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Styles  May 2017
Pulse
Styles May 2017
As night falls, the air thickens
her pulse races and his pulse quickens
the depths of their thoughts rise to the surface
her body language speaking tongues
their eyes contact and the translation is done
his soul listens
heart beating fast
flesh burning like a furnace
flame lasting longer than they last
lust coursing through her body's viens
like lava melting a porous surface
her window panes with purpose
as their bodies join like cursive
bulging with awareness
his presence is her nearness
their bareness
flipping her world
altering her state of mind
impulse triggerin pulse
a his embrace
tightens
963

A nearness to Tremendousness—
An Agony procures—
Affliction ranges Boundlessness—
Vicinity to Laws

Contentment’s quiet Suburb—
Affliction cannot stay
In Acres—Its Location
Is Illocality—
607

Of nearness to her sundered Things
The Soul has special times—
When Dimness—looks the Oddity—
Distinctness—easy—seems—

The Shapes we buried, dwell about,
Familiar, in the Rooms—
Untarnished by the Sepulchre,
The Mouldering Playmate comes—

In just the Jacket that he wore—
Long buttoned in the Mold
Since we—old mornings, Children—played—
Divided—by a world—

The Grave yields back her Robberies—
The Years, our pilfered Things—
Bright Knots of Apparitions
Salute us, with their wings—

As we—it were—that perished—
Themself—had just remained till we rejoin them—
And ’twas they, and not ourself
That mourned.
Kate Little Jan 2011
I breathe you in until I can no more
And savor ev’ry moment that you’re near
Breathless. Winded. Your closeness I adore
For in your sweet embrace I have no fear
I drink you in until I am replete
You fill and overflow my wanting heart
Two souls rejoice and hearts together beat
A bond beyond compare; never to part
And as we slowly dance this dance of love
And all others are but a silhouette
You draw me close; as one; like hand and glove
Then speak to me the words I’ll not forget

And in my heart they’re locked; and there they’ll stay
Forever more – until my dying day
A Sonnet

Words K A Little 2010
All Rights Reserved
Najwa Kareem Jan 2021
Hijab is my crown
shaped in a circle
around my head
like that of a full moon
bringing light
from the One
who has commanded me
to wear it
to my face

Hijab is my crown
shaped in a circle
around my head
like a merry-go-round
rotating with a joyful force
in places near and far
illuminating its power
a reflection of my soul
and inner beauty

Hijab is my crown
shaped in a circle
around my head
the way whirling dervishes move
we're so high
aspiring nearness to Allah Masha'Allah
our act of wearing hijab daily
deserving of much respect
and Insha Allah
The Seventh Heaven

Hijab is my crown
shaped in a circle
around my head
like a spinning wheel
many made
in different colors
and in different textures
each brightening the world
and when wearing it
like Khadijah (AS), Fatimah (AS), and Aisha (RA)
attracts attention of the best kind

Hijab is my crown
shaped in a circle
around my head
like Big Ben
I'm so high
dignified
a visible ambassador
of Islam
saying no to immodesty
and saying yes to our Majesty

Hijab is my crown
shaped in a circle
around my head
like a halo
starting my day with Bismillah
and looking into the mirror
to carefully donn it
I remember
I'm doing this to help men
married and unmarried
from sinning
and to protect myself
from impurity and immoral acts
as
Hijab is my crown
for me a Queen

