On Death - Kahlil Gibran
Than Almitra spoke, saying, "We would ask now of Death."
And he said:
You would know the secret of death.
But how shall you find it unless you seek it in the heart of life?
The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light.
If you would indeed behold the spirit of death, open your heart wide unto the body of life.
For life and death are one, even as the river and the sea are one.
In the depth of your hopes and desires lies your silent knowledge of the beyond;
And like seeds dreaming beneath the snow your heart dreams of spring.
Trust the dreams, for in them is hidden the gate to eternity.
Your fear of death is but the trembling of the shepherd when he stands before the king whose hand is to be laid upon him in honour.
Is the sheered not joyful beneath his trembling, that he shall wear the mark of the king?
Yet is he not more mindful of his trembling?
For what is it to die but to stand naked in the wind and to melt into the sun?
And what is to cease breathing, but to free the breath from its restless tides, that it may rise and expand and seek God unencumbered?
Only when you drink from the river of silence shall you indeed sing.
And when you have reached the mountain top, then you shall begin to climb.
And when the earth shall claim your limbs, then shall you truly dance.
And he said:
You would know the secret of death.
But how shall you find it unless you seek it in the heart of life?
The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light.
If you would indeed behold the spirit of death, open your heart wide unto the body of life.
For life and death are one, even as the river and the sea are one.
In the depth of your hopes and desires lies your silent knowledge of the beyond;
And like seeds dreaming beneath the snow your heart dreams of spring.
Trust the dreams, for in them is hidden the gate to eternity.
Your fear of death is but the trembling of the shepherd when he stands before the king whose hand is to be laid upon him in honour.
Is the sheered not joyful beneath his trembling, that he shall wear the mark of the king?
Yet is he not more mindful of his trembling?
For what is it to die but to stand naked in the wind and to melt into the sun?
And what is to cease breathing, but to free the breath from its restless tides, that it may rise and expand and seek God unencumbered?
Only when you drink from the river of silence shall you indeed sing.
And when you have reached the mountain top, then you shall begin to climb.
And when the earth shall claim your limbs, then shall you truly dance.
***
On Religion - Kahlil Gibran
And an old priest said, "Speak to us of Religion."
And he said:
Have I spoken this day of aught else?
Is not religion all deeds and all reflection,
And that which is neither deed nor reflection, but a wonder and a surprise ever springing in the soul, even while the hands hew the stone or tend the loom?
Who can separate his faith from his actions, or his belief from his occupations?
Who can spread his hours before him, saying, "This for God and this for myself; This for my soul, and this other for my body?"
All your hours are wings that beat through space from self to self.
He who wears his morality but as his best garment were better naked.
The wind and the sun will tear no holes in his skin.
And he who defines his conduct by ethics imprisons his song-bird in a cage.
The freest song comes not through bars and wires.
And he to whom worshipping is a window, to open but also to shut, has not yet visited the house of his soul whose windows are from dawn to dawn.
Your daily life is your temple and your religion.
Whenever you enter into it take with you your all.
Take the plough and the forge and the mallet and the lute,
The things you have fashioned in necessity or for delight.
For in revery you cannot rise above your achievements nor fall lower than your failures.
And take with you all men:
For in adoration you cannot fly higher than their hopes nor humble yourself lower than their despair.
And if you would know God be not therefore a solver of riddles.
Rather look about you and you shall see Him playing with your children.
And look into space; you shall see Him walking in the cloud, outstretching His arms in the lightning and descending in rain.
You shall see Him smiling in flowers, then rising and waving His hands in trees.
And he said:
Have I spoken this day of aught else?
Is not religion all deeds and all reflection,
And that which is neither deed nor reflection, but a wonder and a surprise ever springing in the soul, even while the hands hew the stone or tend the loom?
Who can separate his faith from his actions, or his belief from his occupations?
Who can spread his hours before him, saying, "This for God and this for myself; This for my soul, and this other for my body?"
All your hours are wings that beat through space from self to self.
He who wears his morality but as his best garment were better naked.
The wind and the sun will tear no holes in his skin.
And he who defines his conduct by ethics imprisons his song-bird in a cage.
The freest song comes not through bars and wires.
And he to whom worshipping is a window, to open but also to shut, has not yet visited the house of his soul whose windows are from dawn to dawn.
Your daily life is your temple and your religion.
Whenever you enter into it take with you your all.
Take the plough and the forge and the mallet and the lute,
The things you have fashioned in necessity or for delight.
For in revery you cannot rise above your achievements nor fall lower than your failures.
And take with you all men:
For in adoration you cannot fly higher than their hopes nor humble yourself lower than their despair.
And if you would know God be not therefore a solver of riddles.
Rather look about you and you shall see Him playing with your children.
And look into space; you shall see Him walking in the cloud, outstretching His arms in the lightning and descending in rain.
You shall see Him smiling in flowers, then rising and waving His hands in trees.
***
On Beauty - Kahlil Gibran
And a poet said, "Speak to us of Beauty."
Where shall you seek beauty, and how shall you find her unless she herself be your way and your guide?
And how shall you speak of her except she be the weaver of your speech?
The aggrieved and the injured say, "Beauty is kind and gentle.
Like a young mother half-shy of her own glory she walks among us."
And the passionate say, "Nay, beauty is a thing of might and dread.
Like the tempest she shakes the earth beneath us and the sky above us."
The tired and the weary say, "beauty is of soft whisperings. She speaks in our spirit.
Her voice yields to our silences like a faint light that quivers in fear of the shadow."
But the restless say, "We have heard her shouting among the mountains,
And with her cries came the sound of hoofs, and the beating of wings and the roaring of lions."
At night the watchmen of the city say, "Beauty shall rise with the dawn from the east."
And at noontide the toilers and the wayfarers say, "we have seen her leaning over the earth from the windows of the sunset."
In winter say the snow-bound, "She shall come with the spring leaping upon the hills."
And in the summer heat the reapers say, "We have seen her dancing with the autumn leaves, and we saw a drift of snow in her hair."
All these things have you said of beauty.
Yet in truth you spoke not of her but of needs unsatisfied,
And beauty is not a need but an ecstasy.
It is not a mouth thirsting nor an empty hand stretched forth,
But rather a heart enflamed and a soul enchanted.
It is not the image you would see nor the song you would hear,
But rather an image you see though you close your eyes and a song you hear though you shut your ears.
It is not the sap within the furrowed bark, nor a wing attached to a claw,
But rather a garden forever in bloom and a flock of angels for ever in flight.
People of Orphalese, beauty is life when life unveils her holy face.
But you are life and you are the veil.
Beauty is eternity gazing at itself in a mirror.
But you are eternity and you are the mirror.
Where shall you seek beauty, and how shall you find her unless she herself be your way and your guide?
And how shall you speak of her except she be the weaver of your speech?
The aggrieved and the injured say, "Beauty is kind and gentle.
Like a young mother half-shy of her own glory she walks among us."
And the passionate say, "Nay, beauty is a thing of might and dread.
Like the tempest she shakes the earth beneath us and the sky above us."
The tired and the weary say, "beauty is of soft whisperings. She speaks in our spirit.
Her voice yields to our silences like a faint light that quivers in fear of the shadow."
But the restless say, "We have heard her shouting among the mountains,
And with her cries came the sound of hoofs, and the beating of wings and the roaring of lions."
At night the watchmen of the city say, "Beauty shall rise with the dawn from the east."
And at noontide the toilers and the wayfarers say, "we have seen her leaning over the earth from the windows of the sunset."
In winter say the snow-bound, "She shall come with the spring leaping upon the hills."
And in the summer heat the reapers say, "We have seen her dancing with the autumn leaves, and we saw a drift of snow in her hair."
All these things have you said of beauty.
Yet in truth you spoke not of her but of needs unsatisfied,
And beauty is not a need but an ecstasy.
It is not a mouth thirsting nor an empty hand stretched forth,
But rather a heart enflamed and a soul enchanted.
It is not the image you would see nor the song you would hear,
But rather an image you see though you close your eyes and a song you hear though you shut your ears.
It is not the sap within the furrowed bark, nor a wing attached to a claw,
But rather a garden forever in bloom and a flock of angels for ever in flight.
People of Orphalese, beauty is life when life unveils her holy face.
But you are life and you are the veil.
Beauty is eternity gazing at itself in a mirror.
But you are eternity and you are the mirror.
***
On Pleasure - Kahlil Gibran
Then a hermit, who visited the city once a year, came forth and said, "Speak to us of Pleasure."
And he answered, saying:
Pleasure is a freedom song,
But it is not freedom.
It is the blossoming of your desires,
But it is not their fruit.
It is a depth calling unto a height,
But it is not the deep nor the high.
It is the caged taking wing,
But it is not space encompassed.
Ay, in very truth, pleasure is a freedom-song.
And I fain would have you sing it with fullness of heart; yet I would not have you lose your hearts in the singing.
Some of your youth seek pleasure as if it were all, and they are judged and rebuked.
I would not judge nor rebuke them. I would have them seek.
For they shall find pleasure, but not her alone:
Seven are her sisters, and the least of them is more beautiful than pleasure.
