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var q noteworthycomposer2evaluationcrackSong of Myself. Wont you help support Day. Poems 1. 81. 9 1. I celebrate myself, and sing myself. And what I assume you shall assume. For every atom belonging to me as good belongs to you. I loafe and invite my soul. I lean and loafe at my ease observing a spear of summer grass. My tongue, every atom of my blood, formd from this soil, this air. Born here of parents born here from parents the same, and their. I, now thirty seven years old in perfect health begin. Hoping to cease not till death. Creeds and schools in abeyance. Retiring back a while sufficed at what they are, but never forgotten. I harbor for good or bad, I permit to speak at every hazard. Nature without check with original energy. Houses and rooms are full of perfumes, the shelves are crowded with. I breathe the fragrance myself and know it and like it. The distillation would intoxicate me also, but I shall not let it. The atmosphere is not a perfume, it has no taste of the. It is for my mouth forever, I am in love with it. I will go to the bank by the wood and become undisguised and naked. I am mad for it to be in contact with me. The smoke of my own breath. Echoes, ripples, buzzd whispers, love root, silk thread, crotch and vine. My respiration and inspiration, the beating of my heart, the passing. The sniff of green leaves and dry leaves, and of the shore and. The Hollywood Reporter is your source for breaking news about Hollywood and entertainment, including movies, TV, reviews and industry blogs. Download the free trial version below to get started. Doubleclick the downloaded file to install the software. The sound of the belchd words of my voice loosd to the eddies of. A few light kisses, a few embraces, a reaching around of arms. The play of shine and shade on the trees as the supple boughs wag. The delight alone or in the rush of the streets, or along the fields. The feeling of health, the full noon trill, the song of me rising. Have you reckond a thousand acres much Have you practisd so long to learn to readHave you felt so proud to get at the meaning of poems Stop this day and night with me and you shall possess the origin of. You shall possess the good of the earth and sun, there are millions. You shall no longer take things at second or third hand, nor look through. You shall not look through my eyes either, nor take things from me. You shall listen to all sides and filter them from your self. I have heard what the talkers were talking, the talk of the. But I do not talk of the beginning or the end. There was never any more inception than there is now. Nor any more youth or age than there is now. And will never be any more perfection than there is now. Nor any more heaven or hell than there is now. Urge and urge and urge. Always the procreant urge of the world. Out of the dimness opposite equals advance, always substance and. Always a knit of identity, always distinction, always a breed of life. To elaborate is no avail, learnd and unlearnd feel that it is so. Sure as the most certain sure, plumb in the uprights, well. Stout as a horse, affectionate, haughty, electrical. I and this mystery here we stand. Clear and sweet is my soul, and clear and sweet is all that is not my soul. Lack one lacks both, and the unseen is proved by the seen. Till that becomes unseen and receives proof in its turn. Showing the best and dividing it from the worst age vexes age. Knowing the perfect fitness and equanimity of things, while they. I am silent, and go bathe and admire myself. Welcome is every organ and attribute of me, and of any man hearty and clean. Not an inch nor a particle of an inch is vile, and none shall be. I am satisfied I see, dance, laugh, sing. As the hugging and loving bed fellow sleeps at my side through the night. Leaving me baskets coverd with white towels swelling the house with. Shall I postpone my acceptation and realization and scream at my eyes. That they turn from gazing after and down the road. And forthwith cipher and show me to a cent. Exactly the value of one and exactly the value of two, and which is ahead Trippers and askers surround me. People I meet, the effect upon me of my early life or the ward and. I live in, or the nation. The latest dates, discoveries, inventions, societies, authors old and new. My dinner, dress, associates, looks, compliments, dues. The real or fancied indifference of some man or woman I love. The sickness of one of my folks or of myself, or ill doing or loss. Battles, the horrors of fratricidal war, the fever of doubtful news. These come to me days and nights and go from me again. But they are not the Me myself. Apart from the pulling and hauling stands what I am. Stands amused, complacent, compassionating, idle, unitary. Looks down, is erect, or bends an arm on an impalpable certain rest. Looking with side curved head curious what will come next. Both in and out of the game and watching and wondering at it. Backward I see in my own days where I sweated through fog with. I have no mockings or arguments, I witness and wait. I believe in you my soul, the other I am must not abase itself