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ich nenne mich du weil der Abstand so vergeht zwischen uns wie Haut an Haut wir sind nicht zu unterscheiden zu trennen eins und das Andere die Grenze ist die Verletzung der Übergang eine offene Wunde du nennst mich ich wer von uns beiden sagt hier hast du ein Messer mach meinen Schnitt.

(Barbara Köhler: Gedicht)

Und wir sagen, dass unendlich viele Erden sind und unendlich viele Sonnen, unendlicher Äther; oder dass - wie Demokrit und Epikur sagen - unendliches Erfülltes und Leeres ist, das eine dem anderen innewohnend. Und es sind verschiedene endliche Arten, die Einen in den Anderen enthalten und die Einen den Anderen zugeordnet. Und diese verschiedenen Arten verhalten sich als Zusammenwirkende bei der Bildung eines ganzen unendlichen Universums oder auch wie unendlich viele Teile des Unendlichen, insofern als aus unendlich vielen Erden gleich dieser eine unendliche Erde wirklich wird, nicht als in einem einzigen kontinuierlichen Ganzen, sondern in der unzählbaren Menge dieser Erden.

Giordano Bruno (1548-1600)

sarah kane: 4.48 psychosis

1this1corrosion1

Naiza H. Kha

" a poem is a type of grave "

hesperials

koerperkartei

bis auf die flüsse reichendes gewand

bell hooks, all about love: new visions (part IV)

To live our lives based on the principles of a love ethic (showing care, respect, knowledge, integrity, and the will to cooperate).

Fear is the primary force upholding structures of domination. It promotes the desire for separation, the desire not to be known.

Even though some individual scholars try to tell us there is no direct connection between images of violence and the violence confronting us in our lives, the commonsense truth remains—we are all affected by the images we consume and by the state of mind we are in when watching them.

We cannot talk about changing the types of images offered us in the mass media without acknowledging the extent to which the vast majority of the images we see are created from a patriarchal standpoint.

bell hooks, all about love: new visions (part III)

Consumer culture in particular encourages lies. Advertising is one of the cultural mediums that has most sanctioned lying. Keeping people in a constant state of lack, in perpetual desire, strengthens the marketplace economy. Lovelessness is a boon to consumerism. And lies strengthen the world of predatory advertising.

(...) highlights important dimensions of self-esteem, “the practice of living consciously, self-acceptance, self-responsibility, self-assertiveness, living purposefully and the practice of personal integrity.”

Self-love is the foundation of our loving practice. Without it our other efforts to love fail. Giving ourselves love we provide our inner being with the opportunity to have the unconditional love we may have always longed to receive from someone else.

“To be fully alive is to act. ... I understand action to be any way that we can co-create reality with other beings and the Spirit. . . . Action, like a sacrament, is the visible form of an invisible spirit, an outward manifestation of an inward power. But as we act, we not only express what is in us and help give shape to the world; we also receive what is outside us, and reshape out inner selves.”

“All other spiritual teachings are in vain if we cannot love. Even the most exalted states and the most exceptional spiritual accomplishments are unimportant if we cannot be happy in the most basic and ordinary ways, if, with our hearts, we cannot touch one another and the life we have been given. What matters is how we live.”

bell hooks, all about love: new visions (part II)

To begin by always thinking of love as an action rather than a feeling is one way in which anyone using the word in this manner automatically assumes accountability and responsibility. We are often taught we have no control over our “feelings.” Yet most of us accept that we choose our actions, that intention and will inform what we do. We also accept that our actions have consequences. To think of actions shaping feelings is one way we rid ourselves of conventionally accepted assumptions such as that parents love their children, or that one simply “falls” in love without exercising will or choice (...). When we are loving we openly and honestly express care, affection, responsibility, respect, commitment, and trust.

"When we reveal ourselves to our partner and find that this brings healing rather than harm, we make an important discovery—that intimate relationship can provide a sanctuary from the world of facades, a sacred space where we can be ourselves, as we are. . . . This kind of unmasking—speaking our truth, sharing our inner struggles, and revealing our raw edges—is sacred activity, which allows two souls to meet and touch more deeply." (John Welwood)

A commonly accepted assumption in a patriarchal culture is that love can be present in a situation where one group or individual dominates another. Many people believe men can dominate women and children yet still be loving. Psychoanalyst Carl Jung insightfully emphasized the truism that “where the will to power is paramount love will be lacking.”

Since the values and behavior of men are usually the standards by which everyone in our culture determines what is acceptable, it is important to understand that condoning lying is an essential component of patriarchal thinking for everyone.