By: Najwa Kareem
World Hijab Day is tomorrow, February 1st! Join the celebration! 🎆
Mikaila  Nov 2013
Nearness
Mikaila Nov 2013
If I could, I would sit and just listen to your voice.
I find that when I remember my times with you
What hits me the most is just how every time you speak
I could listen for a thousand years.
I have this little dream,
It's silly,
But I have this dream that someday
We'll just lay down together,
And talk for hours.
And slowly I'll know you, the you nobody else sees,
And I could trace the planes of your face with my fingertips
And not be wondering if I'd ever get to look into your eyes again.
The danger is this-
I want you, oh, so much,
You hit me like electricity.
But I also love you in the simplest of ways,
In the most innocent, the purest, the least demanding.
I love you in such a way that I could sit and look at you
And never touch you
For hours and hours,
And be content, comforted, ecstatic, to hear your voice
And watch how the thoughts dance in your eyes.
I love you in a way that
I could just be with you.
Near you.
Just the simplest, easiest thing in the world.
I love you in BOTH ways,
And that is why you bring me to my knees.
I want your mind.
I want your body.
I want your soul.
But I don't want to own any of those.
I only want to touch them,
To show you how beautiful you are,
To adore you unabashedly and ask nothing,
Thrilled at anything I do receive.
That is the most dangerous kind of love in the world,
And I am addicted to the way it moves me.
I want to touch you,
Not only to pull you closer in lust
But to just feel that you are there at all,
Just simply to be near you.
Your nearness cures in me an emptiness I forget is there until it is banished,
And that is why when you pull away, I feel the tearing in my heart
Distinctly.
I just want to be... near you.
It is a craving that goes beyond distraction,
Beyond fascination or infatuation.
It keeps me up at night.
This is what I've always been missing.
This is what I search for every moment of my life:
You. In your entirety.
The Nicholo  Oct 2013
For Her
The Nicholo Oct 2013
Your presence engulf my existence
A fragile instrument I cannot touch

Grasping for air with this essence
The nearness of you makes me want you much

Loving you is bittersweet symphony
Trap in a lifeless agony

I tried to hold on for what it's worth
But then it hit me, oh help me clarity

Adrift in this feckless fray
I have lost you once, strayed the second time

Wanting for you is a curse I have to pay
Desiree Jul 2018
The nearness of your energy
Electrifying silently
Caresses, kisses, placed perfectly
As if it has been this way for eternity

Trying not to jump ahead, to leap,
The nearness of you has me diving deep
Past surface feelings into the coffers that keep
Ancient wisdom, strength, power:
The reservoir where warriors speak from

The nearness of you, the depth
Of the midnight blue skies
Peppered with stars and city lights
It would seem that dust from the angels
Above is entwined with branches,
Enhancing our sight.
Absolutely no awareness to passers-by
Enraptured in the simple touch,
Smell, smile... the nearness of you.
Emma Bobro Mar 2018
that song i remember
remembrance of a soft lush feeling
the presence of a misty force
vibrance
without violence
without fear
without loss
it is a dance of life
with you
i am gently aware

i am high on emotion
but i don't miss anything

"it's not the pale moon that excites me
that thrills and delights me
it's just the nearness of you
it isn't your sweet conversation
that brings this sensation
it's just the nearness of you"
(the phonograph’s voice like a keen spider skipping

quickly over patriotic swill.
The,negress,in the,rocker by the,curb,tipping

and tipping,the flocks of pigeons.  And the skil-

ful loneliness,and the rather fat
man in bluishsuspenders half-reading the
Evening Something
                      in the normal window.  and a cat.

A cat waiting for god knows makes me

wonder if i’m alive(eye pries,

not open.  Tail stirs.)  And the. fire-escapes—
the night. makes me wonder if,if i am
the face of a baby smeared with beautiful jam

or

  my invincible Nearness rapes

laughter from your preferable,eyes
Nat Lipstadt May 2013
I sit in the sun room, I am shaded for the sun
is only newly risen, low slung, just above the horizon,
behind me, over my shoulder, early morn warm

Slivers of sun rays yellow highlight the wild green lawn,
freshly nourished by torrential rains of the prior eve

The wind gusts are residuals, memoirs of the hurricane
that came for a peripheral visit, your unwanted cousin Earl,
in town for the day, too bad your schedule
is fully booked, but he keeps raining on you,
staying on the phone for so long, that the goodbye,
go away, hang up relief is palpable

The oak trees are top heavy with leaves frothy like a new cappuccino,
the leaves resist the sun slivers, guarding the grass
from browning out, by knocking the rookie rays to and fro,
just for now, just for a few minutes more,
it is advantage trees, for they stand taller in the sky
than the youthful teenage yellow ball

I sit in the sun room buffered from nature's battles external,
by white lace curtains which are the hallmark
of all that is fine in Western Civilization,

and my thoughts drift to suicide.

