A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Speak what you think now in hard words, and to-morrow speak what to-morrow thinks in hard words again, though it contradict every thing you said to-day. -- ` Ah, so you shall be sure to be misunderstood .' -- Is it so bad, then, to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.
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The spotted hawk swoops by and accuses me, he complains of my gab and my loitering. I too am not a bit tamed, I too am untranslatable, I sound my barbaric yawp over the roofs of the world. The last scud of the day holds back for me, It flings my likeness after the rest and true as any on the shadow'd wilds, It coaxes me to the vapor and the dusk. I depart as air, I shake my white locks at the runaway sun, I effuse my flesh in eddies, and drift it in lacy jags. I bequeath myself to the dirt to grow from the grass I love, If you want me again look for me under your boot-soles. You will hardly know who I am or what I mean, But I shall be good health to you nevertheless, And filter and fibre for your blood. Failing to fetch me at first keep encouraged, Missing me one place search another, I stop somewhere waiting for you.
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Life appears to me too short to be spent in nursing animosity or registering wrongs. We are, and must be, one and all, burdened with faults in this world: but the time will soon come when, I trust, we shall put them off in putting off our corruptible bodies; when debasement and sin will fall from us with this cumbrous frame of flesh, and only the spark of the spirit will remain, - the impalpable principle of light and thought, pure as when it left the Creator to inspire the creature: whence it came it will return; perhaps again to be communicated to some being higher than man - perhaps to pass through gradations of glory, from the pale human soul to brighten to the seraph! Surely it will never, on the contrary, be suffered to degenerate from man to fiend? No; I cannot believe that: I hold another creed: which no one ever taught me, and which I seldom mention; but in which I delight, and to which I cling: for it extends hope to all: it makes Eternity a rest - a mighty home, not a terror and an abyss. Besides, with this creed, I can so clearly distinguish between the criminal and his crime; I can so sincerely forgive the first while I abhor the last: with this creed revenge never worries my heart, degradation never too deeply disgusts me, injustice never crushes me too low: I live in calm, looking to the end.
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We held hands on the last night on earth. Our mouths filled with dust, we kissed in the fields and under trees, screaming like dogs, bleeding dark into the leaves. It was empty on the edge of town but we knew everyone floated along the bottom of the river. So we walked through the waste where the road curved into the sea and the shattered seasons lay, and the bitter smell of burning was on you like a disease.In our cancer of passion you said, 'Death is a midnight runner.' The sky had come crashing down like the news of an intimate suicide. We picked up the shards and formed them into shapes of stars that wore like an antique wedding dress. The echoes of the past broke the hearts of the unborn as the ferris wheel silently slowed to a stop. The few insects skidded away in hopes of a better pastime. I kissed you at the apexof the maelstrom and asked if you would accompany me ina quick fall, but you made me realize that my ticket wasn't good for two. I rode alone. You said,'The cinders are falling like snow.' There is poetry in despair, and we sang with unrivaled beauty, bitter elegies of savagery and eloquence.Of blue and grey. Strange, we ran down desperate streets and carvedour names in the flesh of the city. The sun has stagnated somewhere beyond the rim of the horizon and the darkness is a mystery of curves and line.Still, we lay under the emptiness and drifted slowly outward,and somewhere in the wilderness we foundsalvation scratched into the earth like a message. the untitled poem--afi
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Most of the luxuries, and many of the so-called comforts of life, are not only indispensable, but positive hindrances to the elevation of mankind. Cultivate poverty like a garden herb, like sage. Do not trouble yourself much to get new things, whether clothes or friends. Turn the old; return to them. Things do not change; we change. The very simplicity and nakedness of man's life in the primitive ages imply this advantage, at least, that they left him still but a sojourner in nature. To be awake is to be alive. Time is but the stream I go a-fishing in. Every man is a builder of a temple, called his body, to the god he worships, after a style purely his own, nor can he get off by hammering marble instead. We are all sculptors and painters, and our material is our own flesh and blood and bones. Any nobleness begins at once to refine a man's features, any meanness or sensuality to imbrute them. Rather than love, than money, than fame, give me truth.
