THE ENIGMA OF TIME IN VERSE: PART TWO
Dear Friends, having introduced ‘The Enigma of Time in Verse’ in Part One, along with few selected poetic quotes, I now mention what some of the important Philosophers thought about Time down the past centuries. But while doing so, I have tried my best to simplify some of those early concepts for better understanding and appreciation of my readers. If you like it, kindly re-post the poem. Thanks,  – Raj Nandy of New Delhi.

          THE ENIGMA OF TIME IN VERSE : PART TWO
   I commence by quoting Sonnet 60 of Shakespeare about Time,
   Hoping to seek some blessings for this Part Two composition of
   mine!
“Like as the waves make towards the pebbled shore,
  So do our minutes hasten to their end;
  Each changing place with that which goes before,
  In sequent toil all forwards do contend.
  Nativity, once in the main of light,
  Crawls to maturity, wherewith being crown’d,
  Crooked elipses ’gainst his glory fight,
  And Time that gave doth now his gift confound.
  Time doth transfix the flourish set on youth
  And delves the parallels in beauty’s brow,
  Feeds on the rarities of nature’s truth,
  And nothing stands but for his scythe to mow:
  And yet to times in hope my verse shall stand,
Praising thy worth, despite his cruel hand.”

              PHILOSOPHY OF TIME
Animals are said to live in a continuous present,
Since they have no temporal distinction of past, future,
or the present.
But our consciousness of time, becomes the most
distinguishing feature of mankind.
Though we are mostly obsessed with objective time, -
As the rotation of our Earth separates day from night.
With the swing of the pendulum and the ticking of clocks,
Which regulates our movements, while we try to beat the clock!
But the ancient theologians and philosophers of India and
Greece,
Who were among the first to ponder about the true nature
of all things,
Had wondered about the subjective nature of time;
Was time linear or cyclic, was time endless or finite?

GREEK PHILOSOPHERS ON TIME:
I begin with Heraclitus, the Pre-Socratic philosopher of 6th Century BC born in Ephesus.
He claimed that everything around us, is in a constant state of change and flux.
You cannot step into the same river twice Heraclitus had claimed,
Since water keeps flowing down the river all the while and never
remains the same.
This flow and change in Nature is a process which is ceaseless.
The only thing which remains permanent is impermanence!
Here is a quote from poet Shelley reflecting the same idea:
“World on world are rolling ever
  From creation to decay
  Like the bubbles on a river
  Sparkling, bursting, borne away.”

Now Heraclitus was refuted by Parmenides, born in the Greek colony of Elea,
On the western coast of Southern Italy, as his contemporary.
Parmenides said that our senses deceive us, since all changes are mere illusory!
True reality was only eternal and unchanging ‘Being’, which was both indivisible and continuous - filling up all space.
Zeno, a pupil of Parmenides, through his famous ‘Paradox of Achilles and the Tortoise’ had shown, that when the tortoise was given a head start,
Swift footed Achilles could never catch up with the tortoise,
Since the space between the two were infinitely divisible, resulting in the impossibility of movement and change in motion!
Now the Greeks were never comfortable with the Concept of Infinity.
They preferred to view the universe as continuous existing ‘Being’.  
However, unlike Heraclitus’ ‘world of change and flux’,
Both Parmenides and Zeno have presented us, with a static unchanging universe!
Thus from the above examples it becomes easy for us to derive,  
How those Ancient Greeks had viewed Time.
Time has been viewed as a forward moving changing entity;
And also as an illusory, continuous and indivisible Being!
To clarify this further I quote Bertrand Russell from his ‘History of Western Philosophy’;
“Creation out of nothing, which was taught in the Old Testament, was an idea wholly foreign to Greek philosophy. When Plato speaks of creation, he imagines a primitive matter, to which God gives form as an artificer.”

PLATO AND ARISTOTLE ON TIME:
For Plato, time was created by the Creator at the same instance when he had fashioned the heavens.
But Plato was more interested to contemplate on things which lay
beyond the sway of time and remained unchangeable and eternal;
Like absolute Truth, absolute Justice, the absolute form of Good and Beauty;
Which were eternal and unchangeable like the ‘Platonic Forms’, and were beyond the realm of Time as true reality.
Plato’s pupil Aristotle was the first Greek philosophers to contemplate on reality inside time, and provide a proper definition as we get to see.
He said, “Time is the number of movement in respect to before and after” - as a part of reality.
To measure time numerically, we must have a ‘before’ and an ‘after’, and also notice the difference objectively.
Therefore, time here becomes the change which we see and experience.
Time takes on a linear motion moving from the past to the present;
And to the unknown future like a moving arrow travelling straight.
Aristotle had developed a four step process to understand everything inside of Time and within human experience:
(a) Observe the world using our senses,
(b) Apply logical rules to these observations,
(c) To go back and consult past authorities, if your logic agrees with their logic,
(d) Then only you can come to a logical conclusion.

No wonder in our modern times, experiments conducted by the LDC or the Large Hadron Collider, located 100m underground near the French-Swiss border,
By going back in time simulates the ‘Big Bang’ conditions, that moment of our universe’s first creation.
The scientists thereby, study the evolution of our universe with time, which  resulted in the  finding of the Higgs Boson !  (On 4thJuly 2012)

NOTES :  All elementary particles interacting with the Higg's Field & obtain Mass, excepting for photons & gluons which do not interact with this field. Mass-less photons can travel at the
speed of light with a mind boggling 186,000 miles per second! Now this LDC is a Particle Accelerator 27 kms long ring-shaped tunnel, made mostly of superconducting magnets, inside which two high-energy particle beams are made to travel close to the speed of light in opposite directions, and the shower of particles resulting from the collision is closely examined, presuming that these similar shower of particles must have been produced at the time of the ‘Big Bang’ some 13.8 million years ago, at the time of Creation! Sound like fiction? Well, Prof. Peter Higgs got the Noble Prize for Physics, for locating the particle called ‘Higgs Boson’ among those shower of particles, on 10th Dec. 2013.

NOW TO LIGHTEN UP MY READERS MIND, FEW TIME QUOTE I NOW PROVIDE :

“TIME WASTES OUR BODIES AND OUR WITS,
  BUT WE WASTE TIME, SO WE ARE QUITS!” – Anonymus.

‘Time is a great Teacher, but unfortunately it kills its Pupils!’ – HL Berlioz

“Lost , yesterday, somewhere between sunrise and sunset, two
   golden hours,
   Each set with sixty diamond minutes.
   No reward is offered, for they are gone forever!” – Horace Mann


PLOTINUS & ST. AUGUSTINE ON TIME:
Now getting back to our Philosophy of Time, there was Plotinus of the 3rd Century AD,
The founder of the mystical Neo-Platonic School of Philosophy.
He had followed Plato’s basic concept of Time as “the moving image of eternity.”
Mystic Plotinus tried to synthesize both Aristotle and Plato by saying that the entire process of cosmic creation,
Flows out of the ONE  through a series of emanation!
This ONE gave rise to the ‘Divine Mind’ which he called the ‘Realm of Intelligence’ and is an aspect of reality,
When everything is understood in terms of Platonic Forms of Truth, Justice, the Good, and Beauty.
However, the later Christian theologians had interpreted this ONE of Plotinus, -
As the Christian God, the Divine Creator of the Universe.
For God is eternal, in the sense of being timeless, in God there is no before or after, but only a timeless present.

Now this lead St. Augustine, to formulate a very admirable relativistic theory of Time!
St. Augustine, the greatest constructive teacher of the Early Christian Church, had written in Book XI of his ‘Confessions’ during  5th century AD, -
His thoughts about the enigma of Time which had perplexed the Greek philosophers of earlier centuries.
To simplify St. Augustine’s thoughts, I now paraphrase for the sake of clarity.
Time can only be measured while it is passing, yet there is time past, and time future in reality.
To avoid these contradictions he says that past and future can only be thought of as present: ‘past’ must be identified with memory, and ‘future’ with expectation.
Since memory and expectation being both present facts, there is no contradiction.  
“The present of things past is memory, the present of things present is sight; and the present of things future is expectation,” - wrote St. Augustine.

This subjective notion of time led St. Augustine to anticipate Rene Descartes the French philosopher the 17th Century,
Who proclaimed “Cogito, ergo sum” in Latin, meaning “I think, therefore I am”, and is regarded as the Father of Modern Philosophy.

Now cutting a long story short I come to Sir Isaac Newton, well known for his Laws of Motion and Gravity.
Newton speaks of ‘Absolute Time’ which exists independently, flowing at a consistent pace throughout the universe, which can only be understood mathematically.
Newton’s ‘Absolute Time’ had remained as the dominant concept till the  early years of the 20th Century.
When Albert Einstein formulated ‘Theory of Space-time’ along with his Special and General Theory of Relativity.

Now the German philosopher Leibniz during 17th century, had challenged Newton with his anti-realist theory of time.
Leibniz claimed that time was only a convenient intellectual concept, that enables to sequence and compare happening of events.
There must be objects with which time can interact or relate to as ‘Relational Time’ he had felt.
Ernst Mach, like Leibniz towards the end of 19th Century, said that even if it was not obvious what time and space was relative to,
Then they were still relative to the ‘fixed stars’ i.e. the bulk of matter in the universe.

CONCEPT OF TIME AS 'SPECIOUS PRESENT' :
During late 19th century, Robert Kelley introduced the concept of ‘spacious present’, which was the most recent part of the past.
Psychologist and philosopher William James developed this idea further by describing it as ‘’the short duration of which we are immediately and incessantly sensible’’
William James also introduced the term “stream of consciousness” into literature as a method of narration,
That described happenings in the flow of thought in the mind of the characters, - likened to an internal monologue!
This literary technique was later used by James Joyce in his famous novel ‘Ulysses’.

TIME CONCEIVED AS DURATION: HENRI BERGSON (1859 -1941)
Next I come to one of my favourite philosopher the French born Henri Bergson.
The Nobel Laureate and author of ‘Time and Free Will’ and ‘Creative Evolution’.
Will Durant in his ‘Story of Philosophy’ says Bergson was ‘the David destined to slay the Goliath of materialism.’
It was Bergson’s ‘Elan Vital’ that life force and impelling urge, Which makes us grow and transforms this wandering planet into a theatre of unending creation.
For Bergson, time is as fundamental as space; and it is time that holds the essence of life, and perhaps of all reality.
Time is an accumulation, a growth, a duration, where “duration is the continuous progress of the past which gnaws into the future and which swells as it advances.
The past in its entirety is prolonged into the present and abides there actual and acting.
Duration means that the past endures, that nothing is lost.
Though we think with only a small part of our past; but it is with our entire past that we desire, will, and act.”
“Since time is an accumulation, the future can never be the same as the past, -
For a new accumulation arises at every step, and change is far more radical than we suppose…the geometric predictability of all things, Which is the goal of a mechanistic science, is only a delusion and a dream!”  
Bergson goes on in his compelling lyrical style:            
“For a conscious being, to exist is to change, to change is to mature,
to mature is to go on creating one’s self endlessly. Perhaps all reality is time and duration, becoming and change.”
Bergson differed with Darwin's theory of adaptation to environment, and stated;
“Man is no passively adaptive machine, he is a focus of redirected force, a centre of creative evolution.”

Martin Heidegger, the German thinker in his ‘Being and Time’ of 1927, had said:
“We do not exist within time, but in a very real way we are time!”
Time is inseparable from human experience, since we can allow the past to exist in the present through memory;
And even allow a potential future occurrence to exist in the present due to our human ability to care, and be concerned about things.
Therefore we are not stuck in simple sequential or linear time, but can step out of it almost at will!

CONCLUDING  PART  TWO OF ENIGMA OF TIME IN VERSE
In this part I have tried to convey what the Ancient Greek Philosophers had felt about Time in a simplified way.
Also some thoughts of Medieval and Early Modern philosophers and what they had to say.
Where Sir Isaac Newton stands like a colossus with his Concept of Time, Laws of Motion, and Gravity.
Not forgetting Henri Bergson, one of my favourite philosopher, of the mid-19th and the mid-20th Century.
All through my narration I had tried to hold the interest of my readers, and also educated myself as a true knowledge seeker.
In my concluding Part Three I will cover few Modern Philosophers along with the relativistic concept of time.
Certainly not forgetting the space-time theory of our famous Albert Einstein!
Thanks for reading patiently, from Raj Nandy of New Delhi.
  *ALL COPY RIGHTS ARE WITH THE AUTHOR ONLY

If one had a desire to define the word god where would he begin?  Why would he assign the traits he did to the word?  Would he want to assimilate traits that he perceived to be godlike?   Would he obtain a clearer vision in a realization of the futility of aspiration, or would pragmatism and adamant tenaciousness afford him a better route?  Perhaps we all could benefit by a reassessment of our affinity with god.
  
The metaphysical extremities of human nature provide man with a multifaceted image of the possible psychic states of God. Objectivity has led man away from the true nature of his need many times at this point.  Any retrospective analysis of man’s personifications of deity most often leaves one lost in the quandaries of the psychic quagmire.  The weaknesses created by man’s lack of a universally acceptable id conclusion have elevated many philosophical or theocratic hypotheses to the level of demagoguery.

One method which has been used by theologians in attempting to induct a sumerial derivation from the vast warehouse of human religious extrapolation is the concept that perhaps basic truths can be affirmed through the theory of sufficient constancy of conjunction. Which is to say that reasonably analogous conjectures can be found in the depths of religious pervasion.  But this is not strictly true.
  
The ancient Babylonians, like the Indians, were polytheistic. They worshiped gods of nature, tribal union, fertility.  Deifications created from allusion to natural analogies, yet often imbued with a euphemistic optimism.  Where as the pantheon of Grecian deities often seems an almost banal personification of psychological metaphors from the darker side of life.  Zeus a fallibly omnipotent being who pompously subverts all beneath him to his will.  Who along with Apollo and others roam the countryside ****** and adulterating the women of their choice.  And Ares the formidable God of war who’s natural lust for violence leads him and his cohorts to vicarious involvement with mankind’s altercations.

Egyptian theology seems to have been an amendable and progressive state that began with sun worship and gods of nature, and moved on to attempted assimilation of godlike traits through a natural alignment with the perceived nature of God.  There were in depth studies of the nature of time, and life, and notions of existential transcendentalism.  The momentum of this progression led them to the ultimate grandiose delusion in which the Pharaoh was worshiped as the universal supreme being, omniscient and omnipotent ruler of the ultimate utopian society. 
 
The Jews worshiped a God who was at once both a part of them  and an exogenous force believed to have created them in its own image. A God that deliberately instilled an understanding of it’s intended wisdom by instructing them of the laws they were to live by.  These divine revelations were often considered as the unadulterated word of God.  This God was jealous and demanded the adoration due him as the supreme essence.  His worship became the underlying force in their social conjecture as they attempted to inspire his continued grace and benevolence.  A seemingly irrational solution to the quandary of idealism.  An allegiance who’s impetus was unquestionable.  It seems by me to be improperly rooted on a personal level in that it overemphasizes the need or expectation of divine inspiration.

The ancient Chinese social wisdom was by me commendably rational.  Unlike the Jews they do not seem to have overemphasized the expectation of divine inspiration.  Instead they, like the Egyptians emphasized an alignment with the perceived nature of God on a personal level as the way to strength.  They of course had a conception of the possible natures of deity, but considered wisdom to be an honorably truthful self orientation.