Have you not heard of the man who was digging in the earth for roots and found a treasure?
And some of your elders remember pleasures with regret like wrongs committed in drunkenness.
But regret is the beclouding of the mind and not its chastisement.
They should remember their pleasures with gratitude, as they would the harvest of a summer.
Yet if it comforts them to regret, let them be comforted.
And there are among you those who are neither young to seek nor old to remember;
And in their fear of seeking and remembering they shun all pleasures, lest they neglect the spirit or offend against it.
But even in their foregoing is their pleasure.
And thus they too find a treasure though they dig for roots with quivering hands.
But tell me, who is he that can offend the spirit?
Shall the nightingale offend the stillness of the night, or the firefly the stars?
And shall your flame or your smoke burden the wind?
Think you the spirit is a still pool which you can trouble with a staff?
Oftentimes in denying yourself pleasure you do but store the desire in the recesses of your being.
Who knows but that which seems omitted today, waits for tomorrow?
Even your body knows its heritage and its rightful need and will not be deceived.
And your body is the harp of your soul,
And it is yours to bring forth sweet music from it or confused sounds.
And now you ask in your heart, "How shall we distinguish that which is good in pleasure from that which is not good?"
Go to your fields and your gardens, and you shall learn that it is the pleasure of the bee to gather honey of the flower,
But it is also the pleasure of the flower to yield its honey to the bee.
For to the bee a flower is a fountain of life,
And to the flower a bee is a messenger of love,
And to both, bee and flower, the giving and the receiving of pleasure is a need and an ecstasy.
People of Orphalese, be in your pleasures like the flowers and the bees.
And he answered, saying:
Pleasure is a freedom song,
But it is not freedom.
It is the blossoming of your desires,
But it is not their fruit.
It is a depth calling unto a height,
But it is not the deep nor the high.
It is the caged taking wing,
But it is not space encompassed.
Ay, in very truth, pleasure is a freedom-song.
And I fain would have you sing it with fullness of heart; yet I would not have you lose your hearts in the singing.
Some of your youth seek pleasure as if it were all, and they are judged and rebuked.
I would not judge nor rebuke them. I would have them seek.
For they shall find pleasure, but not her alone:
Seven are her sisters, and the least of them is more beautiful than pleasure.
Have you not heard of the man who was digging in the earth for roots and found a treasure?
And some of your elders remember pleasures with regret like wrongs committed in drunkenness.
But regret is the beclouding of the mind and not its chastisement.
They should remember their pleasures with gratitude, as they would the harvest of a summer.
Yet if it comforts them to regret, let them be comforted.
And there are among you those who are neither young to seek nor old to remember;
And in their fear of seeking and remembering they shun all pleasures, lest they neglect the spirit or offend against it.
But even in their foregoing is their pleasure.
And thus they too find a treasure though they dig for roots with quivering hands.
But tell me, who is he that can offend the spirit?
Shall the nightingale offend the stillness of the night, or the firefly the stars?
And shall your flame or your smoke burden the wind?
Think you the spirit is a still pool which you can trouble with a staff?
Oftentimes in denying yourself pleasure you do but store the desire in the recesses of your being.
Who knows but that which seems omitted today, waits for tomorrow?
Even your body knows its heritage and its rightful need and will not be deceived.
And your body is the harp of your soul,
And it is yours to bring forth sweet music from it or confused sounds.
And now you ask in your heart, "How shall we distinguish that which is good in pleasure from that which is not good?"
Go to your fields and your gardens, and you shall learn that it is the pleasure of the bee to gather honey of the flower,
But it is also the pleasure of the flower to yield its honey to the bee.
For to the bee a flower is a fountain of life,
And to the flower a bee is a messenger of love,
And to both, bee and flower, the giving and the receiving of pleasure is a need and an ecstasy.
People of Orphalese, be in your pleasures like the flowers and the bees.
***
On Prayer - Kahlil Gibran
Then a priestess said, "Speak to us of Prayer."
And he answered, saying:
You pray in your distress and in your need; would that you might pray also in the fullness of your joy and in your days of abundance.
For what is prayer but the expansion of yourself into the living ether?
And if it is for your comfort to pour your darkness into space, it is also for your delight to pour forth the dawning of your heart.
And if you cannot but weep when your soul summons you to prayer, she should spur you again and yet again, though weeping, until you shall come laughing.
When you pray you rise to meet in the air those who are praying at that very hour, and whom save in prayer you may not meet.
Therefore let your visit to that temple invisible be for naught but ecstasy and sweet communion.
For if you should enter the temple for no other purpose than asking you shall not receive.
And if you should enter into it to humble yourself you shall not be lifted:
Or even if you should enter into it to beg for the good of others you shall not be heard.
It is enough that you enter the temple invisible.
I cannot teach you how to pray in words.
God listens not to your words save when He Himself utters them through your lips.
And I cannot teach you the prayer of the seas and the forests and the mountains.
But you who are born of the mountains and the forests and the seas can find their prayer in your heart,
And if you but listen in the stillness of the night you shall hear them saying in silence,
"Our God, who art our winged self, it is thy will in us that willeth.
It is thy desire in us that desireth.
It is thy urge in us that would turn our nights, which are thine, into days which are thine also.
We cannot ask thee for aught, for thou knowest our needs before they are born in us:
Thou art our need; and in giving us more of thyself thou givest us all."
And he answered, saying:
You pray in your distress and in your need; would that you might pray also in the fullness of your joy and in your days of abundance.
For what is prayer but the expansion of yourself into the living ether?
And if it is for your comfort to pour your darkness into space, it is also for your delight to pour forth the dawning of your heart.
And if you cannot but weep when your soul summons you to prayer, she should spur you again and yet again, though weeping, until you shall come laughing.
When you pray you rise to meet in the air those who are praying at that very hour, and whom save in prayer you may not meet.
Therefore let your visit to that temple invisible be for naught but ecstasy and sweet communion.
For if you should enter the temple for no other purpose than asking you shall not receive.
And if you should enter into it to humble yourself you shall not be lifted:
Or even if you should enter into it to beg for the good of others you shall not be heard.
It is enough that you enter the temple invisible.
I cannot teach you how to pray in words.
God listens not to your words save when He Himself utters them through your lips.
And I cannot teach you the prayer of the seas and the forests and the mountains.
But you who are born of the mountains and the forests and the seas can find their prayer in your heart,
And if you but listen in the stillness of the night you shall hear them saying in silence,
"Our God, who art our winged self, it is thy will in us that willeth.
It is thy desire in us that desireth.
It is thy urge in us that would turn our nights, which are thine, into days which are thine also.
We cannot ask thee for aught, for thou knowest our needs before they are born in us:
Thou art our need; and in giving us more of thyself thou givest us all."
***
On Good and Evil - Kahlil Gibran
And one of the elders of the city said, "Speak to us of Good and Evil."
And he answered:
Of the good in you I can speak, but not of the evil.
For what is evil but good tortured by its own hunger and thirst?
Verily when good is hungry it seeks food even in dark caves, and when it thirsts, it drinks even of dead waters.
You are good when you are one with yourself.
Yet when you are not one with yourself you are not evil.
For a divided house is not a den of thieves; it is only a divided house.
And a ship without rudder may wander aimlessly among perilous isles yet sink not to the bottom.
You are good when you strive to give of yourself.
Yet you are not evil when you seek gain for yourself.
For when you strive for gain you are but a root that clings to the earth and sucks at her breast.
Surely the fruit cannot say to the root, "Be like me, ripe and full and ever giving of your abundance."
For to the fruit giving is a need, as receiving is a need to the root.
You are good when you are fully awake in your speech,
Yet you are not evil when you sleep while your tongue staggers without purpose.
And even stumbling speech may strengthen a weak tongue.
You are good when you walk to your goal firmly and with bold steps.
Yet you are not evil when you go thither limping.
Even those who limp go not backward.
But you who are strong and swift, see that you do not limp before the lame, deeming it kindness.
You are good in countless ways, and you are not evil when you are not good,
You are only loitering and sluggard.
Pity that the stags cannot teach swiftness to the turtles.
In your longing for your giant self lies your goodness: and that longing is in all of you.
But in some of you that longing is a torrent rushing with might to the sea, carrying the secrets of the hillsides and the songs of the forest.
And in others it is a flat stream that loses itself in angles and bends and lingers before it reaches the shore.
But let not him who longs much say to him who longs little, "Wherefore are you slow and halting?"
For the truly good ask not the naked, "Where is your garment?" nor the houseless, "What has befallen your house?"
And he answered:
Of the good in you I can speak, but not of the evil.
For what is evil but good tortured by its own hunger and thirst?
Verily when good is hungry it seeks food even in dark caves, and when it thirsts, it drinks even of dead waters.
You are good when you are one with yourself.
Yet when you are not one with yourself you are not evil.
For a divided house is not a den of thieves; it is only a divided house.
And a ship without rudder may wander aimlessly among perilous isles yet sink not to the bottom.
You are good when you strive to give of yourself.
Yet you are not evil when you seek gain for yourself.
For when you strive for gain you are but a root that clings to the earth and sucks at her breast.
