The speaker in Holy Sonnet XIX makes a most fervent declaration regarding his spiritual striving for deliverance into the arms of the Ultimate Reality. He offers a confession and sincere statement of continued seeking for the mindset of "fear" or loving respect that his Heavenly Father will accept.
William Butler Yeats served from 1922-1928 in the senate of the newly formed Irish Free State. His narration of a visit to a school in "Among School Children," by today's standards, would likely be enough to have him branded a sexual pervert by his political opposition.
Sexual abuse is personal, whether a woman or a man is under attack. Women must not allow this movement to be usurped by power-grabbing politicians to use as a cudgel against political opponents. Men cannot just, "Shut up!" Men and women must remain allies in this struggle against sexual abuse.
Holy Sonnet XVIII speculates about the church of Christ: how it continues, if it will continue with grace, how it may remain comprehensible to Christ's followers. The teachings of Christ, His church, and body of His followers form a unity represented in this sonnet as the "spouse" of Christ.
Jim Brown has decided that all of humanity can be divided into two groups, and he identifies those groups by what they are "for."
Not growing up with a religious tradition left a void in my life. That void was gloriously filled with the teachings of Paramahansa Yogananda. This article recounts how I came to find those teachings.
The speaker in Holy Sonnet XVII begins his drama by examining his love for his late wife as the motivation for seeking the will of the Heavenly Father.
Penniwit, the Artist, plays a trick on a judge.
This story narrates the strange events from a summer that left me stunned and confused when I was barely twenty years old. (Please note: This story is fiction and any resemblance to any person living or dead is pure coincidence.)
The speaker employs a legal metaphor to pray that his legacy will ultimately be sufficient to cleanse his soul to allow it eternal rest in the arms of the Divine.
My mother continues to provide me with material for poems, so this tribute to Mommy offers her one of my favorite poems, "Dust of a Baptist," penned several years ago, celebrating my affection and appreciation for her love and guidance.
The speaker celebrates the beauty of wildflowers that has motivated her to create a mystical garden which has the power to exist without seasonal interruption.
The speaker seeks assurance that he understands his own faith. This blessed understanding strengthens the speaker's remembrance of his own creation and helps him to realize that his earlier sins can be forgiven.
The speaker in Edgar Lee Masters' "Ida Chicken" complains about corruption and blames the U.S. Constitution as she blurts out a rather treasonous remark about her nation's governing document.
The speaker is becoming increasingly more intense as he continues to explore the plight which has sent him on his journey from sensuality to spirituality. He implores his Heavenly Father to remake him and thus utterly destroy his old attitude that led him astray.
My favorite flavor consists of the simple ingredients of tomato, cilantro, onion, cheese, and corn tortilla, put together and spiced with chili powder and cumin. These ingredients when assembled a certain way make the delicious food item known as the enchilada.
The speaker in John Donne's Holy Sonnet XIII continues his search for consolation that he will be forgiven his earlier sins of the flesh.
In this American (Innovative) Sonnet, the bi-dialectal speaker offers some solid advice regarding the best attitude to assume while communicating with fellow human beings.
In John Donne's Holy Sonnet XII, the speaker explores his displeasure with what seems to constitute an imbalance in nature: humankind's privilege over the lower creatures on the evolutionary scale.
The speaker continues to consider his lot vis-a-vis pain and suffering. He muses on the factors of his faith that strengthen his ability to face his own destiny.
John Donne's Holy Sonnet X, "Death, be not proud," remains one of the most anthologized poems of the Holy Sonnet sequence. The speaker addresses the conceptual force of death in order to rebuke it and relieve it of its power over human thinking.
Tennessee Claflin Shope expounds on the successes he felt he achieved that seemed to escape the villagers who deemed him only a laughable clown.
Ralph Waldo Emerson's short poem has attracted much critical attention, in focusing on the ambiguity in the use of the term, "hypocritic."
John Donne's speaker in Holy Sonnet IX employs his reasoning to compare and contrast the behavior and consequences experienced by God's creatures of His creation as he fashions another installment of musings on the nature of sin and punishment into finely crafted pieces of art.
