Shrine Love Quotes

Any place where soul images share hearts and minds becomes a shrine dedicated to those feelings.

What good are prayers and shrines to a person mad with love? The flame keeps gnawing into her tender marrow hour by hour, and deep in her heart the silent wound lives on.

The heart that once has been your shrine for other loves is too divine

Withdraw into yourself and look. And if you do not find yourself beautiful yet, act as does the creator of a statue that is to be made beautiful: he cuts away here, he smoothes there, he makes this line lighter, this other purer, until a lovely face has grown upon his work. So do you also: cut away all that is excessive, straighten all that is crooked, bring light to all that is overcast, labour to make all one glow of beauty and never cease chiselling your statue, until there shall shine out on you from it the godlike splendour of virtue, until you shall see the perfect goodness surely established in the stainless shrine.

But when they made love he was offended by her eyes. They behaved as though they belonged to someone else. Someone watching. Looking out of the window at the sea. At a boat in the river. Or a passerby in the mist in a hat. He was exasperated because he didn't know what that look meant. He put it somewhere between indifference and despair. He didn’t know that in some places, like the country that Rahel came from, various kinds of despair competed for primacy. And that personal despair could never be desperate enough. That something happened when personal turmoil dropped by at the wayside shrine of the vast, violent, circling, driving, ridiculous, insane, unfeasible, public turmoil of a nation. That Big God howled like a hot wind, and demanded obeisance. Then Small God (cozy and contained, private and limited) came away cauterized, laughing numbly at his own temerity. Inured by the confirmation of his own inconsequence, he became resilient and truly indifferent. Nothing mattered much. Nothing much mattered. And the less it mattered, the less it mattered. It was never important enough. Because Worse Things had happened. In the country that she came from, poised forever between the terror of war and the horror of peace, Worse Things kept happening. So Small God laughed a hollow laugh, and skipped away cheerfully. Like a rich boy in shorts. He whistled, kicked stones. The source of his brittle elation was the relative smallness of his misfortune. He climbed into people’s eyes and became an exasperating expression.

I'm the idiot box. I'm the TV. I'm the all-seeing eye and the world of the cathode ray. I'm the boob tube. I'm the little shrine the family gathers to adore.' 'You're the television? Or someone in the television?' 'The TV's the altar. I'm what people are sacrificing to.' 'What do they sacrifice?' asked Shadow. 'Their time, mostly,' said Lucy. 'Sometimes each other.' She raised two fingers, blew imaginary gunsmoke from the tips. Then she winked, a big old I Love Lucy wink. 'You're a God?' said Shadow. Lucy smirked, and took a ladylike puff of her cigarette. 'You could say that,' she said.

In My Soul In my soul there is a temple, a shrine, a mosque, a church where I kneel. Prayer should bring us to an altar where no walls or names exist. Is there not a region of love where the sovereignty is illumined nothing, where ecstasy gets poured into itself and becomes lost, where the wing is fully alive but has no mind or body? In my soul there is a temple, a shrine, a mosque, a church that dissolve, that dissolve in God.

She turned suddenly, and before I could react, framed my face with her hands and pressed her lips to mine. I froze, mostly in shock, but after a moment my body uncoiled and I closed my eyes, relaxing into her. I remembered this; the feel of her lips on mine, cool and soft, the touch of her fingers on my skin. I remembered her scent, those long nights when we would lie under the cold, frozen stars, dreaming in each other’s arms. For a second, my body reacted instinctively. I started to pull us closer, to wrap my arms around her and return the kiss with equal passion…but, then I stopped. I remembered this perfectly; every shining moment with Ariella was forever etched into my mind. What we’d had, what we’d shared, everything. I’d built a shrine to her in my memories, carefully tended with grief and anger and regret. I knew every inch of our relationship, the passion, the feeling of emptiness when we weren’t together, the longing and, yes, the love. I had been in love with Ariella. I remembered what she’d meant to me once, what I’d felt for her then… …and what I didn’t feel for her now.

How does it feel?” he said, breathing heavily. “To know that I love you and that you have doomed me? That you and only you have the power to disarm and debilitate me. That you, a human, have dismantled every part of me and rebuilt it as a shrine in your honor.

You do not need to go to any temple or church to worship God. The whole existence is God’s temple. Your own body is the temple of God. Your own heart is the shrine. You do not need to subscribe to any religion to experience God. The only religion you need to experience God is love, kindness and respect to all beings.

There is evidence that the honoree [Leonard Cohen] might be privy to the secret of the universe, which, in case you're wondering, is simply this: everything is connected. Everything. Many, if not most, of the links are difficult to determine. The instrument, the apparatus, the focused ray that can uncover and illuminate those connections is language. And just as a sudden infatuation often will light up a person's biochemical atmosphere more pyrotechnically than any deep, abiding attachment, so an unlikely, unexpected burst of linguistic imagination will usually reveal greater truths than the most exacting scholarship. In fact. The poetic image may be the only device remotely capable of dissecting romantic passion, let alone disclosing the inherent mystical qualities of the material world. Cohen is a master of the quasi-surrealistic phrase, of the "illogical" line that speaks so directly to the unconscious that surface ambiguity is transformed into ultimate, if fleeting, comprehension: comprehension of the bewitching nuances of sex and bewildering assaults of culture. Undoubtedly, it is to his lyrical mastery that his prestigious colleagues now pay tribute. Yet, there may be something else. As various, as distinct, as rewarding as each of their expressions are, there can still be heard in their individual interpretations the distant echo of Cohen's own voice, for it is his singing voice as well as his writing pen that has spawned these songs. It is a voice raked by the claws of Cupid, a voice rubbed raw by the philosopher's stone. A voice marinated in kirschwasser, sulfur, deer musk and snow; bandaged with sackcloth from a ruined monastery; warmed by the embers left down near the river after the gypsies have gone. It is a penitent's voice, a rabbinical voice, a crust of unleavened vocal toasts -- spread with smoke and subversive wit. He has a voice like a carpet in an old hotel, like a bad itch on the hunchback of love. It is a voice meant for pronouncing the names of women -- and cataloging their sometimes hazardous charms. Nobody can say the word "naked" as nakedly as Cohen. He makes us see the markings where the pantyhose have been. Finally, the actual persona of their creator may be said to haunt these songs, although details of his private lifestyle can be only surmised. A decade ago, a teacher who called himself Shree Bhagwan Rajneesh came up with the name "Zorba the Buddha" to describe the ideal modern man: A contemplative man who maintains a strict devotional bond with cosmic energies, yet is completely at home in the physical realm. Such a man knows the value of the dharma and the value of the deutschmark, knows how much to tip a waiter in a Paris nightclub and how many times to bow in a Kyoto shrine, a man who can do business when business is necessary, allow his mind to enter a pine cone, or dance in wild abandon if moved by the tune. Refusing to shun beauty, this Zorba the Buddha finds in ripe pleasures not a contradiction but an affirmation of the spiritual self. Doesn't he sound a lot like Leonard Cohen? We have been led to picture Cohen spending his mornings meditating in Armani suits, his afternoons wrestling the muse, his evenings sitting in cafes were he eats, drinks and speaks soulfully but flirtatiously with the pretty larks of the street. Quite possibly this is a distorted portrait. The apocryphal, however, has a special kind of truth. It doesn't really matter. What matters here is that after thirty years, L. Cohen is holding court in the lobby of the whirlwind, and that giants have gathered to pay him homage. To him -- and to us -- they bring the offerings they have hammered from his iron, his lead, his nitrogen, his gold.

At both ends of life man needed nourishment: a breast - a shrine. Something to lay himself beside when no one wanted him further, and shoot a bullet into his head.

I shall ever try to drive all evils away from my heart and keep my love in flower, knowing that thou hast thy seat in the inmost shrine of my heart.

THOU wast all that to me, love, For which my soul did pine: A green isle in the sea, love, A fountain and a shrine All wreathed with fairy fruits and flowers, And all the flowers were mine. Ah, dream too bright to last! Ah, starry Hope, that didst arise But to be overcast! A voice from out the Future cries, "On! on!"—but o'er the Past (Dim gulf!) my spirit hovering lies Mute, motionless, aghast. For, alas! alas! with me The light of Life is o'er! No more—no more—no more— (Such language holds the solemn sea To the sands upon the shore) Shall bloom the thunder-blasted tree, Or the stricken eagle soar. And all my days are trances, And all my nightly dreams Are where thy gray eye glances, And where thy footstep gleams— In what ethereal dances, By what eternal streams.

It was a shrine. Josie hadn't thought to do that. She had no shrine, no candles. She only knew how to kill the thing she loved

Life is loves shrine.

Dig deep, deep, my soul, to find the heart--the blood, the heat, the shrine and resting place. Dig deep, deep into the moist soil all the way to where they lie, those I love--she, Mother, with her dark hair loose and gone, her bones long since tumbled in the back of the vault, as other coffins came to rest in her spot, but in this dream I range them round me to hold as if she were there...