Another realm of intellectual extrapolation from which one might hope to surmise a depthfully pervasive generality would be man’s philosophical treatises on the possible natures of God. Unfortunately due to the myriad nature of possibility this again appears paradoxically difficult.  To me this seems to be a product of the nonempirical nature of these conjectures.  Humans experience a reality which does not necessarily  have any relative effect on the transcendence of their conception of the possible nature of God. Although many have attempted to empiricise their conjectures through rational logic they are most often refuted by the possibility of ultimate transcendence or quandrified by the actuality of paradoxical argument.
  
Some good examples of these points are perhaps the arguments of Lucretius who attempted to empiricise that God can not revoke mathematical truths.  But what is the relative reality of those truths to the transcended essence of ultimate beingness.  They are refuted by irrelevance.  Another example might be the statement that God has aseity.  That is if he exists his existence is not caused.  This statement seems easy to refute for the supreme being could be all of the things possible for him except this and have evolved out of eons of cosmic continuum into natural omniscience and or through assimilation of the forces innate to the cosmos have achieved relative omnipotence.
  
One generally accepted statement that is refuted by these arguments is “the cosmos does not have infinite existence and is therefore not the supreme being.”  For if this supreme being has not yet evolved if it’s transcendental form could be said to have become out of cosmic continuum then the cosmos will indeed have achieved infiniteness.  But this already seems intuitively necessary to the ultimate cosmic essence regardless of a lack of self consciousness or even a physical form.  Perhaps what is possible and eons of void are the root of all force and matter, and perhaps this as yet unfulfilled sequence cycles on to nirvana.  Then again perhaps the supreme being does in fact preempt all as a self conscious entity.  This also would seem to be intuitively necessary to the essence of totality which of course has always existed and is in fact the supreme being in at that at that although not necessarily the true form of it’s transcendental being.
  
On this lofty note I would like to reiterate my thesis.  Perhaps we all could benefit from a reassessment of our affinity with God.

A man can accomplish many things with his concept of God. What is extraneous?  Perhaps the question would better be put what is expedient, but that becomes subjective.   You have to define your goals.  Where in lies wisdom?  Can man truly aspire to godhead or is this personally nonproductive?  Man seems to perceive a sort of manifest destiny for himself.  An intrinsic affinity with infiniteness that just must be dealt with.   Perhaps our beliefs in life after death are a grandiose delusion in which we hedonistically waste our time pampering our egos. Which brings me to my third and final argument.

Perhaps conscious regimentation and an affiliation with earth bound logic would bring us closer to our affinity with God.
One of the ideas presented by my philosophical references was that many of mankind’s inspirations to define his affinity with God grew inadvertently out of social realism and the powers assumed. Although often the subjective truths of these understandings went unmentioned out of a desire for objectivity.  For example what God must be if God is to be God.  Perhaps one would do better to relate personally to his affinity with God.

I think this is true.  Although we seem to lack omnipotence we are all individually speaking a preternatural corporeal state.  Perhaps we all should assert our godliness instead of hiding our talents in the sand.  Perhaps then we could construct a contractual reality.  An aspiration to the perfection of the human social mechanic.  I salute this concept.  In fact I firmly believe that by conscribing unalienable rights to our beings we have already performed the rights of the human social mechanic.  Our aspiration to godhead is complete in it’s conjecture.  All that is left is to obtain expedience and accuracy in our amendment toward continued obtainment of the majority goal.

the shadow cabinet of a cultural marxist
                 government is filled with them,
   these spewing neuro-science pop
       zeitgeist, whatever you want to call them,
these culutral darwinists: annoying
   as either gnat or ****, depends...
        depends if there's an evangelical member
of the lord of mosquitos cult,
   you know the one... based in the vatican;

p.s. nope... i just got bored of the ****** argument,
these cultural darwinists are like theologians,
sneaky *******, they're just like
theologians: they use the lion and the pigeon
in terms of competing for animals,
   like the theologians use the spider and
the spiderweb for their "creator"...
             the only problem with this comparison
of man to animal...
   well... there's that problem of domesticated
animals... castrating pedigree breeds of cats...
   and then the harem of pigs and cows...
how young bulls are slaughtered,
  and only one is left to breed with the other
*******...
                see where cultural darwinism is
heading?
                      why would i compete for sloppy
seconds... when i ******* like
a woman menstrautes... once a month?
      
p.p.s. i'm not too good at hebrew,
but if there's anyone out there to provide
the new name for jesus "christ",
please make him the ******* brother of
            beelzebub, i.e. the lord of mosquitos.

p.p.p.s. does fine art equal ****?
     i mean... i ****** off looking at
  agnolo bronzino's
    venus, cupid, folly & time... um...
                           maybe i just have refined tastes.

Jesus runs in Everglades, Mohammed climbs the roof
The Angels stamp in anger as the Devil stands aloof,
A wandering Pope in la-la land while Jewish hands do writhe
Those apoplectic Muslims glare while Catholics pay the tithe.

Religion, girls, has hit the skids…the game is up on God
With rosaries rotating hard, theologians do nod,
While Mormons rant moronically with frankincense and myrrh
The irreligious bark and howl in Rastafarian fur.

Sectarian’s recant Sanctum’s Shrine the rite of soul is lost
As neophytes are dancing… the High Priest counts the cost,
Theocracy unbalances as Voodoo’s stamp the floor
And the Prophets throw their hands up, fast retreating for the door.

It’s transcendental disbelief that’s nailed it to the Cross
With the Priesthood chasing little boys all credence here is lost.
With sanctity’s monastic plunge the pagans roar and shout
As Shamans scream their incantations…God declares a route!

There is silence in the Temple now, stillness in the pews
As dust lies thick on altars, a nervous clergy holds reviews,
What, once, was good and vibrant here, is now as dead as dust
As the Blood Red Wine evaporates and Holy Bread…to crust.

Marshalg
Feeding the pigeons by the dusty, open door of the very, empty Chapel.
30 November 2013

If one had a desire to define the word god where would he begin?  Why would he assign the traits he did to the word?  Would he want to assimilate traits that he perceived to be godlike?   Would he obtain a clearer vision in a realization of the futility of aspiration, or would pragmatism and adamant tenaciousness afford him a better route?  Perhaps we all could benefit by a reassessment of our affinity with god.
  
The metaphysical extremities of human nature provide man with a multifaceted image of the possible psychic states of God. Objectivity has led man away from the true nature of his need many times at this point.  Any retrospective analysis of man’s personifications of deity most often leaves one lost in the quandaries of the psychic quagmire.  The weaknesses created by man’s lack of a universally acceptable id conclusion have elevated many philosophical or theocratic hypotheses to the level of demagoguery.

One method which has been used by theologians in attempting to induct a summerial derivation from the vast warehouse of human religious extrapolation is the concept that perhaps basic truths can be affirmed through the theory of sufficient constancy of conjunction. Which is to say that reasonably analogous conjectures can be found in the depths of religious pervasion.  But this is not strictly true.
  
The ancient Babylonians, like the Indians, were polytheistic. They worshiped gods of nature, tribal union, fertility.  Deifications created from allusion to natural analogies, yet often imbued with a euphemistic optimism.  Where as the pantheon of Grecian deities often seems an almost banal personification of psychological metaphors from the darker side of life.  Zeus a fallibly omnipotent being who pompously subverts all beneath him to his will.  Who along with Apollo and others roam the countryside ****** and adulterating the women of their choice.  And Ares the formidable God of war who’s natural lust for violence leads him and his cohorts to vicarious involvement with mankind’s altercations.

Egyptian theology seems to have been an amendable and progressive state that began with sun worship and gods of nature, and moved on to attempted assimilation of godlike traits through a natural alignment with the perceived nature of God.  There were in depth studies of the nature of time, and life, and notions of existential transcendentalism.  The momentum of this progression led them to the ultimate grandiose delusion in which the Pharaoh was worshiped as the universal supreme being, omniscient and omnipotent ruler of the ultimate utopian society.

The Jews worshiped a God who was at once both a part of them  and an exogenous force believed to have created them in its own image. A God that deliberately instilled an understanding of it’s intended wisdom by instructing them of the laws they were to live by.  These divine revelations were often considered as the unadulterated word of God.  This God was jealous and demanded the adoration due him as the supreme essence.  His worship became the underlying force in their social conjecture as they attempted to inspire his continued grace and benevolence.  A seemingly irrational solution to the quandary of idealism.  An allegiance who’s impetus was unquestionable.  It seems by me to be improperly rooted on a personal level in that it overemphasizes the need or expectation of divine inspiration.

The ancient Chinese social wisdom was by me commendably rational.  Unlike the Jews they do not seem to have overemphasized the expectation of divine inspiration.  Instead they, like the Egyptians emphasized an alignment with the perceived nature of God on a personal level as the way to strength.  They of course had a conception of the possible natures of deity, but considered wisdom to be an honorably truthful self orientation.

Another realm of intellectual extrapolation from which one might hope to surmise a depthfully pervasive generality would be man’s philosophical treatises on the possible natures of God. Unfortunately due to the myriad nature of possibility this again appears paradoxically difficult.  To me this seems to be a product of the nonempirical nature of these conjectures.  Humans experience a reality which does not necessarily  have any relative effect on the transcendence of their conception of the possible nature of God. Although many have attempted to empiricise their conjectures through rational logic they are most often refuted by the possibility of ultimate transcendence or quandrified by the actuality of paradoxical argument.
  
Some good examples of these points are perhaps the arguments of Lucretius who attempted to empiricise that God can not revoke mathematical truths.  But what is the relative reality of those truths to the transcended essence of ultimate beingness.  They are refuted by irrelevance.  Another example might be the statement that God has aseity.  That is if he exists his existence is not caused.  This statement seems easy to refute for the supreme being could be all of the things possible for him except this and have evolved out of eons of cosmic continuum into natural omniscience and or through assimilation of the forces innate to the cosmos have achieved relative omnipotence.
  
One generally accepted statement that is refuted by these arguments is “the cosmos does not have infinite existence and is therefore not the supreme being.”  For if this supreme being has not yet evolved if it’s transcendental form could be said to have become out of cosmic continuum then the cosmos will indeed have achieved infiniteness.  But this already seems intuitively necessary to the ultimate cosmic essence regardless of a lack of self consciousness or even a physical form.  Perhaps what is possible and eons of void are the root of all force and matter, and perhaps this as yet unfulfilled sequence cycles on to nirvana.  Then again perhaps the supreme being does in fact preempt all as a self conscious entity.  This also would seem to be intuitively necessary to the essence of totality which of course has always existed and is in fact the supreme being in at that at that although not necessarily the true form of it’s transcendental being.
  
On this lofty note I would like to reiterate my thesis.  Perhaps we all could benefit from a reassessment of our affinity with God.

A man can accomplish many things with his concept of God. What is extraneous?  Perhaps the question would better be put what is expedient, but that becomes subjective.   You have to define your goals.  Where in lies wisdom?  Can man truly aspire to godhead or is this personally nonproductive?  Man seems to perceive a sort of manifest destiny for himself.  An intrinsic affinity with infiniteness that just must be dealt with.   Perhaps our beliefs in life after death are a grandiose delusion in which we hedonistically waste our time pampering our egos. Which brings me to my third and final argument.

Perhaps conscious regimentation and an affiliation with earth bound logic would bring us closer to our affinity with God.
One of the ideas presented by my philosophical references was that many of mankind’s inspirations to define his affinity with God grew inadvertently out of social realism and the powers assumed. Although often the subjective truths of these understandings went unmentioned out of a desire for objectivity.  For example what God must be if God is to be God.  Perhaps one would do better to relate personally to his affinity with God.

I think this is true.  Although we seem to lack omnipotence we are all individually speaking a preternatural corporeal state.  Perhaps we all should assert our godliness instead of hiding our talents in the sand.  Perhaps then we could construct a contractual reality.  An aspiration to the perfection of the human social mechanic.  I salute this concept.  In fact I firmly believe that by conscribing unalienable rights to our beings we have already performed the rights of the human social mechanic.  Our aspiration to godhead is complete in it’s conjecture.  All that is left is to obtain expedience and accuracy in our amendment toward continued obtainment of the majority goal.

Anthropos apteros for days
Walked whistling round and round the Maze,
Relying happily upon
His temperment for getting on.

The hundredth time he sighted, though,
A bush he left an hour ago,
He halted where four alleys crossed,
And recognized that he was lost.

"Where am I?" Metaphysics says
No question can be asked unless
It has an answer, so I can
Assume this maze has got a plan.

If theologians are correct,
A Plan implies an Architect:
A God-built maze would be, I'm sure,
The Universe in minature.

Are data from the world of Sense,
In that case, valid evidence?
What in the universe I know
Can give directions how to go?

All Mathematics would suggest
A steady straight line as the best,
But left and right alternately
Is consonant with History.

Aesthetics, though, believes all Art
Intends to gratify the heart:
Rejecting disciplines like these,
Must I, then, go which way I please?

Such reasoning is only true
If we accept the classic view,
Which we have no right to assert,
According to the Introvert.

His absolute pre-supposition
Is - Man creates his own condition:
This maze was not divinely built,
But is secreted by my guilt.

The centre that I cannot find
Is known to my unconscious Mind;
I have no reason to despair
Because I am already there.

My problem is how not to will;
They move most quickly who stand still;
I'm only lost until I see
I'm lost because I want to be.

If this should fail, perhaps I should,
As certain educators would,
Content myself with the conclusion;
In theory there is no solution.

All statements about what I feel,
Like I-am-lost, are quite unreal:
My knowledge ends where it began;
A hedge is taller than a man."

Anthropos apteros, perplexed
To know which turning to take next,
Looked up and wished he were a bird
To whom such doubts must seem absurd.

Rarely had my vision been focused in the past
and maybe for this reason the passage of time
felt as if it was little more than a forgotten dream.
I often found my eyes on an icy reflection
of a naked man standing before a fogged mirror,
fresh with the haze of a hot shower.
I would gaze upon him and he back into me,
pondering to myself "who are you stranger?"
I could only assume he thought the same of me.
I would wonder when he walked away
from that tooth paste stained portrait
if he ventured into the world with that familiar vigor,
that naive sensibility to battle
the demons,
the contradictors
and the liars.
If he too would laugh at these same fallacies in himself
with a certain kind of madness that could only touch
the ears of the few free men among us.
Those tragic spirits who dared to dance,
to transcend ancient genetics and modern culture
in hopes of touching a god they had long forsaken.
We may have given it a different name
but we were no better then the theologians before us,
we clung to our most primal desire.
It weighed upon us with such force
that hunger,
thirst
or even lust
felt like a pestering annoyance in the shadow of its glory.
Our appetite for connection far surpassed our need
to facilitate our biological deficiencies
and in those moments of understanding we reveled in the irony
of being minds trapped in fleshy bodies.
A smile crept across my face and one grew upon him.
I knew this man who stand before me,
unafraid,
bare in body
with a dastardly grin.
He was my oldest friend,
the ghost who spoke to me
in my most vulnerable moments
when no others did.
He cried for me when I could not,
would not cry for myself.
He had always been there
for me and for the first time
when I turned away from his reflection
I felt him follow too.

ALBERT EINSTEIN POEMS

These are "poems" I created from Albert Einstein quotes, changing a word here and there for the sake of meter and rhyme...



A question that sometimes drives me hazy:
am I or are the others crazy?
—Albert Einstein, interpretation by Michael R. Burch



Relativity and the 'Physics' of Love
by Albert Einstein, interpretation by Michael R. Burch

Sit next to a pretty girl for an hour,
it seems like a minute.
Sit on a red-hot stove for a minute,
it seems like an hour.
That's relativity!

