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This brings me to another poem found amongst my mothers’ things.
Again, it was only a little snippets of the whole, which makes me wonder whether she knew of the whole poem or whether they were just her favorite lines.
To a Child
by Christopher Morley
The greatest poem ever known
Is one all poets have outgrown:
The poetry, innate, untold,
Of being only four years old.
Still young enough to be a part
Of Nature’s great impulsive heart,
Born comrade of bird, beast and tree
And unselfconscious as the bee
And yet with lovely reason skilled
Each day new paradise to build;
Elate explorer of each sense,
Without dismay, without pretense!
In your untrained transparent eyes
There is no conscious, no surprise:
Life’s queer conundrums you accept,
Your strange divinity still kept.
Being, that now absorbs you, all
Harmonious, unit, integral,
Will shred into perplexing bits,
Oh, contradictions of the the wits!
And life, that sets all things in rhyme,
May make you poet, too, in time
But there were days, O tender elf,
When you were Poetry itself!
I knew not much about this Lebanese-born ‘prophet’ previously, except I had a little snippet of one of his poems found inside an article left by my late mother when I was thirteen or so.
Treasuring anything left behind by her, I’d stuck it inside a journal I wrote in back then. It was only recently, when I married that I thought of it as I said to myself when I pasted it there that if I were to get married I would use it.
These three are my favorites but there are many more. Please enjoy:
When love beckons to you follow it,
Though it’s ways are hard and steep.
And when it’s wings enfold you yield to it,
Though the sword hidden among it’s pinions may wound you.
And when it speaks to you believe in it,
Though it’s voice may shatter your dreams as the north wind lays waste the garden.
For even as love crowns you so shall it crucify you.
Even as it is for your growth so is it for your pruning.
Even as it ascends to your height and caresses your tenderest branches that quiver in the sun,
So shall it descend to your roots and shake them in their clinging to the earth.
Like sheaves of corn it gathers you unto itself.
It threshes you to make you naked.
Sifts you to free you from your husks.
Grinds you to whiteness.
Kneads you until you are pliant;
And then it assigns you to it’s sacred fire, that you may become sacred bread for it’s sacred feast.
All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life’s heart.
But if in your fear you would seek only love’s peace and love’s pleasure,
Then it is better for you that you cover your nakedness and pass out of love’s threshing-floor, into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love gives naught but itself and takes naught but from itself.
Love possesses not nor would it be possessed;
For love is sufficient unto love.
When you love you should not say, “Love is in my heart,” but rather, I am in the heart of Love.” And think not you can direct the course of love, for love, if it finds you worthy, directs your course.
Love has no other desire but to fulfil itself.
But if you love and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night.
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully.
To wake at dawn with a winged heart and give thanks for another day of loving;
To rest at the noon hour and meditate love’s ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.
(I have altered this one to suit myself)
You were born together, and together you shall be forevermore.
You shall be together when white wings of death scatter your days.
Aye, you shall be together even in the silent memory of each other.
But let there be spaces in your togetherness,
And let the winds of the heavens dance between you.
Love one another but make not a bond of love:
Let it rather be a moving sea between the shores of your souls.
Fill each other’s cup but drink not from one cup.
Give one another of your bread but eat not from the same loaf.
Sing and dance together and be joyous, but let each one of you be alone,
Even as the strings of a lute are alone though they quiver with the same music.
Give your hearts, but not into each other’s keeping.
For only the hand of Life can contain your hearts.
And stand together, yet not too near together:
For the pillars of the temple stand apart,
And the oak tree and the cypress grow not in each other’s shadow.
On Self Knowledge
Your hearts know in silence the secrets of the days and the nights.
But your ears thirst for the sound of your heart’s knowledge.
You would know in words that which you have always known in thought.
You would touch with your fingers the naked body of your dreams.
And it is well you should.
The hidden well-spring of your soul must needs rise and run murmuring to the sea;
And the treasure of your infinite depths would be revealed to your eyes.
But let there be no scales to weigh your unknown treasure;
And seek not the depths of your knowledge with staff or sounding line.
For self is a sea boundless and measureless.
