Faith is not a belief in a fixed state or ideal; it is an open ended question that transforms the believer through the grace of love. Faith attains no finalities nor does it attach itself to any absolute security; it is a state of becoming; its altar is the world; its medium is love.
I want to love with such recklessness that every unrequited fear abandons my heart. On the world’s altar I desire to become what I am, a gift of love.
Behind its attempts to charm you insecure love wants to make you dependent on it, it scratches its insecurity by secluding you from the world and possessing you ever more deeply, it shatters your trust in yourself that you may trust it all the more, and exclusively. Insecure love doesn’t see you for yourself and doesn’t desire to gain a deep knowledge of you, it merely sees you as a projection of its own desires and needs, fantasies. Insecure love requires a symbiotic and fusional mode of attachment, but given its unstable core, it will never achieve emotional clarity and openness, it will always desire the other as a way to hide that inside itself it has a child trembling in the dark.
The nice guy, so desperate to give, chases all the women away. His giving, in fact, is a weakness and a selfishness — through it he seeks to validate himself. But the validation will not come to him who is weak in his heart. And the less the validation comes the more neurotic the need to give becomes. His giving seeks to manipulate the woman into giving him back the validation he seeks. But no woman will have this because he is not a man who can stand on his own. The nice guy, however, should not revert back to the bad boy type, so craved by the feminine; he must reach into his instinct and come to his strength through his weakness. He ought to become himself, create his boundaries, and become able to stand on his own.
The discipline of the flower is opening up to the light. That is my discipline too, as a poet, a lover, and a man. Man is conscious depth; his discipline is opening and giving his life direction through the sea of light.
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There is a friend to whom you come closer even when you go into a different or even an opposite direction. Such friendship, what is its touchstone: a mutual commitment to the growth of the heart.
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We do not simply stumble upon new books; they stumble upon us and call us out too. It is a meeting, and the space of the meeting (depending on its depth) spills out back and forth throughout our life, reshaping, transforming, metamorphosing, down into the cradle of our birth and up into the darkness of our tomb.
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The poet, today, is an outcast destined to live in the shadow of a socially unjustifiable existence. The intellectual atmosphere of his time renders him mistrustful even towards the sacred fountain of his inspiration. And so he finds himself in the peculiar position where he cannot turn away from poetry nor completely give in and surrender to it — he does not believe in his own existence. He suffers, and his suffering is incommunicable. He suffers in silence. Yet this silence and suffering are preparing something in him too; even now, something is rising out of him. This intuition alone makes his existence bearable, and fills him with the awe of being a poet. He will go unseen like a flower on the wind. But poetry, her, the midwife of the heart, has already taken something out of him and planted in the garden of eternity. He will go unseen, but the poem shall survive.
There is a hierarchy to love — those who lose their heads stand highest.
I want to tell the world that I love it. I want to live my life in such a way that it becomes a gift of love.
I remember the fear in my sister’s eyes as she laid in her deathbed. I felt so helpless and powerless, and this feeling kills me to this day, cuts into me with a pain I cannot describe. It haunts my dreams at night. I could not ward off death and save the being I love most in the world. They tell me to get over my guilt, that the responsibility was not my own, and though that is true, you cannot not be or feel responsible, and hence powerless. I do not know how to get over this feeling, this incredible pain, but maybe I do not need to…
I also remember the light in her face, a light that became so clear to me towards the end. I don’t exactly know what this light is or why it shun with such clarity, or why her dreams became bathed in white as death approached. Was it her soul, getting ready to leave her body? Was it the beauty of her heart, a beauty that was there her whole life but that became more visible to me as I saw into who she truly was, beyond and inside the flesh and form. I don’t know, but this light! God, this light. As though I was beholding her essence, and it reduced me to tears.
I remember being haunted by this question (and I still am): Will I ever see her again? I will see her again and again as I bring her to life through me in my daily life. I will meet her around the corners of my life, as I live out more and more my own heart, love, and essence, as I become truer to the great love that bound us, that will forever bind us. But the question remains: Will I ever see you again, Sarah? You will come to me in the moments of my life, but at the moment of my death, will you be there with me? Will I feel the press of your hand in mine as you welcome me into the eternity of light of which you are now part.
Cursed be this life! Yet infinitely blessed for having allowed us to share this love even if for such a small period of time.
