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R E Sadowski Mar 2013
We are the duet
Of water meets dust
Sky meets ground
Heaven meets earth

We are the duet
Of a mucky dance
Crying over the crops
Stepping upon the seeds

We are the duet
Invented from the mess
Of creation, turning
Into devastation
By the hands of the
Coalition

We are the duet
Pouring hands and feet
And cranking necks
And exposing wrists
And lengthening legs
And loosening tongues.

We are the duet
For the dried up leaves
In need of a drink
For the endless fields
Silent in their thirst

We are the dance

To grow and harvest
That will give and give and give
And keep feeding and keep feeding and
Keep feeding
Both types of souls:
Those who believe the duet is worthwhile
And those who believe they can live
Without the smallest amount of rain.
WARNER BAXTER Apr 2014
(Her)
staring up at the darkened sky
stars come out lighting it up so bright
who knew I'd be standing here alone
after all we had, now you're gone
you took my heart when you fled
now I'm broken and empty you left me in shreds
why did you choose to go
guess that's the answer I'll never know

(Him)
staring up at your darkened eye
scars come out cutting it up so tight
who knew I'd be standing here alone
after all went bad, now you've won
you tore me apart with words you said
now I'm broken and empty you left me for dead
why did you choose to go
guess that's the answer We'll never know

Chorus

(Duet) our love will last longer, together we're stronger
we can turn back the time and change the past
(Her)  can we turn back the time
(Him)  can we turn back the time
(Her)  can we turn back the time
(Him)  can we turn back the time


(Her)  staring out at the sparkling sky
stars come out to our hearts delight
(Duet)  who knew we'd be standing together
we have a love that lasts forever
(Him)  you fill me up with love in my heart
your hand in mine never far apart
(Duet)  that's why I chose you
love is the answer we'll always know

Chorus X2

(Her)  can we turn back the time
(Him)  can we turn back the time
(Her)  can we turn back the time
(Him)  can we turn back the time
(Duet)  can we turn back the time

repeat



written by
Warner Baxter and Elizabeth McBride
One Knight Stand Productions
all rights reserved
allissa robbins  Aug 2014
Duet
allissa robbins Aug 2014
We have
A pair
Of demons
That constantly
Cover our
Eyes and
Rip open
Our chests.
They wrap
Us up
In chains
And yank
On our
Throats. We
Are always
In a
Duet with
Our devils,
And they
Know every
Step. We
Trip and
Fall, but
I will
Not hide.

My devils'
Duet will
Not be
My death.

I will
Not let
Them push
Me. I
Will not
Fall down.

The duet
is over.

*I win
lucy anne Mar 2013
we never finished writing our duet.
i don't mean that figuratively.
we were writing a duet
and we never finished it.

we had our two separate melodies strung
the lyrics were quaint but true

but we could never seem to piece them together.

you couldn't quite harmonize pleasantly
our voices didn't blend nicely

maybe i could have taken it as a sign.

we just didn't take enough time
didn't have enough patience

i've always been more of a soloist myself.

we never finished writing our duet.
it doesn't get more poetic than that.
by
Alexander K Opicho

(Eldoret, Kenya;aopicho@yahoo.com)

When I grow up I will seek permission
From my parents, my mother before my father
To travel to Russia the European land of dystopia
that has never known democracy in any tincture
I will beckon the tsar of Russia to open for me
Their classical cipher that Bogy visoky tsa dalyko
I will ask the daughters of Russia to oblivionize my dark skin
***** skin and make love to me the real pre-democratic love
Love that calls for ambers that will claw the fire of revolution,
I will ask my love from the land of Siberia to show me cradle of Rand
The European manger on which Ayn Rand was born during the Leninist census
I will exhume her umbilical cord plus the placenta to link me up
To her dystopian mind that germinated the vice
For shrugging the atlas for we the living ones,
In a full dint of my ***** libido I will ask her
With my African temerarious manner I will bother her
To show me the bronze statues of Alexander Pushkin
I hear it is at ******* of the city of Moscow; Petersburg
I will talk to my brother Pushkin, my fellow African born in Ethiopia
In the family of Godunov only taken to Europe in a slave raid
Ask the Frenchman Henri Troyat who stood with his ***** erected
As he watched an Ethiopian father fertilizing an Ethiopian mother
And child who was born was Dystopian Alexander Pushkin,
I will carry his remains; the bones, the skull and the skeleton in oily
Sisal threads made bag on my broad African shoulders back to Africa
I will re-bury him in the city of Omurate in southern Ethiopia at the buttocks
Of the fish venting beautiful summer waters of Lake Turkana,
I will ask Alexander Pushkin when in a sag on my back to sing for me
His famous poems in praise of thighs of women;

(I loved you: and, it may be, from my soul
The former love has never gone away,
But let it not recall to you my dole;
I wish not sadden you in any way.

I loved you silently, without hope, fully,
In diffidence, in jealousy, in pain;
I loved you so tenderly and truly,
As let you else be loved by any man.
I loved you because of your smooth thighs
They put my heart on fire like amber in gasoline)

I will leave the bronze statue of Alexander Pushkin in Moscow
For Lenin to look at, he will assign Mayakovski to guard it
Day and night as he sings for it the cacotopian
Poems of a slap in the face of public taste;

(I know the power of words, I know words' tocsin.
They're not the kind applauded by the boxes.
From words like these coffins burst from the earth
and on their own four oaken legs stride forth.
It happens they reject you, unpublished, unprinted.
But saddle-girths tightening words gallop ahead.
See how the centuries ring and trains crawl
to lick poetry's calloused hands.
I know the power of words. Seeming trifles that fall
like petals beneath the heel-taps of dance.
But man with his soul, his lips, his bones.)