Say to my friends, when they look upon me, dead, Weeping for me and mourning me in sorrow, ‘Do not believe that this corpse you see is myself, In the name of God, I tell you, it is not I, I am a spirit, and this is naught but flesh, It was my abode and my garment for a time. I am a treasure, by a talisman kept hid, Fashioned of dust, which served me as a shrine, I am a pearl, which has left it’s shell deserted, I am a bird, and this body was my cage, Whence I have now flown forth and it is left as a token, Praise to God, who hath now set me free, And prepared for me my place in the highest of the Heavens, Until today I was dead, though alive in your midst. Now I live in truth, with the grave – clothes discarded. Today I hold converse with the Saints above, With no veil between, I see God face to face. I look upon “Loh-i-Mahfuz” and there in I read, Whatever was and is, and all that is to be. Let my house fall in ruins, lay my cage in the ground, Cast away the talisman, it is a token no more, Lay aside my cloak, it was but my outer garment. Place them all in the grave, let them be forgotten, I have passed on my way and you are left behind, Your place of abode was no dwelling place for me. Think not that death is death, nay, it is life, A life that surpasses all we could dream of here, While in this world, here we are granted sleep, Death is but sleep, sleep that shall be prolonged Be not frightened when death draweth nigh, It is but the departure for this blessed home, Think of the mercy and love of your Lord, Give thanks for His Grace and come without fear. What I am now, even so shall you be, For I know that you are even as I am, The souls of all men come forth from God, The bodies of all are compounded alike, Good and evil, alike it was ours. I give you now a message of good cheer May God’s peace and joy forever more be yours.

The Puritans thought that we are granted the ability to love only through miracle, but the troubadours knew how to burn themselves through, how to make themselves shrines to their own longing. The spectacular was never behind them.

Contemplations on the belly When pregnant with our first, Dean and I attended a child birth class. There were about 15 other couples, all 6-8 months pregnant, just like us. As an introduction, the teacher asked us to each share what had been our favorite part of pregnancy and least favorite part. I was surprised by how many of the men and women there couldn't name a favorite part. When it was my turn, I said, "My least favorite has been the nausea, and my favorite is the belly." We were sitting in the back of the room, so it was noticeable when several heads turned to get a look at me. Dean then spoke. "Yeah, my least favorite is that she was sick, and my favorite is the belly too." Now nearly every head turned to gander incredulously at the freaky couple who actually liked the belly. Dean and I laughed about it later, but we were sincere. The belly is cool. It is one of the Seven Natural Wonders of the World, an unmistakable sign of what's going on inside, the wigwam for our little squirmer, the mark of my undeniable superpower of baby-making. I loved the belly and its freaky awesomeness, and especially the flutters, kicks, and bumps from within. Twins belly is a whole new species. I marvel at the amazing uterus within and skin without with their unceasing ability to stretch (Reed Richards would be impressed). I still have great admiration for the belly, but I also fear it. Sometimes I wonder if I should build a shrine to it, light some incense, offer up gifts in an attempt both to honor it and avoid its wrath. It does seem more like a mythic monstrosity you'd be wise not to awaken than a bulbous appendage. It had NEEDS. It has DEMANDS. It will not be taken lightly (believe me, there's nothing light about it). I must give it its own throne, lying sideways atop a cushion, or it will CRUSH MY ORGANS. This belly is its own creature, is subject to different laws of growth and gravity. No, it's not a cute belly, not a benevolent belly. It would have tea with Fin Fang Foom; it would shake hands with Cthulhu. It's no wonder I'm so restless at night, having to sleep with one eye open. Nevertheless, I honor you, belly, and the work you do to protect and grow my two precious daughters inside. Truly, they must be even more powerful than you to keep you enslaved to their needs. It's quite clear that out of all of us, I'm certainly not the one in control. I am here to do your bidding, belly and babies. I am your humble servant.

Love is pure; love is eternal. Love is perfectly divine. You're my love; you're my joy. You're my valentine. Life is a present; life is a miracle. Life is a song divine when you touch my heart, hold my soul. Oh my pure valentine. Life is joyful; life is wonderful. Life is love's shrine. When you're my moon, I am your star. Oh my eternal valentine.

Life is joyful; life is wonderful. Life is love's shrine. When you're my moon, I am your star. Oh my eternal valentine.

Life is loves shrine when you're my valentine.

All that mattered was the story. The myths that made gods, brought them to life in their shrines. Stories bind hope and love to make it faith.

The matrix of the heart, lift down the eye That shrines the quiet lake and swells a tower… The commodious, tall decorum of that sky Unseals her earth, and lifts love in its shower.

Would You Think It Odd? Would you think it odd if Hafiz said, “I am in love with every church And mosque And temple And any kind of shrine Because I know it is there That people say the different names Of the One God.” Would you tell your friends I was a bit strange if I admitted I am indeed in love with every mind And heart and body. O I am sincerely Plumb crazy About your every thought and yearning And limb Because, my dear, I know That it is through these That you search for Him.

Mumbai is the sweet, sweaty smell of hope, which is the opposite of hate; and it's the sour, stifled smell of greed, which is the opposite of love. It's the smell of Gods, demons, empires, and civilizations in resurrection and decay. Its the blue skin-smell of the sea, no matter where you are in the island city, and the blood metal smell of machines. It smells of the stir and sleep and the waste of sixty million animals, more than half of them humans and rats. It smells of heartbreak, and the struggle to live, and of the crucial failures and love that produces courage. It smells of ten thousand restaurants, five thousand temples, shrines, churches and mosques, and of hunderd bazaar devoted exclusively to perfume, spices, incense, and freshly cut flowers. That smell, above all things - is that what welcomes me and tells me that I have come home. Then there were people. Assamese, Jats, and Punjabis; people from Rajasthan, Bengal, and Tamil Nadu; from Pushkar, Cochin, and Konark; warrior caste, Brahmin, and untouchable; Hindi, Muslim, Christian, Buddhist, Jain, Parsee, Animist; fair skin and dark, green eyes and golden brown and black; every different face and form of that extravagant variety, that incoparable beauty, India.

I shall ever try to drive all evils away from my heart and keep my love in flower, knowing that thou hast thy seat in the inmost shrine of my heart. And it shall be my endeavour to reveal thee in my actions, knowing it is thy power gives me strength to act.

Being is not very far away. It is the deepest part of love, a love that is absolutely pure, unconditional. A love that is absolutely alert, aware, conscious, immediately turns into a tremendous revolution; it opens the doors of the innermost shrine of being. And to reach to your very center is to gain all that life can give to you: all the fragrance, all the beauty, all the joy, all the benedictions.

I do not know what infinite yearning possesses you, so that you are driven to a perilous, lonely search for some goal where you expect to find a final release from the spirit that torments you. I see you as the eternal pilgrim to some shrine that perhaps does not exist. I do not know to what inscrutable Nirvana you aim. Do you know yourself? Perhaps it is Truth and Freedom that you seek, and for a moment you thought that you might find release in Love. I think your tired soul sought rest in a woman’s arms, and when you found no rest there you hated her. You had no pity for her, because you have no pity for yourself. And you killed her out of fear, because you trembled still at the danger you had barely escaped.

What good are prayers and shrines to a person mad with love?

O welcome, twilight soft and sweet, That breathes throughout this hallowed shrine! Sweet pain of love, bind thou with fetters fleet The heart that on the dew of hope must pine!

I thought how the Church was meant to be a shrine of the decenies, of friendship, integrity, love of the poetry of conduct, of the flickering, guttering candles of conscience.

Hidden in the air, The feeling slowly grows, And then the haunting starts, Like some whispering in the dark, Intoxicating the mind, And then I know it’s time, To worship her shrine…

A Japanese woman friend whose infant son died seven days into his life - no detectable reason - just the small breathing becoming nothing until it disappeared, told me that in Japan, there is a two-term word - “mizugo” - which translates loosely to “water children.” Children who did not live long enough to enter the world as we live in it. In Japan, there are rituals for mothers and families, practices and prayers for the water children. There are shrines where a person can visit and deliver words and love and offerings to the water children.

Sometimes, in that darkness, there is a single act of love, some selfless gesture, an aspiration, and we see that it's not been all waste, all hopeless, and we can ... well ... go on.

Fame requires every kind of excess. I mean true fame, a devouring neon, not the somber renown of waning statesmen or chinless kings. I mean long journeys across gray space. I mean danger, the edge of every void, the circumstance of one man imparting an erotic terror to the dreams of the republic. Understand the man who must inhabit these extreme regions, monstrous and vulval, damp with memories of violation. Even if half-mad he is absorbed into the public's total madness; even if fully rational, a bureaucrat in hell, a secret genius of survival, he is sure to be destroyed by the public's contempt for survivors. Fame, this special kind, feeds itself on outrage, on what the counselors of lesser men would consider bad publicity-hysteria in limousines, knife fights in the audience, bizarre litigation, treachery, pandemonium and drugs. Perhaps the only natural law attaching to true fame is that the famous man is compelled, eventually, to commit suicide. (Is it clear I was a hero of rock'n'roll?) Toward the end of the final tour it became apparent that our audience wanted more than music, more even than its own reduplicated noise. It's possible the culture had reached its limit, a point of severe tension. There was less sense of simple visceral abandon at our concerts during these last weeks. Few cases of arson and vandalism. Fewer still of rape. No smoke bombs or threats of worse explosives. Our followers, in their isolation, were not concerned with precedent now. They were free of old saints and martyrs, but fearfully so, left with their own unlabeled flesh. Those without tickets didn't storm the barricades, and during a performance the boys and girls directly below us, scratching at the stage, were less murderous in their love of me, as if realizing finally that my death, to be authentic, must be self-willed- a succesful piece of instruction only if it occured by my own hand, preferrably ina foreign city. I began to think their education would not be complete until they outdid me as a teacher, until one day they merely pantomimed the kind of massive response the group was used to getting. As we performed they would dance, collapse, clutch each other, wave their arms, all the while making absolutely no sound. We would stand in the incandescent pit of a huge stadium filled with wildly rippling bodies, all totally silent. Our recent music, deprived of people's screams, was next to meaningless, and there would have been no choice but to stop playing. A profound joke it would have been. A lesson in something or other. In Houston I left the group, saying nothing, and boarded a plane for New York City, that contaminated shrine, place of my birth. I knew Azarian would assume leadership of the band, his body being prettiest. As to the rest, I left them to their respective uproars- news media, promotion people, agents, accountants, various members of the managerial peerage. The public would come closer to understanding my disappearance than anyone else. It was not quite as total as the act they needed and nobody could be sure whether I was gone for good. For my closest followers, it foreshadowed a period of waiting. Either I'd return with a new language for them to speak or they'd seek a divine silence attendant to my own. I took a taxi past the cemetaries toward Manhattan, tides of ash-light breaking across the spires. new York seemed older than the cities of Europe, a sadistic gift of the sixteenth century, ever on the verge of plague. The cab driver was young, however, a freckled kid with a moderate orange Afro. I told him to take the tunnel. Is there a tunnel?" he said.