to you. And you must not be abased to the other. Loafe with me on the grass, loose the stop from your throat. Not words, not music or rhyme I want, not custom or lecture, not. Only the lull I like, the hum of your valved voice. I mind how once we lay such a transparent summer morning. How you settled your head athwart my hips and gently turnd over upon me. And parted the shirt from my bosom bone, and plunged your tongue. And reachd till you felt my beard, and reachd till you held my feet. Swiftly arose and spread around me the peace and knowledge that pass. And I know that the hand of God is the promise of my own. And I know that the spirit of God is the brother of my own. And that all the men ever born are also my brothers, and the women. And that a kelson of the creation is love. And limitless are leaves stiff or drooping in the fields. And brown ants in the little wells beneath them. And mossy scabs of the worm fence, heapd stones, elder, mullein and. A child said What is the grassHow could I answer the child I do not know what it is any more than he. I guess it must be the flag of my disposition, out of hopeful green. Or I guess it is the handkerchief of the Lord. A scented gift and remembrancer designedly dropt. Bearing the owners name someway in the corners, that we may see. Whose Or I guess the grass is itself a child, the produced babe of the vegetation. Or I guess it is a uniform hieroglyphic. And it means, Sprouting alike in broad zones and narrow zones. Growing among black folks as among white. Kanuck, Tuckahoe, Congressman, Cuff, I give them the same, I. And now it seems to me the beautiful uncut hair of graves. Tenderly will I use you curling grass. It may be you transpire from the breasts of young men. It may be if I had known them I would have loved them. It may be you are from old people, or from offspring taken soon out. And here you are the mothers laps. This grass is very dark to be from the white heads of old mothers. Darker than the colorless beards of old men. Dark to come from under the faint red roofs of mouths. O I perceive after all so many uttering tongues. And I perceive they do not come from the roofs of mouths for nothing. I wish I could translate the hints about the dead young men and women. And the hints about old men and mothers, and the offspring taken. What do you think has become of the young and old menAnd what do you think has become of the women and children They are alive and well somewhere. The smallest sprout shows there is really no death. And if ever there was it led forward life, and does not wait at the. And ceasd the moment life appeard. All goes onward and outward, nothing collapses. And to die is different from what any one supposed, and luckier.

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var q carahackfacebookorangtanpasoftwareLaura Hillenbrand Guestbook. It is my desire to pass along to Ms. Hellenbrand my most sincere thanks and appreciation for her excellent work in the writing of Unbroken. I first read the book several years ago, and have purchased dozens of copies to give to friends and loved ones. Having grown up in the Los Angeles area in the 4. I am very aware of the exploits of Louie Zamperini, and was familiar with his story and influence in the community, and throughout the country. Having read Laura Hillenbrands account of Louies life story, I was most anxious to see the film, and especially to see the most significant aspect of his life that made forgiveness and release from Louies many addictions possible, including the restoration of a failing marriage. However, I was disappointed that that segment of Louies life didnt make it to the screen. Although I understand there are only so many details that can be sandwiched into a theatrical presentation, that detail is what made Louies life relevant. Hopefully, people who see the film will be motivated to find out the rest of the story, and purchase a copy of Lauras book. In the meantime, it occurred to me that Ms. Hillenbrand may have another opportunity to consider an equally impressive and remarkable story of the life of Bruce Olson. In order to provide a brief, and yet succinct bio of Mr. Olsons story, I have added a some highlights of his life. However, the most compelling narrative would be to read his own personal biography entitled, Bruchko. For years I have been convinced that a well written book of Bruce Olsons life would make a great reading experience, but also a great movie experience. BosAplikasi. com Cara Membuka Situs Yang Diblokir Internet Positif yang mudah cepat dan aman. Salah satu keluhan dari para netter saat berselancar di media. 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Brief Bio of Bruce Olson Bruce Olson b. November 1. 0, 1. Scandinavian American Christian missionary who is best known for his pioneering work in bringing Christianity to the Motilone Indians of Colombia and Venezuela. His story is told in his autobiographies Bruchko and Bruchko and the Motilone Miracle. Early life. Bruce Olson was born in 1. Saint Paul, Minnesota, the younger of two sons of Marcus and Inga Olson. His father was an investment banker, and his mother was a socialite. Gifted in languages, at an early age Olson learned Greek and Latin. When Olson was 1. Christian conversion, the experience of being born again, while reading the New Testament. He had seen God as a stern, judgmental figure, and became very critical of Lutheran churches. Then in Luke 1. 