Surely the fruit cannot say to the root, "Be like me, ripe and full and ever giving of your abundance."
For to the fruit giving is a need, as receiving is a need to the root.
You are good when you are fully awake in your speech,
Yet you are not evil when you sleep while your tongue staggers without purpose.
And even stumbling speech may strengthen a weak tongue.
You are good when you walk to your goal firmly and with bold steps.
Yet you are not evil when you go thither limping.
Even those who limp go not backward.
But you who are strong and swift, see that you do not limp before the lame, deeming it kindness.
You are good in countless ways, and you are not evil when you are not good,
You are only loitering and sluggard.
Pity that the stags cannot teach swiftness to the turtles.
In your longing for your giant self lies your goodness: and that longing is in all of you.
But in some of you that longing is a torrent rushing with might to the sea, carrying the secrets of the hillsides and the songs of the forest.
And in others it is a flat stream that loses itself in angles and bends and lingers before it reaches the shore.
But let not him who longs much say to him who longs little, "Wherefore are you slow and halting?"
For the truly good ask not the naked, "Where is your garment?" nor the houseless, "What has befallen your house?"
***
On Time - Kahlil Gibran
And an astronomer said, "Master, what of Time?"
And he answered:
You would measure time the measureless and the immeasurable.
You would adjust your conduct and even direct the course of your spirit according to hours and seasons.
Of time you would make a stream upon whose bank you would sit and watch its flowing.
Yet the timeless in you is aware of life's timelessness,
And knows that yesterday is but today's memory and tomorrow is today's dream.
And that that which sings and contemplates in you is still dwelling within the bounds of that first moment which scattered the stars into space.
Who among you does not feel that his power to love is boundless?
And yet who does not feel that very love, though boundless, encompassed within the centre of his being, and moving not form love thought to love thought, nor from love deeds to other love deeds?
And is not time even as love is, undivided and paceless?
But if in you thought you must measure time into seasons, let each season encircle all the other seasons,
And let today embrace the past with remembrance and the future with longing.
And he answered:
You would measure time the measureless and the immeasurable.
You would adjust your conduct and even direct the course of your spirit according to hours and seasons.
Of time you would make a stream upon whose bank you would sit and watch its flowing.
Yet the timeless in you is aware of life's timelessness,
And knows that yesterday is but today's memory and tomorrow is today's dream.
And that that which sings and contemplates in you is still dwelling within the bounds of that first moment which scattered the stars into space.
Who among you does not feel that his power to love is boundless?
And yet who does not feel that very love, though boundless, encompassed within the centre of his being, and moving not form love thought to love thought, nor from love deeds to other love deeds?
And is not time even as love is, undivided and paceless?
But if in you thought you must measure time into seasons, let each season encircle all the other seasons,
And let today embrace the past with remembrance and the future with longing.
***
On Talking - Kahlil Gibran
And then a scholar said, "Speak of Talking."
And he answered, saying:
You talk when you cease to be at peace with your thoughts;
And when you can no longer dwell in the solitude of your heart you live in your lips, and sound is a diversion and a pastime.
And in much of your talking, thinking is half murdered.
For thought is a bird of space, that in a cage of words many indeed unfold its wings but cannot fly.
There are those among you who seek the talkative through fear of being alone.
The silence of aloneness reveals to their eyes their naked selves and they would escape.
And there are those who talk, and without knowledge or forethought reveal a truth which they themselves do not understand.
And there are those who have the truth within them, but they tell it not in words.
In the bosom of such as these the spirit dwells in rhythmic silence.
When you meet your friend on the roadside or in the market place, let the spirit in you move your lips and direct your tongue.
Let the voice within your voice speak to the ear of his ear;
For his soul will keep the truth of your heart as the taste of the wine is remembered
When the color is forgotten and the vessel is no more.
And he answered, saying:
You talk when you cease to be at peace with your thoughts;
And when you can no longer dwell in the solitude of your heart you live in your lips, and sound is a diversion and a pastime.
And in much of your talking, thinking is half murdered.
For thought is a bird of space, that in a cage of words many indeed unfold its wings but cannot fly.
There are those among you who seek the talkative through fear of being alone.
The silence of aloneness reveals to their eyes their naked selves and they would escape.
And there are those who talk, and without knowledge or forethought reveal a truth which they themselves do not understand.
And there are those who have the truth within them, but they tell it not in words.
In the bosom of such as these the spirit dwells in rhythmic silence.
When you meet your friend on the roadside or in the market place, let the spirit in you move your lips and direct your tongue.
Let the voice within your voice speak to the ear of his ear;
For his soul will keep the truth of your heart as the taste of the wine is remembered
When the color is forgotten and the vessel is no more.
***
On Friendship - Kahlil Gibran
And a youth said, "Speak to us of Friendship."
Your friend is your needs answered.
He is your field which you sow with love and reap with thanksgiving.
And he is your board and your fireside.
For you come to him with your hunger, and you seek him for peace.
When your friend speaks his mind you fear not the "nay" in your own mind, nor do you withhold the "ay."
And when he is silent your heart ceases not to listen to his heart;
For without words, in friendship, all thoughts, all desires, all expectations are born and shared, with joy that is unacclaimed.
When you part from your friend, you grieve not;
For that which you love most in him may be clearer in his absence, as the mountain to the climber is clearer from the plain.
And let there be no purpose in friendship save the deepening of the spirit.
For love that seeks aught but the disclosure of its own mystery is not love but a net cast forth: and only the unprofitable is caught.
And let your best be for your friend.
If he must know the ebb of your tide, let him know its flood also.
For what is your friend that you should seek him with hours to kill?
Seek him always with hours to live.
For it is his to fill your need, but not your emptiness.
And in the sweetness of friendship let there be laughter, and sharing of pleasures.
For in the dew of little things the heart finds its morning and is refreshed.
Your friend is your needs answered.
He is your field which you sow with love and reap with thanksgiving.
And he is your board and your fireside.
For you come to him with your hunger, and you seek him for peace.
When your friend speaks his mind you fear not the "nay" in your own mind, nor do you withhold the "ay."
And when he is silent your heart ceases not to listen to his heart;
For without words, in friendship, all thoughts, all desires, all expectations are born and shared, with joy that is unacclaimed.
When you part from your friend, you grieve not;
For that which you love most in him may be clearer in his absence, as the mountain to the climber is clearer from the plain.
And let there be no purpose in friendship save the deepening of the spirit.
For love that seeks aught but the disclosure of its own mystery is not love but a net cast forth: and only the unprofitable is caught.
And let your best be for your friend.
If he must know the ebb of your tide, let him know its flood also.
For what is your friend that you should seek him with hours to kill?
Seek him always with hours to live.
For it is his to fill your need, but not your emptiness.
And in the sweetness of friendship let there be laughter, and sharing of pleasures.
For in the dew of little things the heart finds its morning and is refreshed.
***
On Teaching - Kahlil Gibran
Then said a teacher, "Speak to us of Teaching."
And he said:
No man can reveal to you aught but that which already lies half asleep in the dawning of our knowledge.
The teacher who walks in the shadow of the temple, among his followers, gives not of his wisdom but rather of his faith and his lovingness.
If he is indeed wise he does not bid you enter the house of wisdom, but rather leads you to the threshold of your own mind.
The astronomer may speak to you of his understanding of space, but he cannot give you his understanding.
The musician may sing to you of the rhythm which is in all space, but he cannot give you the ear which arrests the rhythm nor the voice that echoes it.
And he who is versed in the science of numbers can tell of the regions of weight and measure, but he cannot conduct you thither.
For the vision of one man lends not its wings to another man.
And even as each one of you stands alone in God's knowledge, so must each one of you be alone in his knowledge of God and in his understanding of the earth.
And he said:
No man can reveal to you aught but that which already lies half asleep in the dawning of our knowledge.
The teacher who walks in the shadow of the temple, among his followers, gives not of his wisdom but rather of his faith and his lovingness.
If he is indeed wise he does not bid you enter the house of wisdom, but rather leads you to the threshold of your own mind.
The astronomer may speak to you of his understanding of space, but he cannot give you his understanding.
The musician may sing to you of the rhythm which is in all space, but he cannot give you the ear which arrests the rhythm nor the voice that echoes it.
And he who is versed in the science of numbers can tell of the regions of weight and measure, but he cannot conduct you thither.
For the vision of one man lends not its wings to another man.
And even as each one of you stands alone in God's knowledge, so must each one of you be alone in his knowledge of God and in his understanding of the earth.
***
On Self-Knowledge - Kahlil Gibran
And a man said, "Speak to us of Self-Knowledge."
And he answered, saying:
Your hearts know in silence the secrets of the days and the nights.
But your ears thirst for the sound of your heart's knowledge.
You would know in words that which you have always know in thought.
You would touch with your fingers the naked body of your dreams.
And it is well you should.
The hidden well-spring of your soul must needs rise and run murmuring to the sea;
And the treasure of your infinite depths would be revealed to your eyes.
But let there be no scales to weigh your unknown treasure;
And seek not the depths of your knowledge with staff or sounding line.