Oh, it should be possible
to explain the laws of physics
to a barmaid! ...
but how could she ever,
in a million years,
explain love to an Einstein?

All these primary impulses,
not easily described in words,
are the springboards
of man's actions—because
any man who can drive safely
while kissing a pretty girl
is simply not giving the kiss
the attention it deserves!



Solitude
by Albert Einstein, interpretation by Michael R. Burch

Solitude is painful
when one is young,
but delightful
when one is more mature.

I live in that solitude
which was painful in my youth,
but seems delicious now,
in the years of my maturity.

Now it gives me great pleasure, indeed,
to see the stubbornness
of an incorrigible nonconformist
so warmly acclaimed...
and yet it seems vastly strange
to be known so universally
and yet be so lonely.



Morality
by Albert Einstein, interpretation by Michael R. Burch

Still, as far as I'm concerned,
I prefer silent vice
to ostentatious virtue:
I don't know,
I don't care,
and it doesn't make any difference!



Against Hubris
by Albert Einstein, interpretation by Michael R. Burch

Science without religion is lame,
religion without science is blind,
and whoever undertakes to establish himself
as the judge of Truth and Knowledge
is shipwrecked by the laughter of the gods.



War and Peace
by Albert Einstein, interpretation by Michael R. Burch

But heroism on command,
senseless violence,
and all the loathsome nonsense
that goes by the name of patriotism:
how passionately I hate them!

Perfection of means
and confusion of ends
seem to characterize our age
and it has become appallingly obvious
that our technology
has exceeded our humanity,
that technological progress
is like an axe in the hands of a pathological criminal,
and that the attempt to combine wisdom and power
has only rarely been successful
and then only for a short while.

It is my conviction
that killing under the cloak of war
is nothing but an act of ******.
(I do not know what weapons
World War III will be fought with,
but World War IV will be fought
with sticks and stones.)

Oh, how I wish that somewhere
there existed an island
for those who are wise
and of goodwill! ...

In such a place even I
would be an ardent patriot,
for I am not only a pacifist,
but a militant pacifist.
I am willing to fight for peace,
for nothing will end war
unless the people themselves
refuse to go to war.

Our task must be to free ourselves
by widening our circle of compassion
to embrace all living creatures
and the whole of nature and its beauty.
And peace cannot be kept by force;
it can only be achieved by understanding.



Mystery
by Albert Einstein, interpretation by Michael R. Burch

There are two ways to live your life:
one is as though nothing is a miracle,
the other is as though everything is a miracle.

The most beautiful thing we can experience is the mysterious:
it is the source of all true art and all science.
He to whom this emotion is a stranger,
who can no longer pause to wonder and stand rapt in awe,
is as good as dead: his eyes are closed.



Curiosity
by Albert Einstein, interpretation by Michael R. Burch

The important thing is not to stop questioning.

Curiosity has its own reason for existing.

One cannot help but be in awe when he contemplates
the mysteries of eternity,
of life,
of the marvelous structure of reality.

It is enough if one tries merely to comprehend a little of this mystery every day.

Never lose a holy curiosity.

People do not grow old no matter how long we live.
We never cease to stand like curious children
before the great Mystery into which we were born.



Character
by Albert Einstein, interpretation by Michael R. Burch

Great spirits have often encountered violent opposition from weak minds
because anger dwells only in the ***** of fools
and weakness of attitude soon becomes weakness of character.

Only two things are infinite: the universe and human stupidity (and I'm not sure about the former) ;
furthermore, we can't solve problems by using the same kind of thinking we used when we created them.

The world is a dangerous place: not just because of the people who are evil,
but also because of the good people who don't do anything about it.

He who joyfully marches to music rank and file has already earned my contempt:
he has been given a large brain by mistake, since for him the spinal cord would surely suffice.



These are poem about Albert Einstein or in which I mention him ...



Excerpts from “Travels with Einstein”
by Michael R. Burch

I went to Berlin to learn wisdom
from Adolph. The wild spittle flew
as he screamed at me, with great conviction:
“Please despise me! I look like a Jew!”

So I flew off to ’Nam to learn wisdom
from tall Yankees who cursed “yellow” foes.
“If we lose this small square,” they informed me,
earth’s nations will fall, dominoes!”

I then sat at Christ’s feet to learn wisdom,
but his Book, from its genesis to close,
said: “Men can enslave their own brothers!”
(I soon noticed he lacked any clothes.)

So I traveled to bright Tel Aviv
where great scholars with lofty IQs
informed me that (since I’m an Arab)
I’m unfit to lick dirt from their shoes.  

At last, done with learning, I stumbled
to a well where the waters seemed sweet:
the mirage of American “justice.”
There I wept a real sea, in defeat.

Originally published by Café Dissensus



The Cosmological Constant
by Michael R. Burch

Einstein the frizzy-haired
claimed E equals MC squared.
Thus all mass decreases
as activity ceases?
Not my mass, my *** declared!



ASStronomical
by Michael R. Burch

Relativity, the theorists’ creed,
claims mass increases with speed.
My (m)*** grows when I sit it.
Mr. Einstein, get with it;
equate its deflation, I plead!



Relative to Whom?
by Michael R. Burch

Einstein’s theory, incredibly silly,
says a relative grows *****-nilly
at speeds close to light.
Well, his relatives might,
but mine grow their m(*****) more stilly!



Relative Theory I
by Michael R. Burch

Einstein’s "relative" theory
says masses increase, all too clearly,
at speeds close to light.
Well, his relatives’ might,
but mine grow their m(*****) more stilly!



Relative Theory II
by Michael R. Burch

Einstein’s peculiar theory
excludes all my relatives, clearly,
since my relatives’ *****
increase their prone masses
while approaching light speed—not nearly!



Relative Theory III
by Michael R. Burch

Relativity, we’re led to believe,
proves masses increase with great speed.
But it seems my huge family
must be an anomaly;
since their (m)***** increase, gone to seed!



A Child’s Christmas Prayer of Despair for a Hindu Saint

Santa Claus,
for Christmas, please,
don’t bring me toys, or games, or candy . . .
just . . . Santa, please,
I’m on my knees! . . .
please don’t let Jesus torture Gandhi!

Will Jesus Christ cause or allow Albert Einstein and Mahatma Gandhi to be tortured in an "eternal hell" for guessing wrong about which earthly religion to believe? What about Jesus's parable of the Good Samaritan, who put aside religious differences to practice compassion? Did Jesus, who saved all his sternest criticism for hypocrites, talk the talk but fail to walk the walk himself? Or did Christian theologians get something very, very wrong? And what would Santa Claus and the Easter Bunny say about such intolerance and infinite cruelty?  




The Top Ten Einstein Quotations: The Wit and Wisdom of Albert Einstein

You never truly understand something until you can explain it to your grandmother.

We all know that light travels faster than sound. That's why certain people appear bright until we hear them speak.

Only two things are infinite: the universe and human stupidity (and I'm not sure about the former) .

The difference between stupidity and genius is that genius has its limits.

An intellectual solves a problem. A genius avoids it.

The only reason for time is so that everything doesn't happen at once.

The most incomprehensible thing about the world is that it is at all comprehensible.

The hardest thing in the world to understand is the income tax.

Not everything that can be counted counts, and not everything that counts can be counted.

Gravitation is not responsible for people falling in love!

Keywords/Tags: Albert Einstein, poet, poems, poetry, relativity, physics, love, time, genius, stupidity, universe, light

When everything was fine
And the notion of sin had vanished
And the earth was ready
In universal peace
To consume and rejoice
Without creeds and utopias,

I, for unknown reasons,
Surrounded by the books
Of prophets and theologians,
Of philosophers, poets,
Searched for an answer,
Scowling, grimacing,
Waking up at night, muttering at dawn.

What oppressed me so much
Was a bit shameful.
Talking of it aloud
Would show neither tact nor prudence.
It might even seem an outrage
Against the health of mankind.

Alas, my memory
Does not want to leave me
And in it, live beings
Each with its own pain,
Each with its own dying,
Its own trepidation.

Why then innocence
On paradisal beaches,
An impeccable sky
Over the church of hygiene?
Is it because that
Was long ago?

To a saintly man
--So goes an Arab tale--
God said somewhat maliciously:
"Had I revealed to people
How great a sinner you are,
They could not praise you."

"And I," answered the pious one,
"Had I unveiled to them
How merciful you are,
They would not care for you."

To whom should I turn
With that affair so dark
Of pain and also guilt
In the structure of the world,
If either here below
Or over there on high
No power can abolish
The cause and the effect?

Don't think, don't remember
The death on the cross,
Though everyday He dies,
The only one, all-loving,
Who without any need
Consented and allowed
To exist all that is,
Including nails of torture.

Totally enigmatic.
Impossibly intricate.
Better to stop speech here.
This language is not for people.
Blessed be jubilation.
Vintages and harvests.
Even if not everyone
Is granted serenity.