Thomas Rhodes' ego caused him to crave power and lord it over his fellow citizens, carving out for himself a widely hated persona.
My original poem, "Between Broken Poems," touts the efficacy of "broken poems" as receptacles for much of life's vicissitudes including all the trials and tribulations associated with various levels of pride, vanity, and loss.
One of Spoon River's flawed characters, Georgine Sand Miner offers the typical personality that cannot hold herself responsible for her own actions.
Painter van Gogh created this series to decorate the walls of the bedroom of his poet friend, Paul Gaugin. The friendship did not endure the paintings do.
Daniel M'Cumber reveals his miserable life to Mary McNeely, too late to benefit either of them, but dramatizing the typical character flaws that inflect many of the Spoon River epitaphers.
The speaker is addressing his own soul, commanding it through reason to rely solely on his Divine Creator, Who has fashioned him into the very soul he must be.
This short, quirky observation makes a statement about human behavior that has become compulsive.
The speaker in John Donne's Holy Sonnet VII is commanding his beloved Creator to instruct him in true repentance, in order to receive the grace that he so strongly desires and needs.
Poor Mary McNeely spent her life mourning in her father's home for a lout not worth a second thought.
The speaker in John Donne's Holy Sonnet VI now finds himself very close to leaving his body. He speculates about his journey, after death has uncoupled his soul from its physical encasement.
In Emily Dickinson's "Distrustful of the Gentian," the speaker creates a fascinating little drama to explore the melancholy the erupts in her heart at the closing of summer.
The speaker in John Donne's Holy Sonnet V continues to lament his lot while commanding of his Beloved Creator that He use even the strongest methods for cleansing the speaker's heart, mind, and soul.
Washington McNeely's invalid son, Paul, announces his devotion to his nurse, as he reports from the grave in Spoon River.
John Donne's Holy Sonnet IV finds the speaker continuing to lament his sorrowful state of being, but then he admonishes himself about which course of action he must take to mitigate his circumstances. He continues to judge himself harshly but also continues to seek grace and relief.
Emily Dickinson's short poem, "A sepal, petal, and a thorn," consists of only one cinquain, but its five lines pack a prayerful punch into its deceptive shortness.
The speaker continues to lament his lot—that he now must suffer the pain of having transgressed against his higher nature earlier in his lifetime.
The speaker is lamenting his fear that he may not be able to become pure enough for his Beloved Creator to lift him up in divine unity.
Washington McNeely laments the unfortunate lives of his offspring. Although he was wealthy and well-respected in the town, affording his children the best education, they failed to enjoy the comfortable lives he had envisioned for them.
A suffering speaker talks with his Beloved Creator, as he prayerfully contemplates his mortality and immortality.
The speaker metaphorically likens the end of summer to the departure of the soul of a loved one, creating a little funeral drama in a church with a final prayer offering.
The Whistler has found a new story with a complex of irony. He is rethinking his profession as literary sleuth. Captivated by the stories he finds, he remains conflicted about continuing with literature. Maybe he will give up and become a lawyer.
A poem dedicated to my mother, Helen Richardson, for Mother's Day 2018. Dreams can hold more than mere fancy; they can offers solace and comfort and healing.
A. E. Housman's "To an Athlete Dying Young" offers a non-traditional way of looking at death.
Paramahansa Yogananda's poem, "Samadhi," describes the state of consciousness, to which the great guru's teachings lead those who follow those teachings.
The speaker is a highly advanced soul, a great yogic guru, who is helping his immediate devotees adjust to life without his physical presence, as his impending departure from his physical encasement is imminent.
The speaker of this poem is a young man who knows that his soul is leaving its physical encasement. His words to those he leaves behind are given to comfort his loved ones.
A poor Asian lad in the process of converting from his native religion to Christianity meets his fate at the hands of a minister's son.
The speaker in Paramahansa Yogananda's "They Are Thine" dramatizes the unity that exists throughout creation, which eternally remains in possession of the Divine Creator.
The speaker dramatizes the experience of listening to the Om sound. As he move his consciousness up the spine from the coccyx to the Christ center, he reveals the sounds involved in creating the sound of the Om.