I will come along to African city of Omurate
With the pedagogue of the thespic poet
The teacher of the poets, the teacher who taught
Alexander Sergeyvich Pushkin; I know his name
The name is Nikolai Vasileyvitch Gogol
I will caution him to carry only two books
From which he will teach the re-Africanized Pushkin
The first book is the Cloak and second book will be
The voluminous dead souls that have two sharp children of Russian dystopia;
The cactopia of Nosdrezv in his sadistic cult of betrayal
And utopia of Chichikov in his paranoid ownership of dead souls
Of the Russian peasants, muzhiks and serfs,
I will caution him not to carry the government inspector incognito
We don’t want the inspector general in the African city of Omurate
He will leave it behind for Lenin to read because he needs to know
What is to be done.
I don’t like the extreme badness of owning the dead souls
Let me run away to the city of Paris, where romance and poetry
Are utopian commanders of the dystopian orchestra
In which Victor Marie Hugo is haunted by
The ghost of Jean Val Jean; Le Miserable,
I will implore Hugo to take me to the Corsican Island
And chant for me one **** song of the French revolution;


       (  take heed of this small child of earth;
He is great; he hath in him God most high.
Children before their fleshly birth
Are lights alive in the blue sky.
  
In our light bitter world of wrong
They come; God gives us them awhile.
His speech is in their stammering tongue,
And his forgiveness in their smile.
  
Their sweet light rests upon our eyes.
Alas! their right to joy is plain.
If they are hungry Paradise
Weeps, and, if cold, Heaven thrills with pain.
  
The want that saps their sinless flower
Speaks judgment on sin's ministers.
Man holds an angel in his power.
Ah! deep in Heaven what thunder stirs,
  
When God seeks out these tender things
Whom in the shadow where we sleep
He sends us clothed about with wings,
And finds them ragged babes that we)

 From the Corsican I won’t go back to Paris
Because Napoleon Bonaparte and the proletariat
Has already taken over the municipal of Paris
I will dodge this city and maneuver my ways
Through Alsace and Lorraine
The Miginko islands of Europe
And cross the boundaries in to bundeslander
Into Germany, I will go to Berlin and beg the Gestapo
The State police not to shoot me as I climb the Berlin wall
I will balance dramatically on the top of Berlin wall
Like Eshu the Nigerian god of fate
With East Germany on my right; Die ossie
And West Germany on my left; Die wessie
Then like Jesus balancing and walking
On the waters of Lake Galilee
I will balance on Berlin wall
And call one of my faithful followers from Germany
The strong hearted Friedrich von Schiller
To climb the Berlin wall with me
So that we can sing his dystopic Cassandra as a duet
We shall sing and balance on the wall of Berlin
Schiller’s beauteous song of Cassandra;

(Mirth the halls of Troy was filling,
Ere its lofty ramparts fell;
From the golden lute so thrilling
Hymns of joy were heard to swell.
From the sad and tearful slaughter
All had laid their arms aside,
For Pelides Priam's daughter
Claimed then as his own fair bride.

Laurel branches with them bearing,
Troop on troop in bright array
To the temples were repairing,
Owning Thymbrius' sovereign sway.
Through the streets, with frantic measure,
Danced the bacchanal mad round,
And, amid the radiant pleasure,
Only one sad breast was found.

Joyless in the midst of gladness,
None to heed her, none to love,
Roamed Cassandra, plunged in sadness,
To Apollo's laurel grove.
To its dark and deep recesses
Swift the sorrowing priestess hied,
And from off her flowing tresses
Tore the sacred band, and cried:

"All around with joy is beaming,
Ev'ry heart is happy now,
And my sire is fondly dreaming,
Wreathed with flowers my sister's brow
I alone am doomed to wailing,
That sweet vision flies from me;
In my mind, these walls assailing,
Fierce destruction I can see."

"Though a torch I see all-glowing,
Yet 'tis not in *****'s hand;
Smoke across the skies is blowing,
Yet 'tis from no votive brand.
Yonder see I feasts entrancing,
But in my prophetic soul,
Hear I now the God advancing,
Who will steep in tears the bowl!"

"And they blame my lamentation,
And they laugh my grief to scorn;
To the haunts of desolation
I must bear my woes forlorn.
All who happy are, now shun me,
And my tears with laughter see;
Heavy lies thy hand upon me,
Cruel Pythian deity!"

"Thy divine decrees foretelling,
Wherefore hast thou thrown me here,
Where the ever-blind are dwelling,
With a mind, alas, too clear?
Wherefore hast thou power thus given,
What must needs occur to know?
Wrought must be the will of Heaven--
Onward come the hour of woe!"

"When impending fate strikes terror,
Why remove the covering?
Life we have alone in error,
Knowledge with it death must bring.
Take away this prescience tearful,
Take this sight of woe from me;
Of thy truths, alas! how fearful
'Tis the mouthpiece frail to be!"

"Veil my mind once more in slumbers
Let me heedlessly rejoice;
Never have I sung glad numbers
Since I've been thy chosen voice.
Knowledge of the future giving,
Thou hast stolen the present day,
Stolen the moment's joyous living,--
Take thy false gift, then, away!"

"Ne'er with bridal train around me,
Have I wreathed my radiant brow,
Since to serve thy fane I bound me--
Bound me with a solemn vow.
Evermore in grief I languish--
All my youth in tears was spent;
And with thoughts of bitter anguish
My too-feeling heart is rent."

"Joyously my friends are playing,
All around are blest and glad,
In the paths of pleasure straying,--
My poor heart alone is sad.
Spring in vain unfolds each treasure,
Filling all the earth with bliss;
Who in life can e'er take pleasure,
When is seen its dark abyss?"

"With her heart in vision burning,
Truly blest is Polyxene,
As a bride to clasp him yearning.
Him, the noblest, best Hellene!
And her breast with rapture swelling,
All its bliss can scarcely know;
E'en the Gods in heavenly dwelling
Envying not, when dreaming so."

"He to whom my heart is plighted
Stood before my ravished eye,
And his look, by passion lighted,
Toward me turned imploringly.
With the loved one, oh, how gladly
Homeward would I take my flight
But a Stygian shadow sadly
Steps between us every night."