Say not, “I have found the truth,” but rather, “I have found a truth.”
Say not, “I have found the path of the soul.” Say rather, “I have met the soul walking upon my path.”
For the soul walks upon all paths.
The soul walks not upon a line, neither does it grow like a reed.
The soul unfolds itself like a lotus of countless petals.
“The basic model of economic activity is often represented in economic textbooks thus: unlimited wants are controlled by scarcity; scarcity requires choice; choice involves an opportunity cost (i.e., choosing one means foregoing the other); and the final goal is maximum satisfaction. The fundamental concepts occurring in this model — want, choice, consumption and satisfaction — describe the basic activities of our lives from an economic perspective. These concepts are based on certain assumptions about human nature. Unfortunately, the assumptions modern economists make about human nature are somewhat confused.
Buddhism, on the other hand, offers a clear and consistent picture of human nature: a view which encompasses the role of ethics and the twofold nature of human desire. Let us now take a look at some economic concepts in the light of Buddhist thinking. “
I loved this when I first read it; absolutely too good not to share with those who have not already read it or those who wish to re-read it.
I will also include the Four Noble Truths:
1. Life means suffering.
2. The origin of suffering is attachment.
3. The cessation of suffering is attainable.
4. The path to the cessation of suffering.
1 Life means suffering.
To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.
2. The origin of suffering is attachment.
The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursue of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a “self” which is a delusion, because there is no abiding self. What we call “self” is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.
3. The cessation of suffering is attainable.
The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.
4. The path to the cessation of suffering
There is a path to the end of suffering – a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely “wandering on the wheel of becoming”, because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path
by Elaine N. Aron, Ph.D.
“According to Dr. Aron’s definition, the Highly Sensitive Person (HSP) has a sensitive nervous system, is aware of subtleties in his/her surroundings, and is more easily overwhelmed when in a highly stimulating environment. “
I’ve only recently; as I’ve learnt more about myself in depth, discovered how extremely sensitive I am to caffeine, food, noise, people’s moods and the mood of my immediate environment, amongst other things.
I’ve always thought this was due to other things but I see the difference in me to the rest of my family, although I wouldn’t be surprised if there are some others in my family that are too.
On reflection over my past, I can see how over time I’ve developed strategies to cope with this; some good but some not-so-good long-term, yet helpful at the time.
This book was great in reaffirming what I’ve already discovered of myself and filling in bits I’ve missed.
I went to dance classes at the end of last year and at the end of class one day the teacher sat us down and told us her health story. Here was this gorgeous, fit-looking, out-going, dance teacher telling us of how she was incredibly sick, overweight, unhappy and had no energy about five years previously.
After not being given much to work with from the medical department she went on her own journey to discover what was causing her unhappiness and ill-health and stopped her from being the wonder she is today.
After all that she eventually learnt of a book called ‘Eat Right 4 Your Type’ by Dr Pete D’ Adamo http://www.dadamo.com/ which she says is basically re-interpreting what she had spent the last five years learning herself through trial and error.
So, knowing how sensitive my body is with food I thought I’d do a little researching myself. Discovering my blood type and following the recommendations I have and am losing my excess weight by the day, I am no longer unhappy after a meal and my overall life has improved as this ‘piece of the puzzle’ is solved for me.
Then I discovered a bit further of how it began as a Japanese concept first:
Type O’s are outgoing, and very social. They are initiators, although they don’t always finish what they start. Creative and popular, they love to be the center of attention and appear very self confident.
While outwardly calm, they have such high standards (perfectionists) that they tend to be balls of nerves on the inside. Type A’s are the most artistic of the blood groups. They can be shy, are conscientious, trustworthy, and sensitive.
Goal oriented and strong minded, type B’s will start a task and continue it until completed, and completed well. Type B’s are the individualists of the blood group categories and find their own way in life.
Type AB’s are the split personalities of the blood groups. They can be both outgoing and shy, confident and timid. While responsible, too much responsibility will cause a problem. They are trustworthy and like to help others.
Compatability by Blood Groups:
A is most compatible with A and AB
B is most compatible with B and AB
AB is most compatible with AB, B, A and O
O is most compatible with O, and AB