The speaker in Paramahansa Yogananda's "I am Here" dramatizes his search for his Divine Belovèd, colorfully attempting to find the Divine Creator first in His Creations.
Paraphrasing sonnet 153, sonnet 154 pairs up with its predecessor to bring down the curtain on this drama of unfulfilled love ("lust") between speaker and mistress.
Sonnet 153 alludes to Roman mythology through the characters of Cupid, god of love, and Diana, goddess of the hunt.
Sonnet 152 is the final sonnet that directly addresses the "dark lady"; it is quite fitting that it closes with the same complaint he has long issued against the woman.
The speaker metaphorically likens falling asleep to coming under the clutches of a "spell."
The speaker dramatizes the contrast between diurnal observation of the Lord's creation and nocturnal one-pointed concentration on the Lord Himself.
This poem is one of Emily Dickinson's most puzzling riddles, and like many of her poems, it begs multiple level interpretations from a flower in her garden to the eruption in her garden mind of a new type of poem.
The flash-fiction fad has yielded up this form of writing: 5-sentence stories. It's a fun activity that I enjoyed as I composed the forty included here.
The speaker studies the nature of "conscience" and "lust" and dramatizes the affect of lust on his other self that rises and falls through conscienceless motivation.
The epigram appended to this poem states that it is, "An experience in samadhi."
The principle of individual freedom drove the classical liberal Founding Fathers of the USA to create the Constitution, which would guarantee rights that they envisioned as natural and in-born with each human being. Modern liberals seek to return the USA to tyranny by demolishing that document.
The speaker of the "dark lady" sonnets has become addicted to this form of poetic rhetoric, employing it often, posing four questions in the quatrains of sonnet 150.
The speaker is creating a drama of adventure, using the ocean as a metaphor for the Divine Beloved.
In sonnet 149, the speaker poses six questions to the "dark lady," trying still to establish her reason for the constant cruelty she metes out to him who adores her so.
The sonneteer has come to end of his ability to explore new themes in his sonnet sequence: he is now rehashing the disparity between what he sees and what is there.
The speaker examines and condemns his unhealthy attachment to the dark lady, bemoaning his loss of reason, the result of allowing his lower nature to rule his conscience.
The speaker in sonnet 146 addresses his soul (his true self), asking it why it bothers to continue to bedeck an aging body, when the soul is so much more important.
Fact-checking the fact-checkers is an important activity in today's news cycle. Is snopes.com a truly reliable source? How can we know?
The gates of Hell await the malingerer. Shunning forward-looking counsel brings rough beasts to the unwise brain that pokes around in the lots of evil. Better just to move on.
This sonnet may be the weakest of the entire set of 154. The speaker is reaching here, striving to make clever a rather mundane little scenario that falls flat.
In sonnet 144, the speaker examines his ambiguity: he prefers to be guided by his "better angel" who is "right fair," but he is tempted too often by a "worser spirit."
Paramahansa Yogananda's phrase, "two black eyes," became a symbol of love, prompted by the memory of his earthly mother's eyes as she cared for him, soothing his childhood sorrows.
In an uproariously funny drama, the speaker likens himself to a naughty baby who chases and cries for his mother after she speeds off to fetch a fleeing chicken.
Inspired by Francis Thompson's "The Hound of Heaven," this poem, "The Hart of Heaven," dramatizes the search for God-realization as a hunter chasing a Deer.
The speaker in sonnet 142 employs financial and legal metaphors to denounce the sins of the dark lady, as he accounts for his own sins against his soul.
Emily Dickinson's "I would distal a cup" mimics a toast to a departing friend. It appears in a letter to newspaper editor Samuel Bowles, a family friend.
The speaker taunts the "dark lady" demeaning her looks, decrying her ability to attract him physically, yet insisting that he foolishly remains in her clutches.
The speaker suffers from his conscious denial: he knows the "dark lady" is not true to him, but his infatuation with her causes him to ask her to feign fidelity.
Each poem offers a postmodern sketch of the qualities that have stood the test of time for each man remembered. Some were friends; others were just fiends, although begging for expression.