I have sat in the sun room of my mind, unprotected.
with front row seats, first hand witness to a battle unceasing

Such that my investigations, my travails along the boundary line
between internal madness and infernal relief from mental pain
so crippling, is such that you recall begging for cancer or Aids

Such that my investigations, my travails along the sanity boundary
are substantive, modestly put, not inconsiderable

Point your finger at me, demanding like every
needy neurotic moderne, reassurance total,
proof negative in this instance, of relevant expertise!

Tell us you bona fides, what is your knowing in these matters?

Show us the wrist scars, evidential,
prove to us your "hands on" experiential!

True, true, I am without demonstrable proofs
of the first hand, my resume is absent of
razors and pills, poisons and daredevil spills,
guns, knives, utensils purposed for taking lives

Here are my truths, here are my sums

If the numerator is the minutes spent resisting the promised relief
of the East River currents from the crushing loneliness that
consumed my every waking second of every night of my years of despair
                           divided by
a denominator that is my unitary, solitary name,
then my fraction, my remainder, is greater than one,
the one step away from supposed salvation...

Yet, here I am sitting in the sun room buffered from
nature's battles by white lace curtains which are the hallmark
of all that is fine in Western Civilization

I am a survivor of mine own World War III,
carnaged battlefields, where white lace curtains,
were not buffers but dividers tween mis en scenes,
variegated veins of colored nightmares, reenactments of
death heroics worthy of Shakespeare

Did I lack for courage?
Was my fear/despair ratio insufficient?

These are questions for which the answers matter only to me,
tho the questions are fair ones, my unsolicited ******,
they are not the ones for which I herein write,
for they no longer have relevance, meaning or validity,
for yours truly

I write poetry by command, by request, good or bad,
this one is a bequest to myself, and also a sidecar for an old friend,
who asked in passing to write what I know of suicide,
unaware that the damage of hurricanes is not always
visible to the naked heart

These hands, that type these words are the resume of a life
resumed,
life line remains scarred, but after an inter-mission, after an inter-diction, an inter-re-invention
in a play where I was an actor who could not speak
but knew every line, I am now the approving audience too...

But I speak now and I say this:

There are natural toxins in us all,
if you wish to understand the whys, the reasons,
of the nearness of taking/giving away what belongs to you,
do your own sums, admit your own truths
query not the lives of others, approach the mirror...


If you want to understand suicide,
no need to phone a friend, ask the expert,
ask yourself, parse the curtains of the
sun room and admit, that you do understand,
that you once swung one leg over the roof,
gauged the currents speed and direction,
went deep sea fishing without rod or reel
and you recall it all too well, for you did the math
and here I am, tho the tug ne'er fully disappears,
here I am, here I am writing to you,
as I sit in the sun room.

Memorial Day, 2011
hard to believe this poem will be 8 years old, soon enough; I well recall writing it and will return to the sunroom soon for inspiration and an afternoon nap.
Nat Lipstadt Oct 2017
once upon a wrote


here and there, in fables and tales,
some in no guile and others
in chancier disguises,
some sine-known and some sign-unknown,
some dead in stillbirth,
some penned these words,
some a few decades old,
some of but a moment ago eyelash distant,
making me think that
someday I will scribe,
cobble some truths and
some falsehoods into one
leaping heaping melting scoop,
letting you decide,
which for better,
which for worse...


<•>

"No matter that plain words
are my ordinary tools,
With them I shall scribe the small,
Cherish the little, grab the middle,
Simplicity my golden rule,
Write they say,
about what you know best,
Surely in the diurnal motions,
The arc of daily commotion,
Do we not all excel?"

<•>

the reason we say so oft,
in whispers emboldened,

I love you

to our children
is not the utility of
its summarizing brevity

no, no.
it is because
the eloquence of simplicity
supersedes any other poem
any of us could ever write...