For self is a sea boundless and measureless.
Say not, "I have found the truth," but rather, "I have found a truth."
Say not, "I have found the path of the soul." Say rather, "I have met the soul walking upon my path."
For the soul walks upon all paths.
The soul walks not upon a line, neither does it grow like a reed.
The soul unfolds itself, like a lotus of countless petals.
And he answered, saying:
Your hearts know in silence the secrets of the days and the nights.
But your ears thirst for the sound of your heart's knowledge.
You would know in words that which you have always know in thought.
You would touch with your fingers the naked body of your dreams.
And it is well you should.
The hidden well-spring of your soul must needs rise and run murmuring to the sea;
And the treasure of your infinite depths would be revealed to your eyes.
But let there be no scales to weigh your unknown treasure;
And seek not the depths of your knowledge with staff or sounding line.
For self is a sea boundless and measureless.
Say not, "I have found the truth," but rather, "I have found a truth."
Say not, "I have found the path of the soul." Say rather, "I have met the soul walking upon my path."
For the soul walks upon all paths.
The soul walks not upon a line, neither does it grow like a reed.
The soul unfolds itself, like a lotus of countless petals.
***
On Pain - Kahlil Gibran
And a woman spoke, saying, "Tell us of Pain."
And he said:
Your pain is the breaking of the shell that encloses your understanding.
Even as the stone of the fruit must break, that its heart may stand in the sun, so must you know pain.
And could you keep your heart in wonder at the daily miracles of your life, your pain would not seem less wondrous than your joy;
And you would accept the seasons of your heart, even as you have always accepted the seasons that pass over your fields.
And you would watch with serenity through the winters of your grief.
Much of your pain is self-chosen.
It is the bitter potion by which the physician within you heals your sick self.
Therefore trust the physician, and drink his remedy in silence and tranquillity:
For his hand, though heavy and hard, is guided by the tender hand of the Unseen,
And the cup he brings, though it burn your lips, has been fashioned of the clay which the Potter has moistened with His own sacred tears.
And he said:
Your pain is the breaking of the shell that encloses your understanding.
Even as the stone of the fruit must break, that its heart may stand in the sun, so must you know pain.
And could you keep your heart in wonder at the daily miracles of your life, your pain would not seem less wondrous than your joy;
And you would accept the seasons of your heart, even as you have always accepted the seasons that pass over your fields.
And you would watch with serenity through the winters of your grief.
Much of your pain is self-chosen.
It is the bitter potion by which the physician within you heals your sick self.
Therefore trust the physician, and drink his remedy in silence and tranquillity:
For his hand, though heavy and hard, is guided by the tender hand of the Unseen,
And the cup he brings, though it burn your lips, has been fashioned of the clay which the Potter has moistened with His own sacred tears.
***
On Reason and Passion - Kahlil Gibran
And the priestess spoke again and said: "Speak to us of Reason and Passion."
And he answered saying:
Your soul is oftentimes a battlefield, upon which your reason and your judgment wage war against passion and your appetite.
Would that I could be the peacemaker in your soul, that I might turn the discord and the rivalry of your elements into oneness and melody.
But how shall I, unless you yourselves be also the peacemakers, nay, the lovers of all your elements?
Your reason and your passion are the rudder and the sails of your seafaring soul.
If either your sails or our rudder be broken, you can but toss and drift, or else be held at a standstill in mid-seas.
For reason, ruling alone, is a force confining; and passion, unattended, is a flame that burns to its own destruction.
Therefore let your soul exalt your reason to the height of passion; that it may sing;
And let it direct your passion with reason, that your passion may live through its own daily resurrection, and like the phoenix rise above its own ashes.
I would have you consider your judgment and your appetite even as you would two loved guests in your house.
Surely you would not honour one guest above the other; for he who is more mindful of one loses the love and the faith of both.
Among the hills, when you sit in the cool shade of the white poplars, sharing the peace and serenity of distant fields and meadows - then let your heart say in silence, "God rests in reason."
And when the storm comes, and the mighty wind shakes the forest, and thunder and lightning proclaim the majesty of the sky, - then let your heart say in awe, "God moves in passion."
And since you are a breath In God's sphere, and a leaf in God's forest, you too should rest in reason and move in passion.
And he answered saying:
Your soul is oftentimes a battlefield, upon which your reason and your judgment wage war against passion and your appetite.
Would that I could be the peacemaker in your soul, that I might turn the discord and the rivalry of your elements into oneness and melody.
But how shall I, unless you yourselves be also the peacemakers, nay, the lovers of all your elements?
Your reason and your passion are the rudder and the sails of your seafaring soul.
If either your sails or our rudder be broken, you can but toss and drift, or else be held at a standstill in mid-seas.
For reason, ruling alone, is a force confining; and passion, unattended, is a flame that burns to its own destruction.
Therefore let your soul exalt your reason to the height of passion; that it may sing;
And let it direct your passion with reason, that your passion may live through its own daily resurrection, and like the phoenix rise above its own ashes.
I would have you consider your judgment and your appetite even as you would two loved guests in your house.
Surely you would not honour one guest above the other; for he who is more mindful of one loses the love and the faith of both.
Among the hills, when you sit in the cool shade of the white poplars, sharing the peace and serenity of distant fields and meadows - then let your heart say in silence, "God rests in reason."
And when the storm comes, and the mighty wind shakes the forest, and thunder and lightning proclaim the majesty of the sky, - then let your heart say in awe, "God moves in passion."
And since you are a breath In God's sphere, and a leaf in God's forest, you too should rest in reason and move in passion.
***
On Freedom - Kahlil Gibran
And an orator said, "Speak to us of Freedom."
And he answered:
At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom,
Even as slaves humble themselves before a tyrant and praise him though he slays them.
Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff.
And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfillment.
You shall be free indeed when your days are not without a care nor your nights without a want and a grief,
But rather when these things girdle your life and yet you rise above them naked and unbound.
And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour?
In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle the eyes.
And what is it but fragments of your own self you would discard that you may become free?
If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead.
You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them.
And if it is a despot you would dethrone, see first that his throne erected within you is destroyed.
For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their won pride?
And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you.
And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared.
Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape.
These things move within you as lights and shadows in pairs that cling.
And when the shadow fades and is no more, the light that lingers becomes a shadow to another light.
And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.
And he answered:
At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom,
Even as slaves humble themselves before a tyrant and praise him though he slays them.
Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff.
And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfillment.
You shall be free indeed when your days are not without a care nor your nights without a want and a grief,
But rather when these things girdle your life and yet you rise above them naked and unbound.
And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour?
In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle the eyes.
And what is it but fragments of your own self you would discard that you may become free?
If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead.
You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them.
And if it is a despot you would dethrone, see first that his throne erected within you is destroyed.
For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their won pride?
And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you.
And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared.
Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape.
These things move within you as lights and shadows in pairs that cling.
And when the shadow fades and is no more, the light that lingers becomes a shadow to another light.
And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.
***
On Laws - Kahlil Gibran
Then a lawyer said, "But what of our Laws, master?"
And he answered:
You delight in laying down laws,
Yet you delight more in breaking them.
Like children playing by the ocean who build sand-towers with constancy and then destroy them with laughter.
But while you build your sand-towers the ocean brings more sand to the shore,
And when you destroy them, the ocean laughs with you.
Verily the ocean laughs always with the innocent.
But what of those to whom life is not an ocean, and man-made laws are not sand-towers,
But to whom life is a rock, and the law a chisel with which they would carve it in their own likeness?
What of the cripple who hates dancers?
What of the ox who loves his yoke and deems the elk and deer of the forest stray and vagrant things?
What of the old serpent who cannot shed his skin, and calls all others naked and shameless?
And of him who comes early to the wedding-feast, and when over-fed and tired goes his way saying that all feasts are violation and all feasters law-breakers?
What shall I say of these save that they too stand in the sunlight, but with their backs to the sun?
They see only their shadows, and their shadows are their laws.
And what is the sun to them but a caster of shadows?
And what is it to acknowledge the laws but to stoop down and trace their shadows upon the earth?
But you who walk facing the sun, what images drawn on the earth can hold you?
You who travel with the wind, what weathervane shall direct your course?
What man's law shall bind you if you break your yoke but upon no man's prison door?
What laws shall you fear if you dance but stumble against no man's iron chains?
And who is he that shall bring you to judgment if you tear off your garment yet leave it in no man's path?
People of Orphalese, you can muffle the drum, and you can loosen the strings of the lyre, but who shall command the skylark not to sing?
And he answered:
You delight in laying down laws,
Yet you delight more in breaking them.
Like children playing by the ocean who build sand-towers with constancy and then destroy them with laughter.
But while you build your sand-towers the ocean brings more sand to the shore,
And when you destroy them, the ocean laughs with you.
Verily the ocean laughs always with the innocent.
But what of those to whom life is not an ocean, and man-made laws are not sand-towers,
But to whom life is a rock, and the law a chisel with which they would carve it in their own likeness?
What of the cripple who hates dancers?
What of the ox who loves his yoke and deems the elk and deer of the forest stray and vagrant things?