9 1. Olson encountered another depiction of God For the Son of man is come to seek and to save that which was lost. Olson had known that he was lost separated from God by his sins. But here he discovered that God wanted to find him. That night, Bruce Olson spoke to Jesus, and asked Jesus to satisfy him with the same peace and fulfillment that he had read about in the lives of Jesus apostles. He asked Jesus to help him be a person who pleases God. From that moment on, Olsons life was changed. At the age of 1. 6, Olson attended his first missionary conference, at the church he began to attend after his conversion. The missionary speaker, a Mr. Rayburn, spoke of his work with the people of New Guinea. Rayburn challenged the congregation to realize that people around the world were starving and dying, separated from Jesus by their sins. Rayburn challenged them to not only put money in the collection plate to help these people, but to go themselves. At that moment, Olson knew that God wanted him to become a missionary to the Indians of South America. In the fall of 1. Olson enrolled in Penn State, transferring to the University of Minnesota a year later to study linguistics. In the meantime, Olson applied to several missions boards, but was rejected as a missionary candidate. But in early 1. 96. Olson left college, bought a plane ticket to Venezuela. At the time, he spoke no Spanish, and had only a few dollars in his hand. Shortly after arriving in Venezuela, Olson heard about the Motilones, a violent stone age tribe living on the borders of Venezuela and Colombia that had been in the news because of violent clashes with oil company employees, seeking to drill on their land. No one in the outside world knew anything about Motilone culture, their language or their life. Olson felt a strong pull towards making contact with the Motilones. Work with the BarUntil the 1. Motilone had little contact with the outside world. They believed in the existence of a single God, and that evil spirits existed in the world. But they believed that God had rejected them for deceiving Him. A man named Sacamaydodji had come to them, claiming to be a prophet, saying that he could take them over the horizon to a better land. They left God and followed him, but eventually came to believe that Sacamaydodji had been a false prophet, and regretted walking away from God. Still, they had a prophecy that a tall man with yellow hair would come with a banana stalk, and that God would come out of the banana stalk. With much difficulty, and after being shot with Motilone arrows, Olson began to live with the Motilone in 1. For one thing, he discovered that the name Motilone was a Spanish name for the tribe, meaning people of short hair. The Motilone call themselves Bar, which means people in their tongue. As he grew more and more familiar with the tribe,Olsen got the nickname Bruchko given to him by the Motilone. He began to see ways he could help them. The Bar were subject to the ravages of diseases, to shortages in food supply during the rainy season, and to contacts with the outside world that threatened to destroy the Bar and their way of life. Olson began his work by befriending the tribes medicine woman. Olson realized that for him to bring cures to the people would undermine the traditional authority structure in their culture. During an epidemic of pink eye, he watched the medicine woman chanting over the afflicted, asking God to heal them. Olson asked her about the cure, and she sighed, saying that she chanted, but God would not help them, since they had deceived God. Olson went out of the house, and asked an old man afflicted with pink eye if he could touch the corners of his eyes. The old man agreed, and Olson smeared some of the old mans infected tears into his own eyes. Olson quickly developed pink eye himself, and went to the medicine woman for help. She chanted over him, but the pink eye was not cured. Olson gave her some antibiotic ointment, and asked her to apply the ointment to his eyes while she chanted a new chant perhaps because he was an outsider, the old chant didnt work on him. Within a few days, the pink eye had cleared up. The medicine woman tried the new chant on others of the afflicted, with no results. Then she asked Olson for his potion, and sure enough, when she applied the antibiotic and the chant, the pink eye was eradicated. Her success elevated her status in the eyes of the tribe, and cemented Olsons bond with her. Within the tribe, Olson formed a pact with a young man named Bobarishora, becoming adoptive brothers together. The two worked together, visiting many Bar villages, and helping the medicine men and women establish health centers, following the same strategy of introducing change through the villages existing authority structure rather than undermining it.

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