<•>

is this craft that chose you,
not defined by machine millimeters,
precision absolute,
curvatures, so eye-pleasing,
they demonstrate no tolerance
for tolerance of the ordinary?

the skill of words, too, cut so fine,
find the  extraordinary within,
refine, refine, refine,
shave away the trite,
the reused,
discard the instant recognition,
unusable

<•>

There are natural toxins in us all,
if you wish to understand the
whys, the reasons,
of the nearness of taking/giving away
what soully belongs to you,
do your own sums,
admit your own truths,
query not the lives of others,
approach the mirror...

<•>

The Truth Burden
is the accursed need obligatory,
the sacred sanctity requisitioned,
when the whenever,
chooses to drop in and upflag the mailbox,
an uninvited invitation,
announcing with precise bluntness,
that precisely now,
is the tool crafted moment
and you fool,
the selected tool

you must render unto Ceaser,
by your own hand,
render your own rendering,
do your own undoing,
go forth and in haste,
will thyself into the cauldron of the
Great Mystery of Creation

you cannot lie in poetry

<•>

come, sit for awhile, in poet's nook,
soft pillows for our hard Adirondack chairs,
situe hard by the bay, if too hot, we'll slow
drift to the sun room of
lace curtains and suicide poems,
still we'll observe the water, the rabbits, the cacophony low,
listening to all the noisier, nosier
creatures asking themselves,
and the trees and leaves,
where did all those poets come from?

<•>

to the interior delve,
via brush or limb,
pen or music,
the exposition, the exploration,
the reconstruction of composing
one's self, creation and destruction
of your own myths

movement of arms and legs,
sparseness of simplicity,
subsidiaries of centricity,
tributaries of complexity

<•>

how cold are the carpenter's hands,
the weather, but an added obstacle,
this heat, makes dying different difficult,
the wood bearing cross requires additional nails
and flesh, for the extra load he's bearing,
when it snows blood in Jerusalem

the whole world can transition
when one man dies and another is risen,
where oh where lies then, the juxtaposition?

there is none, for man is man,
his divine spark, embedded,
to his maker's mark, welded and wedded,
neither snow or sun,
can ever extinguish


<•>

now I ken better distance 'tween
artist and art,
I, a workingman's
daily dallying in simplistic machine craft,
my works deservedly lost in
the water-falling
of the endless also rans

non-nebulous distances.between skies of
Oregon country blue and
the worldy worn asphalt grayed words of
a graying man aging,
then let clarity speak, in plainest harmony,
know my deference’s soars to the high above,
one of us at birth, god gifted,
was not I,
it ain't me babe, but
one of us, his tongue,
like Moses-stung
with a hot coal
of language's divinity