Is the tree less surrendered to love for rising towards the sky and asserting itself, its own height and elevation? Is it less in unity and oneness for affirming itself, its own identity and uniqueness? For wanting to rise higher than its surroundings? For wanting to look down on its surroundings, and high towards the sky? Is it not a betrayal of its duty to its oneness if it refuses to assert its own difference, its own necessarily partial view of the sky towards which it rises? — Replace the tree with man and you will find much of modern spirituality vanishing with a whiff of bad breath, vanishing to reveal itself as a sewer, and one giving discharge to…
The sorrow, greatness, and foolishness of the poet — the compulsion of his instinct that wills him to unify the poetic and the amorous acts; intimately, poetically, amorously, he is dumb otherwise.
The power play in sex is one of the most difficult things I had to come to term with. This being said, to make a fetish of the power play, to make it the focal point of the relationship is to miss out on the spiritually interpenetrating aspects that truly form the throbbing core of why two people are together, and what makes them expand and grow together into that which is held above them. The power play is a form of expression, this character or that being suited to this spectrum or that, this essence or that. On its own it does not supersede or form the essence and budding center of the connectivity.
Love is this — that through the beloved the lover expects his world unified and affirmed. For a poet this means — through the lover the world is given back as poetry, with her being the medium and end, the root and the flower. Bless the selfishness of lovers, and the poets’ love of lovers and of poetry.
A: The woman who allows the poet to write sets his soul ablaze.
B: Ah yes, that is until he stops appreciating her and treats her like a statistic, a number and the face of someone he once conquered. Not all writers, my friend, are delicate souls.
A: The poet is not a player. If he fools her with his words, there’s no heart to his poetry. But can a muse, who is an ocean, truly be fooled by a writer who is frightened even to wade her shallow waters? Can a muse fall for a poet who shivers before her terrible silence, and flees from her roaring waves?
“What I am giving to the world
and not what the world is taking from me,”
ah, that this thought might in me
become rule and law,
a star radiating
from the shadowy deeps of my being,
consuming all in one fiery cataclysm
of a giving that scatters,
for only the richest give
without thought to what the world may take,
only the richest give
and are all the richer for it.
Here, love’s inverse economy,
that as one gives one grows
so long as one’s giving
outflows from one’s truest depth,
so long as one’s giving
comes from a vulnerable place,
from a heart that’s open to the world
and affirming itself through that opening,
affirming existence entire
even to the point of agony and tears,
even to the point of heartbreak and loss,
for love desires itself through love
wherever its feet may lead,
and love knows each tear is a seedling
in which womb trembles
a sky filled with stars.
The noble person loves in such a way that nothing encroaches upon his love, that his love becomes the very content of life itself, down the blood and marrow, outsurging from the very source from which his life flows. Nothing anymore is outside of it, and everything — everything, past, present, future, memories, scars, losses, every great and small thing, every moment and heartbeat and breath of life — everything is inside of it. It becomes the very shroud enwombing life in its entirety, the very waters bursting through the seams of existence and sustaining it. Like a moth driven to a flame the whole fires of his being he concentrates into this single act of merging with his beloved, this single act that opens him unto eternity and roots him there, a reed flowing with its waters. He grows, yet his love remains, youthful as at the moment of its inception, growing younger even with each day. Look at him; you can see it in his face. The fire has consumed him, and his face is a fountainhead of light. Look at him!
The fire is the answer to that which within the matter is dormant and ready to burst into flame. The spark sets ablaze that which has for long fermented in the darkness, readying itself for the moment of effulgence. So it is with love, the fire which consumes the body. The only difference being that whereas fire consumes into ash, love, paradoxically, conserves and augments that in which it burns. For this the paradigm image is the burning bush of Moses. Reason and economy cannot follow us into this realm.
If your spirit cannot taste the wine then your body, drinking it, will only go down and down—the same metaphor applies for sexual energies and, indeed, every manifestation, the life itself of the body.
There is a fundamental difference between a sexuality of dominance and one of ecstasy; only in the latter are complementarity, interdependence, and true spiritual union made reality. Only in the latter are the lovers interfused into one. The main difference lies here: whereas one seeks only sexual gratification, pleasure, and control, the other is primarily a spiritual quest that uses interpenetration as means to open up and blend the deepest recesses of being and soul — culminating in an ecstasy that sends the body hurling towards the sky.
That vice is the price we have to pay on the way to the glorious effusion of love.