While privacy strengthens all our bonds, secrecy weakens and damages connection.

bell hooks, all about love: new visions (part I)

“None of us are getting better at loving: we are getting more scared of it. We were not given good skills to begin with, and the choices we make have tended only to reinforce our sense that it is hopeless and useless.”

Reviewing the literature on love I noticed how few writers, male or female, talk about the impact of patriarchy, the way in which male domination of women and children stands in the way of love (...), that ending patriarchy is one step in the direction of love.

It is far easier to talk about loss than it is to talk about love. It is easier to articulate the pain of love’s absence than to describe its presence and meaning in our lives.

Our confusion about what we mean when we use the word “love” is the source of our difficulty in loving. If our society had a commonly held understanding of the meaning of love, the act of loving would not be so mystifying.

Echoing the work of Erich Fromm, he defines love as “the will to extend one’s self for the purpose of nurturing one’s own or another’s spiritual growth.”

"es mag unsinnig wirken, aber alle menschen sind unsichtbar miteinander verbunden, und diese verbindung können wir durch unser handeln verbessern oder verschlechtern. manchmal können wir mit einer einfachen geste vieles retten oder zerstören. womöglich ist alles nur unsinn, dennoch möchte ich meinen träumen folgen: für mich gleichen die beziehungen zwischen den menschen einem riesigen, zarten spinnennetz. mit meiner arbeit versuche ich dieses netz hier und dort zu flicken"

heraklit

may sarton, journal of solitude (part III)

I have learned this year more than ever before about what Jung calls “letting in the ness,” “the shadow”:

“The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no inside and no outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is the world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me.”

sometimes wonderful presents arrive from nowhere. Yesterday an unknown sent me, out of the blue, a book called Loneliness, by Clark E. Moustakas. I opened to this passage: “I began to see that loneliness is neither good nor bad, but a point of intense and timeless awareness of the Self, a beginning which initiates totally new sensitivities and awarenesses, and which results in bringing a person deeply in touch with his own existence and in touch with others in a fundamental sense.”

This is where poetry is so mysterious, the work more mature than the writer of it, always the messenger of growth. So perhaps we write toward what we will become from where we are.

may sarton, journal of solitude (part II)

Simone Weil says, “Absolute attention is prayer.” And the more I have thought about this over the years, the truer it is for me. I have used the sentence often in talking about poetry to students, to suggest that if one looks long enough at almost anything, looks with absolute attention at a flower, a stone, the bark of a tree, grass, snow, a cloud, something like revelation takes place. Something is “given,” and perhaps that something is always a reality outside the self.

There are times when I find myself going back to Louis Lavelle’s Le Mal et la Souffrance (...) that has nourished and reassured me in my own belief that solitude is one of the ways toward communion. He says:

“We sense that there can be no true communion between human beings until they have in fact become beings: for to be able to give oneself one must have taken possession of oneself in that painful solitude outside of which nothing belongs to us and we have nothing to give.… And one might even say that I begin to communicate with others as soon as I begin to communicate with myself. (...) Solitude is to feel the presence in oneself of a power that cannot act, but which, as soon as it is able to, obliges me to realize myself by multiplying my relations with myself and with all human beings. “

(...) for it is only through this communion that each consciousness will discover the essence of its destiny which is not to perceive things or to dominate them, but is to live, and that means to find outside itself other consciousnesses from which it never stops receiving and to whom it never stops giving in an uninterrupted circuit of light, of joy and of love, which is the only law of the spiritual universe.

I have been pondering a passage from Jung. “One does not become enlightened by imagining figures of light, but by making the darkness conscious.”

]I want

]to hold

]said

may sarton, journal of solitude (part I)

For a long time now, every meeting with another human being has been a collision. I feel too much, sense too much, am exhausted by the reverberations after even the simplest conversation. But the deep collision is and has been with my unregenerate, tormenting, and tormented self. I have written every poem, every novel, for the same purpose—to find out what I think, to know where I stand.

Cracking open the inner world again

// Must art come from tension?

I was determined to make space, inner space for a poem.

Learn to lose in order to recover, and remember that nothing stays the same for long, not even pain, psychic pain. Sit it out. Let it all pass. Let it go.

For of course one is never safe when in love. Growth is demanding and may seem dangerous, for there is loss as well as gain in growth. But why go on living if one has ceased to grow? And what more demanding atmosphere for growth than love in any form, than any relationship which can call out and requires of us our most secret and deepest selves?

halef (2018)

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