What of the old serpent who cannot shed his skin, and calls all others naked and shameless?
And of him who comes early to the wedding-feast, and when over-fed and tired goes his way saying that all feasts are violation and all feasters law-breakers?
What shall I say of these save that they too stand in the sunlight, but with their backs to the sun?
They see only their shadows, and their shadows are their laws.
And what is the sun to them but a caster of shadows?
And what is it to acknowledge the laws but to stoop down and trace their shadows upon the earth?
But you who walk facing the sun, what images drawn on the earth can hold you?
You who travel with the wind, what weathervane shall direct your course?
What man's law shall bind you if you break your yoke but upon no man's prison door?
What laws shall you fear if you dance but stumble against no man's iron chains?
And who is he that shall bring you to judgment if you tear off your garment yet leave it in no man's path?
People of Orphalese, you can muffle the drum, and you can loosen the strings of the lyre, but who shall command the skylark not to sing?
***
On Crime and Punishment - Kahlil Gibran
Then one of the judges of the city stood forth and said, "Speak to us of Crime and Punishment."
And he answered saying:
It is when your spirit goes wandering upon the wind,
That you, alone and unguarded, commit a wrong unto others and therefore unto yourself.
And for that wrong committed must you knock and wait a while unheeded at the gate of the blessed.
Like the ocean is your god-self;
It remains for ever undefiled.
And like the ether it lifts but the winged.
Even like the sun is your god-self;
It knows not the ways of the mole nor seeks it the holes of the serpent.
But your god-self does not dwell alone in your being.
Much in you is still man, and much in you is not yet man,
But a shapeless pigmy that walks asleep in the mist searching for its own awakening.
And of the man in you would I now speak.
For it is he and not your god-self nor the pigmy in the mist, that knows crime and the punishment of crime.
Oftentimes have I heard you speak of one who commits a wrong as though he were not one of you, but a stranger unto you and an intruder upon your world.
But I say that even as the holy and the righteous cannot rise beyond the highest which is in each one of you,
So the wicked and the weak cannot fall lower than the lowest which is in you also.
And as a single leaf turns not yellow but with the silent knowledge of the whole tree,
So the wrong-doer cannot do wrong without the hidden will of you all.
Like a procession you walk together towards your god-self.
You are the way and the wayfarers.
And when one of you falls down he falls for those behind him, a caution against the stumbling stone.
Ay, and he falls for those ahead of him, who though faster and surer of foot, yet removed not the stumbling stone.
And this also, though the word lie heavy upon your hearts:
The murdered is not unaccountable for his own murder,
And the robbed is not blameless in being robbed.
The righteous is not innocent of the deeds of the wicked,
And the white-handed is not clean in the doings of the felon.
Yea, the guilty is oftentimes the victim of the injured,
And still more often the condemned is the burden-bearer for the guiltless and unblamed.
You cannot separate the just from the unjust and the good from the wicked;
For they stand together before the face of the sun even as the black thread and the white are woven together.
And when the black thread breaks, the weaver shall look into the whole cloth, and he shall examine the loom also.
If any of you would bring judgment the unfaithful wife,
Let him also weight the heart of her husband in scales, and measure his soul with measurements.
And let him who would lash the offender look unto the spirit of the offended.
And if any of you would punish in the name of righteousness and lay the ax unto the evil tree, let him see to its roots;
And verily he will find the roots of the good and the bad, the fruitful and the fruitless, all entwined together in the silent heart of the earth.
And you judges who would be just,
What judgment pronounce you upon him who though honest in the flesh yet is a thief in spirit?
What penalty lay you upon him who slays in the flesh yet is himself slain in the spirit?
And how prosecute you him who in action is a deceiver and an oppressor,
Yet who also is aggrieved and outraged?
And how shall you punish those whose remorse is already greater than their misdeeds?
Is not remorse the justice which is administered by that very law which you would fain serve?
Yet you cannot lay remorse upon the innocent nor lift it from the heart of the guilty.
Unbidden shall it call in the night, that men may wake and gaze upon themselves.
And you who would understand justice, how shall you unless you look upon all deeds in the fullness of light?
Only then shall you know that the erect and the fallen are but one man standing in twilight between the night of his pigmy-self and the day of his god-self,
And that the corner-stone of the temple is not higher than the lowest stone in its foundation.
And he answered saying:
It is when your spirit goes wandering upon the wind,
That you, alone and unguarded, commit a wrong unto others and therefore unto yourself.
And for that wrong committed must you knock and wait a while unheeded at the gate of the blessed.
Like the ocean is your god-self;
It remains for ever undefiled.
And like the ether it lifts but the winged.
Even like the sun is your god-self;
It knows not the ways of the mole nor seeks it the holes of the serpent.
But your god-self does not dwell alone in your being.
Much in you is still man, and much in you is not yet man,
But a shapeless pigmy that walks asleep in the mist searching for its own awakening.
And of the man in you would I now speak.
For it is he and not your god-self nor the pigmy in the mist, that knows crime and the punishment of crime.
Oftentimes have I heard you speak of one who commits a wrong as though he were not one of you, but a stranger unto you and an intruder upon your world.
But I say that even as the holy and the righteous cannot rise beyond the highest which is in each one of you,
So the wicked and the weak cannot fall lower than the lowest which is in you also.
And as a single leaf turns not yellow but with the silent knowledge of the whole tree,
So the wrong-doer cannot do wrong without the hidden will of you all.
Like a procession you walk together towards your god-self.
You are the way and the wayfarers.
And when one of you falls down he falls for those behind him, a caution against the stumbling stone.
Ay, and he falls for those ahead of him, who though faster and surer of foot, yet removed not the stumbling stone.
And this also, though the word lie heavy upon your hearts:
The murdered is not unaccountable for his own murder,
And the robbed is not blameless in being robbed.
The righteous is not innocent of the deeds of the wicked,
And the white-handed is not clean in the doings of the felon.
Yea, the guilty is oftentimes the victim of the injured,
And still more often the condemned is the burden-bearer for the guiltless and unblamed.
You cannot separate the just from the unjust and the good from the wicked;
For they stand together before the face of the sun even as the black thread and the white are woven together.
And when the black thread breaks, the weaver shall look into the whole cloth, and he shall examine the loom also.
If any of you would bring judgment the unfaithful wife,
Let him also weight the heart of her husband in scales, and measure his soul with measurements.
And let him who would lash the offender look unto the spirit of the offended.
And if any of you would punish in the name of righteousness and lay the ax unto the evil tree, let him see to its roots;
And verily he will find the roots of the good and the bad, the fruitful and the fruitless, all entwined together in the silent heart of the earth.
And you judges who would be just,
What judgment pronounce you upon him who though honest in the flesh yet is a thief in spirit?
What penalty lay you upon him who slays in the flesh yet is himself slain in the spirit?
And how prosecute you him who in action is a deceiver and an oppressor,
Yet who also is aggrieved and outraged?
And how shall you punish those whose remorse is already greater than their misdeeds?
Is not remorse the justice which is administered by that very law which you would fain serve?
Yet you cannot lay remorse upon the innocent nor lift it from the heart of the guilty.
Unbidden shall it call in the night, that men may wake and gaze upon themselves.
And you who would understand justice, how shall you unless you look upon all deeds in the fullness of light?
Only then shall you know that the erect and the fallen are but one man standing in twilight between the night of his pigmy-self and the day of his god-self,
And that the corner-stone of the temple is not higher than the lowest stone in its foundation.
***
On Buying and Selling - Kahlil Gibran
And a merchant said, "Speak to us of Buying and Selling."
And he answered and said:
To you the earth yields her fruit, and you shall not want if you but know how to fill your hands.
It is in exchanging the gifts of the earth that you shall find abundance and be satisfied.
Yet unless the exchange be in love and kindly justice, it will but lead some to greed and others to hunger.
When in the market place you toilers of the sea and fields and vineyards meet the weavers and the potters and the gatherers of spices, -
Invoke then the master spirit of the earth, to come into your midst and sanctify the scales and the reckoning that weighs value against value.
And suffer not the barren-handed to take part in your transactions, who would sell their words for your labour.
To such men you should say,
"Come with us to the field, or go with our brothers to the sea and cast your net;
For the land and the sea shall be bountiful to you even as to us."
And if there come the singers and the dancers and the flute players, - buy of their gifts also.
For they too are gatherers of fruit and frankincense, and that which they bring, though fashioned of dreams, is raiment and food for your soul.
And before you leave the marketplace, see that no one has gone his way with empty hands.
For the master spirit of the earth shall not sleep peacefully upon the wind till the needs of the least of you are satisfied.
And he answered and said:
To you the earth yields her fruit, and you shall not want if you but know how to fill your hands.
It is in exchanging the gifts of the earth that you shall find abundance and be satisfied.
Yet unless the exchange be in love and kindly justice, it will but lead some to greed and others to hunger.
When in the market place you toilers of the sea and fields and vineyards meet the weavers and the potters and the gatherers of spices, -
Invoke then the master spirit of the earth, to come into your midst and sanctify the scales and the reckoning that weighs value against value.
And suffer not the barren-handed to take part in your transactions, who would sell their words for your labour.