"Cruel Proserpine is sending
All her spectres pale to me;
Ever on my steps attending
Those dread shadowy forms I see.
Though I seek, in mirth and laughter
Refuge from that ghastly train,
Still I see them hastening after,--
Ne'er shall I know joy again."

"And I see the death-steel glancing,
And the eye of ****** glare;
On, with hasty strides advancing,
Terror haunts me everywhere.
Vain I seek alleviation;--
Knowing, seeing, suffering all,
I must wait the consummation,
In a foreign land must fall."

While her solemn words are ringing,
Hark! a dull and wailing tone
From the temple's gate upspringing,--
Dead lies Thetis' mighty son!
Eris shakes her snake-locks hated,
Swiftly flies each deity,
And o'er Ilion's walls ill-fated
Thunder-clouds loom heavily!)

When the Gestapoes get impatient
We shall not climb down to walk on earth
Because by this time  of utopia
Thespis and Muse the gods of poetry
Would have given us the wings to fly
To fly high over England, I and schiller
We shall not land any where in London
Nor perch to any of the English tree
Wales, Scotland, Ireland and Thales
We shall not land there in these lands
The waters of river Thames we shall not drink
We shall fly higher over England
The queen of England we shall not commune
For she is my lender; has lend me the language
English language in which I am chanting
My dystopic songs, poor me! What a cacotopia!
If she takes her language away from
I will remain poetically dead
In the Universe of art and culture
I will form a huge palimpsest of African poetry
Friedrich son of schiller please understand me
Let us not land in England lest I loose
My borrowed tools of worker back to the owner,
But instead let us fly higher in to the azure
The zenith of the sky where the eagles never dare
And call the English bard
through  our high shrilled eagle’s contralto
William Shakespeare to come up
In the English sky; to our treat of poetic blitzkrieg
Please dear schiller we shall tell the bard of London
To come up with his three Luftwaffe
These will be; the deer he stole from the rich farmer
Once when he was a lad in the rural house of john the father,
Second in order is the Hamlet the price of Denmark
Thirdly is  his beautiful song of the **** of lucrece,
We shall ask the bard to return back the deer to the owner
Three of ourselves shall enjoy together dystopia in Hamlet
And ask Shakespeare to sing for us his song
In which he saw a man **** Lucrece; the **** of Lucrece;

( From the besieged Ardea all in post,
Borne by the trustless wings of false desire,
Lust-breathed Tarquin leaves the Roman host,
And to Collatium bears the lightless fire
Which, in pale embers hid, lurks to aspire
  And girdle with embracing flames the waist
  Of Collatine's fair love, Lucrece the chaste.

Haply that name of chaste unhapp'ly set
This bateless edge on his keen appetite;
When Collatine unwisely did not let
To praise the clear unmatched red and white
Which triumph'd in that sky of his delight,
  Where mortal stars, as bright as heaven's beauties,
  With pure aspects did him peculiar duties.

For he the night before, in Tarquin's tent,
Unlock'd the treasure of his happy state;
What priceless wealth the heavens had him lent
In the possession of his beauteous mate;
Reckoning his fortune at such high-proud rate,
  That kings might be espoused to more fame,
  But king nor peer to such a peerless dame.

O happiness enjoy'd but of a few!
And, if possess'd, as soon decay'd and done
As is the morning's silver-melting dew
Against the golden splendour of the sun!
An expir'd date, cancell'd ere well begun:
  Honour and beauty, in the owner's arms,
  Are weakly fortress'd from a world of harms.

Beauty itself doth of itself persuade
The eyes of men without an orator;
What needeth then apologies be made,
To set forth that which is so singular?
Or why is Collatine the publisher
  Of that rich jewel he should keep unknown
  From thievish ears, because it is his own?

Perchance his boast of Lucrece' sovereignty
Suggested this proud issue of a king;
For by our ears our hearts oft tainted be:
Perchance that envy of so rich a thing,
Braving compare, disdainfully did sting
  His high-pitch'd thoughts, that meaner men should vaunt
  That golden hap which their superiors want)

  
I and Schiller we shall be the audience
When Shakespeare will echo
The enemies of beauty as
It is weakly protected in the arms of Othello.

I and Schiller we don’t know places in Greece
But Shakespeare’s mother comes from Greece
And Shakespeare’s wife comes from Athens
Shakespeare thus knows Greece like Pericles,
We shall not land anywhere on the way
But straight we shall be let
By Shakespeare to Greece
Into the inner chamber of calypso
Lest the Cyclopes eat us whole meal
We want to redeem Homer from the
Love detention camp of calypso
Where he has dallied nine years in the wilderness
Wilderness of love without reaching home
I will ask Homer to introduce me
To Muse, Clio and Thespis
The three spiritualities of poetry
That gave Homer powers to graft the epics
Of Iliad and Odyssey centerpieces of Greece dystopia
I will ask Homer to chant and sing for us the epical
Songs of love, Grecian cradle of utopia
Where Cyclopes thrive on heavyweight cacotopia
Please dear Homer kindly sing for us;
(Thus through the livelong day to the going down of the sun we
feasted our fill on meat and drink, but when the sun went down and
it came on dark, we camped upon the beach. When the child of
morning, rosy-fingered Dawn, appeared, I bade my men on board and
loose the hawsers. Then they took their places and smote the grey
sea with their oars; so we sailed on with sorrow in our hearts, but
glad to have escaped death though we had lost our comrades)
                                  
From Greece to Africa the short route  is via India
The sub continent of India where humanity
Flocks like the oceans of women and men
The land in which Romesh Tulsi
Grafted Ramayana and Mahabharata
The handbook of slavery and caste prejudice
The land in which Gujarat Indian tongue
In the cheeks of Rabidranathe Tagore
Was awarded a Poetical honour
By Alfred Nobel minus any Nemesis
From the land of Scandinavia,
I will implore Tagore to sing for me
The poem which made Nobel to give him a prize
I will ask Tagore to sing in English
The cacotopia and utopia that made India
An oversized dystopia that man has ever seen,
Tagore sing please Tagore sing for me your beggarly heat;

(When the heart is hard and parched up,
come upon me with a shower of mercy.