Thou wast that all to me, love, For which my soul did pine— A green isle in the sea, love, A fountain and a shrine, All wreathed with fairy fruits and flowers, And all the flowers were mine

I suspect if we were as familiar with our bones as with our skin, we'd never bury dead but shrine them in their rooms, arranged as we might like to find them on a visit; and our enemies, if we could steal their bodies from the battle sites, would be museumed as they died, the steel still eloquent in their sides, their metal hats askew, the protective toes of their shoes unworn, and friend and enemy would be so wondrously historical that in a hundred years we'd find the jaws still hung for the same speech and all the parts we spent our life with titled as they always were - rib cage, collar, skull - still repetitious, still defiant, angel light, still worthy of memorial and affection. After all, what does it mean to say that when our cat has bitten through the shell and put confusion in the pulp, the life goes out of them? Alas for us, I want to cry, our bones are secret, showing last, so we must love what perishes: the muscles and the waters and the fats.

Driven by fear, people run for security to mountains and forests, to sacred spots and shrines. But none of these can be a safe refuge, because they cannot free the mind from fear. —THE DHAMMAPADA

I shall ever try to keep all untruths out from my thoughts, knowing that thou art that truth which has kindled the light of reason in my mind. I shall ever try to drive all evils away from my heart and keep my love in flower, knowing that thou hast thy seat in the inmost shrine of my heart. And it shall be my endeavour to reveal thee in my actions, knowing it is thy power gives me strength to act.

This pool of vomit with its clots of blood like liquid rubies, as viscous and discreet as everything produced by Catherine, still contains for me the essence of the erotic delirium of the car-crash, more exciting than her own rectal and vaginal mucus, as refined as the excrement of a fairy queen, or the minuscule globes of liquid that formed beside the bubbles of her contact lenses. In this magic pool, lifting from her throat like a rare discharge of fluid from the mouth of a remote and mysterious shrine, I saw my own reflection, a mirror of blood, semen and vomit, distilled from a mouth whose contours only a few minutes before had drawn steadily against my penis.

Villagers still worship at shrines dedicated to gods and goddesses with roots in the Stone Age.12 Compared to this unequaled staying power, the British Raj seemed very transitory—like every other ruler or conqueror in Indian history. Gandhi made his own view plain in 1909, in his Hind Swaraj. “History is really a record of every interruption of the even working of love or of the soul,” he wrote, “a record of the interruption of the course of nature.

All I want to do is, help you rebuild yourself. Restructure your devastated heart. For I know, it's impossible to build the exact same shrine once destroyed in a place but at least you can make a garden of bliss over a wreckage

In The Garret Four little chests all in a row, Dim with dust, and worn by time, All fashioned and filled, long ago, By children now in their prime. Four little keys hung side by side, With faded ribbons, brave and gay When fastened there, with childish pride, Long ago, on a rainy day. Four little names, one on each lid, Carved out by a boyish hand, And underneath there lieth hid Histories of the happy band Once playing here, and pausing oft To hear the sweet refrain, That came and went on the roof aloft, In the falling summer rain. 'Meg' on the first lid, smooth and fair. I look in with loving eyes, For folded here, with well-known care, A goodly gathering lies, The record of a peaceful life-- Gifts to gentle child and girl, A bridal gown, lines to a wife, A tiny shoe, a baby curl. No toys in this first chest remain, For all are carried away, In their old age, to join again In another small Meg's play. Ah, happy mother! Well I know You hear, like a sweet refrain, Lullabies ever soft and low In the falling summer rain. 'Jo' on the next lid, scratched and worn, And within a motley store Of headless dolls, of schoolbooks torn, Birds and beasts that speak no more, Spoils brought home from the fairy ground Only trod by youthful feet, Dreams of a future never found, Memories of a past still sweet, Half-writ poems, stories wild, April letters, warm and cold, Diaries of a wilful child, Hints of a woman early old, A woman in a lonely home, Hearing, like a sad refrain-- 'Be worthy, love, and love will come,' In the falling summer rain. My Beth! the dust is always swept From the lid that bears your name, As if by loving eyes that wept, By careful hands that often came. Death canonized for us one saint, Ever less human than divine, And still we lay, with tender plaint, Relics in this household shrine-- The silver bell, so seldom rung, The little cap which last she wore, The fair, dead Catherine that hung By angels borne above her door. The songs she sang, without lament, In her prison-house of pain, Forever are they sweetly blent With the falling summer rain. Upon the last lid's polished field-- Legend now both fair and true A gallant knight bears on his shield, 'Amy' in letters gold and blue. Within lie snoods that bound her hair, Slippers that have danced their last, Faded flowers laid by with care, Fans whose airy toils are past, Gay valentines, all ardent flames, Trifles that have borne their part In girlish hopes and fears and shames, The record of a maiden heart Now learning fairer, truer spells, Hearing, like a blithe refrain, The silver sound of bridal bells In the falling summer rain. Four little chests all in a row, Dim with dust, and worn by time, Four women, taught by weal and woe To love and labor in their prime. Four sisters, parted for an hour, None lost, one only gone before, Made by love's immortal power, Nearest and dearest evermore. Oh, when these hidden stores of ours Lie open to the Father's sight, May they be rich in golden hours, Deeds that show fairer for the light, Lives whose brave music long shall ring, Like a spirit-stirring strain, Souls that shall gladly soar and sing In the long sunshine after rain

Life of my life, I shall ever try to keep my body pure, knowing that thy living touch is upon all my limbs. I shall ever try to keep all untruths out from my thoughts, knowing that thou art that truth which has kindled the light of reason in my mind. I shall ever try to drive all evils away from my heart and keep my love in flower, knowing that thou hast thy seat in the inmost shrine of my heart. And it shall be my endeavour to reveal thee in my actions, knowing it is thy power gives me strength to act.

The obstinacy of antiquated institutions in perpetuating themselves resembles the stubbornness of the rancid perfume which should claim our hair, the pretensions of the spoiled fish which should persist in being eaten, the persecution of the child's garment which should insist on clothing the man, the tenderness of corpses which should return to embrace the living. "Ingrates!" says the garment, "I protected you in inclement weather. Why will you have nothing to do with me?" "I have just come from the deep sea," says the fish. "I have been a rose," says the perfume. "I have loved you," says the corpse. "I have civilized you," says the convent. To this there is but one reply: "In former days." To dream of the indefinite prolongation of defunct things, and of the government of men by embalming, to restore dogmas in a bad condition, to regild shrines, to patch up cloisters, to rebless reliquaries, to refurnish superstitions, to revictual fanaticisms, to put new handles on holy water brushes and militarism, to reconstitute monasticism and militarism, to believe in the salvation of society by the multiplication of parasites, to force the past on the present, – this seems strange. Still, there are theorists who hold such theories. These theorists, who are in other respects people of intelligence, have a very simple process; they apply to the past a glazing which they call social order, divine right, morality, family, the respect of elders, antique authority, sacred tradition, legitimacy, religion; and they go about shouting, "Look! take this, honest people." This logic was known to the ancients. The soothsayers practise it. They rubbed a black heifer over with chalk, and said, "She is white, Bos cretatus." As for us, we respect the past here and there, and we spare it, above all, provided that it consents to be dead. If it insists on being alive, we attack it, and we try to kill it. Superstitions, bigotries, affected devotion, prejudices, those forms all forms as they are, are tenacious of life; they have teeth and nails in their smoke, and they must be clasped close, body to body, and war must be made on them, and that without truce; for it is one of the fatalities of humanity to be condemned to eternal combat with phantoms. It is difficult to seize darkness by the throat, and to hurl it to the earth.

No follower of Christ knew the shape of the earth. For many centuries this great Peasant of Palestine has been worshiped as God. Millions and millions have given their lives to his service. The wealth of the world was lavished on his shrines. His name carried consolation to the diseased and dying. His name dispelled the darkness of death, and filled the dungeon with light. His name gave courage to the martyr, and in the midst of fire, with shriveling lips the sufferer uttered it again and again. The outcasts, the deserted, the fallen, felt that Christ was their friend, felt that he knew their sorrows and pitied their sufferings. All this is true, and if it were all, how beautiful, how touching, how glorious it would be. But it is not all. There is another side. In his name millions and millions of men and women have been imprisoned, tortured and killed. In his name millions and millions have been enslaved. In his name the thinkers, the investigators, have been branded as criminals, and his followers have shed the blood of the wisest and best. In his name the progress of many nations was stayed for a thousand years. In his gospel was found the dogma of eternal pain, and his words added an infinite horror to death. His gospel filled the world with hatred and revenge; made intellectual honesty a crime; made happiness here the road to hell, denounced love as base and bestial, canonized credulity, crowned bigotry and destroyed the liberty of man. It would have been far better had the New Testament never been written – far better had the theological Christ never lived. Had the writers of the Testament been regarded as uninspired, had Christ been thought of only as a man, had the good been accepted and the absurd, the impossible, and the revengeful thrown away, mankind would have escaped the wars, the tortures, the scaffolds, the dungeons, the agony and tears, the crimes and sorrows of a thousand years.