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(1) Do not let your children make toys out of flies/butterflies or birds. Such behavior results in injury to living creatures, but also it arouses in young hearts an impulse to cruelty and murder. Stories illustrative of the commandments: (2) The wife of a soldier named Fan was tuberculous and close to death. She was ordered to eat the brains of 100 sparrows as a remedy. When she saw the birds in the cage, she sighed and said: 'Must it be that 100 living creatures are to be killed that I may be healed? I would rather die than permit them to suffer.' She opened the cage and allowed them to fly away. Afterwards she recovered from her illness. (3) Tsao-Pin lived in a ruined house. His children begged him to have it repaired. He answered: 'In the cold winter the cracks in the walls and the space between the tiles and between the stones provide a shelter and a refuge to all kinds of living creatures. We should not endanger their lives.' (4) Wu-Tang used to take his son hunting with him. One day they came upon a stag that was playing with its young one. Tang took an arrow and killed the young one. The frightened stag ran off with a cry of anguish. When Tang concealed himself the stag returned and licked the wounds of its fawn. Tang again drew his bow and killed it. He then saw another stag and sent an arrow towards it, but the arrow was deflected and pierced his son. Tang threw his bow away and tearfully embraced his dead son, when he heard a voice from the air: 'Tang, the stag loved its fawn as much as you loved your son.' (5) Meng-tse praises King Suan of Tsi because of his compassion in freeing an ox that was to be sacrificed at the dedication of some bells. Such a sentiment, he says, should suffice to make one king of the world. Monastic Taoism & Kan-Ying-P'ien. From the commandments for monks: (1st): Thou shalt kill no living thing nor do injury to its life. (2nd): Thou shalt not consume as food the flesh and blood of any living creature. (34th): Thou shall not strike or whip domestic animals. (35th): Thou shall not intentionally crush insects and ants with thy foot. (36th): Thou shalt not play with hooks and arrows for thine own amusement. (37th): Thou shalt not climb into trees to remove nests and to destroy the eggs. (63rd): Thou shalt not catch birds and quadrupeds with snares and nets. (64th): Thou shalt not frighten and scare away birds that are brooding on their nests. (68th): Thou shalt not dig up during the winter months animals hibernating in the earth. (112th): Thou shalt not pour hot water on the ground in order to exterminate insects and ants.
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The chief mate of the Pequod was Starbuck, a native of Nantucket, and a Quaker by descent. He was a long, earnest man, and though born on an icy coast, seemed well adapted to endure hot latitudes, his flesh being hard as twice-baked biscuit. Transported to the Indies, his live blood would not spoil like bottled ale. He must have been born in some time of general drought and famine, or upon one of those fast days for which his state is famous. Only some thirty arid summers had he seen; those summers had dried up all his physical superfluousness. But this, his thinness, so to speak, seemed no more the token of wasting anxieties and cares, than it seemed the indication of any bodily blight. It was merely the condensation of the man. He was by no means ill-looking; quite the contrary. His pure tight skin was an excellent fit; and closely wrapped up in it, and embalmed with inner health and strength, like a revivified Egyptian, this Starbuck seemed prepared to endure for long ages to come, and to endure always, as now; for be it Polar snow or torrid sun, like a patent chronometer, his interior vitality was warranted to do well in all climates. Looking into his eyes, you seemed to see there the yet lingering images of those thousand-fold perils he had calmly confronted through life. A staid, steadfast man, whose life for the most part was a telling pantomime of action, and not a tame chapter of sounds. Yet, for all his hardy sobriety and fortitude, there were certain qualities in him which at times affected, and in some cases seemed well nigh to overbalance all the rest. Uncommonly conscientious for a seaman, and endued with a deep natural reverence, the wild watery loneliness of his life did therefore strongly incline him to superstition; but to that sort of superstition, which in some organizations seems rather to spring, somehow, from intelligence than from ignorance. Outward portents and inward presentiments were his.
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We manage to swallow flesh only because we do not think of the cruel and sinful thing that we do. Cruelty... is a fundamental sin, and admits of no arguments or nice distinctions. If only we do not allow our heart to grow callous, it protests against cruelty, is always clearly heard; and yet we go on perpetrating cruelties easily, merrily, all of us - in fact, anyone who does not join in is dubbed a crank.