To such men you should say,
"Come with us to the field, or go with our brothers to the sea and cast your net;
For the land and the sea shall be bountiful to you even as to us."
And if there come the singers and the dancers and the flute players, - buy of their gifts also.
For they too are gatherers of fruit and frankincense, and that which they bring, though fashioned of dreams, is raiment and food for your soul.
And before you leave the marketplace, see that no one has gone his way with empty hands.
For the master spirit of the earth shall not sleep peacefully upon the wind till the needs of the least of you are satisfied.
***
On Clothes - Kahlil Gibran
And the weaver said, "Speak to us of Clothes."
And he answered:
Your clothes conceal much of your beauty, yet they hide not the unbeautiful.
And though you seek in garments the freedom of privacy you may find in them a harness and a chain.
Would that you could meet the sun and the wind with more of your skin and less of your raiment,
For the breath of life is in the sunlight and the hand of life is in the wind.
Some of you say, "It is the north wind who has woven the clothes to wear."
But shame was his loom, and the softening of the sinews was his thread.
And when his work was done he laughed in the forest.
Forget not that modesty is for a shield against the eye of the unclean.
And when the unclean shall be no more, what were modesty but a fetter and a fouling of the mind?
And forget not that the earth delights to feel your bare feet and the winds long to play with your hair.
And he answered:
Your clothes conceal much of your beauty, yet they hide not the unbeautiful.
And though you seek in garments the freedom of privacy you may find in them a harness and a chain.
Would that you could meet the sun and the wind with more of your skin and less of your raiment,
For the breath of life is in the sunlight and the hand of life is in the wind.
Some of you say, "It is the north wind who has woven the clothes to wear."
But shame was his loom, and the softening of the sinews was his thread.
And when his work was done he laughed in the forest.
Forget not that modesty is for a shield against the eye of the unclean.
And when the unclean shall be no more, what were modesty but a fetter and a fouling of the mind?
And forget not that the earth delights to feel your bare feet and the winds long to play with your hair.
***
On Houses - Kahlil Gibran
A mason came forth and said, "Speak to us of Houses."
And he answered and said:
Build of your imaginings a bower in the wilderness ere you build a house within the city walls.
For even as you have home-comings in your twilight, so has the wanderer in you, the ever distant and alone.
Your house is your larger body.
It grows in the sun and sleeps in the stillness of the night; and it is not dreamless.
Does not your house dream? And dreaming, leave the city for grove or hilltop?
Would that I could gather your houses into my hand, and like a sower scatter them in forest and meadow.
Would the valleys were your streets, and the green paths your alleys, that you might seek one another through vineyards, and come with the fragrance of the earth in your garments.
But these things are not yet to be.
In their fear your forefathers gathered you too near together. And that fear shall endure a little longer. A little longer shall your city walls separate your hearths from your fields.
And tell me, people of Orphalese, what have you in these houses? And what is it you guard with fastened doors?
Have you peace, the quiet urge that reveals your power?
Have you remembrances, the glimmering arches that span the summits of the mind?
Have you beauty, that leads the heart from things fashioned of wood and stone to the holy mountain?
Tell me, have you these in your houses?
Or have you only comfort, and the lust for comfort, that stealthy thing that enters the house a guest, and becomes a host, and then a master?
Ay, and it becomes a tamer, and with hook and scourge makes puppets of your larger desires.
Though its hands are silken, its heart is of iron.
It lulls you to sleep only to stand by your bed and jeer at the dignity of the flesh.
It makes mock of your sound senses, and lays them in thistledown like fragile vessels.
Verily the lust for comfort murders the passion of the soul, and then walks grinning in the funeral.
But you, children of space, you restless in rest, you shall not be trapped nor tamed.
Your house shall be not an anchor but a mast.
It shall not be a glistening film that covers a wound, but an eyelid that guards the eye.
You shall not fold your wings that you may pass through doors, nor bend your heads that they strike not against a ceiling, nor fear to breathe lest walls should crack and fall down.
You shall not dwell in tombs made by the dead for the living.
And though of magnificence and splendour, your house shall not hold your secret nor shelter your longing.
For that which is boundless in you abides in the mansion of the sky, whose door is the morning mist, and whose windows are the songs and the silences of night.
And he answered and said:
Build of your imaginings a bower in the wilderness ere you build a house within the city walls.
For even as you have home-comings in your twilight, so has the wanderer in you, the ever distant and alone.
Your house is your larger body.
It grows in the sun and sleeps in the stillness of the night; and it is not dreamless.
Does not your house dream? And dreaming, leave the city for grove or hilltop?
Would that I could gather your houses into my hand, and like a sower scatter them in forest and meadow.
Would the valleys were your streets, and the green paths your alleys, that you might seek one another through vineyards, and come with the fragrance of the earth in your garments.
But these things are not yet to be.
In their fear your forefathers gathered you too near together. And that fear shall endure a little longer. A little longer shall your city walls separate your hearths from your fields.
And tell me, people of Orphalese, what have you in these houses? And what is it you guard with fastened doors?
Have you peace, the quiet urge that reveals your power?
Have you remembrances, the glimmering arches that span the summits of the mind?
Have you beauty, that leads the heart from things fashioned of wood and stone to the holy mountain?
Tell me, have you these in your houses?
Or have you only comfort, and the lust for comfort, that stealthy thing that enters the house a guest, and becomes a host, and then a master?
Ay, and it becomes a tamer, and with hook and scourge makes puppets of your larger desires.
Though its hands are silken, its heart is of iron.
It lulls you to sleep only to stand by your bed and jeer at the dignity of the flesh.
It makes mock of your sound senses, and lays them in thistledown like fragile vessels.
Verily the lust for comfort murders the passion of the soul, and then walks grinning in the funeral.
But you, children of space, you restless in rest, you shall not be trapped nor tamed.
Your house shall be not an anchor but a mast.
It shall not be a glistening film that covers a wound, but an eyelid that guards the eye.
You shall not fold your wings that you may pass through doors, nor bend your heads that they strike not against a ceiling, nor fear to breathe lest walls should crack and fall down.
You shall not dwell in tombs made by the dead for the living.
And though of magnificence and splendour, your house shall not hold your secret nor shelter your longing.
For that which is boundless in you abides in the mansion of the sky, whose door is the morning mist, and whose windows are the songs and the silences of night.
***
On Joy and Sorrow - Kahlil Gibran
Then a woman said, "Speak to us of Joy and Sorrow."
And he answered:
Your joy is your sorrow unmasked.
And the selfsame well from which your laughter rises was oftentimes filled with your tears.
And how else can it be?
The deeper that sorrow carves into your being, the more joy you can contain.
Is not the cup that hold your wine the very cup that was burned in the potter's oven?
And is not the lute that soothes your spirit, the very wood that was hollowed with knives?
When you are joyous, look deep into your heart and you shall find it is only that which has given you sorrow that is giving you joy.
When you are sorrowful look again in your heart, and you shall see that in truth you are weeping for that which has been your delight.
Some of you say, "Joy is greater than sorrow," and others say, "Nay, sorrow is the greater."
But I say unto you, they are inseparable.
Together they come, and when one sits alone with you at your board, remember that the other is asleep upon your bed.
Verily you are suspended like scales between your sorrow and your joy.
Only when you are empty are you at standstill and balanced.
When the treasure-keeper lifts you to weigh his gold and his silver, needs must your joy or your sorrow rise or fall.
And he answered:
Your joy is your sorrow unmasked.
And the selfsame well from which your laughter rises was oftentimes filled with your tears.
And how else can it be?
The deeper that sorrow carves into your being, the more joy you can contain.
Is not the cup that hold your wine the very cup that was burned in the potter's oven?
And is not the lute that soothes your spirit, the very wood that was hollowed with knives?
When you are joyous, look deep into your heart and you shall find it is only that which has given you sorrow that is giving you joy.
When you are sorrowful look again in your heart, and you shall see that in truth you are weeping for that which has been your delight.
Some of you say, "Joy is greater than sorrow," and others say, "Nay, sorrow is the greater."
But I say unto you, they are inseparable.
Together they come, and when one sits alone with you at your board, remember that the other is asleep upon your bed.
Verily you are suspended like scales between your sorrow and your joy.
Only when you are empty are you at standstill and balanced.
When the treasure-keeper lifts you to weigh his gold and his silver, needs must your joy or your sorrow rise or fall.
***
On Work - Kahlil Gibran
Then a ploughman said, "Speak to us of Work."
And he answered, saying:
You work that you may keep pace with the earth and the soul of the earth.
For to be idle is to become a stranger unto the seasons, and to step out of life's procession, that marches in majesty and proud submission towards the infinite.
When you work you are a flute through whose heart the whispering of the hours turns to music.
Which of you would be a reed, dumb and silent, when all else sings together in unison?
Always you have been told that work is a curse and labour a misfortune.
But I say to you that when you work you fulfil a part of earth's furthest dream, assigned to you when that dream was born,
And in keeping yourself with labour you are in truth loving life,
And to love life through labour is to be intimate with life's inmost secret.