The Troubadours Etc." Just for this evening, let's not mock them. Not their curtsies or cross-garters or ever-recurring pepper trees in their gardens promising, promising. At least they had ideas about love. All day we've driven past cornfields, past cows poking their heads through metal contraptions to eat. We've followed West 84, and what else? Irrigation sprinklers fly past us, huge wooden spools in the fields, lounging sheep, telephone wires, yellowing flowering shrubs. Before us, above us, the clouds swell, layers of them, the violet underneath of clouds. Every idea I have is nostalgia. Look up: there is the sky that passenger pigeons darkened and filled— darkened for days, eclipsing sun, eclipsing all other sound with the thunder of their wings. After a while, it must have seemed that they followed not instinct or pattern but only one another. When they stopped, Audubon observed, they broke the limbs of stout trees by the weight of the numbers. And when we stop we'll follow—what? Our hearts? The Puritans thought that we are granted the ability to love only through miracle, but the troubadours knew how to burn themselves through, how to make themselves shrines to their own longing. The spectacular was never behind them. Think of days of those scarlet-breasted, blue-winged birds above you. Think of me in the garden, humming quietly to myself in my blue dress, a blue darker than the sky above us, a blue dark enough for storms, though cloudless. At what point is something gone completely? The last of the sunlight is disappearing even as it swells— Just for this evening, won't you put me before you until I'm far enough away you can believe in me? Then try, try to come closer— my wonderful and less than.

Fair torch, burn out thy light, and lend it not To darken her whose light excelleth thine: And die, unhallow'd thoughts, before you blot With your uncleanness that which is divine; Offer pure incense to so pure a shrine: Let fair humanity abhor the deed That spots and stains love's modest snow-white weed.

But no one leaves. - Let us set out once more on our native roads, burdened with my vice, that vice that since the age of reason has driven roots of suffering into my side - that towers to heaven, beats me, hurls me down, drags me on. Ultimate innocence, final timidity. All's said. Carry no more my loathing and treacheries before the world. Come on! Marching, burdens, the desert, boredom and anger. Hire myself to whom? What beasts adore? What sacred images destroy? What hearts shall I break? What lie maintain? - Through what blood wade? Better to keep away from justice. - A hard life, outright stupor, - with a dried-out fist to lift the coffin lid, lie down, and suffocate. No old age this way, no danger: terror is very un-French. - Ah! I am so forsaken I will offer at any shrine impulses toward perfection. Oh my self-denial, my marvelous Charity! my Selfless love! And still here below! De Profundis Domine, what an ass I am!

Destroyed, that is, were not only men, women and thousands of children but also restaurants and inns, laundries, theater groups, sports clubs, sewing clubs, boys’ clubs, girls’ clubs, love affairs, trees and gardens, grass, gates, gravestones, temples and shrines, family heirlooms, radios, classmates, books, courts of law, clothes, pets, groceries and markets, telephones, personal letters, automobiles, bicycles, horses—120 war-horses—musical instruments, medicines and medical equipment, life savings, eyeglasses, city records, sidewalks, family scrapbooks, monuments, engagements, marriages, employees, clocks and watches, public transportation, street signs, parents, works of art. “The whole of society,” concludes the Japanese study, “was laid waste to its very foundations.”2698 Lifton’s history professor saw not even foundations left. “Such a weapon,” he told the American psychiatrist, “has the power to make everything into nothing.

The Three-Decker "The three-volume novel is extinct." Full thirty foot she towered from waterline to rail. It cost a watch to steer her, and a week to shorten sail; But, spite all modern notions, I found her first and best— The only certain packet for the Islands of the Blest. Fair held the breeze behind us—’twas warm with lovers’ prayers. We’d stolen wills for ballast and a crew of missing heirs. They shipped as Able Bastards till the Wicked Nurse confessed, And they worked the old three-decker to the Islands of the Blest. By ways no gaze could follow, a course unspoiled of Cook, Per Fancy, fleetest in man, our titled berths we took With maids of matchless beauty and parentage unguessed, And a Church of England parson for the Islands of the Blest. We asked no social questions—we pumped no hidden shame— We never talked obstetrics when the Little Stranger came: We left the Lord in Heaven, we left the fiends in Hell. We weren’t exactly Yussufs, but—Zuleika didn’t tell. No moral doubt assailed us, so when the port we neared, The villain had his flogging at the gangway, and we cheered. ’Twas fiddle in the forc’s’le—’twas garlands on the mast, For every one got married, and I went ashore at last. I left ’em all in couples a-kissing on the decks. I left the lovers loving and the parents signing cheques. In endless English comfort by county-folk caressed, I left the old three-decker at the Islands of the Blest! That route is barred to steamers: you’ll never lift again Our purple-painted headlands or the lordly keeps of Spain. They’re just beyond your skyline, howe’er so far you cruise In a ram-you-damn-you liner with a brace of bucking screws. Swing round your aching search-light—’twill show no haven’s peace. Ay, blow your shrieking sirens to the deaf, gray-bearded seas! Boom out the dripping oil-bags to skin the deep’s unrest— And you aren’t one knot the nearer to the Islands of the Blest! But when you’re threshing, crippled, with broken bridge and rail, At a drogue of dead convictions to hold you head to gale, Calm as the Flying Dutchman, from truck to taffrail dressed, You’ll see the old three-decker for the Islands of the Blest. You’ll see her tiering canvas in sheeted silver spread; You’ll hear the long-drawn thunder ’neath her leaping figure-head; While far, so far above you, her tall poop-lanterns shine Unvexed by wind or weather like the candles round a shrine! Hull down—hull down and under—she dwindles to a speck, With noise of pleasant music and dancing on her deck. All’s well—all’s well aboard her—she’s left you far behind, With a scent of old-world roses through the fog that ties you blind. Her crew are babes or madmen? Her port is all to make? You’re manned by Truth and Science, and you steam for steaming’s sake? Well, tinker up your engines—you know your business best— She’s taking tired people to the Islands of the Blest!

I contemplated her, seeing her young bland face looking at me, now removed as if behind a gauze curtain. She quietly invited me to suffer. There was a great space now, a great silent hall in which this suffering could take place. There was no urgency now, nothing to plan, nothing to achieve. What shall I do with it, I asked her, what shall I do now with my love for you which you so terribly revived by reappearing in my life? Why did you come back, if you could not content me? What can I do now with the great useless machine of my love which has no wholesome work to do? I can do nothing for you any more, my darling. I wondered if I would be fated to live with this love, making of it a shrine which could not now be desecrated. Perhaps when I was living alone and being everyone's uncle like a celibate priest I would keep this fruitless love as my secret chapel. Could I then learn to love uselessly and unpossessively and would this prove to be the monastic mysticism which I had hoped to attain when I came away to the sea?

With new friendships had come visits to the philosophers and teachers of rhetoric; and, presently, the chance to learn from experts the art of war. He had longed for home and had returned with gladness; but by then he had been received into the mystery of Hellas, forever her initiate. Athens was her altar, almost her self. All he asked of Athens was to restore her glories; her present leaders seemed to him like the Phokians at Delphi, unworthy men who had seized a holy shrine. Deep in his mind moved a knowledge that for Athenians freedom and glory went together; but he was like a man in love, who thinks the strongest trait of the loved one’s nature will be easily changed, as soon as they are married.

Paris is a sensuous woman every man has loved, even if only in his dreams. Once he has been deep inside her, walked her streets and tasted her delights, he can never forget her. Yet no matter how strong the memory of her remains, it cannot prepare him for the sheer beauty of her nakedness as he gazes upon her for the second time; the intoxicating fragrance of her hair as it brushes against him as it did when she let him love her; the softness of her skin beneath his fingertips as he strokes her breathtakingly graceful form; or the searing fire which courses through every fiber of his soul now that she is within reach. For every man blessed with a woman's love, she is a shrine to his happiness now that he need search no more. But for those who reside in obscurity within the lonely domicile of an empty heart, she is the hope of finding love. In his tortured heart, love waits for him at a corner cafe in the woman's smile two tables away; it lingers in the melodic laughter of a girl riding past him on a bicycle; and sometimes, when the woman is smiling at someone else, and the girl rides past him without notice, he finds love beneath the skirt of the darkly sensual woman waiting for him under a streetlamp.

The saintly soul of Elizabeth shone like a shrine-dedicated lamp in our peaceful home. Her sympathy was ours; her smile, her soft voice, the sweet glance of her celestial eyes, were ever there to bless and animate us. She was the living spirit of love to soften and attract: I might have become sullen in my study, rough through the ardour of my nature, but that she was there to subdue me to a semblance of her own gentleness. And

Right now, up those stairs, the lady behind the door, she's neutral territory. A shrine where you pilgrimage a thousand miles on your knees to pay tribute. Same as Jerusalem or some church. Special to white supremacists and Bloods, Crips, Ninjas, a lady who transcends turf wars for power. Who transcends race and nationality and family. Every man might hate every other man, outside of here we might all kill each other, but we all love her.