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With proud thanksgiving, a mother for her children, England mourns for her dead across the sea. Flesh of her flesh they were, spirit of spirit, Fallen in the cause of the free. Solemn the drums thrill: Death august and royal Sings sorrow up into immortal spheres. There is music in the midst of desolation And a glory that shines upon our tears. They went with songs to the battle, they were young, Straight of limb, true of eye, steady and aglow. They were staunch to the end against odds uncounted, They fell with their faces to the foe. They shall grow not old, as we that are left grow old; Age shall not weary them, nor the years condemn. At the going down of the sun and in the morning We will remember them. They mingle not with laughing comrades again; They sit no more at familiar tables of home; They have no lot in our labour of the day-time; They sleep beyond England's foam. But where our desires are and our hopes profound, Felt as a well-spring that is hidden from sight, To the innermost heart of their own land they are known As the stars are known to the Night; As the stars that shall be bright when we are dust, Moving in marches upon the heavenly plain, As the stars that are starry in the time of our darkness, To the end, to the end, they remain.
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God is seen God In the star, in the stone, in the flesh, in the soul and the clod
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Here she lies, a pretty bud, Lately made of flesh and blood:
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... Insatiable, unfathomable, gluttony searches every land and every sea. Some animals it persecutes with snares and traps, with hunting nets, with hooks, sparing no sort of toil to obtain them . . . There is no peace allowed to any species of being . . . No wonder that with so discordant diet disease is ever varying. . . Count the cooks you will no longer wonder at the innumerable number of human maladies. … If these maxims are true, the Pythagorean principles as to abstaining from flesh foster innocence; if ill-founded they at least teach us frugality, and what loss have you in losing your cruelty? I merely deprive you of the food of lions and vultures ... We shall recover our sound reason only if we shall separate ourselves from the herd - the very fact of the approbation of the multitude is a proof of the unsoundness of the opinion or practice. Let us ask what is best, not what is customary. Let us love temperance - let us be just - let us refrain from bloodshed. None is so near the gods as he who shows kindness.
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'Fox Urine: This horrifically produced product is marketed as a way to keep deer out of gardens, but experts say it doesn't work. On urine-collection 'farms,' foxes, coyotes, raccoons and other animals are crammed into tiny cages. They live on feces-encrusted wire cage floors so their urine can be collected in trays below. On one such 'farm,' PETA investigators found animals with open infected wounds and exposed bones. Most huddled together in fear, but others had gone 'cage-crazy' and circled endlessly, seeking a way to comfort themselves. Some chewed and mutilated their own flesh. Owners then killed them for their fur by using agonizing anal electrocution. Some sporting goods stores sell urine collected from deer crammed into tiny pens for use by hunters to mask their human odor and to lure bucks to the hunters' tree stands. Be a 'deer' - and ask managers of local gardening, department and sporting goods stores NOT to sell bottled urine.'
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As far as whether we are allowed to kill and to eat animals, there is a remarkable ordering of matters in Holy Scripture. We can read how, at first, only plants are mentioned as providing food for man. Only after the flood, that is to say, after a new breach has been opened between God and man, are we told that man eats flesh...Nonetheless...we should not proceed from this to a kind of sectarian cult of animals. For this, too, is permitted to man. He should always maintain his respect for these creatures, but he knows at the same time that he is not forbidden to take food from them. Certainly, a sort of industrial use of creatures, so that geese are fed in such a way as to produce as large a liver as possible, or hens live so packed together that they become just caricatures of birds, this degrading of living creatures to a commodity seems to me in fact to contradict the relationship of mutuality that comes across in the Bible.
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In health the flesh is graced, the holy enters the world.
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Yet, to the empty trapeze of your flesh, O Magdalene, each comes back to die alone....
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Can you really ask what reason Pythagoras had for abstaining from flesh? For my part I rather wonder both by what accident and in what state of soul or mind the first man did so, touched his mouth to gore and brought his lips to the flesh of a dead creature, he who set forth tables of dead, stale bodies and ventured to call food and nourishment the parts that had a little before bellowed and cried, moved and lived. How could his eyes endure the slaughter when throats were slit and hides flayed and limbs torn from limb? How could his nose endure the stench? How was it that the pollution did not turn away his taste, which made contact with the sores of others and sucked juices and serums from mortal wounds?