When grace is lost from life,
come with a burst of song.

When tumultuous work raises its din on all sides shutting me out from
beyond, come to me, my lord of silence, with thy peace and rest.

When my beggarly heart sits crouched, shut up in a corner,
break open the door, my king, and come with the ceremony of a king.

When desire blinds the mind with delusion and dust, O thou holy one,
thou wakeful, come with thy light and thy thunder)



The heart of beggar must be
A hard heart for it to glorify in the art of begging,

I don’t like begging
This is knot my heart suffered
From my childhood experience
I saw my mother
John Stevens Sep 2010
This was written in 1998 by my daughter as a comparative study in her 11th grade English class. Her instructor said it was the best piece she had ever received in the thirty some years of teaching.
-------------------------------------------------------­-----------------------
Beowulf or Christ?

by
Kristen Stevens

Two Standards are raised on the field of battle. The armies rush forward knowing there can be no middle ground, no halfway assault. Each knows only one can leave the battlefield the victor. In the epic tale of Beowulf , good and evil clash in the forms of Beowulf, Grendel, Grendel’s mother and the dragon.

Beowulf journeys to Herot in order to free King Hrothgar’s kingdom from the grip of the monster Grendel. Beowulf is a problem solver and Grendel is the problem. “The monster’s thoughts were as quick as his…claws: He…snatched up thirty men, smashed them…and ran out with their bodies” (119-122) Beowulf portrays Christ. He leaves his home for one purpose; to withstand evil. Christ left Heaven and went out into the wilderness to withstand the devil’s temptation. Beowulf and Christ both wrestle with the dark forces but in different ways. Beowulf used his hands “That mighty protector of men meant to hold the monster til its life leaped out”(791-792). Christ uses scripture to beat back His opponent.

Man does not live on bread alone, but on every word
that comes from the mouth of God (Duet. 8:3).

Do not put the Lord your God to the test (Duet. 6:16).

Worship the Lord your God, and serve Him only (Duet. 6:13).



Neither opponent could break free without losing something.

Beowulf and Christ are both more than human. Beowulf has phenomenal strength and Christ is God’s son. Christ “came to save the world” (John 3:18). Beowulf leaves his home of comfort and peace to save his neighbors. “Beowulf…heard how Grendel filled nights with the horror…proclaiming that he’d go to …Hrothgar”(194-200). No man alive could match Beowulf and no man can ever match Christ.

Both of them go through a change. Each is “baptized”. Beowulf is baptized twice: once, when he jumps in the lake and once again by fire. When he comes out of the lake he is a changed man. He initially goes for fame but not the reason anymore when he heads home. “So…proved myself…guarding God’s gracious gift” (2177-2181). He is baptized the second time by fire from the dragon’s mouth. The first baptism is a wash or a cleansing. The second is a purifier. Fire refines. Beowulf is refined into a better man for eternity when he fights his last battle. “Beowulf fell back; its breath flared and he suffered, wrapped around in swirling flames” (2593-2595). Christ was baptized so that He could begin His work on Earth. “Then Jesus came from Galilee to the Jordan to be baptized by John” (Mat. 3:13). Before Beowulf’s baptism people see him as just a great man, but after people see him as a king. Christ was just a carpenter’s son, until he was baptized and became the King of Kings.

To compare Beowulf and Christ’s last battles, you have to look at what they were fighting. Beowulf fights the dragon. The dragon symbolizes death and our own reluctance to die. “The gold and jewel she had guarded for so long could not bring him pleasure much longer” (2239-2240). Dying means man has to leave behind all his material wealth. Beowulf is old when he fights the dragon. He is coming close to his death and it frightens him. He wants to protect his people. He is willing to lay down his life for them. Just like Christ laid down his life to save us from our dragon. When faced with death, Beowulf and Christ rise above human expectations. Beowulf defeats death - he killed the dragon. Christ overcame death and rose three days later. Both act as an intermediary between danger and their people. Beowulf stands before the dragon. He blocks the path to his people. Christ stands between humans and God. Through Him God sees us as pure. Christ blocks the judgment that mankind deserves.

The last similarity between Beowulf and Christ is what happened after their deaths. After Christ died and rose, God’s chosen people went into a decline. They rejected Him and brought misery upon themselves. For two centuries they were persecuted by Rome. For two millennia they have been shoved aside and animated many times. Beowulf’s people took the treasure and the curse that came with it. “The spell…solemnly laid…was meant to last…Whoever stole their jewels…would be cursed” (3068-3070). Beowulf’s people have misery awaiting them.

As the army retreats, their brave general having fallen, they know they have won. The cost is great, but it had to be paid. Even today the battle rages on and the war will not end until the last enemy falls. Beowulf and Christ, both paid the price for their people’s protection and freedom. The enemy exacted its toll, but it was not enough. The hero and the Savior live on today.
Gemini pen  Jun 2020
A Duet
Gemini pen Jun 2020
THEME:  INJUSTICE
A Duet by:
Hassan B. Hassan(Mr Sophy)
Opeyemi Fuad (Gemini)
❤❤❤❤❤❤❤❤❤❤❤❤❤❤❤❤
👇👇👇👇👇👇👇👇👇👇👇👇👇👇👇👇

An unsung warrior I am
One that serve his homeland
Now left to wallow in shame
Betrayed,  with no treacle -
To my broken esteem
What an injustice!!
👈Gemini👉

We doff our hat to them
Rubbing and cleaning it with their hands
We attain them the power
But they all create new edition
No to injustice!!!
👈Mr sophy👉