What was it you told me Old Mongwe said?" she asked suddenly. "About guilt?" "That it's useless." I sighed, remembering the hermit's opaque words: Guilt is self-centered, and leads only to destructive obsession. But conviction brings balance-a sense of purpose beyond oneself. "And what you said," Kirah pressed. "When you convinced Thaddace to leave that prison?" I blinked in confusion. She gripped my shoulders, hazel eyes alight. "It was important, Tarisai. You said you heard it from someone-someone powerful." I remembered then-the voice from the shrine at Sagimsan, turning my limbs to water as the breath of the Storyteller swelled on the mountain air. "Do not ask how many people you will save," I murmured: "Ask, the what world will you save them? what makes a world worth surviving in?" "That's right." Kirah nodded fervently. "And what made Thaddace keep going-what made him try-it wasn't guilt. It was love." She reached out and squeezed my hand. "It was love, Tarisai.

Instead of giving a timetable to grief and how we relate to the death, an icon or a shrine accepts that grief and death are still here with us even now because we simply have ongoing bonds with the deceased. They will forever be a part of us and instead of trying to "heal" and find decathexis, we must learn to adjust because love has this amazing way of living on past death, in both grief and joy. You aren't sick with grief; you're healthy with grief. And you don't need closure; grief will always be the in-between, and that's okay.

But Proportion has a sister, less smiling, more formidable, a Goddess even now engaged—in the heat and sands of India, the mud and swamp of Africa, the purlieus of London, wherever in short the climate or the devil tempts men to fall from the true belief which is her own—is even now engaged in dashing down shrines, smashing idols, and setting up in their place her own stern countenance. Conversion is her name and she feasts on the wills of the weakly, loving to impress, to impose, adoring her own features stamped on the face of the populace.

And there was a fourth, “highest grade” of marriage, which included the best features of the others, “home sympathies” and “intellectual communion,” but added to these a “religious” dimension, “expressed as a pilgrimage towards a common shrine.” Margaret was careful to specify that by “religion” she meant “the thirst for truth and good, not the love of sect and dogma.” She also had in mind a particular style of devotion: a “reverent love,” a sense that one’s partner is the “only true” companion, the only other one “of all human beings” who can “understand and interpret . . . my inner and outer being.

I went to look for Love among the roses, the roses, The pretty winged boy with the arrow and the bow; In the fair and fragrant places, 'Mid the Muses and the Graces, At the feet of Aphrodite, with the roses all aglow. Then I sought among the shrines where the rosy flames were leaping- the rose and golden flames, never ceasing, never still- For the boy so fair and slender, The imperious, the tender, With the whole world moving slowly to make the music of his will. Sought, and found not for my seeking, till the sweet quest led me further, And before me rose the temple, marble-based and gold above, Where the long procession marches 'Neath the incense-clouded arches In the world-compelling worship of the mighty God of Love. Yea, I passed with bated breath to the holiest of holies, And I lifted the great curtain from the Inmost, - the Most Fair, - Eager for the joy of finding, For the glory, beating, blinding, Meeting but an empty darkness; darkness, silence- nothing there. Where is Love? I cried in anguish, while the temple reeled and faded; Where is Love? - for I must find him, I must know and understand! Died the music and the laughter, Flames and roses dying after, And the curtain I was holding fell to ashes in my hand.

But Proportion has a sister, less smiling, more formidable, a Goddess even now engaged--in the heat and sands of India, the mud and swamp of Africa, the purlieus of London, wherever in short the climate or the devil tempts men to fall from the true belief which is her own--is even now engaged in dashing down shrines, smashing idols, and setting up in their place her own stern countenance. Conversion is her name and she feasts on the wills of the weakly, loving to impress, to impose, adoring her own features stamped on the face of the populace. At Hyde Park Corner on a tub she stands preaching; shrouds herself in white and walks penitentially disguised as brotherly love through factories and parliaments; offers help, but desires power; smites out of her way roughly the dissentient, or dissatisfied; bestows her blessing on those who, looking upward, catch submissively from her eyes the light of their own. [She] had her dwelling in [his] heart, though concealed, as she mostly is, under some plausible disguise; some venerable name; love, duty, self sacrifice. How he would work--how toil to raise funds, propagate reforms, initiate institutions! But conversion, fastidious Goddess, loves blood better than brick, and feasts most subtly on the human will.

Barbara took her accustomed place by the door but as the singing began Margerit beckoned her over to her side. "I haven't been following much except that it's all ancient Greeks and battles and such. What's happening now?" Barbara knelt beside her and leaned close to whisper so as not to disturb the rest of the party. A brief synopsis of what had gone before took up the time while the chorus escorted the principles to the centre of the stage. "I haven't seen this performance before," Barbara added, "but I imagine this will be the grand love duet." As the soprano began, she concentrated on the stage to follow the opening phrases. The chorus had abandoned the field to the principles who faced each other against a backdrop of fluted columns. "O! What strange fate is mine!" Barbara paused as the signature line was repeated several times. "I loved you in the guise of Mars, but now I am betrayed by Venus. The iron in your glance turns soft beneath my touch. I am undone. O Venus, you are cruel to mock me so." It continued on in the same vein until it was the mezzo's turn. Her lyrics ran much parallel with the soprano's. With less concentration required, Barbara ventured a glance to see Margerit's reaction. Margerit turned at the same moment and their eyes met as Barbara whispered Ifis's lines. "O! What a strange fate is mine! In the guise of Mars I love you but now as Venus I'm betrayed. The Iron in my soul turns soft beneath your touch." Unconsciously, Margerit placed a hand on hers where it lay on the arm of her chair. "Fire runs through my veins - I am undone." Fire indeed ran through her veins. Her hand burned sweetly where Margerit touched it and she dared now take it back. Her voice grew husky. "Why do the gods mock me with desire I cannot sate?" Their eyes were still locked and Margerit's lips had parted in a little "o" of wonder. "O Venus, have mercy on one new come to your shrine." When the soprano joined again for the duet, Margerit breathed along with her, "O! What strange fate is mine!" With effort, Barbara wrenched her gaze away.

. . . [T]o live in an inspired condition, to know truth, to be free, to love another, to consummate existence, to abide with death in clarity of consciousness - without which, racing and conniving to evade death, the spirit holds its breath and hopes to be immortal because it does not live - is no longer a rarefied project. Just as machinery has embodied ideas of good, so the technology of destruction has also acquired a metaphysical character. The practical questions have thus become the ultimate questions as well. Annihilation is no longer a metaphor. Good and Evil are real. The inspired condition is therefore no visionary matter. It is not reserved for gods, kings, poets, priests, shrines, but belongs to mankind and to all of existence.

Oh Time! the beautifier of the dead, Adorner of the ruin, comforter And only healer when the heart hath bled— Time! the corrector where our judgments err, The test of truth, love,—sole philosopher, For all beside are sophists, from thy thrift, Which never loses though it doth defer— Time, the avenger! unto thee I lift My hands, and eyes, and heart, and crave of thee a gift: Amidst this wreck, where thou hast made a shrine And temple more divinely desolate, Among thy mightier offerings here are mine, Ruins of years— though few, yet full of fate:— If thou hast ever seen me too elate, Hear me not; but if calmly I have borne Good, and reserved my pride against the hate Which shall not whelm me, let me not have worn This iron in my soul in vain— shall they not mourn?

Thou wast that all to me, love, For which my soul did pine— A green isle in the sea, love, A fountain and a shrine, All wreathed with fairy fruits and flowers, And all the flowers were mine. Ah, dream too bright to last! Ah, starry Hope! that didst arise But to be overcast! A voice from out the Future cries, “On! on!”—but o’er the Past (Dim gulf!) my spirit hovering lies Mute, motionless, aghast! For, alas! alas! with me The light of Life is o’er! No more—no more—no more— (Such language holds the solemn sea To the sands upon the shore) Shall bloom the thunder-blasted tree, Or the stricken eagle soar! And all my days are trances, And all my nightly dreams Are where thy grey eye glances, And where thy footstep gleams— In what ethereal dances, By what eternal streams.

No sooner would such a temptation present itself than I would smother it. The effect was of snuffing out a candle, two candles, a row of twenty, until the lens pulled back to reveal an entire votive stand exhaling a hundred thin lines of smoke as a terraced offering before the shrine. In this religion hidden lights had been declared superior to those that glared. Somewhere I was storing up merit, accumulating the credit I'd need to buy, one day, the salvation I longed for. Until then (and it was a reckoning that could be forestalled indefinitely, that I preferred putting off) I'd live in that happiest of all conditions: the long but seemingly prosperous courtship. It was a series of tests, ever more arduous, even perverse. For instance, I was required to deny my love in order to prove it.