After his visit to the estate of opera singer, Amelia Galli-Curci, and her husband, Homer Samuels, Paramahansa Yogananda composed this poem as tribute to the Divine beauty.
The speaker desires to grasp the Cosmic Hand that crafts all things and guides all events. He desires no less than unity with his Divine Creator.
In sonnet 139, again addressing the "dark lady," the speaker bemoans and condemns her infidelity, as the tension grows between his desire and his intelligence.
When crows fly over the Rustbelt, doves line the fence posts in neat little rows and scowl at the sky above the figures, waiting for a soothing rain that never comes.
This poem is the result of a vision that the great guru/poet experienced, as he explains in the epigram that opens the poem.
The rhetorical focus of the writer determines what the discourse about a poem addresses.
The speaker in Sonnet 138 makes a mockery of truth in a relationship, even as he offers a feeble defense of indefensible actions and thought.
According to yogic teachings, he Blessèd Creator has become many souls that reside in many hearts and minds. Each heart's highest duty is to realize its own divine nature.
After she had passed through the dark night of death into the gladness of a bright morning, Eugenia Todd found that relief from the trammels of Earth-pain was like a great healing of body and mind.
In Sonnet 137, the speaker is musing, basically through questions, on the evil consequences from acting upon what the eye sees instead of what the heart believes.
Cheese sauce serves as a vital ingredient for macaroni & cheese dishes, as well as a delicious spread over tortilla chips for nachos.
The unity of all natural phenomena exists for the self-realized individual, who can then chant that all is "in me."
As with sonnet 135, the speaker continues his word play by punning his pseudonymic nickname, Will, dramatizing his lust for the alluring dark lady.
The nightmares had started attacking Krystal Dickson again, robbing her of sleep, rendering her so listless, so scatter-brained that she had mislaid the files for the divorce proceedings of an important client. . .
This amazing poem, Paramahansa Yogananda's "My Soul Is Marching On," offers a refrain which devotees can chant and be uplifted in times of flagging interest and seeming spiritual dryness.
Sonnets 135 and 136 both focus intensely on punning the word, “Will.” The poet, Edward de Vere, uses the nickname “Will” from his pseudonym, William Shakespeare.
The speaker in Paramahansa Yogananda’s "I Am Lonely no More" celebrates his freedom from the human malady of loneliness.
The two epitaphs, "Albert Schirding" and "Jonas Keene," are companionate pieces, with each mentioning the other to contrast their lot in life.
The speaker in sonnet 134 descends into a vulgar discussion, lamenting the sexual attraction he suffers because of the lustful lady.
In sonnet 133, the speaker bemoans the fact that the cruel lady has not only captured his heart but also his alter ego, that is, his other self who creates his poems.
In sonnet 132, the speaker dramatizes the dark lady’s “pretty ruth,” likening her “mourning” eyes to the sun in the morning and then in the evening.
Dickinson's "The Guest is gold and crimson" dramatizes sunset as a guest who visits every door, every day. This poem functions as a riddle, as the speaker never names the subject she is describing.
Even as he defends her physical beauty, the beguiled speaker in sonnet 131 introduces the notion of the ugly "deeds" of which the dark lady persona proves capable.
The speaker in Sonnet 130 is playing against the Petrarchan tradition of placing the lady friend upon a pedestal to demonstrate affection.
Sonnet 129 dramatizes the pit of promiscuity, where copulation engaged in solely out of lust engenders all manner of evil consequences.
Judge Selah Lively demonstrates that his character remained as small as his physical frame of 5'2". After succeeding at a legal career, he sullies his success by petty behavior.
A no-achievement president confounds the ability of a poet, who tries to celebrate the outgoing leader but can find no achievements to celebrate.
Sonnet 128 is purely for fun; the speaker plies his clever creativity as he dramatizes his feigned jealousy of the keyboard on which his lady is playing music for him.
Jefferson Howard claims he fought a valiant fight. What he fought for, he never reveals. But he claims that he was a courageous and even audacious man, disdaining churched but enjoying bars.
Sonnet 127 begins the "Dark Lady" series of the Shakespeare sonnets. The speaker begins by railing against artificial beauty.