<•>
emmaline Apr 2016
Kurt Queller uses narrative criticism to analyze Mark 3:1-6, the healing miracle story in the gospel of Mark.  Queller’s narrative criticism includes “echoes of the Exodus liberation narrative” , echoes of Deuteronomy’s covenant language and Sabbatical provisions , intratextual echoes in Mark , and independent echoes in the other synoptic gospels.  Queller uses these echoes to fill in the gaps he finds in the story of Jesus healing the man with the withered hand on the Sabbath.
In the beginning of his criticism, Queller lists the gaps in Mark 3:1-6’s narrative that he seeks to fill: the meaning of the withered hand, Jesus’ reason for healing on the Sabbath, His reason for considering the withered hand life-threatening, why it is a choice between good and evil, et cetera.  He begins filling these gaps by referencing intertextual echoes of Mark 3:1-6 in Exodus.  Jesus’ command to the man with the withered hand in Mark 3:5, “Stretch out your hand,” is echoed in Exodus 14:16 where God commands Moses, “stretch out your hand.” When the man with the withered hand stretches out his hand, his hand is restored. Likewise, when Moses stretches out his hand, the Reed Sea parts, resulting in the restoration of the Israelites’ freedom.
Queller’s reference to this echo in Exodus, paired with other echoes he mentions in Deuteronomy, helped me begin to understand Jesus’ insistence on healing the withered hand. Queller was able to use the echoes to fill in the gaps I previously could not fill. In Deuteronomy 15, God’s covenant requires liberal lending and debt forgiveness to the poor on the Sabbath year. God reminds the Israelites that He delivered them from Egypt in verse 15, and He claims that this is the reason for His liberal Sabbatical law. Thus, this Deuteronomic prescription for Sabbath observance is a continuation of the Exodus liberation narrative. Queller mentions these echoes in Exodus and Deuteronomy to draw a larger narrative framework for understanding Mark’s controversial healing story.
In my initial reading, I recognized that a withered hand is not necessarily a matter of life and death. Like Queller, this was a gap that I initially set out to fill. However, I was unable to fill this gap in a way that completely satisfied my confusion on the matter. Queller’s larger narrative framework for this passage led me to a better understanding of why Jesus considered the withered hand worthy to heal on the Sabbath.
According to Queller’s filling of the gaps, the withered hand is an affliction that can be compared to the Israelites’ enslavement in Egypt. The withered hand also embodies the economic predicament of the poor, who remain enslaved to their debt to the rich.  Such enslavement could be a death sentence, which is why the Sabbath requires the liberation of slaves and debt forgiveness of the poor. It seems plausible to me that a withered hand could cause a man to be enslaved and/or perpetually poor. This line of reasoning, provided by Queller’s larger narrative framework, allowed me to truly see how the Sabbath could require Jesus’ healing of the withered hand.
Another gap Queller and I similarly set out to fill is the question of what constitutes as doing good and what constitutes as doing evil on the Sabbath. This gap also arises from Mark 3:4, in which Jesus asks, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to ****?” (Mark 3:4 NIV). In his analysis of this particular part of this particular verse, Queller points out a small important detail that I originally missed. Mark 3:4 does not set the frame for a passive, inner choice between good and evil.  The literal wording says, “to do good or to do evil.” The choice between good and evil on the Sabbath thereby requires action.
While recognizing that required action is problematic for the restful nature of the Sabbath, Queller supports his assertion by referencing Deuteronomy 30. Deuteronomy 30’s prescription for obedience of the Sabbath repeats the active command, “do it.”  Queller illustrates the parallelism between Mark and Deuteronomy by placing Deuteronomy 30:14 and Mark 3:4-5 in a figure side-by-side.  Deuteronomy 30:14 says, “The word is very near to you, in your mouth, and in your heart, and in your hands, to do it.” With this commandment as the framework, Mark 3:4-5 spells out the Pharisees’ failure to do good; It says, “But they were silent . . . grieved at their hardness of heart, he said to the man: ‘Stretch out your hand.’ And he stretched it out.”
From this, Queller concludes, “The ‘word’ to be done is already ‘in [their] mouth’ – but they refuse to say anything in response; it is ‘in [their] heart’ – but their heart is hardened against it. It is ‘in [their] hands, to do it’ – but as Jesus turns again to address the man, our attention is directed back to an inert hand, that, in its current withered state, seems unlikely to do anything.”  From this I am now able to conclude that which constitutes as doing “good” on the Sabbath is acting on the word. The word is completely accessible to us, and we must use our mouths, hearts, and hands to act upon it.