‘Abá Cloak or mantle; a rough, coarse shirt.[1][2]
Ábádih
‘Abbás AR: عباس lion
‘Abdu’l-Bahá AR: عباس افندی Servant of Glory Title of ‘Abbás Effendi, the eldest son and successor of Bahá'u'lláh, meaning Servant of Bahá (Glory), i.e., Servant of Bahá'u'lláh. He preferred this title over others because it emphasized His servitude to Bahá'u'lláh.
‘Abdu’l-Hamid AR:  عبد الحميد servant of the All-Laudable
‘Abdu’l-Husayn AR:  عبد الحسين servant of Husayn
‘Abdu’lláh AR: عبد الله servant of God
Abhá AR: أبهى Most Glorious, All-Glorious A superlative form of the word Bahá’, "glory", or "glorious"; a form of the Greatest Name of God.
Abhá Beauty AR: جمال ابها A title of Bahá'u'lláh. See also Blessed Beauty.
Abhá Kingdom Most Glorious Kingdom The next stage of existence, or "the next world", i.e. the world of the afterlife.
Abjad system A numerological system, i.e. a system assigning a numerical value to letters, which creates a new layer of meaning in Scripture. For instance, the value of the word Bahá’ in the Abjad system is nine, lending that number a special significance.
Abu’l-Faḍl AR:  ابوالفضل father of virtue
‘Adasíyyih A village near the Jordan River where some early Baha'is lived, working as farmers at ‘Abdu’l-Bahá's request.
Adhan AR: أَذَان announcement[3] Also Azán. Muslim call to prayer.[2]
Ádhirbáyján FA: آذربایجان Also Azerbaijan. A region in northwestern Iran.[4]
Afnán AR: ﺍﻓﻨﺎﻥ twigs The maternal relatives of the Báb; used as a surname by their descendants.
Aghsán AR: ﺍﻏﺼﺎﻥ branches The male descendants of Bahá'u'lláh; has particular implications not only for the disposition of endowments but also for the succession of authority following the passing of Bahá’u’lláh and of his son ‘Abdu’l-Bahá.
A.H. After Hijirah. Date of Muḥammad’s migration from Mecca to Medina, and basis of Islamic chronology.[2]
‘Ahd
Aḥmad AR: أحمد to thank, to praise An Arabic given name from the same root as the name Muhammad.
Aḥsá’í AR: أحسائي from Ahsáʼ An Arabic demonym referring to a native of the Ahsáʼ region in eastern Saudi Arabia.
Ahváz FA: اهواز the Khuzi people A region in southwestern Iran.
‘Akká AR: عكّا A penal colony of the Ottoman Empire (now part of northern Israel) to which Bahá'u'lláh was banished by Sultan 'Abdu'l-'Aziz.
Akbar AR: اكبر great Great, or greater. See Alláh-u-Akbar, Ghusn-i-Akbar.[2]
‘Alá’ AR: علاء loftiness The nineteenth month of the Bahá’í calendar; the month of fasting.
Alí
Alláh-u-Abhá AR: الله أبهى God is Most Glorious A form of the Greatest Name of God. Commonly used as a greeting by Bahá'ís. Repeating Alláh-u-Abhá 95 times a day is a law binding on all Bahá'ís, as written by Bahá'u'lláh in the Kitáb-i-Aqdas.
Alláh-u-Akbar AR: ٱللَّٰهُ أَكْبَرُ God is Most Great
Alváh
Alváḥ-i-Saláṭín
Amatu'l-Bahá AR: امةالبهاء Maidservant of Glory Title of Rúhíyyih Khanum, the wife of Shoghi Effendi, meaning Maidservant of Bahá (Glory), i.e., Maidservant of Bahá'u'lláh.
Amín
Amír lord, prince, commander, governor[2] Also Ameer, Emir. The word originally signified a military commander, but very early came to be extended to anyone bearing rule.[5]
Amru’lláh
Anzalí
Áqá FA: آقا Sir, mister, master Also Aga, Agha. A dignitary or lord; used generally as a term of respect.[6] Title given by Bahá’u’lláh to ‘Abdu’l-Bahá (translated as "Master").[2]
Aqdas FA: اقدس‎ most holy Most Holy. Used in the title of the Kitáb-i-Aqdas.
‘Arabistán A former Arab Emirate that now forms part of the Iranian province of Khuzestan.
Aṣl-i-Kullu'l-Khayr AR: أﺻﻞ ﻛﻞ ﺍﻟﺨﻴﺮ words of wisdom A tablet of Bahá’u’lláh published in Tablets of Bahá’u’lláh.
Asmá’ AR: اسماء names The ninth month of the Bahá’í calendar.
‘Avájiq FA: آواجیق The westernmost city in Iran, located in the province of West Ádhirbáyján.
Ayádí
Áyah AR: آية verse, sign, miracle Also Ayat. A verse, esp. of the Qur'án.
Ayyám-i-Há AR:  ايام الهاء days of Há A period of four or five intercalary days in the Bahá’í calendar, celebrated by Bahá'ís as a Festival marked by charity, hospitality and rejoicing.
Azal
‘Aẓam AR: اعظم greatest[2] See Ghusn-i-‘Aẓam.
‘Aẓamat AR: عظمة grandeur The fourth month of the Bahá’í calendar.
‘Azíz
B
Term Source Meaning Definition
Báb, The AR: باب door, gate Title assumed by Mírzá ‘Alí-Muḥammad after the declaration of His Mission as the promised Qá'im (or Mihdí/Mahdi) in Shíráz in May 1844.[2] A Manifestation of God whose dispensation preceded that of Bahá'u'lláh, and who foretold His coming. Founder of the Bábí religion.
Bábí AR: بابی of the gate A follower of the Báb, or an adjective used in relating something or someone to the Bábí religion.
Bábí religion The religion established by the Báb.
Bábu'l-Báb AR: باب الباب gate of the gate Title of Mullá Ḥusayn-i-Bushru'i, the first person to profess belief in the Báb.
Baghdád AR: مدينة بغداد bestowed by God[7] Also Bagdad.[8] The capital city of Iraq, to which Bahá’u’lláh was exiled in 1853. He took up residence and lived there for the greater part of a decade. His House in the Karkh sector of the city is a site of pilgrimage, although it was destroyed in 2013; a garden in the city's Rusafa sector was the site of the events celebrated during Riḍván.
Bahá’ AR: أبهى glory, splendour The Greatest Name of God, meaning "glory", or "glorious". The first month of the Bahá’í calendar. Title by which Bahá’u’lláh (Mírzá Ḥusayn-‘Alí) is designated.[2]
Bahá’í AR: بهائی of glory A follower of Bahá'u'lláh, or an adjective used in relating something or someone to the Bahá’í Faith. It is important to note that "Bahá’í" is not a noun meaning the religion as a whole; i.e. "She is a member of the Bahá'í Faith" rather than "She is a member of Bahá'í".
Bahá’í Faith The religion established by Bahá'u'lláh.
Bahá'u'lláh AR: بهاء الله Glory of God The Founder of the Bahá'í Faith, the Manifestation of God for this age.
Bahíyyih Bahíyyih Khánum, “Greatest Holy Leaf” (born Fáṭimih Sulṭán, 1846–15 July 1932)
Bahjí AR: البهجة delight A site outside the city of ‘Akká where Bahá'u'lláh spent His final years, in the Mansion of Bahjí.
Bait al-Adl AR: بيت العدل House of Justice Also Baytu’l-’Adl. The House of Justice, an elected legislative institution ordained by Bahá'u'lláh.
Bait al-Adl al-Azam AR: بيت العدل الأعظم House of Justice Also Baytu’l-’Adl-i-A’ẓam. The Universal House of Justice, also referred to as the Supreme House of Justice, the elected institution that currently serves as the head of the Bahá'í Faith.
Balúchistán FA: بلوچستان Southwestern province of Pakistan
Bandar-‘Abbás FA: بندرعباس A port city and capital of Hurmúzgán Province on the southern Persian Gulf coast of Írán
Baqíyyatu’lláh Remnant of God Title applied both to the Báb and to Bahá’u’lláh.[2]
Bárfurúsh FA: بارفروش a town in Mázindarán, now known as Bábul (Babol)
Bayán AR: بیان‎ exposition, utterance, explanation Title given by the Báb to His Revelation, particularly to His Books, and especially to two of His major works: The Persian Bayán and the Arabic Bayán.[2]
Bayt AR: بيت house, building
Big Honorary title; lower title than Khán.[2]
Bírjand FA: بیرجند city in eastern Írán
Bishárát AR: ﺍﻟﻄﺮﺍﺯﺍﺕ good news, glad-tidings A tablet of Bahá’u’lláh published in Tablets of Bahá’u’lláh.
Bukhárá FA: بخارا city in Uzbekistan
Burújird FA: بروجرد Capital city of the province of Luristán, place of the governorship of Mírzá Buzurg
Búshihr FA: بوشهر Iranian city (once the primary port of Írán) and province on the Persian Gulf.
Búshrúyih FA: بشرويه a town in Khurásán, 55 km NE of Ṭabas and 70 km WSW of Tún. It is the birthplace of Mullá Ḥusayn, first disciple of the Báb.
C
Term Source Meaning Definition
Caravanserai FA: کاروانسرای caravan palace An inn for caravans, i.e. groups of traders, pilgrims or other travellers, engaged in long-distance travel.[2][9]
Chihár-Vádí FA: چهار وادی four valleys “Four Valleys” by Bahá’u’lláh. Addressed to Shaykh ‘Abdu’r-Raḥmán-i-Karkútí.
Chihríq FA: چهریق Fortress in Kurdish Ádhirbáyján, designated by the Báb as Jabal-i-Shadíd (the Grievous Mountain)
D
Term Source Meaning Definition
Dárúghih FA: داروغه high constable[2]
Darvísh FA: درویش seeking doors; beggar Also Dervish. A Muslim mystic, often a hermit or ascetic who wanders the land carrying a begging bowl (kashkúl). Equivalent to the Arabic faqír.[10]
Dawlih state, government[2] See Vakilu'd-Dawlih.
E
Term Source Meaning Definition
Effendi FA: افندي master A title of nobility.
F
Term Source Meaning Definition
Fárán Pers. small village in Ardistán
Farmán FA: فرمان order, command, royal decree[2] Also Firmán. An edict given by a sovereign, particularly for decrees, grants, passports, etc.[11]
Farrásh FA: فرش footman, lictor, attendant[2]
Farrásh-Báshí FA: فراش باشی The head farrásh.[2]
Fárs FA: فارس a southern province of Írán, from which the name Persia derives.
Farsakh FA: فرسخ Unit of measurement. Its length differs in different parts of the country according to the nature of the ground, the local interpretation of the term being the distance which a laden mule will walk in the hour, which varies from three to four miles. Arabicised from the old Persian “parsang,” and supposed to be derived from pieces of stone (sang) placed on the roadside.[2][12]
Fiḍál AR: فضال grace The fourth day of the week in the Bahá’í calendar, corresponding to Tuesday.
G
Term Source Meaning Definition
Ganjih FA: گنجه (Ganjeh) city (2nd largest) in Ádharbayján. It was named Elisabethpol in the Russian Empire period.
Ghuṣn-i-A‘ẓám FA: غصن اعظم Most Great or Greatest Branch, i.e. ‘Abdu’l-Bahá.
Ghuṣn-i-Akbar FA: غصن اکبر Greater Branch, i.e. Mírzá Muḥammad-‘Ali. Also The Chosen Branch, i.e. Shoghi Effendi.
Gílán FA: گیلان a northern province of Írán on the Caspian Sea.
H
Term Source Meaning Definition
Ḥadíth AR: حديث occurring, happening, taking place
Ḥájí AR: حاج Also Hajji, Hadji. A Muslim who has made the Hajj, i.e. pilgrimage.[2][13]
Ḥajj AR: حج setting out Also Hadj. The Muslim rite of pilgrimage to the holy city of Mecca.[13]
Hamadán FA: همدان Hamadán city in Írán, 144 km NE Kirmánsháh. Originally Ecbatana of the ancient Medes.
Ḥaydar-‘Alí AR: حيدر علي noted early Bahá’í, born into Shaykhí family of Iṣfahán. Known as the “Angel of Carmel”.
Haykal AR: هيكل temple; large building, edifice
Himmat-Ábád FA: همت اباد city in Raḍawí Khurásán Ústán Province, Írán
Howdah AR: هودج A litter carried by a camel, mule, horse, or elephant for travelling purposes.[2]
Ḥusayn AR: الحسين (diminutive form of Haṣan “Good”) Name of the third Imám, Ḥusayn.
Huvaydar village north of the city Ba‘qúba, which is 60 km NE of Baghdád
I
Term Source Meaning Definition
Ibráhím AR: إِبْرَاهِيْمُ A given name referring to Abraham, Patriarch of the people of Israel.
‘Idál AR: عدال justice The fifth day of the week in the Bahá’í calendar, corresponding to Wednesday.
Íl clan[2]
‘Ilm AR: علم knowledge The twelfth month of the Bahá’í calendar.
Imám AR: إمام leader A Muslim religious leader; specifically, the title of the twelve shí’ah successors of Muḥammad.[2]
Imám-Jum’ih FA: امام جمعه Friday leader The leading imám in a town or city; chief of the mullás, who recites the Friday prayer for the sovereign.[2]
Imám-Zádih FA: امامزاده The tomb or shrine of an imám; or, a descendant of an imám.[2]
Iqán AR: الإيقان certitude being sure, knowing for certain; certitude. Also refers to the book, the Kitáb-i-Íqán.
Irán FA: ایران Írán, the kingdom of Persia proper. Derives from the name Aryán ("of the Iranians"), the self-identifier used by ancient Iranian peoples.
‘Iráq-i-‘Ajam FA: عراقِ عجم Persian ‘Iráq. ‘Iráq between the 11th to 19th centuries consisted of two neighbouring regions: Arabic Iraq (‘Iráq-i ‘Arab) and Persian Iraq (‘Iráq-i ‘Ajam). Arabic Iraq = ancient Babylonia (now central-southern Iraq), and Persian Iraq = ancient Media (now central-western Iran). The two regions were separated by the Zagros Mountains.
Iṣfahán FA: اصفهان Persian city 340 km south of Ṭihrán.
‘Ishqábád FA: عشق آباد Ashkhabad/Ashgabat; capital of Turkmenistan, known as the “City of Love”. A strong Bahá'í community developed there in the time of ‘Abdu’l-Bahá.
Ishráqát AR: ﺍﻻﺷﺮﺍﻗﺎﺕ radiance; radiation, eradiation, emanation; illumination A tablet of Bahá’u’lláh published in Tablets of Bahá’u’lláh.
Ishtihárd a village 69 km SE of Qazvín and 54 km SW of Karaj
Islám AR: الاسلام submission, resignation, reconciliation (to the will of God in every age)
Ismá‘ílíyyih AR: الإسماعيلية Isma’ilism (Ismá‘ílí sect)—branch of Shí‘a Islám that followed the Imám succession through the eldest son.
Istarábád FA: أستاراباد See Astarábád: “City of Mules”, on south eastern Caspian Sea border of Írán. Since 1937 called Gúrgán (Gorgán).
Istijlál AR: استجلال majesty The sixth day of the week in the Bahá’í calendar, corresponding to Thursday.
Istiqlál AR: استقلال independence The seventh day of the week in the Bahá’í calendar, corresponding to Friday.
‘Izzat AR: عزة might The tenth month of the Bahá’í calendar.
J
Term Source Meaning Definition
Jalál AR: جلال glory The second month of the Bahá’í calendar. Also the first day of the Bahá'í week, corresponding to Saturday.
Jamál AR: جمال beauty The third month of the Bahá’í calendar. Also the second day of the Bahá'í week, corresponding to Sunday.
Jamál-i-Mubárak FA: جمال مبارک “The Blessed Beauty” Title used by some Bahá’ís for Bahá’u’lláh.
Jásb FA: جاسب rural district, Markazí Province, Írán
Jubbih AR: جبيه Also Jubba. A cloth cloak or upper coat.[2][12]
K
Term Source Meaning Definition
Ka‘bih AR: كَعْبَة cube Also Kaaba, Ka'ba, Kaabeh. An ancient shrine at Mecca; the most holy shrine of Islam, located at the center of Islam's most important mosque, the Masjid al-Haram.[2][14]
Kad-Khudá FA: کدخدا Chief of a ward or parish in a town; headman of a village.[2]
Kalantar FA: کلانتر mayor[2]
Kalím FA: کلیم one who discourses[2]
Kalimát AR: كلمات words The eighth month of the Bahá’í calendar.
Kalímát-i-Firdawsíyyih AR: ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻔﺮﺩﻭﺳﻴﺔ words of paradise A tablet of Bahá’u’lláh published in Tablets of Bahá’u’lláh.
Kamál AR: كمال perfection The ninth month of the Bahá’í calendar. Also the third day of the Bahá'í week, corresponding to Monday.
Karand FA: کارند A village about 100 km SE of Ṭihrán.
Karbilá AR: كربلاء Also Karbala, Kerbela. A ****’ite holy city in ‘Iráq where the Imám Ḥusayn was murdered and buried, and where His Shrine is located.[15]
Karbilá’í AR: کربلایی A Muslim who has performed the pilgrimage to Karbilá.
Káshán FA: کاشان One of the oldest cities of Írán, located in north central Persia.[16]
Kawthar AR: ٱلكَوْثَر abundant, plentiful Name of a lake or river in Paradise that Muḥammad saw on his mystic night journey (Qur’án, surah 108).
Kázim AR: ٱلْكَاظِم “One who suppresses his passion or anger”. The title of the seventh Imám of the Shí‘ih.
Kirmán FA: کرمان capital city of Kirmán province, Írán
Kirmánsháh FA: کرمانشاه Province and city in western Írán.
Khán AR: خان caravanserai A roadside inn where travelers (caravaners) could rest and recover from their day's journey.[9]
Khán-i-'Avámid FA: خان آوامید The caravanserai in ‘Akká where Bahá'u'lláh used to receive guests, and later the site for a Bahá'í school.
Khanúm FA:  خانم lady, Madame, Mrs. An honorific title given to women of high social status.
Khurásán FA: خراسان sunrise; orient Province in the north-eastern part of Írán until 2004—replaced by North Khurásán, South Khurásán and Razavi (Raḍawí) Khurásán Provinces.
Khuy FA: خوی (Khoy) city in and the capital of Khoy County, West Azerbaijan Province, Írán
Kitáb AR: الكتاب book A book.
Kitáb-i-‘Ahd FA: کتاب عهدی Book of the Covenant Testament of Bahá’u’lláh, designated by Him as His “Most Great Tablet”
Kitáb-i-Aqdas FA: کتاب اقدس The Most Holy Book by Bahá’u’lláh, written in Arabic
Kitáb-i-Íqán FA: کتاب ایقان Book of Certitude by Bahá’u’lláh
Kull-i-Shay’ AR: كل شىء all things The 361-year supercycle of the Bahá’í calendar, which consists of 19 Váḥids.
Kurdistán FA: کوردستان Greater Kurdistan, a roughly defined geo-cultural historical region wherein the Kurdish people form a prominent majority population and Kurdish culture, languages and national identity have historically been based.
L
Term Source Meaning Definition
Láhíján FA: لاهیجان Caspian sea resort in and the capital of Láhíján County
Lár FA: لار city in province of Fárs
Lawḥ AR: ﻟﻮﺡ board, blackboard
Luristán FA: لرستان a province and an area in western Írán in the Zagros Mountains
M
Term Source Meaning Definition
Maḥbúbu’sh-Shuhadá’ AR­: محبوب الشهداء Beloved of Martyrs Mírzá Muḥammad-Ḥusayn. Brother of Mírzá Muḥammad-Ḥasan, both from Iṣfahán.
Maḥmúd AR: محمود praised, commendable, laudable, praiseworthy A common Arabic name; a form of the name Muḥammad.
Mákú FA: ماکو a city in the West Azerbaijan Province, Írán
Maláyir FA: ملایر city SSE of Ḥamdán, Írán
Maqám FA: مقام site, location
Marághih FA: مراغه city 75 km south of Tabriz, Ádhirbáyján
Marḥabá AR: مرحبا welcome, well done A customary expression of greeting or welcome.
Masá’il AR: مسائل questions The fifteenth month of the Bahá’í calendar.
Mashhad FA: مشهد‎ place of assembly place where a martyr or hero died; religious shrine venerated by the people, especially the tomb of a saint
Mashíyyat AR: مشية will The eleventh month of the Bahá’í calendar.
Mashriqu’l-Adhkár AR: مشرق اﻻذكار Dawning-place of the praises, prayers, remembrances or mentions of God Title for a purpose-built Bahá’í House of Worship.
Mázindarán FA: مازندران A province in northern Írán, on the Caspian Sea. Ancient stronghold of the Parthian and Sassanian Empires, and the ancestral home of Bahá’u’lláh.
Merv FA: مرو‎ Also: Marv. Ancient city located on the Silk Road near the modern-day city of Mary, Turkmenistan.
Mihdí AR: ٱلْمَهْدِيّ‎ One who guides aright, the Guided One. A title of the Twelfth (expected) Imám or Qá’im. Mírzá Mihdí (“The Purest Branch”)
Mílán FA: میلان A village 23 km SW Tabríz, in Ádhirbáyján.
Mírzá FA: میرزا of noble lineage Derived from amírzádeh, meaning child of the Amír or child of the ruler. A term of respect which generally indicates a literate person. When used at the end of a name, it denotes a prince.[17]
Mishkín-Qalam FA: مشكین قلم One of the nineteen Apostles of Bahá'u'lláh, and famous calligrapher of 19th century Persia.
Mithqal AR: مثقال‎ Also Miskal. A unit of weight commonly used in Persia.[12]
Muḥammad AR: مُحَمَّد praised, commendable, laudable Also Mohammed. A common Arabic name, referring to the Prophet of Islam.
Muḥammarih Former name of Persian city Khurramshahr
Mujtahid AR: مُجْتَهِد‎ one who strives or one who exerts himself A mujtahid in contemporary Írán is now called an áyatu’lláh.
Mulk AR: ملك dominion The eighteenth month of the Bahá’í calendar.
Mullá FA: ملا A member of the Muslim clergy.
Munírih FA: منیره luminous, radiant Munírih Khánum, wife of ‘Abdu’l-Bahá (mid 1848–28 April 1938)
Mustagháth AR: مستغث the one called upon for help Used as the name of God by the Báb.
N
Term Source Meaning Definition
Nabíl
Najaf
Najaf-Ábá­d FA: نجف‌آباد A city in Iran's Isfahan Province.
Náqiḍín opposers, violators Covenant-breakers.
Násiri'd-Dín FA: ناصرالدین شاه Protector/Defender of the Faith
Naw-Rúz FA: نوروز new day The new year of the Bahá’í calendar, falling on the day of the spring equinox, i.e. the day on which the sun enters the constellation of Aries as viewed from Tehran.
Nayríz FA: نی‌ریز‎ A city in Iran's Fars Province, southeast of Shíráz, and the site of a major struggle between Bábís and authorities under the Qajar dynasty.
Níshábúr FA: نیشابور A city in northeastern Iran's Razavi Khorasan province, and former capital of Khorasan Province.
Núr AR: نور light The fifth month of the Bahá’í calendar. Also
P
Term Source Meaning Definition
Pahlaví, Pahlawí belonging to a city; a citizen
Q
Term Source Meaning Definition
Qádí AR: قادی judge A civil, criminal, or ecclesiastical judge.[2]
Qádíyán AR: قادیان City in Punjab, India. The birthplace of Mirza Ghulam Ahmad, founder of the Ahmadiyya sect of Islam.
Qá’im FA: قائم He Who shall arise Title designating the Promised One of Islám.[2]
Qalyán FA: قالیان hookah A pipe for smoking through water.[2]
Qamṣar village 25 km south of Káshán, Írán
Qawl AR: قول speech The fourteenth month of the Bahá’í calendar.
Qayyúm permanent, lasting, stable Superlative of Qá’im [the Báb], the Most Great One Who will arise [Bahá’u’lláh]
Qayyúmu'l-Asmá The Báb's commentary on the Qur'an's Surih of Joseph, characterized by Bahá'u'lláh as "the first, the greatest, and mightiest of all books" in the Bábí Dispensation.
Qazvín a city 140 km NW of Ṭihrán.
Qiblih AR: قبلة Also Qibla, Qiblah. The direction to which people turn in prayer; especially Mecca, the Qiblih of all Muslims.[2][18]
Qúchán city and capital of Qúchán County
Quddús The Most Holy
Qudrat AR: قدرة power The thirteenth month of the Bahá’í calendar.
Qum holy city 130 km SSW of Ṭihrán, location of the Shrine of Ma’ṣúmih, the sister of Imám Riṣá, the eighth Imám
Qur’án AR: الۡقُرۡآنۡ recitation, reading, the word
Qurbán AR: قربان sacrifice[2]
Qurratu'l-ʿAyn A title of Táhirih, meaning Solace of the Eyes.
R
Term Source Meaning Definition
Rafsinján city and council in Kirmán province, Írán
Rahím merciful, compassionate one of the names (ar-Raḥím) of God
Raḥmán merciful, compassionate (God)
Raḥmat AR: رحمة mercy The sixth month of the Bahá’í calendar.
Rasht city in province of Gílán
Rawḥání good, agreeable, clean and pure (place)
Riḍván AR: رضوان paradise The "King of Festivals" of the Bahá’í Faith, commemorating Bahá'u'lláh's 1863 declaration that He was a Manifestation of God, in the Garden of Ridván outside Baghdad. Also used literally in other contexts, to mean "paradise".
Rúḥu’lláh Spirit of God A designation Muslims use for Jesus. Son of Mírzá ‘Alí-Muḥammad-i-Varqá
S
Term Source Meaning Definition
Sabzivár F­A: سبزوار city in Khurásán Province
Sadratu’l-Muntahá AR: سِدْرَة ٱلْمُنْتَهَىٰ‎ Lote Tree of the Farthest Boundary Symbolically, the Lote tree in the Seventh Heaven; the utmost extremity, a boundary which no one can pass.
Ṣáḥibu’z-Zamán FA: صاحب زمان Lord of the Age One of the titles of the promised Qá’im.[2]
Sárí FA: ساری A town in eastern Mázindarán province. (GPB p. 40)
Sháh FA: شاه king, emperor, sovereign, monarch, prince A title given to the emperors and kings of Persia and other societies under Persian influence.
Sháhansháh FA: شاهنشاه‎ king of kings The full title of Persian emperors since the Achaemenid dynasty.
Shahíd AR: شهيد martyr Singular form.[2]
Shahmirzád FA: شهميرزاد‎ A town in the province of Semnan, 170 km east of Ṭihrán, Írán.
Sháhrúd FA: شاهرود a mighty river; name of a river Name of a crossroad city 330 km NE of Teheran. Also: a type of lute (musical instrument); the thickest cord of a musical instrument.
Sharaf AR: شرف honour The sixteenth month of the Bahá’í calendar.
Shaykh AR: شیخ A learned man; generally used for elders, chiefs, professors, or heads of dervish orders.
Shaykhu’l-Islám AR: شيخ الإسلام Head of a religious court, appointed to every large city by the king or ruler.[2]
Shí’ih AR: شِيعَة‎ followers, i.e. of Ali Of or relating to Shia/****'ih Islam, the second largest branch of Islam.
Shíráz FA: شیراز‎ The capital of Fars province, Iran; birthplace of the Báb, and the site of His Declaration.
Shuhada AR: الشهداء martyrs Plural form.[2]
Shushtar
Simnán FA: سمنان‎ A province in northern Iran.
Sísán FA: سیسان Seysan, Sisan-e Qadim. A village in Eastern Ádhirbáyján province, Iran.
Sístán FA: سیستان‎ land of the Saka A historical and geographical region in eastern Iran and Southern Afghanistan; known in ancient times as Sakastan.
Síyáh-Chál FA: سیاه چال‎ black pit The dungeon south east of the palace of the Sháh and near the Sabzih-Maydán in Tehran in which Bahá'u'lláh was incarcerated for some months in 1852. It was originally built as a reservoir, storing water for the public baths nearby. In the Persian language, "Síyáh-chál" (Persian: سیاه چال, literally "black pit") is the common name for a dungeon.
Siyyid AR: سيد‎ A descendant of the Prophet Muhammad.[2]
Súfí AR: ٱلصُّوفِيَّة‎ one who wears wool Of, or relating to the mystical practice of Islam.
Sulaymán AR: سُليمان Solomon An Arabic given name referring to Solomon, King of Israel and son of King David.
Sulaymániyyih AR: السليمانية‎ A town in Kurdish Iraq. Bahá’u’lláh resided as a dervish in the mountains surrounding the town from 1854 to 1856.
Sulṭán AR: سلطان sovereignty The seventeenth month of the Bahá’í calendar.
Sulṭán-Ábád
Sulṭánu’sh-Shuhadá’ AR: سلطان الشهداء King of Martyrs A title given to Mírzá Muḥammad-Ḥasan of Isfahan.
Sunní AR: أهل السنة people of the sunnah, i.e. majority tradition Of or relating to Sunni Islam, the largest branch of Islam.
Súrih AR: سورة tablet, chapter Also: Surah, Súriy. A tablet, or letter. The chapters of the Qur'an are known as súrihs or surahs.[2]
Súriy-i-Ghuṣn AR: سورة الهيكل Tablet of the Branch Also: Súratu’l-Ghuṣn. A tablet of Bahá’u’lláh in which He confirms a high station for ‘Abdu’l-Bahá.
Súriy-i-Haykal AR: سورة الهيكل Tablet of the Temple Also: Súratu’l-Haykal. A tablet of Bahá’u’lláh published in Summons of the Lord of Hosts, which includes his messages addressed to five world leaders: Pope Pius IX, Napoleon III, Czar Alexander II, Queen Victoria, and Násiri'd-Dín Sháh.
Súriy-i-Mulúk AR: سورة الملوك Tablet of the Kings Also: Súratu’l-Mulúk. A tablet of Bahá’u’lláh published in Summons of the Lord of Hosts, addressed collectively to the monarchs of the East and the West.
Súriy-i-Ra'ís AR: سورة الرئيس Tablet of the Chief Also: Súratu’l-Ra'ís. A tablet of Bahá’u’lláh published in Summons of the Lord of Hosts, addressed to ‘Alí Páshá, the Ottoman Prime Minister.
T
Term Source Meaning Definition
Tabríz FA: تبریز flowing hot capital of Ádharbayján Province, Írán.
Ṭáhirih FA: طاهره‎ clean, pure; chaste, modest, virtuous The pure one
Tajallíyát AR: ﺍﻟﺘﺠﻠﻴﺎﺕ lustre, brightness, brilliancy, effulgence A tablet of Bahá’u’lláh published in Tablets of Bahá’u’lláh.
Tákur FA: تاكور village 40 km south of Núr and 47.5 km NE of Afjihin. It is Bahá’u’lláh’s ancestral home.
Ṭarázát AR: ﺍﻟﻄﺮﺍﺯﺍﺕ ornaments A royal robe, or rich dress ornamented with embroidery. Name of a tablet of Bahá’u’lláh published in Tablets of Bahá’u’lláh.
Tarbíyat FA: تربيت education, upbringing, teaching, instruction, pedagogy The name of a group of Bahá’í schools established in Ṭihrán around the turn of the 20th century.
Ṭashkand FA: تاشکند city of stones; place on a hill Tashkent, capital of Uzbekistan
Tawhid AR: توحيد‎ unification, union, combination, fusion Oneness of God, the most important article of faith in Islam.
Thurayyá AR: الثريا The Pleiades; a star cluster once seen and described by the Prophet Muhammad. Used as a female given name (Soraya).
Ṭihrán FA: تهران‎ a warm place; Tir's abode; bottom of the mountain Tehran/Teheran, capital of Írán, birthplace of Bahá’u’lláh.
Túman A sum of money equivalent to a dollar.[2][12]
U
Term Source Meaning Definition
‘Ulamá AR: أولاما knowers Also Ulema. Learned men of Islam, i.e. theologians, canon lawyers, professors, muftis, etc; a council of the learned, especially in a Muslim state.[19]
Urúmíyyih FA: ارومیه water town Also Urmia, Orumiyeh. City in West Ádharbáyján Province, Írán, located near the lake of the same name.[4]
Ustád FA: اوستاد master A master craftsman.
V
Term Source Meaning Definition
Vaḥíd FA: وحید alone, solitary Superlative form of ‘waḥada’, to be alone. Numerical value of 28.
Váḥid FA: واحد unity The 19-year cycle of the Bahá’í calendar.
Valí-‘Ahd FA: ولیعهد heir to the throne[2] A crown prince, or chosen successor.
Varqá FA: ورقا Dove
Vazír FA: وزیر burden-bearer, helper[20] Also Vizier, Vizir, Wazír. The chief minister and representative of the caliph, and later, of the head of state of the Persian and Ottoman Empires.[20]
W
Y
Term Source Meaning Definition
Yá ‘Alíyyu’l-‘Alá “O Thou the Exalted of the Exalted” or “O Thou the Exalted, the Most Exalted”. A form of the name of the Báb, used as an invocation.
Yá Alláhu'l-Mustagháth AR: يا الله المستغث “O God, He Who is invoked” or “O Thou God Who art invoked”
Yá Bahá’u’l-Abhá AR: يا بهاء الأبهى “O Glory of the All-Glorious” or “O Thou the Glory of the Most Glorious”. A form of the name of Bahá’u’lláh, used as an invocation.
Yaḥyá AR: يحيى John A common Arabic given name, referring to John the Baptist.
Yazd A province and city in central Írán, notable as the primary centre of the Persian Zoroastrian population.
Z
Term Source Meaning Definition
Zádih son of;[2] descendant of Also Zadeh, Zada. A common patronymic suffix.
Zanján Also Zenján.[21] City between Qazvín and Tabríz, home of Ḥujjat; site of a major battle in which Bábís were massacred.
Zaynu’l-Muqarrabín “the Ornament of the Near Ones” or “the Ornament of the favoured”