But if you in your pain call birth an affliction and the support of the flesh a curse written upon your brow, then I answer that naught but the sweat of your brow shall wash away that which is written.
You have been told also life is darkness, and in your weariness you echo what was said by the weary.
And I say that life is indeed darkness save when there is urge,
And all urge is blind save when there is knowledge,
And all knowledge is vain save when there is work,
And all work is empty save when there is love;
And when you work with love you bind yourself to yourself, and to one another, and to God.
And what is it to work with love?
It is to weave the cloth with threads drawn from your heart, even as if your beloved were to wear that cloth.
It is to build a house with affection, even as if your beloved were to dwell in that house.
It is to sow seeds with tenderness and reap the harvest with joy, even as if your beloved were to eat the fruit.
It is to charge all things you fashion with a breath of your own spirit,
And to know that all the blessed dead are standing about you and watching.
Often have I heard you say, as if speaking in sleep, "he who works in marble, and finds the shape of his own soul in the stone, is a nobler than he who ploughs the soil.
And he who seizes the rainbow to lay it on a cloth in the likeness of man, is more than he who makes the sandals for our feet."
But I say, not in sleep but in the over-wakefulness of noontide, that the wind speaks not more sweetly to the giant oaks than to the least of all the blades of grass;
And he alone is great who turns the voice of the wind into a song made sweeter by his own loving.
Work is love made visible.
And if you cannot work with love but only with distaste, it is better that you should leave your work and sit at the gate of the temple and take alms of those who work with joy.
For if you bake bread with indifference, you bake a bitter bread that feeds but half man's hunger.
And if you grudge the crushing of the grapes, your grudge distils a poison in the wine.
And if you sing though as angels, and love not the singing, you muffle man's ears to the voices of the day and the voices of the night.
And he answered, saying:
You work that you may keep pace with the earth and the soul of the earth.
For to be idle is to become a stranger unto the seasons, and to step out of life's procession, that marches in majesty and proud submission towards the infinite.
When you work you are a flute through whose heart the whispering of the hours turns to music.
Which of you would be a reed, dumb and silent, when all else sings together in unison?
Always you have been told that work is a curse and labour a misfortune.
But I say to you that when you work you fulfil a part of earth's furthest dream, assigned to you when that dream was born,
And in keeping yourself with labour you are in truth loving life,
And to love life through labour is to be intimate with life's inmost secret.
But if you in your pain call birth an affliction and the support of the flesh a curse written upon your brow, then I answer that naught but the sweat of your brow shall wash away that which is written.
You have been told also life is darkness, and in your weariness you echo what was said by the weary.
And I say that life is indeed darkness save when there is urge,
And all urge is blind save when there is knowledge,
And all knowledge is vain save when there is work,
And all work is empty save when there is love;
And when you work with love you bind yourself to yourself, and to one another, and to God.
And what is it to work with love?
It is to weave the cloth with threads drawn from your heart, even as if your beloved were to wear that cloth.
It is to build a house with affection, even as if your beloved were to dwell in that house.
It is to sow seeds with tenderness and reap the harvest with joy, even as if your beloved were to eat the fruit.
It is to charge all things you fashion with a breath of your own spirit,
And to know that all the blessed dead are standing about you and watching.
Often have I heard you say, as if speaking in sleep, "he who works in marble, and finds the shape of his own soul in the stone, is a nobler than he who ploughs the soil.
And he who seizes the rainbow to lay it on a cloth in the likeness of man, is more than he who makes the sandals for our feet."
But I say, not in sleep but in the over-wakefulness of noontide, that the wind speaks not more sweetly to the giant oaks than to the least of all the blades of grass;
And he alone is great who turns the voice of the wind into a song made sweeter by his own loving.
Work is love made visible.
And if you cannot work with love but only with distaste, it is better that you should leave your work and sit at the gate of the temple and take alms of those who work with joy.
For if you bake bread with indifference, you bake a bitter bread that feeds but half man's hunger.
And if you grudge the crushing of the grapes, your grudge distils a poison in the wine.
And if you sing though as angels, and love not the singing, you muffle man's ears to the voices of the day and the voices of the night.
***
On Eating and Drinking - Kahlil Gibran
Then an old man, a keeper of an inn, said, "Speak to us of Eating and Drinking."
And he said:
Would that you could live on the fragerance of the earth, and like an air plant be sustained by the light.
But since you must kill to eat, and rob the young of its mother's milk to quench your thirst, let it then be an act of worship,
And let your board stand an altar on which the pure and the innocent of forest and plain are sacrificed for that which is purer and still more innocent in many.
When you kill a beast say to him in your heart,
"By the same power that slays you, I to am slain; and I too shall be consumed. For the law that delivered you into my hand shall deliver me into a mightier hand.
Your blood and my blood is naught but the sap that feeds the tree of heaven."
And when you crush an apple with your teeth, say to it in your heart,
"Your seeds shall live in my body,
And the buds of your tomorrow shall blossom in my heart,
And your fragrance shall be my breath,
And together we shall rejoice through all the seasons."
And in the autumn, when you gather the grapes of your vineyard for the winepress, say in you heart,
"I too am a vineyard, and my fruit shall be gathered for the winepress,
And like new wine I shall be kept in eternal vessels."
And in winter, when you draw the wine, let there be in your heart a song for each cup;
And let there be in the song a remembrance for the autumn days, and for the vineyard, and for the winepress.
And he said:
Would that you could live on the fragerance of the earth, and like an air plant be sustained by the light.
But since you must kill to eat, and rob the young of its mother's milk to quench your thirst, let it then be an act of worship,
And let your board stand an altar on which the pure and the innocent of forest and plain are sacrificed for that which is purer and still more innocent in many.
When you kill a beast say to him in your heart,
"By the same power that slays you, I to am slain; and I too shall be consumed. For the law that delivered you into my hand shall deliver me into a mightier hand.
Your blood and my blood is naught but the sap that feeds the tree of heaven."
And when you crush an apple with your teeth, say to it in your heart,
"Your seeds shall live in my body,
And the buds of your tomorrow shall blossom in my heart,
And your fragrance shall be my breath,
And together we shall rejoice through all the seasons."
And in the autumn, when you gather the grapes of your vineyard for the winepress, say in you heart,
"I too am a vineyard, and my fruit shall be gathered for the winepress,
And like new wine I shall be kept in eternal vessels."
And in winter, when you draw the wine, let there be in your heart a song for each cup;
And let there be in the song a remembrance for the autumn days, and for the vineyard, and for the winepress.
***
On Giving - Kahlil Gibran
Then said a rich man, "Speak to us of Giving."
And he answered:
You give but little when you give of your possessions.
It is when you give of yourself that you truly give.
For what are your possessions but things you keep and guard for fear you may need them tomorrow?
And tomorrow, what shall tomorrow bring to the overprudent dog burying bones in the trackless sand as he follows the pilgrims to the holy city?
And what is fear of need but need itself?
Is not dread of thirst when your well is full, thirst that is unquenchable?
There are those who give little of the much which they have - and they give it for recognition and their hidden desire makes their gifts unwholesome.
And there are those who have little and give it all.
These are the believers in life and the bounty of life, and their coffer is never empty.
There are those who give with joy, and that joy is their reward.
And there are those who give with pain, and that pain is their baptism.
And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue;
They give as in yonder valley the myrtle breathes its fragrance into space.
Though the hands of such as these God speaks, and from behind their eyes He smiles upon the earth.
It is well to give when asked, but it is better to give unasked, through understanding;
And to the open-handed the search for one who shall receive is joy greater than giving
And is there aught you would withhold?
All you have shall some day be given;
Therefore give now, that the season of giving may be yours and not your inheritors'.
You often say, "I would give, but only to the deserving."
The trees in your orchard say not so, nor the flocks in your pasture.
They give that they may live, for to withhold is to perish.
Surely he who is worthy to receive his days and his nights is worthy of all else from you.
And he who has deserved to drink from the ocean of life deserves to fill his cup from your little stream.
And what desert greater shall there be than that which lies in the courage and the confidence, nay the charity, of receiving?
And who are you that men should rend their bosom and unveil their pride, that you may see their worth naked and their pride unabashed?
See first that you yourself deserve to be a giver, and an instrument of giving.
For in truth it is life that gives unto life - while you, who deem yourself a giver, are but a witness.
And you receivers - and you are all receivers - assume no weight of gratitude, lest you lay a yoke upon yourself and upon him who gives.
Rather rise together with the giver on his gifts as on wings;
For to be overmindful of your debt, is to doubt his generosity who has the free-hearted earth for mother, and God for father.
And he answered:
You give but little when you give of your possessions.
It is when you give of yourself that you truly give.
For what are your possessions but things you keep and guard for fear you may need them tomorrow?
And tomorrow, what shall tomorrow bring to the overprudent dog burying bones in the trackless sand as he follows the pilgrims to the holy city?
And what is fear of need but need itself?
Is not dread of thirst when your well is full, thirst that is unquenchable?
There are those who give little of the much which they have - and they give it for recognition and their hidden desire makes their gifts unwholesome.
And there are those who have little and give it all.
These are the believers in life and the bounty of life, and their coffer is never empty.
