings same horror
i feel like an explorer
in my own life none of it is new already found all the torture
made new yet somehow could this day be new?

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The Love Of A Good Woman

What would a man not give
For the love of a good woman
Someone to share the days
Whether they are good or bad
The support and encouragement
Of someone close to the heart
Someone who just, understands
And is there when needed
There is an age old saying
Behind every great man exists
The love of a good woman
What would a good man not give
For that to ring true

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I Can Not Teach You How To Get It

Yes, I have my issues.
With each I have admitted.
There are struggles I've been through.
And some I still have that I deal with.

I have my days when my flaws loudly speak.
With blemishes I wear and carry,
Exposed publicly.
And accepting 'me' as I've done.

I know I feel a freedom.
That seems to conflict with no one...
But you!
And I can not teach you how to get it.

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The Strength To Say Good-Bye

Even though I seem quiet and shy
I have a strength inside of me
I have the strength to say good-bye

If a friend had always been a lie
I would be heartbroken but I realize
I have the strength to say good-bye

Even if someone precious to me dies
My soul will be crying but give me time
For I have the strength to say good-bye

When my soul is lost and I want to cry
Over time I shall heal, for I know that I
Still have the strength to say good-bye

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Today... 'The Giver of Every Good and Perfect Gift

God's Unspeakable Gift descended down from heaven
when from the Father of Lights to earth it was given.
The Giver of Every Good and Perfect Gift shows
no variation and no shadow of turning knows.

For every good and perfect gift comes from above
and is bestowed upon men from the Father of Love.
With His arms outstretched reaching out to all who believe
He brings the gift of forgiveness for us to receive.

(see also the additional information in the Poet's notes box below)

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How to get on in life

Always try and smile
be as friendly as you can
be polite and well mannered
to every woman and man.
Be gentle and forgiving
keep calm all day long
try and have a sense of humour
even when things go wrong.
Don't swear and get drunk
and pay your taxes on time
be a law abiding citizen
and don't get involved in crime.
But all of the above is hard to do
as people and life can get you down
when you've had a really lousy day
instead of a smile it's usually a frown.
And when someone has been nasty
or your struggling to pay the gas bill
you don't feel like cracking a joke
you'd rather have a drink or a pill.
So just do what's best for yourself
and get by in your own sweet way
the best advice I ever got in life?
don't let the tax man ruin your day!

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Love Touch

(theme from legal eagles)
(m. chapman, h. knight, g. black)
Oh, baby, I dont know why
But somehow I always seem to
Get tangled up in my pride
But oh, baby, were not that blind
Deep down inside you know
This loves worth one more try
Dont push it all aside
cos I wanna be good for you
I didnt mean to be bad
But darlin Im still the best
That you ever had
Just give me a chance
To let me show you how much
I wanna give you my love touch
Love touch
Why cant I climb your walls
And find somewhere to hide
Cant I knock down your door
And drag myself inside
Ill light your candles baby
And maybe Ill light your life
I wanna feel the breathless end
You come to every night
This ever changing love
Is pushing me too far
I feel the need to reach you
Right now wherever you are
These empty arms are getting stronger
Every day
Believe me baby
They wont let you get away
No, they wont let you get away
cos I wanna be good for you
I didnt mean to be bad
But darlin Im still the best
That you ever had
Just give me a chance
To let me show you how much
I wanna give you my love touch
Love touch
You know it dont matter
Whos right whos wrong
Think were gonna find out
If the love is strong
Just give me a chance
To win back your trust
I wanna give you my love touch
Love touch
(oh youre gonna get a, oh youre gonna
Get a big love touch)

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Drifting Away

Got nowhere to stay
Got nowhere to go
Got no one to blame for lettin' myself get so low
It's right on the tip of my tongue
What's the word I'm thinkin' of
It's right in the middle of good and bad
So how can it be love
My brain is too soft
My money's no good
I tend to get lost just walkin' in the neighborhood
It's right on the tip of my tongue
What's the word I'm thinkin' of
Sometimes I feel like I'm drifting away
And that's all I can say
It's nothing I can't control
But in matters of the heart and soul
I must admit that I just don't know
I don't know what to say
I don't know what to do
I don't know what possessed me
To get together with a girl like you
You're right on the tip of my tongue
Are you the girl I'm thinkin' of
Right in the middle of hate and love
An iron fist in a velvet glove
Sometimes I feel like I'm drifting away
And that's all I can say
Gotta step back
And give each other room to grow
Listen to your heart
It'll tell you where to go
I must admit that I just don't know
Admit that I just don't know
Sometimes I feel like I'm drifting away
And that's all I can say
It's nothing I can't control
But in matters of the heart and soul
Sometimes I feel like I'm drifting away
And that's all I can say
Gotta step back
And give each other room to grow
Listen to your heart
It'll tell you where to go
I must admit that I just don't know
Admit that I just don't know
Admit that I just don't know