A meal is sacramental when the rich and poor, powerful and marginalized, sinners and saints share equal status around the table. A local church is sacramental when it is a place where the last are first and the first are last and where those who hunger and thirst are fed. And the church universal is sacramental when it knows no geographic boundaries, no political parties, no single language or culture, and when it advances not through power and might, but through acts of love, joy, and peace and missions of mercy, kindness, humility. In this sense, church gives us the chance to riff on Jesus’ description of the kingdom, to add a few new metaphors of our own. We might say the kingdom is like St. Lydia’s in Brooklyn where strangers come together and remember Jesus when they eat. The kingdom is like the Refuge in Denver, where addicts and academics, single moms and suburban housewives come together to tell each other the truth. The kingdom is like Thistle Farms where women heal from abuse by helping to heal others. The kingdom is like the church that would rather die than cast two of its own out the doors because they are gay. The kingdom is like St. Luke’s Episcopal Church in Cleveland, Tennessee, where you are loved just for showing up. And even still, the kingdom remains a mystery just beyond our grasp. It is here, and not yet, present and still to come. Consummation, whatever that means, awaits us. Until then, all we have are metaphors. All we have are almosts and not quites and wayside shrines. All we have are imperfect people in an imperfect world doing their best to produce outward signs of inward grace and stumbling all along the way. All we have is this church—this lousy, screwed-up, glorious church—which, by God’s grace, is enough.

Israel, and you who call yourself Israel, the Church that calls itself Israel, and the revolt that calls itself Israel, and every nation chosen to be a nation – none of these lands is yours, all of you are thieves of holiness, all of you at war with Mercy. Who will say it? Will America say, We have stolen it, or France step down? Will Russia confess, or Poland say, We have sinned? All bloated on their scraps of destiny, all swaggering in the immunity of superstition. Ishmael, who was saved in the wilderness, and given shade in the desert, and a deadly treasure under you: has Mercy made you wise? Will Ishmael declare, We are in debt forever? Therefore the lands belong to none of you, the borders do not hold, the Law will never serve the lawless. To every people the land is given on condition. Perceived or not, there is a covenant, beyond the constitution, beyond sovereign guarantee, beyond the nation’s sweetest dreams of itself. The Covenant is broken, the condition is dishonoured, have you not noticed that the world has been taken away? You have no place, you will wander through yourselves from generation to generation without a thread. Therefore you rule over chaos, you hoist your flags with no authority, and the heart that is still alive hates you, and the remnant of Mercy is ashamed to look at you. You decompose behind your flimsy armour, your stench alarms you, your panic strikes at love. The land is not yours, the land has been taken back, your shrines fall through empty air, your tablets are quickly revised, and you bow down in hell beside your hired torturers, and still you count your battalions and crank out your marching songs. Your righteous enemy is listening. He hears your anthem full of blood and vanity, and your children singing to themselves. He has overturned the vehicle of nationhood, he has spilled the precious cargo, and every nation he has taken back. Because you are swollen with your little time. Because you do not wrestle with your angel. Because you dare to live without God. Because your cowardice has led you to believe that the victor does not limp.

Christmas In India Dim dawn behind the tamerisks -- the sky is saffron-yellow -- As the women in the village grind the corn, And the parrots seek the riverside, each calling to his fellow That the Day, the staring Easter Day is born. Oh the white dust on the highway! Oh the stenches in the byway! Oh the clammy fog that hovers And at Home they're making merry 'neath the white and scarlet berry -- What part have India's exiles in their mirth? Full day begind the tamarisks -- the sky is blue and staring -- As the cattle crawl afield beneath the yoke, And they bear One o'er the field-path, who is past all hope or caring, To the ghat below the curling wreaths of smoke. Call on Rama, going slowly, as ye bear a brother lowly -- Call on Rama -- he may hear, perhaps, your voice! With our hymn-books and our psalters we appeal to other altars, And to-day we bid "good Christian men rejoice!" High noon behind the tamarisks -- the sun is hot above us -- As at Home the Christmas Day is breaking wan. They will drink our healths at dinner -- those who tell us how they love us, And forget us till another year be gone! Oh the toil that knows no breaking! Oh the Heimweh, ceaseless, aching! Oh the black dividing Sea and alien Plain! Youth was cheap -- wherefore we sold it. Gold was good -- we hoped to hold it, And to-day we know the fulness of our gain. Grey dusk behind the tamarisks -- the parrots fly together -- As the sun is sinking slowly over Home; And his last ray seems to mock us shackled in a lifelong tether. That drags us back how'er so far we roam. Hard her service, poor her payment -- she is ancient, tattered raiment -- India, she the grim Stepmother of our kind. If a year of life be lent her, if her temple's shrine we enter, The door is hut -- we may not look behind. Black night behind the tamarisks -- the owls begin their chorus -- As the conches from the temple scream and bray. With the fruitless years behind us, and the hopeless years before us, Let us honor, O my brother, Christmas Day! Call a truce, then, to our labors -- let us feast with friends and neighbors, And be merry as the custom of our caste; For if "faint and forced the laughter," and if sadness follow after, We are richer by one mocking Christmas past.

Nevertheless, in certain respects and in certain places, despite philosophy, despite progress, the spirit of the cloister lingers on, in the middle of the nineteenth century, and a bizarre new outbreak of asceticism now astounds the civilized world. The persistence of antiquated institutions in perpetuating themselves is like the stubbornness of stale scent clinging to your hair, the urgency of spoiled fish clamouring to be eaten, the oppression of childish garb expecting to clothe the adult, and the tenderness of corpses wanting to come back to kiss the living. 'Ungrateful wretch!' says the garment. 'I protected you in bad weather. Why will you have nothing more to do with me?' 'I come from the open sea,' says the fish. 'I was a rose,' says the perfume. 'I loved you,' says the corpse. 'I civilized you,' says the convent. There is only one answer to this: once upon a time. To dream of the indefinite protraction of defunct things and of embalmment as a way of governing mankind, to restore ravaged dogmas, regild shrines, patch up cloisters, re-bless reliquaries, revitalize superstitions, refuel fanaticisms, replace the handles on holy-water sprinklers and on sabres, recreate monasticism and militarism, to believe in the salvation of society by the multiplication of the parasites, to force the past on the present - this seems strange. Still, there are theorists who propound these theories. Such theorists, and they are intelligent people, have a very simple method: they put a gloss on the past, a gloss they call 'social order', 'divine right', 'morality', 'family', 'respect for elders', 'ancient authority', 'sacred tradition', 'legitimacy', 'religion', and they go about shouting, 'Look! Take this, honest people.' This logic was known to the ancients The haruspices practiced it. They rubbed a black heifer with chalk and said, 'It's white.' We ourselves respect the past in certain instances and in all cases grant it clemency, provided it consents to being dead. If it insists on being alive, we attack and try to kill it. Superstitions, bigotries, false pieties, prejudices, these spectres, for all that they are spectres, cling to life. They have teeth and nails in their vaporousness, and they must be tackled head-on, and war must be waged against them, and it must be waged constantly. For it is one of the fates of humanity to be doomed to eternal battle against phantoms. Shades are difficult to throttle and destroy.

THE SIMPLE UNION Listen to me, O friend. Be thou a yogi, a monk, a priest, A devout lover of God, A pilgrim searching for Happiness, Bathing in holy rivers, Visiting sacred shrines, The occasional worshipper of a day, A great reader of books, Or a builder of many temples - My love aches for thee. I know the way to the heart of the Beloved. This vain struggle, This long toil, This ceaseless sorrow, This changing pleasure, This burning doubt, This burden of life, All these will cease, O friend - My love aches for thee. I know the way to the heart of the Beloved. Have I pilgrimage the earth, Have I loved the reflections, Have I chanted, singing in ecstasy, Have I donned the robe, Have I put on ashes, Have I listened to the temple bells, Have I grown old with study, Have I searched, Was I lost? Yea, much have I known - My love aches for thee. I know the way to the heart of the Beloved, O friend, Wouldst thou love the reflection, If I can give thee the reality? Throw away thy bells, thine incense, Thy fears and thy gods, Set aside thy systems, thy philosophies. Come, Put aside all these. I know the way to the heart of the Beloved. O friend, The simple union is the best. This is the way to the heart of the Beloved.

I AM LOVE I am the fountain of peace, lake of tranquility, I am the lips of blooming youth, I am the wine of soul and rose of nature’s bosom, I am the glimpse of beloved through amorous eyes. I am the elation, the sacred shrine in the heart of An innocent child; The chalice of my love overflows with divine grace, I am the rose whom lover’s lips have touched. The dawn breaks with the echo of my heart song, And whispers in the twilight; I am the beating heart inside of you, The twinkling star in the night sky, the ardent desire in the swell of passion, I am the tremulous lips parted in delight, an expression of love’s rhapsody. I breathe fragrance into your heart’s essence, tearing away the veil Of your sorrowful sigh, I am the flute which plays music to your ears, I am the nature’s call, the echo of mountains, the wild dance of a swelling ocean. I am the blazing fire of love arousing your soul to an eternal call; I flow towards the beloved like a dancing stream; I am the sweetness of your soul, Who fondles the book of caressing memories, beckoning you to be lost in my heart call. I am the lost gem of love that your hungry soul has been searching for years; I am the loving wreath of moments of happiness, Your name, engraved on my heart shines as a rarest treasure; That sparkles, illuminates on my desolate soul. From thee I arise, and to Thee I surrender; You are the gushing spring of my ecstasy, As the wine of my life rests in the chalice of your heart, Your lips press it to mine, sipping a sap of it, I die to rebirth in that soul wine. Beyond all language, beyond all words, wherein lies the land Of enchanting silence; a paradise where lovers yearn to dissolve, And clasp the timeless love to their bare bosom.  