This gap of good and evil action that Queller helps fill also provides further evidence for the necessity of Jesus’ healing of the withered hand. Since the hands are required to carry out good action in obedience of the covenant, the withered hand is an affliction that can breach said covenant. Queller asserts that the withered hand symbolizes “the tangible embodiment of [the Pharisees] unwillingness, despite the ‘nearness’ of the word, to do it.”  Jesus, by necessity, must heal this affliction to show the Pharisees how to act according to the law of the Sabbath; “The stretching out of the hand then becomes a ‘witness against’ those who have chosen to forgo or even prohibit action because of exclusively sacral concerns.”  Without the preceding narrative frame of Deuteronomy, such significance of the withered hand for the Sabbath covenant was impossible for me to comprehend.
Though Queller is certainly helpful in providing evidence that enables understanding of the withered hand’s significance, there are parts of his criticism that I find contradictory and unhelpful. This occurs when he references echoes in Exodus and Deuteronomy to provide a framework for understanding the Pharisees’ silence in Mark 3:4 and hardness of hearts in Mark 3:5. He first relates the Pharisees’ hardened heart in response to Jesus’ plea in Mark to the Pharaoh’s hardened heart in response to Moses’ numerous pleas in Exodus. In my concordance work, I also made this connection. However, Queller and I differ in the conclusions we draw from this observation.
Queller draws from Deuteronomy to provide framework in conjunction with Exodus for understanding Mark’s interpretation of the Sabbatical law. He references Deuteronomy 29:19, which warns against thinking one can receive the blessings of the covenant while breaching it in the inner wanderings of the heart. This passive infidelity of the covenant brings God’s curse to the innocent as well as the guilty. Queller uses this context to explain why his literal translation says Jesus “co-aggrieved”  with the Pharisees because of their silence and hard hearts. The Pharisees’ passive, inner breach of the covenant invoked God’s curse on them, as well as the innocent Jesus, according to Queller.  
When I analyzed Jesus’ reaction to the hard hearts of the Pharisees in comparison to God’s reaction to that of the Pharaoh, I realized that the same Greek word was used to describe Jesus’ anger and God’s wrath. However, the consequences of Jesus’ anger and God’s wrath do not relate as clearly as Queller would lead one to believe. As a result of the Pharaoh’s hard heart, God’s wrath leads to the Pharaoh’s ultimate demise. Jesus’ resulting anger from the Pharisees’ hard hearts, on the other hand, catalyzes his decision to heal the withered hand. This action ultimately leads to Jesus’ destruction alone. Jesus, the innocent character, does not fall to the mutual destruction of the Pharisees, per Queller’s argument. I see no destruction of the Pharisees at all. Instead, Jesus restores God’s blessing of the guilty by becoming the recipient of God’s wrath in their place.
This conclusion, though differing from Queller, is consistent with his interpretation of the withered hand. Queller writes, “The withered hand embodies covenant curses invoked against those refusing to ‘open [their] hands’ in liberal lending, instead killing the poor by freezing credit in view of an impending sabbatical debt amnesty” . If the withered hand embodies God’s curse against the Pharisees, then Jesus revokes this curse when he cures the withered hand. Furthermore, the larger narrative framework of Mark’s gospel echoes this conclusion. Jesus’ crucifixion ultimately pays the debt of sinners and liberates them from God’s wrath.
Kurt Queller’s narrative criticism uses intertextuality, a narrative tool that “evokes resonances of the earlier text beyond those explicitly cited”  and “requires the reader to recover unstated or suppressed correspondences between the two texts.”  Such intertextual echoes he references from Deuteronomy and Exodus provide a larger background for interpreting Mark’s healing controversy. This granted me the ability to fill many gaps in the narrative that I was unable to fill prior to reading Queller’s criticism. In a footnote, he explains that his “metalepsis” uses such intertextual echoes for analysis, and, “In narrative, the resultant new figuration operates at what Robert M. Fowler calls the ‘discourse level.’ Metaleptic signification is thus transacted between an implied narrator and an implied audience – as it were, behind the backs of the narrative’s ‘story-level’ participants.”
The intertextual and metaleptic tools that Queller uses for his narrative criticism have proven to be very insightful and helpful for my understanding Mark 3:1-6 in an entirely new way. Even as I disagree with Queller on certain parts of his argument, these points of disagreement pushed me to deepen my own individual reading of the text. In comparing my argument to Queller’s, I realized just how far my initial interpretation was able to go. This narrative criticism answered a lot of my questions and filled many gaps. However, most of my conclusions about the implications and ultimate consequences of the text remain unshaken.  
Bibliography
Queller, Kurt. “Stretch Out Your Hand!” Echo and Metalepsis in Mark’s Sabbath Healing Controversy. Journal of Biblical Literature 129, no. 4 (2010): 737-58.
This is a narrative criticism in conversation with Kurt Queller's criticism. The in-text footnotes didn't transfer to this website but all quotes are referencing his work, which is cited at the end.

— The End —