Again addressing his muse, the speaker in sonnet 125 concludes that despite his dedication to poetry creation, all he has to give his muse is his own soul.
The original altar to God is the spine in the human body. By pulling the fallen consciousness from the base of the spine back to the brain, the human soul regains the paradise that it has lost.
In sonnet 124, the speaker dramatizes the nature of his "dear love," the motivating soul-power that guides his craftsmanship and keeps his creative juices flowing.
Emily Dickinson's "One Sister have I in our house" is a tribute to her sister-in-law, Susan Gilbert Dickinson, who married Emily's brother, Austin
The good reverend is miffed that his lifetime of sermons, contained in an old trunk and purchased at auction by a bar-keeper, were burned like a pile of waste paper.
The speaker in sonnet 123 again accosts his adversary, Time, dramatizing his faith that his art can outpace Time’s scythe: Time moves in haste; art evolves with intent.
Thomas Ross, Jr., describes a scene in which natural forces are taking place. However, he leaves his audience with a bizarre remark that only provokes questions that will receive no answers.
In sonnet 122, the speaker addresses the Giver of his gift of poetry, dramatizing the ability of his memory to retain the love and inspiration of the Divine Giver.
These two Dickinson poems contrast mightily with each other: one is a riddle, while the other redefines two common terms employed daily but, to the speaker's mind, remain mischaracterized.
Rev. Lemuel Wiley's account of himself is short and sweet: he had a long career of saving souls and saving the Bliss family shines brightest in his memory. Although Mrs. Bliss would disagree.
In sonnet 121, the speaker soliloquizes about the damage caused by gossiping critics who attempt to destroy what they do not understand.
This Innovative Petrarchan sonnet features the epitaph of a woman who seems to be a very decent human being, even if she has to toot her own horn.
The speaker in Robert Frost poem, "To E. T.," expresses his musings about his friendship with a fellow poet, who died serving as a soldier in World War I.
In sonnet 120, the speaker again confronts the muse for mistreating him, but he has found a way to employ that maltreatment for the better good, as he always does.
While most noted for his American classic, Spoon River Anthology, a sequence of epitaphs, Edgar Lee Masters did write and publish other works, including other poems. "Silence" is one of those poems.
In sonnet 119, the speaker again examines and dramatizes his "wretched errors," and they are errors that his "heart committed" but from which he learns a valuable lesson.
The speaker has made an amazing discovering, and she creates a little drama in which she muses on whether to reveal that discovery.
The irony in the title of Thornburg's "Serving the South" serves the hatred spewed by a Northern bigot on a fancied journey through the South land of the United States.
Addressing his muse in a confrontational tone in sonnet 117, the speaker, half in jest, begs forgiveness for his trespasses of neglect and carousing with lesser minds.
The speaker in "My Prisoner" begins with a prison metaphor that transforms into a cloister, wherein the devotee/speaker will retain his Divine Captive.
Mrs. Charles Bliss is lamenting her marriage, but even more strongly she is lamenting the advice offered her and her husband early on by a clergyman and a judge.
In Sonnet 116, the speaker dramatizes the nature of love, not lust or ordinary affection, but the abiding love that he declares is the "marriage of true minds" that time's fickleness cannot destroy.
Addressing his poem, the speaker of sonnet 15 is striving to analyze, through dramatization, the depth of his genuine affection for his art.
Continuing his thought from sonnet 113, the speaker in sonnet 114 again dramatizes an aspect of this struggle between the mind and the senses to determine the genuine.
The speaker’s obsession with creating poetry in the presence of his divine muse is given a thorough examination, as he compares his creative mind and his physical eye.
The speaker in sonnet 118 confesses to his muse that he has learned that the use of artificial stimuli to retain his ardor for writing is not effective.
After an illness from which she seemed to recovering, the vague, pathetic Pauline Barrett decides to take her own life because of the loss of marital intimacy.
Two recipes: one non-vegan and one vegan . Both delicious and easy to prepare.
In sonnet 112, the speaker compares his private relationship with his muse to his relationship with the broad society, as he praises the advantages of his private life.
The speaker in Emily Dickinson's "The wheel is in the dark!" is making a statement about knowing without sense perception.