Scientists made a discovery fundamentalists don't consider great
The universe expands and contracts at the exact same rate
So we live the exact same fate
In an infinite state

The white light at your death and birth
Are one and the same
So with the rhythmic rotations of Earth
We play a counterclockwise game
Of repeating in vain
This wondrous maze

The theologians needed a recovery
From this revelatory discovery
So they formulated an alternate reading
To the biblical teachings
To continue preaching
And lost soul reaching

They say Jesus is the equality of man
And God is the impact of love on this land
Satan is the other side of love's demand
Guiding hatred's hand

So to hear God
Is love's nod
And ****
To bond
While to properly follow Jesus
Is to forgive those who beat us
For they'll be a fetus
Once the future leaves us

Heaven is the state of being in love
So when your soul floats above
You'll return to the one
Who fills you with fun
But you must live righteously
Rather than divisively
To plant the seed
Of immortal glee

Babies go to purgatory
Being murdered for the
Infinite story
Unfortunately

David is aggression
Judas is regression
Hell is the oppression
Of living in depression
With no one for confession
Private problems become obsessions
Forever learning painful lessons

The apple of knowledge
Is the invention of college
For the intellectual solace
We're insignificant mollusks

The theologians surmise
Our demise
Will be from our loss of faith
Which will bring a dark weight
To those with unclean fates
Filled with hate
Repeating slates
The theologians plead
To join their pious breed
To avoid endless punctures
And gain godlike structure
For living an examined life
In the land of strife
They can plan the fight
To get you through nights

They say the Bible uses fiction
To convey truth
To cure our addiction
Of being uncouth
And the deformed
Should be warned
That those unmoved
Will live in a tomb
Of eternal doom

The rhythm of the cosmos
Is a waltz
In three steps
Create
Sustain
Decay

A movement
To which all of life
And so art conforms
From literature
With it's beginning
Middle
End

To the great civilizations of the Earth
That rise
Hold
Fall
Just as chest draw breath
As she sleeps

Or the theologians speak
Of their holy trinity
The metaphysical systems of old Indus Valley
Create
Sustain
Decay

Making way for the new notes
We play
As the old fade
Into silence
One step
Two step
Three

Come and dance with me
As the stars inhale
And hold their breath
As we find our feet gracefully
And move in the moment we have
One step
Two step
...

yesterday may have been my birthday.

you need two hands, two feet,
a multiplication table
an abacus to count my years,
each finger, worth a decade.
each toe, perhaps, a century.

birthdays.

a point of inflection,
a point of opportunity,
a present presents itself,
to rewrite history.

a second coat of paint,
gift-wrapped in weak excuses.
how I lied, how I ain't,
grimm-fated fairy tales
somebody else created.

invisible suits of gold-cloth
worn to my party of
past rewrit and
future foretold.

one single thought,
memory,
seizes my heart,
as I fall to my knees.
cracks my temperate ease,
renders open the
woof and weave
of recycled deceptions,
causing all to be revealed
when asking myself

what if the poetry ceases?

you know prostrate?
you have tasted grief?

have you not but
a singular pain,
one act,
one deed,
one memorization,
act of cowardice,
act of desertion,
mistake made, taken,
for which
forgiveness
can never
be given,
be faked,
attained?

do, does, did.

let me then this day,
win the birthday lottery,
let floods of relief from
daily chores not drown me,
chauffeurs to drive,
masseurs to massage,
cooks to cook,
les délicieuses friandises to sweeten life,
please keep theologians, logicians,
philosophers on retainer,
even historians, those future fortune tellers,
if needed, unnecessary explanations -
or just satisfactory rationalizations.