...and the handsome jester, Devil’s Gold, is shaking his bead-covered rattle, making medicine and calling us by name. We are so tired from our long walk that we cannot but admire his gilded face and his yellow magic blanket. And, holding each other’s hands like lovers, we stoop and admire ourselves in the golden pool that flickers in the great campfire he has impudently built at the crossing of two streets in Heaven. But we do not step into the pool as beforetime. Our boat is beside us, it has overtaken us like some faithful tame giant swan, and Avanel whispers: “Take us where The Golden Book was written.” And thus we are up and away. The boat carries us deeper, down the valley. We find the cell of Hunter Kelly,— . St. Scribe of the Shrines. Only his handiwork remains to testify of him. Upon the walls of his cell he has painted many an illumination he afterward painted on The Golden Book margins and, in a loose pile of old torn and unbound pages, the first draft of many a familiar text is to be found. His dried paint jars are there and his ink and on the wall hangs the empty leather sack of Johnny Appleseed, from which came the first sowing of all the Amaranths of our little city, and the Amaranth that led us here. And Avanel whispers:—“I ask my heart: —Where is Hunter Kelly, and my heart speaks to me as though commanded: ‘The Hunter is again pioneering for our little city in the little earth. He is reborn as the humblest acolyte of the Cathedral, a child that sings tonight with the star chimes, a red-cheeked boy, who shoes horses at the old forge of the Iron Gentleman. Let us also return’.” It is eight o’clock in the evening, at Fifth and Monroe. It is Saturday night, and the crowd is pouring toward The Majestic, and Chatterton’s, and The Vaudette, and The Princess and The Gaiety. It is a lovely, starry evening, in the spring. The newsboys are bawling away, and I buy an Illinois State Register. It is dated March 1, 1920. Avanel of Springfield is one hundred years away. The Register has much news of a passing nature. I am the most interested in the weather report, that tomorrow will be fair. THE END - Written in Washington Park Pavilion, Springfield, Illinois.

The persistence of superannuated institutions in striving to perpetuate themselves is like the obstinacy of a rancid odour clinging to the hair; the pretension of spoiled fish that insists on being eaten, the tenacious folly of a child's garment trying to clothe a man, or the tenderness of a corpse returning to embrace the living. "Ingrates!" exclaims the garment. "I shielded you in weakness. Why do you reject me now?" "I come from the depths of the sea," says the fish; "I was once a rose," cries the odour; "I loved you," murmurs the corpse; "I civilized you," says the convent. To this there is but one reply; "In the past." To dream of the indefinite prolongation of things dead and the government of mankind by embalming; to restore dilapidated dogmas, regild the shrines, replaster the cloisters, reconsecrate the reliquaries, revamp old superstitions, replenish fading fanaticism, put new handles in worn-out sprinkling brushes, reconstitute monasticism; to believe in the salvation of society by the multiplication of parasites; to foist the past upon the present, all this seems strange. There are, however, advocates for such theories as these. These theorists, men of mind too, in other things, have a very simple process; they apply to the past a coating of what they term divine right, respect for our forefathers, time-honored authority, sacred tradition, legitimacy; and they go about, shouting, "Here! take this, good people!" This logic was familiar to the ancients; their soothsayers practised it. Rubbing over a black heifer with chalk, they would exclaim, "She is white" Bos cretatus. As for ourselves, we distribute our respect, here and there, and spare the past entirely, provided it will but consent to be dead. But, if it insists upon being alive, we attack it and endeavor to kill it. Superstitions, bigotries, hypocrisies, prejudices, these phantoms, phantoms though they are, are tenacious of life; they have teeth and nails in their shadowy substance, and we must grapple with them, body to body, and make war upon them and that, too, without cessation; for it is one of the fatalities of humanity to be condemned to eternal struggle with phantoms. A shadow is hard to seize by the throat and dash upon the ground.

Mazel Amsel- I have the obsession of destroying Nevaeh, she is so perfect, I cannot stand it! My girls have to be on top, and I am never going to let her be anything, I will make sure of it! That is what I have been doing for years. Nevaeh that no good little pussy licker; even if she knows it is me, she will not be able to ‘Prove it.’ I am just that well-liked by everyone, I am so powerful that no one will ever defeat me. I am the master manipulator, Nevaeh- yes, she is the tower! She is about for a hundred pounds, unnatural blond hair, lime green glowing eyes, and a voice that bellows! To me, she looks like a bulldog in the face, yet evil wicked witch-like also, yet to everyone else she blends in, to the others she looks as they do, just a normal mom, with normal kids. Yet I think she is crumbling, I think some people are seeing through her veil, because of what happened recently. Mazel- I have everyone wrapped around my little finger. Likewise, if they do not bow down to me, I will make their life a living hell. That is the way; I have to have it, all the time for Nevaeh! I have to know what she is doing at all times. I have to hack into her social networking and get her pears to think she is a ‘Creep’ and ‘Stocker’ to young girls. So, she has no friends at all. So, my girls can be the supreme of this area, so that they can do as they please, without anyone stopping them from being the best, no matter what, and from getting what they want, and what I want for them. Besides, foremost I wanted to make sure that she would never date anyone. So, I came up with the story of telling everyone that she was into girls and that she is just plain crazy. I should know my eyes are on her always. I did not want to see her go to proms; I did not want to see her succeed. I did not want her to be loved. I would like to see her die, and not walk away from it. I have dreamed of ways to kill her repeatedly. Like this one, I would like to see her be impaled on a sharp wooden stick, starting through her butt hole, and then slowly have gravity have it go up into her delicious miniature body until it hits her brain, and she screams out my girl’s names, as we get what we need. I would love to see a Nevaeh- kabob! I would love to see her stoned out in the open with rocks! I would love to see my girls bite their nipples off with their teeth! I want to see my girl claw her up to head to toe. I hunger to see them scratch her sweet blue eyes that are so heavenly right out of her face! I want to see her gush that cobalt blood like a waterfall from her naked sliced-up body. Yes, I want us to torture her any way we can until she says yes to us. We are going to get at anything of hers we can until she comes with us! As we would, all dance around her, as we would light her up, cheerfully for the last time. How I would love to bleach and fry that perfect hair with chemicals. I and we all in our family want to fuck her up and down anyways we can! Mwah Ha, ha! Yes, Beforehand, we all would kiss, touch, lick, and stick her, and do what we want to get the life from her by sucking away. We would eat her soul away as it would come down from the heavens then through her body, and into ours, as we would drink it out, the way we do. Yes, yes, hell- yes, I can see it now! Yes, I want her soul! Besides, anything or everything I can get out of her to add to my shrine. We even have a voodoo doll of her with pins in it. I have a few things of hers like her hymen-damaged red blood tarnished pink polka-dotted gym underwear, and her indigo pantiliner she had on. That my girl ripped off of her in school, the more things we have the more we can control her mind, but I want more!

follower. Carrying him in her arms, she visited his shrine regularly, kept fasts, and wore strings of faith around her arms. Then why did he let it all happen? Parents die at some point in everybody’s life. They get old, fall ill, and their kids take care of them, giving time to prepare themselves to live without their love and protection. Why didn’t God give him such time? He just took her away in an instant. No last word, no goodbye, nothing. He opened his eyes and looked at the mountain peak, the sky, and the clouds and took a deep breath. Bajoria, Nita. The Leap (p. 123). Kindle Edition.

Adorn ritual; decorate shrines of love, hope, tranquility. Be significant. Arrive deliberate. . .

I pray Aphrodite will help him find someone who loves him as much as he loves her.” “That’s a good prayer.” Father gave me a hug and stood up. “Now let’s find her shrine, and make sure she hears it.” I smiled sadly. “Don’t the gods hear our prayers wherever we are?” “Yes, but I think it’s best to speak with them in their own houses and bring them a little gift when you really want them to pay attention to what you’ve got to say.

I had never said those words because there were no words left. My beloved and I were both exiles from language. Our love couldn't be expressed in words. Our love had been woven into the melodies rendered by his flute, and it was subsumed in the atoms of the air we breathed. It had been consecrated in this shrine. It had never been named. It was an unnamed thing that had remained unspoken, unuttered, unsaid. I did not need to name it when he could already hear it.

Everything we eat affects each of us differently; so it is with how we relate with our own energies. We are the only ones who know what wakes us up and what puts us to sleep. So we sit here on these red cushions in this brightly lit room with this fancy, colorful shrine and this huge picture of the Karmapa. Outside, the snow is falling and the wind howling. Hour after hour we sit here and just come back to the present moment as much as we can, acknowledge what’s going on in our minds, come back to the present moment as much as we can, acknowledge what’s going on in our minds, follow the out-breath, label our thoughts “thinking,” come back to the present moment, acknowledge what’s going on in our minds. The instruction is to be as honest and warmhearted in the process as you can, to learn gradually what it means to let go of holding on and holding back.

The Public Library is a shrine of dreams, and people fall in love here all the time. Maybe you don't believe this, but it's true. Books are works of love after all.

It never ceased to surprise the Cokers how willing nightclub patrons were to pitch in behind the scenes. For the novelty of it, rather than altruism. They loved a disaster.

Thou wast all that to me, love, for which my soul did pine. A green isle in the sea, love, a fountain and a shrine. All wreathed with fairy fruits and flowers, and all the flowers were mine.

To fall in love is to worship at the shrine of a fallible god.

Lily of love, pure and inviolate! Tower of ivory! red rose of fire! Thou hast come down our darkness to illume: For we, close-caught in the wide nets of Fate, Wearied with waiting for the World's Desire, Aimlessly wandered in the House of gloom, For wasted lives, for lingering wrecthedness, Till we beheld thy re-arisen shrine, And the white glory of thy loveliness.