Preserve the nation's flag
Yet,  thrown into cell
Never to see the sun rise
merry-ing with Legless rats
An unproved innocence
Government's injustice
👈Gemini👉

The baby cry out when put to bed
The dog cry out when given birth to
But we all cry out when the molecule changed
But no reaction took place
Why?
Let Justice reign!
👈Mr sophy👉

I thumbed down,  on the papers
Still,  my worth doesn't count
I served the government
With my heart and soul on the platter
Staked to uphold their stand
But wronged,  injustice!!
👈Gemini👉

We put down our lives to save theirs
Yet they flow us with their power
Oh!what an injustice
fox government  with fox Power
Justice reign!!!
👈Mr sophy👉

Thou did nothing
Than bruise our humanity
And rub it on our fresh wound,
With pepper of your injustice
Oh,  an insolence!!
Despite our sacred deeds
👈Gemini👉

Indigent we are today
richer we are tomorrow
They are to keep the flag flying
Yet they make the flag vapid
No to injustice!
No to fox government
Justice we want!!
👈Mr sophy👉

©Pen of a true Gemini ™
©Mr Sophy ™
Àŧùl Apr 2015
Male:
Main tennu eevein chaahnda,
<Yo baby! I love you like this,>
Jeevein Mor koi Morni nu - haaye...
<Like a peacock loves a peahen, yeah...>

^^

Together:
Saath poori jindadi daa...
<Well we'll be togetha foreva...>
Ehi saddaa vaada hai - haaye...
<Yea this is our commitment - yo...>

^
^

Male:
Jadon tu kitey meri jindadi vich jaaye, haaye...
<If you go away from my life someday, may mercy be upon me...>
Naal meri jindadi v jaaye, haaye...
<Along may go my life too, yea...>

^^

Female:
*Ke main tennu eevein chaahndi,
<That I love you like this,>
Jeevein Mor nu koi Morni ** - haaye...
<Like a peahen loves a peacock, yeah...>

Jadon main tennu kadi mildi haan,
<When I meet you,>
Bol paendiyaan akkhaan teriyaan, haaye...
<Your eyes start talking, yea...>

Main tennu eevein chaahndi,
<I love you like this,>
Jeevein Mor nu koi Morni **, haaye...
<Like a peahen loves a peacock, yea...>*

^
^

Male:
Main tennu eevein chaahnda,
<Yo baby! I love you like this,>
Jeevein Mor koi Morni nu - haaye...
<Like a peacock loves a peahen, yeah...>

^^

Female:
*Main tennu eevein chaahndi,
<I love you like this,>
Jeevein Mor nu koi Morni **, haaye...
<As if a peahen loves a peacock, yea...>*

^
^

Together:**
Saath poori jindadi daa...
<Well we'll be togetha foreva...>
Ehi saddaa vaada hai - haaye...
<Yea this is our commitment - yo...>
My HP Poem #842
©Atul Kaushal
Cné  Sep 2017
Tonight is Ours
Cné Sep 2017
Let me mold my body along your curves; trickle yourself into my entire being

Vulnerable, ****, my heart exposed, palpably we connect across the starry sky; you ... within me

I want your intimacy to linger along the edges of my lips hours after you've gone

I ache to be consumed by your eyes, intense with emotions, long after the dawn

Take me to your intimate chambers where hearts race; the rhythm of our silhouettes melded on satin sheets

Leisurely feel your way; a slow descend along the avenue of my rhythmic swell; forgive me of my quivering wanton needs

Allow me to graze at the gates of your femininity, drinking the honey from your pink walls; to feel your crowning point between my lips

How can I resist those wandering lips that stirs the curtains of my garden alcove; perfectly painted in honey dew, I throb for the touch of your kiss

Drape your thighs upon my shoulders; let the waves of satisfaction cascade up your spine

I beg to be released, dear God, of this intoxicating spell; I submit myself, heart laid bare; oceans of emotions no longer can I hide.

Find your eyes locking with mine; my torso parallels yours, my body pressed to you; equal in ferocity and tenderness

Mesmerize by your burning eyes in our melting flesh, so strong your hold; yet so tender your caress

Utter our names in fiery moans both whispered and screamed in heated breaths on our solitary night

Vile obscenities float out on heated breath, as cool air kiss our molded skin on the evening our time takes flight

Take me to your heart & cast away the flesh; allow our souls to weave in the throes of passion as our bodies mix into one; slow-motion ecstasy

A longing deep inside, the locked chambers of my soul to exotic places beyond our imaginationsyou sneak into my heart to fulfill my every fantasy 

Feed me the lullabies you paint on your canvas; orgiastic symphony we conduct in cascading tides; trembles throughout our bodies when our fluids mix

Let me paint upon your heart a ballet of our duet; the crescendo palette of my tide drown you in the spirit of our lyrics

Your ripe fruit quivers tenderly while our union completes; take my hands and let me be yours

Hold my sated body that tremors from the wake; a union of our souls ensnare a bond secure
~
A Collaboration with Jack Jenkins.
https://hellopoetry.com/jack-jenkins/
allissa robbins  Jul 2016
duet
allissa robbins Jul 2016
we have
a pair
of demons
that constantly
cover our
eyes and
rip open
our chests.
they wrap
us up
in chains
and yank
on our
throats. we
are always
in a
duet with
our devils,
and they
know every
step. we
trip and
fall, but
i will
not hide.

my devils'
duet will
not be
my death.

i will
not let
them push
me. i
will not
fall down.

the duet
is over.

i win.
Jaxey  Apr 2021
duet
Jaxey Apr 2021
your song didn't need lyrics
I heard everything
in your breath
against my neck
cigarettes
your hands insisting
a duet
Nigel Morgan Oct 2012
There was a moment when he knew he had to make a decision.