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The other day I bumped into Santa Claus. A good bump it was, too! I ought to have been arrested, for there is no open season on Santa Claus. But sometimes a first class collision is an exciting thing. It will knock the wind out of you, and it may knock an idea into your head. True, this Santa Claus did not have the white cotton whiskers or a red coat, but she was the real thing all right! Santa Claus in the flesh and plenty of it. A lady who looked like an animated Christmas tree with packages dangling from very limb and I bumped and spilled. As I was trying to pick up the packages she gasped out, Oh, I hate Christmas anyhow! It turns everything upside down. To which I said, That is just what it was made for. This lofty sentiment did not stop her dirty looks at all. But it is the big thing about Christmas.
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Children show scars like medals. Lovers use them as secrets to reveal. A scar is what happens when the word is made flesh.
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'... Rebel against the flesh and bone, The word of the blood, the wily skin, And the maggot no man can slay.'
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Failure, then, failure! so the world stamps us at every turn. We strew it with our blunders, our misdeeds, our lost opportunities, with all the memorials of our inadequacy to our vocation. And with what a damning emphasis does it then blot us out! No easy fine, no mere apology or formal expiation, will satisfy the world's demands, but every pound of flesh exacted is soaked with all its blood. The subtlest forms of suffering known to man are connected with the poisonous humiliations incidental to these results.
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The body is the soul's poor house or home, whose ribs the laths are and whose flesh the loam.
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There was no corn -- in the wide market-place all loathliest things, even human flesh, was sold; They weighed it in small scales -- and many a face was fixed in eager horror then; his gold the miser brought; the tender maid, grown bold through hunger, bared her scorned charms in vain.
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. . there is one other thought closely allied to this. What of our duties to our fellow-men? And here I appeal particularly to my own sex, because women are supposed to be rather the standard in the community of refinement, of gentleness, of compassion, of tenderness, of purity. But no one can eat the flesh of a slaughtered animal without having used the hand of a man as slaughterer. Suppose that we had to kill for ourselves the creatures whose bodies we would fain have upon our table, is there one woman in a hundred who would go to the slaughterhouse to slay the bullock, the calf, the sheep or the pig? . . . But if we could not do it, nor see it done; if we are so refined that we cannot allow close contact between ourselves and the butchers who furnish this food; if we feel that they are so coarsened by their trade that their very bodies are made repulsive by the constant contact of the blood with which they must be continually besmirched; if we recognize the physical coarseness which results inevitably from such contact, dare we call ourselves refined if we purchase our refinement by the brutalization of others, and demand that some should be brutal in order that we may eat the results of their brutality? We are not free from the brutalizing results of that trade simply because we take no direct part in it.
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It is only by softening and disguising dead flesh by culinary preparation that it is rendered susceptible of mastication or digestion, and that the sight of its bloody juices and raw horror does not excite intolerable loathing and disgust.
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What, old acquaintance! could not all this flesh Keep in a little life? Poor Jack, farewell!...
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Americans consume, on average, 51 pounds of chicken every year, 15 pounds of turkey, 63 pounds of beef, 45 pounds of pork, 1 pound of veal, and 1 pound of lamb. 'More than ever,' reports our U.S. Department of Agriculture, 'we are a nation of meat eaters.' And now, with help from Dr. Atkins and his wonder diet, we have millions of consumers gorging themselves on nothing but flesh, one excess to correct their other excesses -- no thought whatever of taking their portion of meat even if we grant that meat production and the sufferings involved are necessary.
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. . . Look! this flesh how it crumbles to dust and is blown! These bones, how they grind in the granite of frost and are nothing!...
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A source of bad conscience, however, is the knowledge that my way of life, austere though it may appear to the richer folk, is still ruinously exploitive of nature -- not in my backyard, where I practice harmlessness toward even the wasps, but in the atmosphere, where my fossil fuel combustion's carbon dioxide is helping change the climate; in all those mountainous places where the metals and minerals that structure and drive my American life are torn from the earth; and in the flesh of fish and birds, mammals, and reptiles, where the chemicals that made the paper and plastic I use bioaccumulate, deforming reproduction. That guilty knowledge is another argument for material simplicity. The less I consume, the less harm I do to that which I love. In a consumer society, harmless living may be simple, but it is not easy. I make no claim to exemplary harmlessness or simplicity.
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The first promise exchanged by two beings of flesh was at the foot of a rock that was crumbling into dust; they took as witness for their cons...
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