Pablo Neruda

A Dog Has Died My dog has died. I buried him in the garden next to a rusted old machine. Some day I'll join him right there, but now he's gone with his shaggy coat, his bad manners and his cold nose, and I, the materialist, who never believed in any promised heaven in the sky for any human being, I believe in a heaven I'll never enter. Yes, I believe in a heaven for all dogdom where my dog waits for my arrival waving his fan-like tail in friendship. Ai, I'll not speak of sadness here on earth, of having lost a companion who was never servile. His friendship for me, like that of a porcupine withholding its authority, was the friendship of a star, aloof, with no more intimacy than was called for, with no exaggerations: he never climbed all over my clothes filling me full of his hair or his mange, he never rubbed up against my knee like other dogs obsessed with sex. No, my dog used to gaze at me, paying me the attention I need, the attention required to make a vain person like me understand that, being a dog, he was wasting time, but, with those eyes so much purer than mine, he'd keep on gazing at me with a look that reserved for me alone all his sweet and shaggy life, always near me, never troubling me, and asking nothing. Ai, how many times have I envied his tail as we walked together on the shores of the sea in the lonely winter of Isla Negra where the wintering birds filled the sky and my hairy dog was jumping about full of the voltage of the sea's movement: my wandering dog, sniffing away with his golden tail held high, face to face with the ocean's spray. Joyful, joyful, joyful, as only dogs know how to be happy with only the autonomy of their shameless spirit. There are no good-byes for my dog who has died, and we don't now and never did lie to each other. So now he's gone and I buried him, and that's all there is to it. Translated, from the Spanish, by Alfred Yankauer

Teresa Gibson's View On Yeats' Crazy Jane...

Yeats Didn't Stop Learning At Sixty-two : Teresa Gibson

"Crazy Jane Talks with the Bishop" is a short poem three six-line stanzas in length; these lines vary between tetrameter and trimeter and rhyme abcbdb, rather like ballad meter. The first stanza places Crazy Jane and the Bishop in a chance meeting on a road. The Bishop rebukes Crazy Jane for her life and urges her to make amends. After all her body is old now, her "breasts... flat and fallen...." Presently her body will die, her "veins...be dry." She should ignore her body and emphasize her soul such as was suggested in the previous poem. The refined spirit freed from the dross of matter "lives in a heavenly mansion" while the spirit tied to the flesh lives "in a foul sty."

The word "foul" suggests the corruptibility and lowliness of the body, especially an aged one while "sty" being a place where pigs live suggests the animal nature of the body and its sexuality. Crazy Jane answers back in the last two stanzas. She notes the kinship, and interdependence of soul "Fair" and body "foul." She's old; therefore, her friends are gone," "a truth" she can't deny because of her acquaintance with death "grave" and sickness "bed." But her experience with both physical reality "bodily lowliness" and spirituality or intellectuality, "heart's pride" have given her insight--she is "learned." The third stanza asserts that one has to undergo what some may see as a humiliating, lowly experience--the sex act in order to be a fulfilled person. Ideal love can only be sought through physical experience. A woman or perhaps any person "too proud and stiff" to surrender to her sexuality forfeits fulfillment both of body and soul. The element of sexuality most distressing to the fastidious, the placement of sex organs near or in organs of excrement" is stressed here. The final two lines--"For nothing can be sole or whole/That has not been rent." are richly suggestive. "Sole" refers to oneness or the integration of the personality achieved only by bringing together both spiritual and physical selves in one's sexuality; the word also puns on soul, one finds fulfillment for one's soul through physical experience. "Whole works in a similar manner, referring primarily to the wholeness or fulfillment of a being and punning on hole, the female sexual organ. Both soul("sole") and body(hole) come to fulfillment in sexuality. Paradoxically wholeness is obtained by being "rent" literally the tearing of hymen, and symbolically sexual experience in general.

Like the fool in Shakespearean plays, Crazy Jane is wiser than her apparent betters, here the supposedly wise man of the Church, the Bishop. Interestingly the views presented by Yeats in "Sailing to Byzantium" are refinement of the Bishop's view that one should detach one's soul from the lowly and transient body. "Sailing to Byzantium" is an excellent poem, but Yeats obviously did not stop learning at sixty-two. In a letter of his old age he wrote, "I shall be a sinful man to the end and think upon my deathbed of all the nights I wasted in my youth." (The Norton Anthology of English Literature Revised Vol.2, p.1565)

Crazy Jane Talks with the Bishop

1933

I met the Bishop on the road

And much said he and I.

"Those breasts are flat and fallen now,

Those veins must soon be dry;

Live in a heavenly mansion,

Not in some foul sty."

"Fair and foul are near of kin,

And fair needs foul," I cried.

"My friends are gone, but that's a truth

Nor grave nor bed denied,

Learned in bodily lowliness

And in the heart's pride.

"A woman can be proud and stiff

When on love intent;

But Love has pitched his mansion in

The place of excrement;

For nothing can be sole or whole

That has not be rent."

Yeats' Crazy Jane Wiser than the Bishop ?

Yeats' Crazy Jane is perhaps not so crazy as the Bishop would have us believe. Rather she seems to be wiser than the Bishop. Jane would prefer true and natural experiences in life to a philosophy of idealism bordering on suppression of bodily desires and passion.

Most spiritual guides and oriental Gurus will generally advise us to shun bodily pleasures, which according to them is the only way to attain salvation. But body and passion have a very pivotal role to play in Yeats' philosophy. Perhaps a perfect balance has to be struck between body and soul -

"Learned in bodily lowliness

And in the heart's pride."

Body has to suffer to attain transcendence or spirituality :

"For nothing can be sole or whole
That has not been rent."

The truism of this poem may be uncomfortable, but there is no denying the fact that worldly love has its "mansion" most prevalent and firmly pitched "in the place of excrement".

Our spiritual guides must understand this before they advise their young aspirants to do away with passion if they want to start on a spiritual journey. Perhaps Osho had understood this point. His book Sambhog Se Samaadhi Tak perhaps has something of this philosophy that body should not be ignored, rather enjoyed, for the sake of soul.

The journey thus to the spiritual awakening and upto the "heavenly mansion" must be through the path of "foul sty"!

But a very significant point to be addressed in this context is whether a journey through the "foul sty" is bodily pleasure or suffering.

Now read the poem for yourself and form your own opinion.

--Yogendra Krishna

Crazy Jane Talks with the Bishop

A Poem by WB Yeats

I met the Bishop on the road
And much said he and I.
'Those breasts are flat and fallen now,
Those veins must soon be dry;
Live in a heavenly mansion,
Not in some foul sty.'

'Fair and foul are near of kin,
And fair needs foul,' I cried.
'My friends are gone, but that's a truth
Nor grave nor bed denied,
Learned in bodily lowliness
And in the heart's pride.

'A woman can be proud and stiff
When on love intent;
But Love has pitched his mansion in
The place of excrement;
For nothing can be sole or whole
That has not been rent.

Tragedy in Japan and the World Community

Do we realise the impact of a tragedy and natural calamity only when they befall our family or our nation? Then what kind of a society and world community are we?

The President of India is coming to Patna to celebrate the centenary year of the formation of Bihar on the 22nd of March. Shouldn't India outright stop all such State Celebrations in view of the natural calamity in Japan in which lacs of people lost their lives and suffered? Shouldn't India thus set an example of true humanity for other nations to follow?

It seems there is a lot of pain in adopting such a humane approach in life. Nobody seems willing to sacrifice one's small petty moments of so called happiness for the sake of others' misery...

And by the way, what does Marx say in this context?