He had left London that February evening on the ****** Velo Train to the South West. As the two hour journey got underway darkness had descended quickly; it was soon only his reflected face he could see in the window. He’d been rehearsing most of the afternoon so it was only now he could take out the manuscript book, its pages full of working notes on the piece he was to play the following afternoon. His I-Mind implant could have stored these but he chose to circumvent this thought-transcribing technology; there was still the physical trace on the cream-coloured paper with his mother’s propelling pencil that forever conjured up his journey from the teenage composer to the jazz musician he now was. This thought surrounded him with a certain warmth on this Friday evening train full of those returning to their country homes and distant families.

It was a difficulty he had sensed from the moment he perceived a distant gap in the flow of information streaming onto the mind page

At the outset the Mind Notation project had seemed harmless, playful in fact. He allowed himself to enter into the early experiments because he knew and trusted the research team. He got paid handsomely for his time, and later for his performance work.  It was a valuable complement to his ill-paid day-to-day work as a jazz pianist constantly touring the clubs, making occasional festival appearances with is quintet, hawking his recordings around small labels, and always ‘being available’. Mind Notation was something quite outside that traditional scene. In short periods it would have a relentless intensity about it, but it was hard to dismiss because he soon realised he had been hard-wired to different persona. Over a period of several years he was now dealing with four separate I-Mind folders, four distinct musical identities.

Tomorrow he would pull out the latest manifestation of a composer whose creative mind he had known for 10 years, playing the experimental edge of his music whilst still at college. There had been others since, but J was different, and so consistent. J never interfered; there were never decisive interventions, only an explicit confidence in his ability to interpret J’s music. There had been occasional discussion, but always loose; over coffee, a walk to a restaurant; never in the lab or at rehearsals.

In performance (and particularly when J was present) J’s own mind-thought was so rich, so wide-ranging it could have been drug-induced. Every musical inference was surrounded by such intensity and power he had had to learn to ride on it as he imagined a surfer would ride on a powerful wave. She was always there - embedded in everything J seemed to think about, everything J projected. He wondered how J could live with what seemed to him to be an obsession. Perhaps this was love, and so what he played was love like a wilderness river flowing endlessly across the mind-page.

J seemed careful when he was with her. J tried hard not to let his attentiveness, this gaze of love, allow others to enter the public folders of his I-Mind space (so full of images of her and the sounds of her light, entrancing voice). But he knew, he knew when he glanced at them together in darkened concert halls, her hand on J’s left arm stroking, gently stroking, that J’s most brilliant and affecting music flowed from this source.

He could feel the pattern of his breathing change, he shifted himself in his chair, the keyboard swam under his gaze, he was playing fast and light, playing arpeggios like falling water, a waterfall of notes, cascades of extended tonalities falling into the darkness beyond his left hand, but there it was, in twenty seconds he would have to*

It had begun quite accidentally with a lab experiment. J had for some years been researching the telematics of composing and performing by encapsulating the physical musical score onto a computer screen. The ‘moist media’ of telematics offered the performer different views of a composition, and not just the end result but the journey taken to obtain that result. From there to an interest in neuroscience had been a small step. J persuaded him to visit the lab to experience playing a duet with his own brain waves.

Wearing a sensor cap he had allowed his brainwaves to be transmitted through a BCMI to a synthesiser – as he played the piano. After a few hours he realised he could control the resultant sounds. In fact, he could control them very well. He had played with computer interaction before, but there was always a preparatory stage, hours of designing and programming, then the inevitable critical feedback of the recording or glitch in performance. He soon realised he had no patience for it and so relied on a programmer, a sonic artist as assistant, as collaborator when circumstances required it.

When J’s colleagues developed an ‘app’ for the I-Mind it meant he could receive J’s instant thoughts, but thoughts translated into virtual ‘active’ music notation, a notation that flowed across the screen of his inner eye. It was astonishing; more astonishing because J didn’t have to be physically there for it to happen: he could record I-Mind files of his thought compositions.

The reference pre-score at the top of the mind page was gradually enlarging to a point where pitches were just visible and this gap, a gap with no stave, a gap of silence, a gap with no action, a gap with repeat signs was probably 30 seconds away

In the early days (was it really just 10 years ago?) the music was delivered to him embedded in a network of experiences, locations, spiritual and philosophical ideas. J had found ways to extend the idea of the notated score to allow the performer to explore the very thoughts and techniques that made each piece – usually complete hidden from the performer. He would assemble groups of miniatures lasting no more than a couple of minutes each, each miniature carrying, as J had once told him, ‘one thought and one thought only’.  But this description only referred to the musical material because each piece was loaded with a web of associations. From the outset the music employed scales and tonalities so far away from the conventions of jazz that when he played and then extended the pieces it seemed like he was visiting a different universe; though surprisingly he had little trouble working these new and different patterns of pitches into his fingers. It was uncanny the ‘fit’.

Along with the music there was always rich, often startling images she conjured up for J’s compositions. At the beginning of their association J initiated these. He had been long been seeking ways to integrate the visual image with musical discourse. After toying with the idea of devising his own images for music he conceived the notion of computer animation of textile layers. J had discovered and then encouraged the work and vision of a young woman on the brink of what was to become recognised as a major talent. When he could he supported her artistically, revelling in the keenness of her observation of the natural world and her ability to complement what J conceived. He became her lover and she his muse; he remodelled his life and his work around her, her life and her work.

When performing the most complex of music it always seemed to him that the relative time of music and the clock time of reality met in strange conjunctions of stasis. Quite suddenly clock time became suspended and musical time enveloped reality. He found he could be thinking something quite differently from what he was playing.

Further projects followed, and as they did he realised a change had begun to occur in J’s creative rationale. He seemed to adopt different personae. Outwardly he was J. Inside his musical thought he began to invent other composers, musical avatars, complete minds with different musical and personal histories that he imagined making new work.