Sonnet 111 reveals a biographical tidbit that points to the Earl of Oxford, Edward de Vere, as the true author of the Shakespearean oeuvre.
Addressing his muse, the speaker confesses that he has behaved in ways that he now detests and rejects, and he affirms his dedication to truth and love.
In this simple observation of nature, the speaker of Paramahansa Yogananda’s "Methought I Heard a Voice" demonstrates his awareness of the divinity suffused throughout the scene.
A fiction within a fiction. The character Belmonte Segwic discovers an Internet piece on the literary device "irony" and runs with it.
Dickinson's speaker employs an extended metaphor that likens the human's path through life on a troubled planet to a simple walk through the woods—a woods that is, however, anything but ordinary.
Addressing his muse, the speaker begins to soften the harshness that once accompanied his complaining when he spoke of separation from his musical inspiration.
Petit, the Poet, muses on missing out on the life around him, as he fashions a poem that presages the postmoderns while it ticks.
Dickinson's "There is a word" features one of the poet's many poems that may qualify as riddles. She keeps the reader guessing until the end when she finally reveals the "word" that "bears a sword."
Sonnet 126 is a problem; it is not technically a sonnet. It has only 12 lines, six rimed couplets. It is located between the so-called "young man" sequence and the "dark lady" sonnets.
The six couplets in Paramahansa Yogananda’s “Evasion” testify to the difficulty of capturing the Divine.
In a uniquely dramatic way, Dickinson's speaker reveals the simple truth that people are happier when they are on their way home.
Barney Hainsfeather's epitaph reveals a unique complaint of a man who, in death, finds himself buried in the wrong cemetery.
Sonnets 108 and 126 should possibly be grouped with the "marriage poems" 1-17, in which the speaker pleads with a young man to marry and produce lovely children.
Despite a slight scientific error, Dickinson's "Frequently the woods are pink" offers a marvelous little jaunt around the Sun without leaving the Dickinson estate.
Addressing his sonnet, the poet/speaker again affirms that despite the ravages of time and wrong thinking that may obliterate and denigrate art, his sonnet will live on.
Isa Nutter suffered from a seemingly mysterious illness, but his complaint gradually reveals his problem along with how he apparently solved it.
Addressing the sonnet, the speaker/poet in Shakespeare sonnet 106 celebrates the poem’s ability to skillfully portray beauty that outshines that of the ancients.
Qualifying as a riddle, Emily Dickinson's "I have a Bird in spring," offers a profound statement about the speaker's ability to see beyond the Earth level of physical reality.
The speaker of Paul Laurence Dunbar's "Sympathy" metaphorically elucidates the stifling condition of a human soul locked in a human body through the employment of a "caged bird."
The ditzy character, known only as "Russian Sonia," would have her listeners think she actually muses on the "thing called life."
The speaker supplicates to her Divine Belovèd and receives a loving answer of blessed assurance.
The speaker in sonnet 105 creates an artist’s holy trinity of "fair, kind, and true," a reflection of his beloved subjects of beauty, love, and truth.
As the speaker directly addresses his poem, he declaims on the immortality of the poetry that he is creating. As he does so, he employs the seasons to assist in dramatizing his notions.
Emily Dickinson sent her poem, "Sic transit gloria mundi," as a Valentine message to William Howland, who served as a law clerk in her father's office.
The scriptural text known as the Bhagavad Gita is the most widely quoted segment of the sacred Sanskrit poem, Mahabharata, the longest epic poem in existence.
Edgar Lee Masters' character, John M. Church, a devious attorney, frames his lament in a versanelle style poem.
Dickinson's speaker declares then elucidates her declaration that having seriously earned, or "merited" pain, is a marvelous, soul-enriching experience, leading to ultimate liberation into Spirit.
The speaker in sonnet 102 dramatizes the principle of moderation, even minimalism, as he explains his reasons for self-restraint in portraying the subject of love.
In sonnet 103, the speaker addresses his sonnet, concentrating on its expression of beauty and worth above the contributions of both his talent and the inspiration of his Muse.