none know,
or can provide,
still and yet,
a year round
a priestly sacred chord,
to grant relief,
absolution,
songs of hallelujah,
erasers of the ache of
perpetuity worry.

those ancient pains,
grow fresh daily,
the loss of one element
of my body,
prevents my primal knot
reasonably to be untied,
everything should be permitted
on my birthday, no?

this day, these days
breathe through words,
molecules of vowels,
stem cells of consonants,
the fabric, the tissues of life,
veins are a dictionary
of corpuscles,
red blood cells are
nouns of nutrients.

this day, these days,
the infection of my soul
is tempered, kept at bay,
tamped down from the
full flowering
of white blood cells
of rhyme, verse,
and asking myself

what if the poetry ceases?

though the bones creak,
snap, crackle and pop,
the body they carry, the heart
eccentric~centric: tire shop patched,
yom kippur white resurrected this day,
for morning, afternoon
and evening prayers,
and the last one special,
spoken standing.

thrice daily poetry I recite,
roses red, violets blue,
my marrow transfused.

though my prayers likely refused,
the poetry act immolates
the fringes of my disease,
for which the common cure
is not currently invented....
so I ask myself

what if the poetry ceases?

be assured, I am told
scientists hard at work,
on the forgive n' forget drug.

meantime,
take a bubble bath in
rosemary and mint,
trap and tap some words,
into your cell phone bone,
the poetry heat, scented waters,
provide aspirin relief.

through this poem,
on one day annual,
I am relieved, relived,
the muses, the Devils
all herein, feted, and sated

gone for few moments
concerns, worries of
exposure today,
agnostic's foxhole of hell
is dis-remembered,
the gloss returns,
the faux dispatched,

ain't birthdays grand?

yet, I cannot help but ask

what if the poetry ceases?

what rhymes with
Sorrow?
mmmmm.

could it be
Morrow?

bath drains,
rosemary and mint odors dismissed,
the Argentine disparu,
the Spanish Medievalists,
the Neo-Raphaelites,
all dispatched,
didn't they have birthdays too?
didn't you know,
Hey Michelangelo!
the Renaissance come
and gone,
nobody tole ya?

t'is the day
my sweet city recorded my
naissance in the
Hospital of the Flowers
on Fifth Avenue.

the 'crats put the datum
in the bureau with the
night creams and
the statistics
as follows:

on this day + a few,
seven or twenty decades ago +
a few centuries, some blackbirds,
a question was born,
and an ache that is
sometimes relieved,
by a poem~song.

though do not celebrate,
t'is a day to calibrate,
review, edit, tinker,
rewrite, often a stinker.

yet, but,
always one thought recycles:

**what if the poetry ceases,
how will I breathe?

addressing my southpaw weakness...
don't know... my left hand is a bit...
weak...
   started to train it...
   by extinguishing cigarette
butts on each other knuckles...
have two vacant slots to fill...
and plenty of whiskey...
       why?
  i paid my Shylock...
  i was **** with the Gorbachev
**** on my right shoulder blade...
now comes the fun part!
the lesson...
of boxing, with not boxing gloves!
i want the ******* knuckle
to... hurt... the... the most...
like Tom Waits'
circus narrative...
  **** these teenage girls cutting...
how about their start burning
themselves,
with hot, metallic objects?
how's that?
less blood!
   ha ha!
                 two knuckles down...
two to go...
    i'm giggling with anticipation...
while, i, eat,
the, pain! ha ha!
who gives a **** about
predictability,
preachers / theologians
or stock brokers?
so who?
the Turkish barbers,
the English tailors,
the French chefs?!
      who?
              the roof, the roof,
the roof is on fire,
let the ******* burn...
we don't don't need no
water let the ******* burn,
let the ******* burn...
      i'm a simpleton...
catch the genie... catch the lamp
sort of scenario...
otherwise?
  bon voyage / bon soir /
    mon amí!
   god, i hate the french!
         it's like...
you want to lick them...
face to face...
and then... punch them...
        my type of ****** nationalism!
comes the third knuckle...
and the cigarette...
it will be put out onto!
- like an interrogator might...
you show the victim undergoing
the torture, with yourself
prior...
   and then?
  torture the **** out of them! ha ha!
i.e. who's the buckle,
who's the knuckle, and who's the knee?!
oh please! please!
don't mention the oysters
of the elbow!
  have some common decency!

Rondels, Roundels and Rondeaux

These are poetic forms similar to villanelles, with refrains (repeated lines) and sometimes double refrains.



Rondel: Merciles Beaute ("Merciless Beauty")
by Geoffrey Chaucer
loose translation/interpretation Michael R. Burch

Your eyes slay me suddenly;
their beauty I cannot sustain,
they wound me so, through my heart keen.

Unless your words heal me hastily,
my heart's wound will remain green;
for your eyes slay me suddenly;
their beauty I cannot sustain.

By all truth, I tell you faithfully
that you are of life and death my queen;
for at my death this truth shall be seen:
your eyes slay me suddenly;
their beauty I cannot sustain,
they wound me so, through my heart keen.



Rondel: Rejection
by Geoffrey Chaucer
loose translation/interpretation by Michael R. Burch

Your beauty from your heart has so erased
Pity, that it’s useless to complain;
For Pride now holds your mercy by a chain.

I'm guiltless, yet my sentence has been cast.
I tell you truly, needless now to feign,―
Your beauty from your heart has so erased
Pity, that it’s useless to complain.

Alas, that Nature in your face compassed
Such beauty, that no man may hope attain
To mercy, though he perish from the pain;
Your beauty from your heart has so erased
Pity, that it’s useless to complain;
For Pride now holds your mercy by a chain.



Rondel: Escape
by Geoffrey Chaucer
loose translation/interpretation by Michael R. Burch

Since I’m escaped from Love and yet still fat,
I never plan to be in his prison lean;
Since I am free, I count it not a bean.

He may question me and counter this and that;
I care not: I will answer just as I mean.
Since I’m escaped from Love and yet still fat,
I never plan to be in his prison lean.

Love strikes me from his roster, short and flat,
And he is struck from my books, just as clean,
Forevermore; there is no other mean.
Since I’m escaped from Love and yet still fat,
I never plan to be in his prison lean;
Since I am free, I count it not a bean.



Rondel: Your Smiling Mouth
by Charles d'Orleans (c. 1394-1465)
loose translation/interpretation/modernization Michael R. Burch

Your smiling mouth and laughing eyes, bright gray,
Your ample ******* and slender arms’ twin chains,
Your hands so smooth, each finger straight and plain,
Your little feet―please, what more can I say?

It is my fetish when you’re far away
To muse on these and thus to soothe my pain―
Your smiling mouth and laughing eyes, bright gray,
Your ample ******* and slender arms’ twin chains.

So would I beg you, if I only may,
To see such sights as I before have seen,
Because my fetish pleases me. Obscene?
I’ll be obsessed until my dying day
By your sweet smiling mouth and eyes, bright gray,
Your ample ******* and slender arms’ twin chains!



Oft in My Thought
by Charles d'Orleans (c. 1394-1465)
loose translation/interpretation/modernization Michael R. Burch

So often in my busy mind I sought,
Around the advent of the fledgling year,
For something pretty that I really ought
To give my lady dear;
But that sweet thought's been wrested from me, clear,
Since death, alas, has sealed her under clay
And robbed the world of all that's precious here―
God keep her soul, I can no better say.

For me to keep my manner and my thought
Acceptable, as suits my age's hour?
While proving that I never once forgot
Her worth? It tests my power!
I serve her now with masses and with prayer;
For it would be a shame for me to stray
Far from my faith, when my time's drawing near―
God keep her soul, I can no better say.

Now earthly profits fail, since all is lost
And the cost of everything became so dear;
Therefore, O Lord, who rules the higher host,
Take my good deeds, as many as there are,
And crown her, Lord, above in your bright sphere,
As heaven's truest maid! And may I say:
Most good, most fair, most likely to bring cheer―
God keep her soul, I can no better say.

When I praise her, or hear her praises raised,
I recall how recently she brought me pleasure;
Then my heart floods like an overflowing bay
And makes me wish to dress for my own bier―
God keep her soul, I can no better say.



Villanelle: The Divide
by Michael R. Burch

The sea was not salt the first tide ...
was man born to sorrow that first day,
with the moon―a pale beacon across the Divide,
the brighter for longing, an object denied―
the tug at his heart's pink, bourgeoning clay?

The sea was not salt the first tide ...
but grew bitter, bitter―man's torrents supplied.
The bride of their longing―forever astray,
her shield a cold beacon across the Divide,
flashing pale signals: Decide. Decide.
Choose me, or His Brightness, I will not stay.

The sea was not salt the first tide ...
imploring her, ebbing: Abide, abide.
The silver fish flash there, the manatees gray.

The moon, a pale beacon across the Divide,
has taught us to seek Love's concealed side:
the dark face of longing, the poets say.
The sea was not salt the first tide ...
the moon a pale beacon across the Divide.

"The Divide" is essentially a formal villanelle despite the non-formal line breaks.



Villanelle: Ordinary Love
by Michael R. Burch

Indescribable―our love―and still we say
with eyes averted, turning out the light,
"I love you," in the ordinary way

and tug the coverlet where once we lay,
all suntanned limbs entangled, shivering, white ...
indescribably in love. Or so we say.

Your hair's blonde thicket now is tangle-gray;
you turn your back; you murmur to the night,
"I love you," in the ordinary way.

Beneath the sheets our hands and feet would stray
to warm ourselves. We do not touch despite
a love so indescribable. We say

we're older now, that "love" has had its day.
But that which Love once countenanced, delight,
still makes you indescribable. I say,
"I love you," in the ordinary way.

"Ordinary Love" was the winner of the 2001 Algernon Charles Swinburne poetry contest. It was originally published by Romantics Quarterly and nominated by the journal for the Pushcart Prize. It is missing a tercet but seemed complete enough without it.―MRB



Villanelle: Because Her Heart Is Tender
by Michael R. Burch

for Beth

She scrawled soft words in soap: "Never Forget,"
Dove-white on her car's window, and the wren,
because her heart is tender, might regret
it called the sun to wake her. As I slept,
she heard lost names recounted, one by one.

She wrote in sidewalk chalk: "Never Forget,"
and kept her heart's own counsel. No rain swept
away those words, no tear leaves them undone.

Because her heart is tender with regret,
bruised by razed towers' glass and steel and stone
that shatter on and on and on and on,
she stitches in wet linen: "NEVER FORGET,"
and listens to her heart's emphatic song.

The wren might tilt its head and sing along
because its heart once understood regret
when fledglings fell beyond, beyond, beyond ...
its reach, and still the boot-heeled world strode on.

She writes in adamant: "NEVER FORGET"
because her heart is tender with regret.



Double Trouble
by Michael R. Burch

The villanelle is trouble:
it’s like you’re on the bubble
of beginning to see double.

It’s like you’re on the Hubble
when the lens begins to wobble:
the villanelle is trouble.

It’s like you’re Barney Rubble
scratching itchy beer-stained stubble
because you’re seeing double.

Then your lines begin to gobble
up the good rhymes, and you hobble.
The villanelle is trouble,

just like getting sloshed in the pub’ll
begin to make you babble
because you’re seeing double.

Because the form is flubbable
and is really not that loveable,
the villanelle is trouble:
it’s like you’re seeing double.



Villanelle: Hangovers
by Michael R. Burch

We forget that, before we were born,
our parents had “lives” of their own,
ran drunk in the streets, or half-******.

Yes, our parents had lives of their own
until we were born; then, undone,
they were buying their parents gravestones

and finding gray hairs of their own
(because we were born lacking some
of their curious habits, but soon

would certainly get them). Half-******,
we watched them dig graves of their own.
Their lives would be over too soon

for their curious habits to bloom
in us (though our children were born
nine months from that night on the town

when, punch-drunk in the streets or half-******,
we first proved we had lives of our own).



Villanelle Sequence: Clandestine But Gentle
by Michael R. Burch

Variations on the villanelle. A play in four acts. The heroine wears a trench coat and her every action drips nonchalance. The “hero” is pallid, nerdish and nervous. But more than anything, he is palpably desperate with longing. Props are optional, but a streetlamp, a glowing cigarette and lots of eerie shadows should suffice.

I.

Clandestine but gentle, wrapped in night,
she eavesdropped on morose codes of my heart.
She was the secret agent of delight.

The blue spurt of her match, our signal light,
announced her presence in the shadowed court:
clandestine but gentle, cloaked in night.

Her cigarette was waved, a casual sleight,
to bid me “Come!” or tell me to depart.
She was the secret agent of delight,

like Ingrid Bergman in a trench coat, white
as death, and yet more fair and pale (but short
with me, whenever I grew wan with fright!).

II.

Clandestine but gentle, veiled in night,
she was the secret agent of delight;
she coaxed the tumblers in some cryptic rite

to make me spill my spirit.
Lovely ****!
Clandestine but gentle, veiled in night

―she waited till my tongue, untied, sang bright
but damning strange confessions in the dark . . .

III.

She was the secret agent of delight;
so I became her paramour. Tonight
I await her in my exile, worlds apart . . .

IV.

For clandestine but gentle, wrapped in night,
she is the secret agent of delight.



Villanelle: Hang Together, or Separately
by Michael R. Burch

“The first shall be last, and the last first.”

Be careful whom you don’t befriend
When hyenas mark their prey:
The odds will get even in the end.

Some “deplorables” may yet ascend
And since all dogs must have their day,
Be careful whom you don’t befriend.

When pallid elitists condescend
What does the Good Book say?
The odds will get even in the end.

Since the LORD advised us to attend
To each other along the way,
Be careful whom you don’t befriend.

But He was deserted. Friends, comprehend!
Though revilers mock and flay,
The odds will get even in the end.

Now infidels have loot to spend:
As ****** as Judas’s that day.
Be careful whom you don’t befriend:
The odds will get even in the end.

NOTE: This poem portrays a certain worldview. The poet does not share it and suspects from reading the gospels that the “real” Jesus would have sided with the infidel refugees, not Trump and his ilk.



Villanelle: The Sad Refrain
by Michael R. Burch

O, let us not repeat the sad refrain
that Christ is cruel because some innocent dies.
No, pain is good, for character comes from pain!

There’d be no growth without the hammering rain
that tests each petal’s worth. Omnipotent skies
peal, “Let us not repeat the sad refrain,

but separate burnt chaff from bountiful grain.
According to God’s plan, the weakling dies
and pain is good, for character comes from pain!

A God who’s perfect cannot bear the blame
of flawed creations, just because one dies!
So let us not repeat the sad refrain

or think to shame or stain His awesome name!
Let lightning strike the devious source of lies
that pain is bad, for character comes from pain!
Oh, let us not repeat the sad refrain!

NOTE: An eternal hell cannot be justified. Nothing can be learned from eternal suffering except that the creation of life was the ultimate act of evil. The creator of an eternal hell would be infinitely cruel and should never have created any creature that might possibly end up there. That so many Christians do not understand this suggests they lack the knowledge of good and evil and were rooked by their "god" in the Garden of Eden or have been bamboozled by heartless and mindless theologians.



If
by Michael R. Burch

If I regret
fire in the sunset
exploding on the horizon,
then let me regret loving you.

If I forget
even for a moment
that you are the only one,
then let me forget that the sky is blue.

If I should yearn
in a season of discontentment
for the vagabond light of a companionless moon,
let dawn remind me that you are my sun.

If I should burn―one moment less brightly,
one instant less true―
then with wild scorching kisses,
inflame me, inflame me, inflame me anew.