J had manipulated him into working on a new project that had appeared to be by a composer completely unknown to him. L was Canadian, a composer who had conceived a score that adhered to the DOGME movie production manifesto, but translated into music. The composition, the visuals, the text, the technological environment and the performance had to be conceived in realtime and in one location. A live performance meant a live ‘making’, and this meant he became involved in all aspects of the production. It became a popular and celebrated festival event with each production captured in its entirety and presented in multi-dimensional strands on the web. The viewer / listener became an editor able to move between the simultaneous creative activity, weaving his or her own ‘cut’ like some art house computer game. L never appeared in person at these ‘remakings’, but via a computer link. It was only after half a dozen performances that the thought entered his mind that L was possibly not a 24-year-old woman from Toronto complete with a lively Facebook persona.

Then, with the I-Mind, he woke up to the fact that J had already prepared musical scenarios that could take immediate advantage of this technology. A BBC Promenade Concert commission for a work for piano and orchestra provided an opportunity. J somehow persuaded Tom Service the Proms supremo to programme this new work as a collaborative composition by a team created specially for the premiere. J hid inside this team and devised a fresh persona. He also hid his new I-Mind technology from public view. The orchestra was to be self-directed but featured section leaders who, as established colleagues of J’s had already experienced his work and, sworn to secrecy, agreed to the I-Mind implant.

After the premiere there were rumours about how the extraordinary synchronicities in the play of musical sections had been achieved and there was much critical debate. J immediately withdrew the score to the BBC’s consternation. A minion in the contracts department had a most uncomfortable meeting with Mr Service and the Controller of Radio 3.

With the end of this phrase he would hit the gap  . . . what was he to do? Simply lift his hands from the keyboard? Wait for some sign from the I-Mind system to intervene? His audience might applaud thinking the piece finished? Would the immersive visuals with its  18.1 Surround Sound continue on the five screens or simply disappear?

His hands left the keyboard. The screens went white except for the two repeats signs in red facing one another. Then in the blank bar letter-by-letter this short text appeared . . .


Here Silence gathers
thoughts of you

Letters shall never
spell your grace

No melody could
describe your face

No rhythm dance
the way you move

Only Silence can
express my love

ever yours ever
yours ever yours



He then realised what the date was . . . and slowly let his hands fall to his lap.
Cory Ellis Jun 2013
Hey guys. This isn't truly a poem but a paper I wrote for English class. I wanted to share this view with people and this is the only vehicle I knew to use. So here it is. I hope you enjoy it.
-------------------------------------------------------------­--------------------------------------------------


The amplifiers were turned up to ten. The young and fresh crowd looked at us with anticipation.

What were they waiting for? As the music began I noticed the subtle movements and growing tension in

the crowd. Men shook their heads and we shook ours in a violent duet between the crowd and

performer. Women and men flailed their limbs as they awaited the ******. We knew when it was

coming; they did not. When we decided to let it all go I witnessed something crazy! There was a brief

pause in the music and when it began again we kicked it into overdrive. We shook our heads with a

more frantic pace. We jumped about like madmen. The crowd erupted; it became its own entity. You

could feel the heat and power of this new creature. We were locked in a violent psychic-sphere of

crazed young teens and when the ****** was over there seemed to be a sense of relief and happiness

in the crowd. Had my after school hobby become a healing agent, even if only temporary, in society?

This papers purpose is an attempt at piecing together the phenomena of catharsis by merging

philosophy, psychology, history and spirituality.



First, to understand the psychology of catharsis we must think back to the roots of this behavior. Since

human life has existed we’ve formed crowds for various reasons. The first reason held the sole purpose

of protection. Tribes of people, men as hunters and women as gatherers, teamed up for the benefit of

human survival. Erich Fromm says that “the meaning of life is not to be found in its fullest unfolding but

in social service and social duties; that the development, freedom, and happiness of the individual is

subordinate or even irrelevant in comparison to the welfare of the state.”(Fromm, 1947, page 51) This

states that a crowd is actually very necessary to the function of human life. The second reason crowds

gathered was in form of revel, shamanistic healing and worship of deities (Ehrenreich, 30). Men and

woman would often enter trances, speak in tongues and become involved in a collective ecstasy while in

worship of their God. In later years, politics, entertainment and rebellion or protest was a main factor in

the gathering of people (Ehrenreich, 102). People gathered at Festivals that were in the midst of being

suppressed and would dance in mockery of their Kings or leaders.



What exactly is catharsis? Catharsis is a purging of emotional tension brought out in a crowd through

the viewing of a tragedy or tragic play. In the article “The Power of Catharsis” Kearny says the following

More specifically he (Aristotle) defined

the function of catharsis as 'purgation of pity and fear'. This comes

about, he explains, whenever the dramatic imitation of certain actions

arouses pity and fear in order to provide an outlet for pity and fear.

The recounting of experience through the formal medium of plot,

fiction or spectacle permits us to repeat the past forward so to speak.

And this very act of creative repetition allows for a certain kind of

pleasure or release. In the play of narrative re-creation we are invited

to revisit our lives — through the actions and personas of others — so

as to live them otherwise. We discover a way to give a future to

the past. (Kearny 1)

I figure that, even though he states that it is a purgation of pity and fear, it could also be involved with

many other suppressed emotions. Take my introduction for example. These kids were not releasing

pity and fear, they were releasing their angst! They were releasing their desire for competition.

They were making up for the violent feelings of agression they felt in their body that had been

suppressed by society for so long! They were revolting! Could catharsis also be used to purge other

emotions as well such as ****** suppression or communicative issues?





How would one come about actually attempting this catharsis that I speak of? We need to first look at

some ways in which people have controlled crowds in the past and realize that crowds form by

themselves but often look for leadership due to what Nietzche called that “herd mentality.”

In the article “Seducing the Crowd” by Urs Staheli it mentions that repetition is a key factor in beginning

to control the crowd. (Staheli, 69) This means that through repetition you can get the crowd to side with

your beliefs. The crowd could begin to think about what your suggesting and potentially be swayed by

the other people that are now following your ideas. It could also be repetition of body movements as

well. What better vehicle is there to sway a crowd than music? It’s repetitive in instrumental and lyrical

form!