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The Ever Changing Profile

No matter who interprets reality,
With highlighted dots...
Or colored crayons used,
To achieve an understanding.
We are a product of our isolated environments.
Be they an ethnic mix.
Or separated by choice of racist comforts...
Paraded through streets,
To honor one's heritage.
When we are given reason to celebrate...
During one of those monthly ethnic weeks.

And that ignorance that divides us all...
Is the same ignorance we defend,
When our delusions of who we are,
And those standards we value...
Are offended.
Depending on how those insults are delivered.
And by whom.

And whatever those ties we keep,
Belonging to ancestors romanticized,
Who had little or nothing to do...
With the polluting of today's atmosphere,
Is kept glamorized.
We are fine with keeping them as our heroes.

And hopefully we pray with faith,
They are not looking down upon us...
With eyes spying.
Observing us lose our tempers,
With tremendous rudeness...
As we together stand in unity,
In a crowded fast food restaurant,
Hoping what has been ordered...
Doesn't take too much longer,
Before we get to eat it.
Without a single thought,
Of being threatened by terrorists...
To cross our minds.
Until we all are reminded by the media...
Our treasured lifestyle is so envied,
We must be alerted to take pre-caution.

And this we do...
As we wonder while munching,
And sipping on diet soft drinks...
Which one of us fits,
The ever changing profile...
Of a lunatic!

'Why are you carrying that huge book around? '

~This is my collection of the different looks of terrorists.
Everyday I need to updat it,
To keep abreast of who will be depicted as one next.~

'They have the best 'fries' here.'

~I agree.~

'Do you have a recent picture of Bin Laden? '

~No, not yet.
I am waiting for his next video release.~

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D. O. G. s Get Lonely 2

[snoop talking]
Whats up baby can I get with you?
Its called dogs get lonely 2
Bow-wow
[chorus]
I dont give a damn, what your homies say
You dont stay on me, your always out to play
Your so hard to find, seems your shaking me
D.o.g.s we get lonely
[snoop]
Look here babygirl d.o.g.s we get lonely
You can ask all my homies, all d.p.g. got tenderonis
Now when we on the road trying to get this paper
And phone call away is what you say
But some times you got to find time to get up
To get out and get away you feel me
Now all I want to do is stay real and stay true
Im trying to have a little something, and keep you satisfied, but
[when] my homeboys say its time to ride then Im a ride
See Im a gangsta Im a always be a gangsta you cant change me
Dispite at night I might get lonely ya heard me come and serve me
Id love to take you to the mall
Buy you a little somthing go to the movies too
If thats what you want to do, thats what you trying to do
Thats what we going to do
Now Im a put you on a back burner
Cause I got to get this cheese with my crew
But baby momma full of drama aint that right
D.a.z. dogs get lonely too
Now you knew the dog was dangerous and you took it
You got good loving
You hook me up a good meal
But you still couldnt hook me
Let me stop lying, Im trying to be too cool, I shaking the real
All my homies do yall know d.o.g.s can get lonely too thats real
[chorus] x2
[snoop talking]
Yo yo check this out baby
Im not even going to rap on this one
Im not Im not much of a rapper at all
But check this out Im a put this p.i. down to you real small
I mean I got to get this money Im out here hanging with my homeboys
We do what we do we been doing this
Before I even met you you know what Im saying
Times get hard my homies gone be there I know you there for me
I know you want to do those things that
That a women supposed to do for a nigga like me
I mean when I get lonely Im a holler at you
You gone be there for me
Thats real
[chorus]x2

song performed by Snoop DoggReport problemRelated quotes
Added by Lucian Velea
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The Video Shop

