When poets read poetry, it all depends on this, I think, otherwise the simple becomes complicated and the complicated is lost in the simplicity of reading from the context of the heart and not the mind. It becomes dry, brittle and academic. The shades and nuances are removed to make a poem appear palable...often becoming pablum without real *communion*

The poet who is able to connect on all three levels, reaches the depth of the human experience through his/her poetry..

What I post below is part of a conversation I had with a friend, an anthropologist from NY., hopefully it will be *enlightening*.
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Re: Science, Nanotechnology and Nonduality

--- In [email protected], "anna" <anabebe57@...> wrote:
>
> However, there's a fullness in the ineffable that a human can palpate and
somehow feel close enough (to)... to be able to translate it into beauty that is
the art of all perception and sense.

L: Depends on the ineffable conceived. For the mystic poets, there are always
ineffables: The Beloved and the Lover (soul approaching union), Thou and I
(union of two), I-Thou (union in relation between subjects).

Examples of all three below.

St. John of the Cross

The stanzas which treat of the way and manner which the soul follows upon the
road of the union of love with God.

1. On a dark night, Kindled in love with yearnings—oh, happy chance!— I went
forth without being observed, My house being now at rest.

2. In darkness and secure, By the secret ladder, disguised—oh, happy chance!— In
darkness and in concealment, My house being now at rest.

3. In the happy night, In secret, when none saw me, Nor I beheld aught, Without
light or guide, save that which burned in my heart.

4. This light guided me More surely than the light of noonday To the place where
he (well I knew who!) was awaiting me— A place where none appeared.

5. Oh, night that guided me, Oh, night more lovely than the dawn, Oh, night that
joined Beloved with lover, Lover transformed in the Beloved!

6. Upon my flowery breast, Kept wholly for himself alone, There he stayed
sleeping, and I caressed him, And the fanning of the cedars made a breeze.

7. The breeze blew from the turret As I parted his locks; With his gentle hand
he wounded my neck And caused all my senses to be suspended.

8. I remained, lost in oblivion; My face I reclined on the Beloved. All ceased
and I abandoned myself, Leaving my cares forgotten among the lilies.

(Source: "Dark Night of the Soul"
http://www.ourladyswarriors.org/saints/darknite.htm
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Jelaluddin Rumi

Thou and I

Joyful the moment when we sat in the bower, Thou and I;
In two forms and with two faces - with one soul, Thou and I.

The colour of the garden and the song of the birds give the elixir of
immortality
The instant we come into the orchard, Thou and I.

The stars of Heaven come out to look upon us -
We shall show the moon herself to them, Thou and I.

Thou and I, with no 'Thou' or 'I', shall become one through our tasting;
Happy, safe from idle talking, Thou and I.

The spirited parrots of heaven will envy us -
When we shall laugh in such a way, Thou and I.

This is stranger, that Thou and I, in this corner here...
Are both in one breath here and there - Thou and I.

(Source: http://www.indranet.com/potpourri/poetr ... rumi7.html)
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Martin Buber

I and Thou

The life of human beings is not passed in the sphere of transitive verbs alone.
It does not exist in virtue of activities alone which have some thing for their
object.

I perceive something. I am sensible of something. I imagine something. I will
something. I feel something. I think something. The life of human beings does
not consist of all this and the like alone.

This and the like together establish the realm of It.

But the realm of Thou has a different basis.

When Thou is spoken, the speaker has no thing for his object. For where there is
a thing there is another thing. Every It is bounded by others; It exists only
through being bounded by others. But when Thou is spoken, there is no thing.
Thou has no bounds.

When Thou is spoken, the speaker has no thing; he has indeed nothing. But he
takes his stand in relation.

(Source: "I and Thou" http://www.bahaistudies.net/asma/iandthou.pdf)