Another way to “******” a crowd is to act like a madman! Specifically how I stumbled upon this in

the first phenomena place.

The leader himself is possessed and hypnotized by the ideas

and visions he holds, obsessed to such an extent that he cannot rationally exercise

control over the crowd. Instead, he devotes himself to fascinating the

crowd by more ecstatic means.8 He often resembles a madman but fascinates

by the mere power of his determination. What distinguishes the leader from

the rest of the crowd is his will alone, not any particular intellectual capacity

or a superior morality. (Staheli, 68)

The theory is that through mythological story telling or acting tragically and in a spectacle, we can

actually release negative emotions and potentially even heal neuroses or psychic ailments. Later in the

article he goes on to say that a shaman was actually documented to have cured a woman with a blocked

birth canal and in labor by telling her a story about a warrior trying to exit a cave that had monsters on

the outside trying to get in.

The function of a shaman is to heal his tribe. He uses drugs or plants to change his state of mind and

then by going over to the other side of reality he invokes spirits that help to heal.

In the séance, the shaman led. A sensuous panic, deliberately evoked through drugs, chants,

dancing, hurls the shaman into trance. Changed voice; convulsive movement. He acts like a

madman. These professional hysterics, chosen precisely for their psychotic leaning, were once

esteemed. They mediated between man and spirit world. Their mental travels formed the crux

of the religious life of the tribe. (Morrison 1967 pg. 71)

This shows an ecstatic crowd dancing and chanting while one man acts out a tragic spectacle. Through

this spectacle the shaman acts like a madman. This causes wild emotions within the crowd and allows it

to release their built up and suppressed emotions. Also, the dance and chants bring them to a feeling of

unity and oneness!



One may not believe in the spiritual shaman because of their own beliefs about God and religion. Some

may not believe in the other world that parallels our own.  It is a skeptical concept without a doubt and

there are probably many people who disagree with the legitimacy of the shaman. Is there a way that we

could think of the phenomena in a psychological sense rather than strictly spiritual? The answer lies in

Carl Jung’s theory of the unconscious mind and dream therapy as well as in Nietzche’s philosophy on art

and aesthetics.  



Carl Jung believed that there is a conscious mind and an unconscious mind. The conscious mind is the

everyday mind that occurs in waking life. It is rational and helps us survive. The unconscious mind can

be found in dreams or whenever you experience a déjà vu (Jung 1964 21).  He also believed that through

the study of dreams you could heal certain aspects of your psyche that have been altered by neuroses.

Symbols and archetypes make up dreams and the unconscious, and often you will find that archetypes

appear in the form  of people. Jung believes that through living in society that men and women have lost

touch with their feminine or masculine characteristics depending on their gender. Dreams can help us

get back into union with these lost roles through connecting us with our anima(female) or animus

(male) through symbols in our dreams or unconscious minds. Jung wrote that when society was

formed people took on roles and caused a dissociation in their psyche and caused a duality rather

than a unity when they suppressed one side of their mind.  He mentioned that at all times the

unconscious mind is connecting us on a psychic level.



How does this tie into shamans and catharsis? It seems like something completely different all together

right? My theory is that the shaman or crowd leader brings forth a forgotten union of the masculine and

feminine forces in the universe. Nietzche believed that there are two polar forces that are natural in this

world and in art. These forces are given the names of deities in his book “The Birth of Tragedy.”

The first is the Apollonian force that is masculine. This force in art governs form and dreams. The

Apollonian artist directly takes ideas from his dreams and brings them to life whether it is in form

sculpture or poetry. Apollo appears through an oracle often in tragedy or in visions of the waking life.

The second force is the Dionysian which is feminine. This force governs intoxication, revel and ecstasy.

Dionysian artists are improvisers and dancers and are usually tragic figures. Nietzche believed there are

three different types of artists: Apollonian, Dionysian and the fusion of both (Nietzche 1872 14). This

latter artist is what I believe the shaman is.



Through connecting these polarizing forces he fixes the psychic neuroses in his own mind. He becomes

a unified artist, or a magician of duality. The shaman, as stated above, takes drugs to intoxicate himself.

Often the drug of choice is wine or alcohol though it could be hallucinogenic drugs as well. This tied with

repetitive revel is the Dionysian side of the spectrum and also helps draw the crowd’s attention through

spectacle and repetition. Everybody is ecstatic and experiencing the collective vibrations of the crowd.

Through his intoxication he is able to go into the unconscious mind and produce dream symbols in

reality! The crowd follows the leader into this unconscious mind and brings back forgotten wisdom of

mythology and archetypes. This is the Apollonian side of the spectrum because it deals with the

unconscious mind and dream images. It also could be this “other world” that traditional shamans speak

of. Now the psychic duality is merged and a tie is formed between the masculine and feminine forces of

nature! People feel at one with themselves and the crowd and the societal suppression is vanished

briefly. All the neuroses caused by the suppression fades away in the ecstatic revel. This is the appeal of

the rock concert. Notice how many leading figures of rock bands have androgynous features and

shamanistic nature. This is because they have fixed the psychic neuroses in their own mind and become

at peace with the masculine and feminine duality of their psyche.



Stumbling upon this phenomena in my rebellious youth was very eye opening. Ever since I have been  

very excited about this theory and I’ve been trying to piece it together. It seems to be coming along

further and further in my study of this. What exactly this ancient wisdom is; I don’t entirely know. I

do know that I have witnessed this in reality and the subject is interesting and fascinating. My theory

still has a lot of work before it is completed but I think that within this article I’ve given a decent

amount of history about the topic as well as my own thoughts. Whether this phenomena is true or

not, we can leave that up to the psychologists and philosophers to decide, though I think many may

agree. Either way, catharsis surely does exist and it is a fun way of entertainment as well as a

therapeutic option for many stressed out individuals out there

— The End —