The first poem in Emily Dickinson's Complete Poems is a Valentine aimed at persuading her brother to marry and is quite atypical of the poet's style in her canon of 1,775 poems.
"Francis Turner" and "Franklin Jones" do not seem to have companionate stories, but they do possess in common the representation of two rather weak individuals.
In Paramahansa Yogananda’s "Leave Thy Vow of Silence," the ardent speaker lovingly but somewhat forlornly supplicates to his Creator to remove the veil of separation between Himself and the devotee.
The flaming atheist, Wendell P. Bloyd, blames his ultimate death on his blasphemy, which, in fact, merely consisted of his misinterpretation of a few lines from the Genesis creation story.
The speaker in sonnet 101 again addresses the Muse directly, asking her to continue to accompany him on his journey in creating an enduring poetry to bestow on posterity.
The practical application of affirmations results in the amazing healing recovery from any malady, whether it originates from physical, mental, or spiritual sources.
Sonnet 99 features 15 lines, instead of the traditional 14. The extra line transforms the first quatrain to a cinquain, altering the rime scheme from ABAB to ABABA.
Attorney Fallas's life was dedicated to acquiring knowledge about ministering to the mentally challenged in order to care for his son, who suffered brain damage while being born.
The epigraphic inscription accompanying "Divine Love Sorrows" says, "The music of Fritz Kreisler’s ‘Liebesleid’ inspired Paramahansaji to write these words for it."
The speaker addresses his Muse directly, even calling her "Muse"; he audaciously instructs her to inspire only the artist who has skill and right understanding, that is, of course, himself.
Everything Daya Mata has done reflects the discipline she learned at the feet of the great spiritual leader Paramahansa Yogananda. Her books are filled with love.
The speaker in sonnet 98 again addresses his Muse, who is again absent. The speaker explores the nature of this absence in spring, which seems like winter without her.
"Barry Holden" is serving as a juror in the murder trial of Dr. Duval, who stands accused of murdering his pregnant lover, Zora Clemens.
In sonnet 97, the speaker addresses his Muse, likening her absence to the bleakness of winter, yet finding renewal as winter ministers to the renewal of spring.
As a writer and a thinker, I offer this musing as I ask the questions: is it really possible to help others in the most important way or must we only help and hope?
The speaker in “The Toiler’s Lay” expresses a sentiment that is universally common to humanity laboring in this material world to keep body and soul together.
Sonnets 18-126 are often misidentified as being addressed to a "young man." Actually, the speaker is exploring the many aspects of his writing talent.
Spirituality is the study of the self—not the egoistic, selfish self, but the true self which is the soul. All spiritual leaders and even self-help trainers remind us of this important fact.
The speaker in sonnet 95 dramatizes the Muse’s power to appoint beauty despite decay as he again celebrates his own innate talent to remain focused on his creativity.
If you take every opportunity to ridicule your friend for her choices, it is likely that she will end her friendship with you.
Libertarianism is not a feature of the authoritarian Democratic Party; in fact, the Republican Party's ideology is more libertarian in nature, advocating smaller government and less regulation.
Robert Frost's "A Girl's Garden" dramatizes a little story often told by the speaker's neighbor, who enjoys telling her little tale about growing and nurturing a garden when she was just a girl.
Paramahansa Yogananda’s “Nature’s Nature” is one of those poems that portray the bliss of samadhi so tangibly that the devotee cannot help but pine for attainment of that state.
Poetaster Charles Simic served as Poet Laureate Consultant to the Library of Congress USA for 2007-2008.
In sonnet 94, the speaker argues a philosophical point that despite a pleasing appearance and personality, an individual’s behavior might still stink.
In sonnet 92, the speaker avows his unity with the soul force yet still holds back with an agnostic possibility that he might be mistaken, though he is certain he is not.
Addressing his Muse, the speaker professes that his art will continue to be infused with the permanent beauty and spiritual strength that the heavenly Muse provides.
While poetry is more than its form, it is that form that alerts readers that they are encountering a poem. The function of the poem is, of course, more important than the form.
The speaker in Yogananda’s “The Great Lightland” is an advanced yogi who gives listeners a glimpse of what he sees and then demonstrates gratitude for his attainment.