Lily of love, pure and inviolate! Tower of ivory! red rose of fire! Thou hast come down our darkness to illume: For we, close-caught in the wide nets of Fate, Wearied with waiting for the World's Desire, Aimlessly wandered in the House of gloom, For wasted lives, for lingering wretchedness, Till we beheld thy re-arisen shrine, And the white glory of thy loveliness.

After his initial excitement wore down, Lot began to see that all was not well in the “Cities of Love.” The government promoted tolerance of all religious devotion. They maintained shrines for gods from all over Canaan. Ashtart was the supreme goddess of the pentapolis and resided in Sodom, entertaining visiting deities like Molech, Asherah and Dagon. There was tolerance for all the gods — except one: El Shaddai, the Creator God of all things, the god that Lot worshipped. El Shaddai was burned in effigy, mocked and criticized as being, ironically, an intolerant tyrant who demanded exclusive devotion and was thus unworthy of anything but ridicule. If anyone was discovered to have any kind of personal devotion to El Shaddai, they were imprisoned, tortured and made an example of.

They could not be more different. Enoch received visions from the gods. He sought to raise his son with the same sense of piety and obedience. Unfortunately, Methuselah was too lustful for life and this earth. Enoch loved prayer, Methuselah loved reading cuneiform. Enoch barely noticed women, Methuselah burned with desire for every attractive woman he saw. Enoch loved the holy liturgy of worship, Methuselah loved a feast of food and good drink. Enoch spent hours of silence in the temple shrine, Methuselah spent hours worshipping the beauty of creation (and especially the gods’ most beautiful creation, the female body). Enoch was a holy man of heaven, Methuselah felt he was a profane man of earth.

Primer of Love [Lesson 56] ROMEO (taking JULIET’s hand): If I profane with my unworthiest hand This holy shrine, the gentle sin is this: My lips, two blushing pilgrims, ready stand To smooth that rough touch with a tender kiss. ~ Shakespeare, Romeo & Juliet, Act 1. Scene 5. Lesson 56) Gently kiss the rough spots -- don't try and hammer them out. All relationships have rough patches. These delicate times require you be at your best TLC behavior. Your relationship's future hangs precariously in the balance. You must master the art of walking on eggshells or the yolk will be all over you. Swallow your pride, listen, pretend listen. Even if you don't 'get it' say 'I understand'. This too shall pass -- if you're not an idiot.

Faith is not the clinging to a shrine but an endless pilgrimage of the heart. Audacious longing, burning songs, daring thoughts, an impulse overwhelming the heart, usurping the mind—these are all a drive toward [loving the One] who rings our heart like a bell. —ABRAHAM HESCHEL

Tipped, their legs have fallen shut, and the more I look at them the less I believe my eyes. Corruption, in these bugs, is splendid. I've a collection now I keep in typewriter-ribbon tins, and though, in time, their bodies dry and the interior flesh decays, their features hold, as I suppose they held in life, an Egyptian determination, for their protective plates are strong and death must break bones to get in. Now that the heavy soul is gone, the case is light. I suspect if we were as familiar with our bones as with our skin, we'd never bury dead but shrine them in their rooms, arranged as we might like to find them on a visit; and our enemies, if we could steal their bodies from the battle sites, would be museumed as they died, the steel still eloquent in their sides, their metal hats askew, the protective toes of their shoes unworn, and friend and enemy would be so wondrously historical that in a hundred years we'd find the jaws still hung for the same speech and all the parts we spent our life with tilted as they always were—rib cage collar skull—still repetitious, still defiant, angel light, still worthy of memorial and affection. After all, what does it mean to say that when our cat has bitten through the shell and put confusion in the pulp, the life goes out of them? Alas for us, I want to cry, our bones are secret, so we must love what perishes: the muscles and the waters and the fats.

Buonarroti was later given the job of designing the huge dome of the new Basilica of St. Peter. It is well known how much he loved the simplicity and perfection of ancient Roman architecture. His favorite building of all was the Pantheon, the central shrine to the Greek and Roman idols, built by Hadrian in the first half of the second century.

So many dead children. Millions and millions of them. No stretch of pavement without its shrine. No personal web page without its catalogue of tiny faces that had looked upon the world for such a short time but lived on now only in Heaven and in cyberspace. My little sister. My tiny cousin. My boy. My girl. All safe now in the arms of Jesus. And Diana. The Love Spirit and the Lord. Dead but safe. Safe, thank God, from paedophiles.

Withdraw into yourself and look. And if you do not find yourself beautiful, yet act as does the creator of a statue ... he cuts away here, he smooths there, he makes this line lighter, the other purer, until a lovely face has grown upon his work. So do you also: cut away all that is excessive, straighten all that is crooked . . . and never cease chiseling your statue until . . . you see the perfect goodness established in the stainless shrine.52

She had devoted time to improving her reading and was now more than proficient. The shelf she'd first cleared with Bianca overflowed with tales of King Arthur and his knights, Ovid's poetry, plays by Sophocles, Aristotle and Aeschylus, Apuleius, names she loved repeating in her mind because the mere sound of them conjured the drama, pageantry, passion, transformations and suffering of their heroes and heroines. One of her favorite writers was Geoffrey Chaucer-- his poems of pilgrims exchanging stories as they traveled to a shrine in Canterbury were both heart aching and often sidesplittingly funny. Admittedly, one of the reasons she loved Chaucer was because she could read him for herself. It was the same reason she picked up Shakespeare over and over, and the works of Margaret Cavendish, the Duchess of Newcastle upon Tyne. They all wrote in English. Regarded as quite the eccentric, the duchess was a woman of learning who, like Rosamund, was self-taught. Her autobiography, A True Relation of my Birth, Breeding and Life, a gift from Mr. Henderson, gave Rosamund a model to emulate. Here was a woman who dared to consider not only philosophy, science, astronomy and romance, but to write about her reflections and discoveries in insightful ways. Defying her critics, she determined that women were men's intellectual equal, possessed of as quick a wit and as many subtleties if only given the means to express themselves-- in other words, access to education.

One of the desks was practically a shrine to Tinker Bell, decorated with a half dozen ceramic representations of the world’s most famous pixie. I paused, looking at a figurine of the little blonde bitch posed coyly atop a thimble. Every changeling in the world would love to shove her into a microwave, but Disney, alas, is more powerful than most of us could ever hope to

The biblical King David was also a sacred shepherd. His sensual and ecstatic songs of earthly love, so untypical of the Bible, derive from the ancient love rites of the shepherd king and the Goddess—her Canaanite names were Asherah, Astarte, Ashtoreth. The settled people of the Old Testament, like everyone else in the Near East, practiced Goddess worship. The Old Testament is the record of the conquest and massacre of these Neolithic people by the nomadic Hebrews, followers of a Sky God, who then set up their biblical God in the place of the ancient Goddess. The biblical Hebrews were a nomadic pastoral and patriarchal people, tribes of sheepherders and warriors who invaded land belonging to the matriarchal Canaanites. Both Hebrews and Canaanites were Semitic people. The Canaanites lived in agricultural communities and worshiped the orgiastic-ecstatic Moon Mother Astarte. As Old Testament stories relate, the Hebrews sacked, burned, and destroyed village after village belonging to the Canaanites, massacring or enslaving the people—a series of brutal invasions and slaughters described typically by theologians and preachers as “a spiritual victory.” In this way the Hebrews established themselves on the land, along with the worship of their Sky-and-Thunder God Yahweh (Jehovah), calling themselves his “chosen people.” Yahweh’s male prophets and priests, however, despite their political victory over the Canaanites, had to carry on a continuous struggle and fulmination against their own people, who kept “backsliding” into worship of the Great Mother, the Goddess of all their Near Eastern neighbors. For she had originally been the Goddess of the Hebrews themselves. This constant fight against matriarchal religion and custom is the primary theme of the Old Testament. It begins in Genesis, with the takeover of the Goddess’s Garden of Immortality by a male God, and the inversion of all her sacred symbols—tree, serpent, moon-fruit, woman—into icons of evil. Of the two sons of Eve and Adam, Cain was made the “evil brother” because he chose settled agriculture (matriarchal)—the “good brother” Abel was a nomadic pastoralist (patriarchal). The war against the Goddess is carried on by the prophets’ rantings against the “golden calf,” the “brazen serpents,” the “great harlot” and “Whore of Babylon” (the Babylonian Goddess Ishtar), against enchantresses, pythonic diviners, and those who practice witchcraft. It is in the prophets’ war against the Canaanite worship of “stone idols”—the Triple Moon Goddess worshiped as three horned pillars, or menhirs. One of her shrines was on Mount Sinai, which means “Mountain of the Moon.” Moses was commanded by “the Lord” to go forth and destroy these “idols”—who all had breasts. We are told monotheism began with the Jews, that it was the great “spiritual invention” of the religious leader Moses. This is not so. The worship of one God, like everything else in religion, began with the worship of the Goddess. Her universality has been duly noted by everyone who has ever studied the matter. “Monotheism, once thought to have been the invention of Moses or Akhnaton, was worldwide in the prehistoric and early historic world,” i.e., throughout the Paleolithic and Neolithic ages. As E. O. James wrote in The Cult of the Mother Goddess, “It seems that Evans was correct when he affirmed that it was a ‘monotheism in which the female form of divinity was supreme.” The original monotheism of the Goddess is perhaps most clearly shown by the fact that, in Elizabeth Gould Davis’s words, “Almighty Yahweh, the god of Moses and the later Hebrews, was originally a goddess.” His name, Iahu ’anat, derives from that of the Sumerian Goddess Inanna.