There are those who give with joy, and that joy is their reward.
And there are those who give with pain, and that pain is their baptism.
And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue;
They give as in yonder valley the myrtle breathes its fragrance into space.
Though the hands of such as these God speaks, and from behind their eyes He smiles upon the earth.
It is well to give when asked, but it is better to give unasked, through understanding;
And to the open-handed the search for one who shall receive is joy greater than giving
And is there aught you would withhold?
All you have shall some day be given;
Therefore give now, that the season of giving may be yours and not your inheritors'.
You often say, "I would give, but only to the deserving."
The trees in your orchard say not so, nor the flocks in your pasture.
They give that they may live, for to withhold is to perish.
Surely he who is worthy to receive his days and his nights is worthy of all else from you.
And he who has deserved to drink from the ocean of life deserves to fill his cup from your little stream.
And what desert greater shall there be than that which lies in the courage and the confidence, nay the charity, of receiving?
And who are you that men should rend their bosom and unveil their pride, that you may see their worth naked and their pride unabashed?
See first that you yourself deserve to be a giver, and an instrument of giving.
For in truth it is life that gives unto life - while you, who deem yourself a giver, are but a witness.
And you receivers - and you are all receivers - assume no weight of gratitude, lest you lay a yoke upon yourself and upon him who gives.
Rather rise together with the giver on his gifts as on wings;
For to be overmindful of your debt, is to doubt his generosity who has the free-hearted earth for mother, and God for father.
***
On Children - Kahlil Gibran
And a woman who held a babe against her bosom said, "Speak to us of Children."
And he said:
Your children are not your children.
They are the sons and daughters of Life's longing for itself.
They come through you but not from you,
And though they are with you, yet they belong not to you.
You may give them your love but not your thoughts.
For they have their own thoughts.
You may house their bodies but not their souls,
For their souls dwell in the house of tomorrow, which you cannot visit, not even in your dreams.
You may strive to be like them, but seek not to make them like you.
For life goes not backward nor tarries with yesterday.
You are the bows from which your children as living arrows are sent forth.
The archer sees the mark upon the path of the infinite, and He bends you with His might that His arrows may go swift and far.
Let your bending in the archer's hand be for gladness;
For even as he loves the arrow that flies, so He loves also the bow that is stable.
And he said:
Your children are not your children.
They are the sons and daughters of Life's longing for itself.
They come through you but not from you,
And though they are with you, yet they belong not to you.
You may give them your love but not your thoughts.
For they have their own thoughts.
You may house their bodies but not their souls,
For their souls dwell in the house of tomorrow, which you cannot visit, not even in your dreams.
You may strive to be like them, but seek not to make them like you.
For life goes not backward nor tarries with yesterday.
You are the bows from which your children as living arrows are sent forth.
The archer sees the mark upon the path of the infinite, and He bends you with His might that His arrows may go swift and far.
Let your bending in the archer's hand be for gladness;
For even as he loves the arrow that flies, so He loves also the bow that is stable.
***
On Marriage - Kahlil Gibran
Then Almitra spoke again and said, "And what of Marriage, master?"
And he answered saying:
You were born together, and together you shall be forevermore.
You shall be together when white wings of death scatter your days.
Aye, you shall be together even in the silent memory of God.
But let there be spaces in your togetherness,
And let the winds of the heavens dance between you.
Love one another but make not a bond of love:
Let it rather be a moving sea between the shores of your souls.
Fill each other's cup but drink not from one cup.
Give one another of your bread but eat not from the same loaf.
Sing and dance together and be joyous, but let each one of you be alone,
Even as the strings of a lute are alone though they quiver with the same music.
Give your hearts, but not into each other's keeping.
For only the hand of Life can contain your hearts.
And stand together, yet not too near together:
For the pillars of the temple stand apart,
And the oak tree and the cypress grow not in each other's shadow.
And he answered saying:
You were born together, and together you shall be forevermore.
You shall be together when white wings of death scatter your days.
Aye, you shall be together even in the silent memory of God.
But let there be spaces in your togetherness,
And let the winds of the heavens dance between you.
Love one another but make not a bond of love:
Let it rather be a moving sea between the shores of your souls.
Fill each other's cup but drink not from one cup.
Give one another of your bread but eat not from the same loaf.
Sing and dance together and be joyous, but let each one of you be alone,
Even as the strings of a lute are alone though they quiver with the same music.
Give your hearts, but not into each other's keeping.
For only the hand of Life can contain your hearts.
And stand together, yet not too near together:
For the pillars of the temple stand apart,
And the oak tree and the cypress grow not in each other's shadow.
***
The Prophet - Kahlil Gibran
On Love
Then said Almitra, "Speak to us of Love."And he raised his head and looked upon the people, and there fell a stillness upon them.
And with a great voice he said:
When love beckons to you follow him,
Though his ways are hard and steep.
And when his wings enfold you yield to him,
Though the sword hidden among his pinions may wound you.
And when he speaks to you believe in him,
Though his voice may shatter your dreams as the north wind lays waste the garden.
For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning.
Even as he ascends to your height and caresses your tenderest branches that quiver in the sun,
So shall he descend to your roots and shake them in their clinging to the earth.
Like sheaves of corn he gathers you unto himself.
He threshes you to make you naked.
He sifts you to free you from your husks.
He grinds you to whiteness.
He kneads you until you are pliant;
And then he assigns you to his sacred fire, that you may become sacred bread for God's sacred feast.
All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart.
But if in your fear you would seek only love's peace and love's pleasure.
Then it is better for you that you cover your nakedness and pass out of love's threshing-floor,
Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love gives naught but itself and takes naught but from itself.
Love possesses not nor would it be possessed;
For love is sufficient unto love.
When you love you should not say, "God is in my heart," but rather, I am in the heart of God."
And think not you can direct the course of love, if it finds you worthy, directs your course.
Love has no other desire but to fulfil itself.
But if you love and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night.
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully.
To wake at dawn with a winged heart and give thanks for another day of loving;
To rest at the noon hour and meditate love's ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.
***
Scheduled Healthy Drinks
WATER
When to Drink: At the Alarm
Guzzle water, Dr. Lodge suggests. Hydrating will help beat that groggy feeling and make your skin look its glowy best (both now and later in life), says David E. Bank, M.D., a dermatologist in Mount Kisco, New York.
COFFEE
When to Drink: At Breakfast
Coffee may help your heart and (if you take it black) metabolism, and it reduces risk for some types of cancer, studies show.
GREEN TEA
When to Drink: At Lunch
Sip tea. Green kick-starts metabolism and can help fend off breast cancer, says Jonathan R. Cole, M.D., medical director of the California Health and Longevity Institute. Black may lower blood pressure, research from the University of Western Australia suggests.
HOT COCOA
When to Drink: P.M. Snack
Hot cocoa (have it over ice if you can't take the heat) has more antioxidants than does coffee, red wine or green tea, a study from Cornell University reveals. Great for your heart and skin.
RED WINE
When to Drink: At dinner
Enjoy a glass of red wine: Piceatannol, a compound your body makes when you drink vino, could stunt fat-cell growth (woot!), the Journal of Biological Chemistry reports.
MILK
When to Drink: Before Bed
Grab milk-your skeleton will love the calcium, and your muscles will love the protein. You'll wake up even stronger.
***
Herbal Antibiotics
Stephen Harrod Buhner recommends these 12 herbs in his book Herbal Antibiotics.
Systemic Herbs
These five systemic herbs can be helpful in treating systemic infections such as resistant staph, MSRA, tuberculosis and malaria.
Systemic Herbs
These five systemic herbs can be helpful in treating systemic infections such as resistant staph, MSRA, tuberculosis and malaria.
- Cryptolepis (Cryptolepis sanguinolenta)
- Sida (Sida Acuta)
- Alchornea (Alchornea Cordifolia)
- Bidens (Bidens Pilosa)
- Artemisia (Artemisia Annua)
Non-Systemic Herbs
These four localized non-systemic herbs treat resistant infections of GI tract, urinary tract and skin. Goldenseal is particularly active against food poisoning bacteria such as E. coli and salmonella.
- American Goldenseal (Hydrastis Canadensis)
- Juniper (Juniperus spp.)
- Usnea (Usnea spp.)
- Honey
Synergistic Herbs
Synergistic herbs increase the activity of other herbs. These three will boost the inactive resistant bacteria mechanisms, increase the presence of antibacterial presence in the body and enhance immune functions.
- Licorice (Glycrrhiza Glabra, Glycrrhiza Uralensis)
- Ginger (Zingiber Officinale)
- Black Pepper (Piper Nigrum, Piper Longum)
***
"Let food be your medicine and medicine be your food." ~ Hippocrates
***
***
Think Positive!
"Without faith to act as a governor, the human mind is a runaway worry generator, a dynamo of negative expectations. And because your life is yours to shape as you wish with free will, if you entertain too much anxiety about too many things, if you place no trust in providence, what you fear will more often come to pass. We make so many of our own troubles, from mere mishaps to disasters, by dwelling on the possibility of them until the possible becomes inevitable." ~ Odd Thomas
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