The local factorys been pulled down
By an overseas corporation
Now all of my brothers are looking around
For alternative occupation
I was sitting by the telly with my brother, kenny
When suddenly the penny dropped
While all of my brothers are sitting at home
Ive got a bank loan and Ive opened up my very own
Video shop
Video shop
At the video shop
I can fly, fly you away
Comedy and tragedy are all sitting on my shelf
And if youve got a fantasy
For a small rental fee
You can set yourself free
At my video shop
At my video shop
At the video shop
I can fly, fly you away
At the video shop
Let me fly, fly you away
From all of the depression in you head
Caused by all the living in the red
Ive got a bootleg version of citizen kane
A second hand copy of psycho
Ive taped them off the telly so you shouldnt complain
And theres no guarantee youll get your money back again
From my video shop
My video shop
If you want to escape, I can rent you a tape
To relieve your situation
If you feel a bit low, I got a good peep show
cos everybody knows almost anything goes
At my video shop
At my video shop
One fifty a day and Ill fly, fly you away
Its nothing to pay to fly far, far away
I can help you through that lonely night
Ive got technicolour, black and white
I can guide you through those empty days
Make you smile and take your blues away
O let me fly you away
At my video shop
Fly, fly you away
Another factorys been knocked down
But nobody ever complains
And all of my brothers are customers now
We all play video games
I can see it in the eyes of all the lonely wives
If theyre bored and they feel like a change
I do sales, rentals, even a swop
And if you feel like a change, well it can all be arranged
At my video shop
At my video shop
At my video shop
At my video shop
Let me fly, fly you away
And everyone who walks in through that door
Has got something that theyre looking for
At my video shop
At my video shop
At the video shop
I can fly, fly you away
At the video shop
Let me fly, fly you away
Oh, at the video shop
Oh, at the video shop
Oh, at the video shop

song performed by KinksReport problemRelated quotes
Added by Lucian Velea
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Broken Butterfly

Ripping the wings off the butterfly.
Now tell me, how is it suppose to survive?
Motions so slow.
The breath is fading.
Tell me, why is this so contagious?

An addiction to equally distribute a common affliction.
Enjoying the show.
Watching them suffer.
If it is for your entertainment does that make it any different?

Ripping the wings off the butterfly.
Now tell me, how is it suppose to survive?
Motions so slow.
The breath is fading.
Tell me, why is this so contagious?

Here's a lullaby go to asleep now.
It was only a dream.
Then why is their so much pain?
A rag is being held over the wound.
And now I know things won't be the same.
The consequences when good men do nothing.

Ripping the wings off the butterfly.
Now tell me, how is it suppose to survive?
Motions so slow.
The breath is fading.
Tell me, why is this so contagious?

An addiction to equally distribute a common affliction.
Enjoying the show.
Watching them suffer.
If it is for your entertainment does that make it any different?

Proud of who we are.
But who is that exactly?
A power driven society who tying to live high in the clouds.
Well eventually we must all come down.
Facing so many horrible realities.

Which will be our first?
Which one will be our last?
Is this what we are going to say was our greatest accomplishment.
We let millions suffer so we could live the easy life.
I can here the voices that have yet to speak.
Miles away in another world.
In a war torn country.
Don't drink the water or you'll get sick.
If you don't want to starve you'll have to kill for it.
Murder and rape in the middle of the night.
Poison gas launched to wiped out entire populations.
Can we say genocide.

And we are trying
We are trying to rip the wings off the butterfly.
Now tell me, how is it suppose to survive?
Motions so slow.
The breath is fading.
Tell me, why is this so contagious.

Here's a lullaby go to asleep now.
It was only a dream.
Then why is their so much pain?
A rag is being held over the wound.
And now I know things won't be the same.
The consequences when good men do nothing.

The politics that divide.
Religions that cast us against one another.
The brother of the brother.
We are both the sinner and the saint.
We claim we are here to destroy evil.
But who is it that chooses that very same evil.
The devil of many colors and skins.
I feel like a snake when I come crawling in.
Morals abandon for a pride that burns.

Ripping the wings off the butterfly.
Now tell me, how is it suppose to survive?
Motions so slow.
The breath is fading.
Tell me, why is this so contagious.

An addiction to equally distribute a common affliction.
Enjoying the show.
Watching them suffer.
If it is for your entertainment does that make it any different?
Does it make it any different?

poem by Report problemRelated quotes
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