Originally published by The HyperTexts



Recursion
by Michael R. Burch

In a dream I saw boys lying
under banners gaily flying
and I heard their mothers sighing
from some dark distant shore.

For I saw their sons essaying
into fields―gleeful, braying―
their bright armaments displaying;
such manly oaths they swore!

From their playfields, boys returning
full of honor’s white-hot burning
and desire’s restless yearning
sired new kids for the corps.

In a dream I saw boys dying
under banners gaily lying
and I heard their mothers crying
from some dark distant shore.



I AM!
by Michael R. Burch

I am not one of ten billion―I―
sunblackened Icarus, chary fly,
staring at God with a quizzical eye.

I am not one of ten billion, I.

I am not one life has left unsquashed―
scarred as Ulysses, goddess-debauched,
pale glowworm agleam with a tale of panache.

I am not one life has left unsquashed.

I am not one without spots of disease,
laugh lines and tan lines and thick-callused knees
from begging and praying and girls sighing "Please!"

I am not one without spots of disease.

I am not one of ten billion―I―
scion of Daedalus, blackwinged fly
staring at God with a sedulous eye.

I am not one of ten billion, I
AM!



This World's Joy
(anonymous Middle English lyric)
loose translation by Michael R. Burch

Winter awakens all my care
as leafless trees grow bare.
For now my sighs are fraught
whenever it enters my thought:
regarding this world's joy,
how everything comes to naught.



Elegy for a little girl, lost
by Michael R. Burch

. . . qui laetificat juventutem meam . . .
She was the joy of my youth,
and now she is gone.
. . . requiescat in pace . . .
May she rest in peace.
. . . amen . . .
Amen.

I was touched by this Latin prayer, which I discovered in a novel I read as a teenager. I later decided to incorporate it into a poem. From what I now understand, “ad deum qui laetificat juventutem meam” means “to the God who gives joy to my youth,” but I am sticking with my original interpretation: a lament for a little girl at her funeral. The phrase can be traced back to Saint Jerome's translation of Psalm 42 in the Vulgate Latin Bible (circa 385 AD).



How Long the Night
anonymous Middle English lyric, circa early 13th century AD
loose translation/interpretation by Michael R. Burch

It is pleasant, indeed, while the summer lasts
with the mild pheasants' song ...
but now I feel the northern wind's blast,
its severe weather strong.
Alas! Alas! This night seems so long!
And I, because of my momentous wrong
now grieve, mourn and fast.



Fowles in the Frith
anonymous Middle English lyric, circa 13th-14th century AD
loose translation/interpretation by Michael R. Burch

The fowls in the forest,
the fishes in the flood
and I must go mad:
such sorrow I've had
for beasts of bone and blood!

Sounds like an early animal rights activist! The use of "and" is intriguing ... is the poet saying that his walks in the wood drive him mad because he is also a "beast of bone and blood," facing a similar fate?



I am of Ireland
anonymous Medieval Irish lyric, circa 13th-14th century AD
loose translation/interpretation by Michael R. Burch

I am of Ireland,
and of the holy realm of Ireland.
Gentlefolk, I pray thee:
for the sake of saintly charity,
come dance with me
in Ireland!



Whan the turuf is thy tour
(anonymous Middle English lyric, circa the 13th century AD)
loose translation/interpretation by Michael R. Burch

1.
When the turf is your tower
and the pit is your bower,
your pale white skin and throat
shall be sullen worms’ to note.
What help to you, then,
was all your worldly hope?

2.
When the turf is your tower
and the grave is your bower,
your pale white throat and skin
worm-eaten from within ...
what hope of my help then?

NOTE: The second translation leans more to the "lover's complaint" and carpe diem genres, with the poet pointing out to his prospective lover that by denying him her favors she make take her virtue to the grave where worms will end her virginity in macabre fashion. This poem may be an ancient precursor of poems like Andrew Marvell's "To His Coy Mistress."



Ech day me comëth tydinges thre
anonymous Middle English lyric, circa the 13th to 14th century AD
loose translation/interpretation by Michael R. Burch

Each day I’m plagued by three doles,
These gargantuan weights on my soul:
First, that I must somehow exit this fen.
Second, that I cannot know when.
And yet it’s the third that torments me so,
Because I don't know where the hell I will go!



Ich have y-don al myn youth
anonymous Middle English lyric, circa the 13th to 14th century AD
loose translation/interpretation by Michael R. Burch

I have done it all my youth:
Often, often, and often!
I have loved long and yearned zealously ...
And oh what grief it has brought me!



I Sing of a Maiden
anonymous Medieval English Lyric, circa early 15th century AD
loose translation/interpretation by Michael R. Burch

I sing of a maiden
That is matchless.
The King of all Kings
For her son she chose.
He came also as still
To his mother's breast
As April dew
Falling on the grass.
He came also as still
To his mother's bower
As April dew
Falling on the flower.
He came also as still
To where his mother lay
As April dew
Falling on the spray.
Mother and maiden?
Never one, but she!
Well may such a lady
God's mother be!



Regret
by Michael R. Burch

Regret,
a bitter
ache to bear . . .

once starlight
languished
in your hair . . .

a shining there
as brief
as rare.

Regret . . .
a pain
I chose to bear . . .

unleash
the torrent
of your hair . . .

and show me
once again―
how rare.

Published by The HyperTexts and The Chained Muse



Enigma
by Michael R. Burch

O, terrible angel,
bright lover and avenger,
full of whimsical light
and vile anger;
wild stranger,
seeking the solace of night,
or the danger;
pale foreigner,
alien to man, or savior ...

Who are you,
seeking consolation and passion
in the same breath,
screaming for pleasure, bereft
of all articles of faith,
finding life
harsher than death?

Grieving angel,
giving more than taking,
how lucky the man
who has found in your love,
this, our reclamation;

fallen wren,
you must strive to fly
though your heart is shaken;

weary pilgrim,
you must not give up
though your feet are aching;

lonely child,
lie here still in my arms;
you must soon be waking.



Floating
by Michael R. Burch

Memories flood the sand’s unfolding scroll;
they pour in with the long, cursive tides of night.

Memories of revenant blue eyes and wild lips
moist and frantic against my own.

Memories of ghostly white limbs ...
of soft sighs
heard once again in the surf’s strangled moans.

We meet in the scarred, fissured caves of old dreams,
green waves of algae billowing about you,
becoming your hair.

Suspended there,
where pale sunset discolors the sea,
I see all that you are
and all that you have become to me.

Your love is a sea,
and I am its trawler ...
harbored in dreams,
I ride out night’s storms.

Unanchored, I drift through the hours before morning,
dreaming the solace of your warm *******,
pondering your riddles, savoring the feel
of the explosions of your hot, saline breath.

And I rise sometimes
from the tropical darkness
to gaze once again out over the sea ...
You watch in the moonlight
that brushes the water;

bright waves throw back your reflection at me.

This is one of my more surreal poems, as the sea and lover become one. I believe I wrote this one at age 19. It has been published by Penny Dreadful, Romantics Quarterly, Boston Poetry Magazine and Poetry Life & Times. The poem may have had a different title when it was originally published, but it escapes me ... ah, yes, "Entanglements."



Sonnet: Water and Gold
by Michael R. Burch

You came to me as rain breaks on the desert
when every flower springs to life at once,
but joy's a wan illusion to the expert:
the Bedouin has learned how not to want.

You came to me as riches to a miser
when all is gold, or so his heart believes,
until he dies much thinner and much wiser,
his gleaming bones hauled off by chortling thieves.

You gave your heart too soon, too dear, too vastly;
I could not take it in; it was too much.
I pledged to meet your price, but promised rashly.
I died of thirst, of your bright Midas touch.

I dreamed you gave me water of your lips,
then sealed my tomb with golden hieroglyphs.

Published by The Lyric, Black Medina, The Eclectic Muse, Kritya(India), Shabestaneh (Iran), Anthology of Contemporary American Poetry, Captivating Poetry (Anthology), Strange Road, Freshet, Shot Glass Journal, Better Than Starbucks, Famous Poets and Poems, Sonnetto Poesia, Poetry Life & Times



Righteous
by Michael R. Burch

Come to me tonight
in the twilight, O, and the full moon rising,
spectral and ancient, will mutter a prayer.

Gather your hair
and pin it up, knowing
that I will release it a moment anon.

We are not one,
nor is there a scripture
to sanctify nights you might spend in my arms,

but the swarms
of bright stars revolving above us
revel tonight, the most ardent of lovers.

Published in Writer’s Gazette and Tucumcari Literary Review



R.I.P.
by Michael R. Burch

When I am lain to rest
and my soul is no longer intact,
but dissolving, like a sunset
diminishing to the west ...

and when at last
before His throne my past
is put to test
and the demons and the Beast

await to feast
on any morsel downward cast,
while the vapors of impermanence
cling, smelling of damask ...

then let me go, and do not weep
if I am left to sleep,
to sleep and never dream, or dream, perhaps,
only a little longer and more deep.

Originally published by Romantics Quarterly



Burn, Ovid
by Michael R. Burch

“Burn Ovid” - Austin Clarke

Sunday School,
Faith Free Will Baptist, 1973:
I sat imaging watery folds
of pale silk encircling her waist.

Explicit *** was the day’s “hot” topic
(how breathlessly I imagined hers)
as she taught us the perils of lust
fraught with inhibition.

I found her unaccountably beautiful,
rolling implausible nouns off the edge of her tongue:
adultery, fornication, *******, ******.
Acts made suddenly plausible by the faint blush
of her unrouged cheeks,
by her pale lips
accented only by a slight quiver,
a trepidation.

What did those lustrous folds foretell
of our uncommon desire?
Why did she cross and uncross her legs
lovely and long in their taupe sheaths?
Why did her ******* rise pointedly,
as if indicating a direction?

“Come unto me,
(unto me),”
together, we sang,

cheek to breast,
lips on lips,
devout, afire,

my hands
up her skirt,
her pants at her knees:

all night long,
all night long,
in the heavenly choir.

This poem is set at Faith Christian Academy, which I attended for a year during the ninth grade, in 1972-1973. While the poem definitely had its genesis there, I believe I revised it more than once and didn't finish it till 2001, nearly 28 years later, according to my notes on the poem. Another poem, "*** 101," was also written about my experiences at FCA that year.



*** 101
by Michael R. Burch

That day the late spring heat
steamed through the windows of a Crayola-yellow schoolbus
crawling its way up the backwards slopes
of Nowheresville, North Carolina ...

Where we sat exhausted
from the day’s skulldrudgery
and the unexpected waves of muggy,
summer-like humidity ...

Giggly first graders sat two abreast
behind senior high students
sprouting their first sparse beards,
their implausible bosoms, their stranger affections ...

The most unlikely coupling:

Lambert, 18, the only college prospect
on the varsity basketball team,
the proverbial talldarkhandsome
swashbuckling cocksman, grinning ...

Beside him, Wanda, 13,
bespectacled, in her primproper attire
and pigtails, staring up at him,
fawneyed, disbelieving ...

And as the bus filled with the improbable musk of her,
as she twitched impaled on his finger
like a dead frog jarred to life by electrodes,
I knew ...

that love is a forlorn enterprise,
that I would never understand it.

This companion poem to "Burn, Ovid" is also set at Faith Christian Academy, in 1972-1973.



The Shape of Mourning
by Michael R. Burch

The shape of mourning
is an oiled creel
shining with unuse,

the bolt of cold steel
on a locker
shielding memory,

the monthly penance
of flowers,
the annual wake,

the face in the photograph
no longer dissolving under scrutiny,
becoming a keepsake,

the useless mower
lying forgotten
in weeds,

rings and crosses and
all the paraphernalia
the soul no longer needs.



The Stake
by Michael R. Burch

Love, the heart bets,
if not without regrets,
will still prove, in the end,
worth the light we expend
mining the dark
for an exquisite heart.

Originally published by The Lyric



The Effects of Memory
by Michael R. Burch

A black ringlet
curls to lie
at the nape of her neck,
glistening with sweat
in the evaporate moonlight ...
This is what I remember

now that I cannot forget.

And tonight,
if I have forgotten her name,
I remember:
rigid wire and white lace
half-impressed in her flesh ...

our soft cries, like regret,

... the enameled white clips
of her bra strap
still inscribe dimpled marks
that my kisses erase ...

now that I have forgotten her face.



in-flight convergence
by michael r. burch

serene, almost angelic,
the lights of the city ――― extend ―――

over lumbering behemoths
shrilly screeching displeasure;
they say
that nothing is certain,
that nothing man dreams or ordains
long endures his command

here the streetlights that flicker
and those blazing steadfast
seem one: from a distance;
descend,
they abruptly
part ――― ways,

so that nothing is one
which at times does not suddenly blend
into garish insignificance
in the familiar alleyways,
in the white neon flash
and the billboards of Convenience

and man seems the afterthought of his own Brilliance
as we thunder down the enlightened runways.

Originally published by The Aurorean and subsequently nominated for the Pushcart Prize



Absence
by Michael R. Burch

Christ, how I miss you!,
though your parting kiss is still warm on my lips.

Now the floor is not strewn with your stockings and slips
and the dishes are all stacked away.

You left me today ...
and each word left unspoken now whispers regrets.



The Quickening
by Michael R. Burch

for Beth

I never meant to love you
when I held you in my arms
promising you sagely
wise, noncommittal charms.

And I never meant to need you
when I touched your tender lips
with kisses that intrigued my own:
such kisses I had never known,
nor a heartbeat in my fingertips!



Ah! Sunflower
by Michael R. Burch
after William Blake

O little yellow flower
like a star ...
how beautiful,
how wonderful
we are!



Published as the collection "Rondels"

Keywords/Tags: rondel, roundel, rondeau, villanelle, refrain, repetition, poetic form, poetics, poetic expression, Chaucer, Orleans, love, art, beauty, mercy, merciless, words, heart, hearts, pity, pride, prison

you are a candlelit
dinner with the universe
itself.

you know that,
right?

It wasn't until the sixth century that the Christians
decided animals weren't part of the kingdom of heaven.
Hoof, wing and paw can't put money in the collection plate.
These lunatic ****-brained fools excluded our beloved creatures.
Theologians and accountants, the same thing really,
join evangelists on television, shadowy as viruses.

Theologians - must be mindful
When drawing spirits map
For under souls geography creeps devil asunder
Seizes innocent - trap!

The Universe started, or possibly not,
(It may oscillate from now to forever.)
Everything perfectly fine tuned for Life,
the Almighty is awesomely clever.
Eleven dimensions! Billions of stars!
Multiverse now without end!
Scientists strive to explain everything,
much to theologians’ chagrin.
They teach about Adam, not atoms as such,
A story of serpent and sin
The “Big Bang” by contrast, doesn’t invoke
a serpentine tinged origin.
There are still known unknowns
And unknown unknowns
In explaining how Life did begin.
Preachers will cling to the gaps in the String-
call it their “Prophet margin.”

When I heard the words that I had never hoped to hear,
"I'm on a path that you did not imagine,"
I trembled in the darkness growing near;
A green and deathly sickness grew within.

I can sense the Sirens' call to prayers unholy:
"Come dance the daring dances;
Sing the songs the sinners sing,
Defy the order of the stars to fling your flings,
And shake your ***** fists in pent-up rages,
Deny the structures of eternal ages;
Pervert the holy orders present at the birthing of the universe."

Does saying what is real is not or what is not is real
Change anything beyond the choice of action?
(Some would argue that the proof is in the consequence.)
Can mass opinion or the way a person feels
Change laws immutable: gravity's pull or magnetic attraction?
(Even theologians teeter now upon a wobbly fence).

If mass opinion moral laws can change
(Some critical percent of all believers
Taken in a poll believe the cannibals were right;
Please pass John's head there on that platter),
Then nothing stable really can exist.

When data-driven compasses redefine the laws,
When best practice comes from mass opinions,
We lose abilities to know ourselves as climbing up
Or scuttling down the ladders of Existence,
Confuse the benefits or dooms of consequential Ends.

i was playing Sonic the Hedgehog  on Sega when this beat
            (smirk, the cool word, ha ha)
came out - i once said to a brief drinking
buddy on a bench in town that
i didn't like rap - didn't rap kinda ****
off poetry? quintessential 1990s summary -
in essence, it sounded just like that -
but no one really bothers Us3 - except the BBC -
rhymes to boom boom b b beat -
sentences expecting you to stand for
a minute's silence or a national anthem or
the presence of royalty for jokes -
oh yah - yappy puppy and mint fresh pomp -
sentences that seem so extraordinary
but being ordinary are nonetheless extra -
bounce bounce bounce - b b -
you choose your timing with the punctuation
marks on that one - the beauty of not recording
your poems? no one and everyone owns it -
it's as much mine as yours -
i was more Coolio than (before you think a white
boy trying to apt himself in culture -
more into John Coltrane than N.W.A. -
                more into Bunny Wailer than Tupac -
gangster jokes - never read of the Russians or
the Yakuza - no films about them, too scary -
or there's Frank Sinatra - ratted out, took to the Las Vegas
strip and sang his heart out)...
1990s were loads of fun - by the time 1999 came along
with Prince's anthem not resounding with the fireworks
i was, what? 14? but i remember - or maybe it's
the child-effect - you can sense a crispness to those years -
for however-many hours the song was tip-of-this-iceberg
and the tickling of the tongue - had to go among
some obscure internet forums to get an answer -
black boy raps, white boy sings opera -
black boy runs 100m under a 10 seconds - white boy swims
100m under 47 seconds - that's positive discrimination
that is - better embrace our differences and STATE WHAT
THEY ARE than in secret keep a wasp nest of jealousy -
it's a bit ****, i know - but after two weeks in Kenya
spent mostly under the shade of a canopy, drinking
my way to a serenity i just kept thinking of Scandinavia -
best part of Kenya? sitting on a balcony feeding
macaques sugar and other things - to the grave:
that shock-look of the macaques - eyes wide open as if
injected with a kilogram of caffeine, the open mouth
O, the sound that came with it - a great ~Aposematism
(can't be bothered to look for an exact word,
this one will have to do, otherwise the waterfall is
not waterfall, and i still haven't made my intended point) -
that's when i realised Darwinism was a bit unnecessary -
sit on a balcony with two wild monkeys,
it won't really matter peering at them with a Galapagos
micro or telescope - that sort of thing breaks the chill -
yeah, a wild monkey, not a zoological monkey -
i mean a free monkey, not a fraudster or a thief or
murderer - a free one - and historically speaking
there's a certain absenteeism behind Darwinism -
a certain attempt to rewrite history - Darwinism is more
or a problem for historians than theologians, i'm
look at the timescale - going back to a chaste beginning
will not wash away all the **** in between.
oh right, the main point... the reason i said that opera
should not be sang in French (or English, but i'll have
to be biased and put Handel's Messiah as satisfying) -
is because it's spoken beautifully - some languages have
that characteristic - some languages are not worth
the opera - German is beautifully sang operatically (Mozart
was right on that one), as is Italian - and the only reason
being they're not exactly languages that are beautifully
spoke - Spanish is also a contender to join these two -
immediately it probes the ears - French speak and the English
too so beautifully, going beyond mere folk-song or
rock castrato is suicide - you'd think that excess French
spelling and the unspoken rule of gobbling letters from
being said, as what the English do slightly less would
aid the sometimes undecipherable operatic - but it doesn't -
opera in German and Italian sure, French and English?
what a tragedy.

my my, ain't it June?! Juno, why have you given these poor people snowballs?! it's June and my central heating is on, it's close to 10 degrees Celsius, Bavaria is flooded, people embraced Einstein's relativity of the collapse of the = sign using a parabola, forgetting the basic Newtonian: cause & effect - the moment i coupled Socratic abhorrence of moral relativism, i took to dislike relativism kindred of: claustrophobia and agoraphobia... at some point Einstein's relativity equates space as time, rather than what Newton would suggest trans linear: algebraic squared, Newton still resides in cause & effect, space = ~space, given: 1 = millimetre, kilometre, and any other division... likewise with time... 20th century fashion being the perfect crop of quantum plagiarism, although in the 21st century the dance loop jumping between decades, back in the 20th century a linear expression, an evolution; quantum physics doesn't deal with linear excavations necessarily repeated, it's just repeats what is unnecessary. global warming and the mini ice age, June's here, Einstein too, Newton too, relatively speaking we're aether imprints... speaking via causality we're leaving a carbon footprint - well, **** me, two plus two... it's still scientific negativism, dietary requirements of modern man overshadowed all the scientific progresses in the field... never mind the cure for cancer! never mind that! as long as we can dress a diabetic in Lycra for bariatric surgery - never had i had i heard of such gastronomy, should it have been a pork chop smoked using zyklon B.*

we are living in the age of scientific negativism,
atheism a third limb
and our existential concerns reduced to
hamsters, calories and treadmills:
the basis of all modern inquisitiveness /
Aristotelian awe reduced to rubrics of dieticians
rather than theologians: at least with the latter
we could see the simple mind, hunched
in prayer... with the former we are experiencing
robots repeating the daily 2000 Kcal intake requirement
for a flat stomach... honestly, i prefer the praying
type, than the type regurgitating facts concerning
their diet - at least the former state of affairs
kept them shut up and mumbling, gesticulating
a type of shadow boxing while befriending
Jacob wrestling with an angel - at least that!

pst... they read too much fiction and philosophy, they keep forgetting poetry is akin to music... you know, mozart mozart mozart... they think they’ll definitely orate a revival of the roman empire with poetry... but it’s μ... it’s moo... it’s moo... it’s ha ha ha ha. let’s face it, attacking poetry is attacking music, hence ascetic islam, i don't know why philosophy forgot musicology when stating grievances with poetry: oh i know, karaoke.*

but when you wonder what nietzsche expected concerning god’s panic on the 1 / seventh day, i might as well speak the lines:

and god’s indolence master crafted satan.

so you see, the timing is relevant, no spontaneous combustion with snow white eve and the envious ‘mirror mirror on the wall,’ just the fact that a force of insurmountable creativity slouching like a couch potato could only craft satan.

evolutionary biologists don’t panic! don’t panic! the evolutionary theologians are on their way! they said: too much drunk history going from a. present times to b. the epic of gilgamesh to c. monkey - it’s just that the artists depicting kings and queens made them look ugly, such unsympathetic depictions of such beauty... where’s the irony, eh? i do mean it, one university lecture started the whole of of history by citing the epic of gilgamesh as the begetting of the tempted eve - not that there’s much correlation between the two - but imagine if she wasn’t tempted and man could not differentiate himself from all other animals? of course the byproduct would have been a surreal take on vanity.

satan is the activity of what is otherwise repeat, repeat, repeat of the stars and crow pecks and perks, he’s the randomised activity overseer, the whole karma of the thinking stone, but obviously stones don’t think, so there’s man in all of this: sooner a mountain will meet a mountain than man with man - some desirable ******* like that.

it’s the bored in reflection - but how can i say that in my “group therapy” sessions in the park - perched high up are the dog walkers, who barely known the word wolf... leashes and leeches all the same, cats roam free and i’m free from them, but a dog is like a fascinating emblem of the person walking it - the leash - i necessarily exist because i’m attached to this dribbling driftwood that begins talking with woof, woof! i let the cat go, and i drift into the same serialisation of fearlessness before death, having encountered it several times i’m almost certain there’s an angel behind it, punishing me, eagerly anticipating me to have a career, a wife, a child, a puppy, a car, a mortgage. no can do, me and pavement are opera if things come to the clinical stages of peering in the lives of others on a sunday. me? eyed myself wonky testifying the success of an old couple with one of them dead the other soon follows in siamese fashion. so i drink the beer get a suntan in the shade, and write what the auburn colouring could provide in letters.

now we’re talking inspiration, brief, sudden, lightning strike... we’re not talking stephen king and lumberjack.

It is so strange to think.
That the world is nothing.

What do we have.
If everything we know is nothing?

It seems that we might
have everything.

Do you hear that you insidious close-minded mongrels?

We could
have everything.

We possess the power to control,
our dreams.
To control,
our hallucinations.

Do you hear that you spineless congregation?

Stop casting the revolutionaries into sweeping generalizations
of psuedo-intellectuals
and anti-theologians
and soulless lunatics.

You have no idea what you are missing.
You have no idea what you are ******* with.

This world will be your hell if you do not
embrace it,
understand it,
control it,
unravel it.

Do you hear that you mindless sheep?

You be lead where you please but I will shake your very foundations.

You would fear me if you had the mind.
You would love me if you had the heart.

Like industrialisation
May seem
Like
Progress,
But
In reality
It's
A mess!
It's
A vacant creation
VACUOUS!
It' s
Against NATURE !
Against
Purity
And
Truth.
It's
Nothing to do  with
Old age or Youth,
Biology
And
ALL
The
Ologies...
Academics
Scientists
Historians
Politicians
Theologia­ns...
Do Not Call The Shots!
Remember
This
My
Precious
Children
Which
At your outset
Outshine
The
Establishment...
Created
By
...?

And he sleeps
Amongst the fisherman,
And the cab drivers,
And he's with me at midnight
Where the devil's hour draws
Closer to the lone sidewalk
And we are all ghosts
And I'm on the edge
Of a proverbial cliff and he's
There with me.

And he is no longer
Jesus of the Chapel
But of the slum dwellers,
Of the motocycle bikers,
Of the sodomites mentioned in
Howl and thought to
Roam the nights unsatiated.

That God.
The one I'm looking for.
The savior with an armsling
And an extensive knowledge
Of *******,
Every position every crack
Every twist and turn.

That God
Who baptized needles pinned
Freshly to tattoos
And made theologians
Out of tax collectors
And Jesus

Whose nails
Were used to tattoo
The words "King" grisly
On his forehead
And he was chiseled
On a cross,
Not hung.

Spurs on his feet licked
Like lapdogs by tongues
Hungry still for love,
Laying at the foot of the
Memory Jesus,
Crying,
All adulterers and profaners
And cheaters and liars all,

Who laugh
And sneer and snipe
In disbelief at his memory.
Ours.
At his clean, pierced hand
Slowly turning to ash
At the weight of our
Ink, face turning to bulletholes
As the chests decay
Into some kind of
Gang war amalgamation,

Tongues swollen,
Organs numb,
***** pierced with rose thorns
And rubbed with alcohol
And lubricant and
Sharp fingernails.

And we weep
As we are transfigured in return,
Each wound a closing scar.

it begins with saint piran's flag... well, let's just
say that, there ought to be two "offending"
     but classicly marxist, separatists governing bodies
in, what's know as geo-politics...
              upper-class retards think that the people
occupying the home county known as essex
     are, complete idiots...
                        well... hello my "fellow" londoner!
nibble on some rat-****, get a pigeon **** *******
on your top-hat? ****... *******!
               the northerners can't claim, that i'm
a southern fairy... in europe there the north / south
and the east / west divide...
          the southerners seem to prosper, as do easteners...
and likewise...
          essex, and the whole "point" of the south-east...
no... cornwall wan't to be indepedent,
     like the basques in spain...
            and that flag...
     may i make a suggestion to counter the cornwallians?
revert, allow essex to have a teutonic inspired flag
in reverse to yours...
                     i.e. a black crux on a maiden's "body".
living in essex, i've started to become, irritated
by this county becoming a joke fior the whole nation...
like a bunch of indians saying goa in portuguese...
sure, i know: northern monkeys...
                                      wild antics and bits and bobs...
essex has produced snooker champions...
           the other sort of chess-players... the geometricians...
and then the serving geographic is simply quote as:
                sun-tan          orange                "quirky" accent;
and all, from a megapolis that exterminates rats,
                                             but feeds urban pigeons.
in essex? we have woodland pigeons,
   and they look like the very-most pristine theologians,
if not priests...
        and they're fat...
                     blooming... and they have the equivalent of
a dog collar... and sure as ****
      they won't have one their legs, reduced to a stump
with all the claws removed... like an urban pigeon might,
strutting... well... "strutting"... merely limping.

It was the night your hands lingered in the pockets of your coat.
You didn’t reach out and touch me,
didn’t offer a hand to say hello.
You sipped from the flask in your pocket,
told me how you really enjoyed the book,
and that Kafka was one of the great
theologians of our time.

You pointed out constellations I couldn’t see,
and talked about Dante like you’d
been having lunch.
You impressed me with your knowledge of
what makes a grilled cheese good,
and remembered that it was my favorite food.

We drank dark beers, I let you tell me a story
I had already heard.
I laughed at it again, like it was new.

Your cigarette hung from your mouth so effortlessly,
I wanted to pluck it from between your lips,
light it, and take a long drag.

I wanted to lean out into the universe around us,
interrupt space and take those
cigarette lips into mine.

I watched your hands ring around themselves,
knuckles swollen and tight.
A scar puckering the skin above your thumb--

We walked by the river,
I asked if you like to swim.
You laughed.

Did you think I meant to do it now?
Peel off my clothes one by one,
hoist myself up on the ledge,
creamy, unpuckered white skin glowing
under the pale moon.

I would have done it.
I would have dived.

Taken one small leap and
sunk my lonely body in that mud;
gritty and ,
the clay
of the Earth clouding the water,
soot settled down around me.

I would have done it,
I would have jumped if you only
told me you liked to swim.

Higher galactic conscious
Light years pondering the demonic theologians
666 is colonists dehumanizing  it's doctrine
Its not ironic or an coincidental that coincides it's darkness
Its night an day an light an darkness it's coincidental not to contradict
A pit that's BOTTOMLESS
But Its easy to trick the mind with illusions
Delusions
Mirages it's illusionist
Constitution????
Humans
In reality virtuality
Spiritually spirituality
Rallys
Glitches
Something more baffling
The plot is gradually
For blasphemy
Mockery fatality
Brutality
Tragedies
Demographically
Strategized strategies
Tackling
Its master's
Masterpiece
Sadly the truth surpasses to see
In the hazardous. Blasphemous world that's passionately beautiful in its disastrous scene
Born from kings queens passed past ancestry seeds
What's to.believe in the invisible unseen
Far as galaxies as they be
In an universe that's vast an we dream
Is there a God higher power supreme being?
Aliens fallen angels or DEMONS
Mathematical sequence
Of the world an our existence to perceiving

God fearing
dog eared and
hard bitten,
used up and chewed.

I allude of course to myself,

but God fearing?
good God above
one does not fear love

I expect this was explained
by theologians at the
seminary
to which I wasn't invited

imagine how delighted
that
I would have been to
have sat in and maybe
set the scene
for
further discussion

perhaps they think
I'm a Russian
or worse
an atheist.

Two snakes in battle on a summer day
Writhing and twisting on a sandy road
Grappling desperately like taxing authorities
Fighting over a poor worker’s paycheck

Or like fierce coffee-break theologians
In anger ripping a scripture apart
Each clutching a ****** fragment to himself
But careful not to upset the 501C

And in the end, one snake swallows the other
Keeping him closer than a beloved brother