Church of Impairment

Blessed are the cracked for they let in the light.

1. Individual Quaker communalities

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Sonnet one 

Forty two advices, also queries

 (the Religious Society of Friends)

 it may be so that means may lead to ends:

it seems that one should start with modesties,

& after, & on top, humilities.

 ‘Get thee behind me Satans’, to which tends

 ev’ry adult soul, when God’s Light descends,

to show what darkness forms humanities.

 This first is two advice (or sentences),

  without a query, & it seems to state

   that through knowledge of their imperfections

 human beings can decline their tenses,

  & thereby modify, or change their fate,

   as the Divine guides our introspections.

Sonnet two 

The second – mostly personal advice:

 Christ’s spirit (which a whispering has told,

 is like ev’ryones – immortal) should hold

a model, whose example we should splice

with modern times, although the current spice

 would seem debased and worse compared ten-fold,

 with ev’ry virtue, basely, cheaply, sold;

and naught would seem to check the hands of vice.

 So we should look to Christ, and then God’s love:

  this is no cliché, though it sounds today,

   and though there may be those who walk the walk,

 and talk the talk, perhaps the Lord above

  ‘sees through cheap tricks’ (no notion but a way)

   and posturing may earn the Devil’s fork.

Sonnet three 

To hold ourselves & others in the Light

 through inner quiet, stillness, silence,

 finding a source of strength through God’s guidance.

It may just be the case, it might, it might,

that in divine resonance, just in sight

 (forgive me if i make an inference

 which seems dichotomous, though i see sense)

each doth possess a soul of purest white;

 or purest black (as Milton chose to praise

  as Wisdom’s hue) in actuality

   lights absence (not a colour) and today

 associations, they produce malaise;

  ‘it’s black and white’ require equality

   across the spectrum, so each finds its way.

Sonnet four 

So how does Jesus speak to you today?

 Through scripture’s word, which we need interpret,

 knowing too he’s not the only prophet,

though great – he tried to make all sinners pay.

Think of missionary work (Mormon say),

 the gist is fine – perhaps the epithet –

 that each group should redeem another set

that equals or exceeds ‘flirtatious’ play.

 Our notes on Matthew quote a Gospel’s perk

  for Sodom (though Leviticus – no win).

   Perhaps a jest – should such Brits lend a hand

 to U.K. actors (eight per cent in work)?

   To lie, pretence, to act, three grades of sin?

    But most if actors this alone expand.

Sonnet five 

Forget not others (all have soul and Light)

 the stance of Jesus, may, best be thundered:

 ev’ry hair on ev’ry head is numbered,

no prejudice, each cherished in His sight,

although, be very careful with this might,

 reaching certainty one may have blundered,

 doubt, questioning, better to have wondered,

too to dwell on public, private insight.

 An advice contained herein, number five,

  say what has been found and what is valued:

   a result – subconscious dialectic –

 through seeing self and others are alive

  i see a mechanism to collude

   when before my views were solipsistic.

Sonnet six 

A word to try is ecumenical,

 despite its limits to the Christian Church,

 though this the sixth, implies a wider search,

in finding that that’s symbiotical:

There’s many faiths that share a principle:

 there is an afterlife – immortal perch –

 souls may expect the carrot or the birch,

and such belief, may make one, ethical.

 Not delving deep into theology,

  and concentrating on the positives:

   rewarded with eternal happiness.

 So making matters simple as can be

  the wager paid (morality) it gives

   what only fools would spurn – eternal bliss.

Sonnet seven 

Praise the Lord for what we take for granted:

 the telephone, the park, our family,

 the bus, the tube, our friends, the gallery –

such simplicity should not be slanted.

“Damn braces: Bless relaxes” Blake chanted,

 negatives may bring positivity,

 & work, & daily life, may set us free,

the everyday may bring that enchanted.

 Approach ‘new’ ideas with discernment:

  technology, it races forth apace,

   but thought may not, so advance, hand in hand.

 To illustrate, perhaps some merriment:

  What was the largest island on earth’s face

   before Greenland was discovered? Greenland.

© 2018 Mr L S Robinson

2. Adopted responsibilities

Sonnet seventeen 

To respect that of God in everyone:

 what is unjust may make for tainted hearts

 and thus both white and black may share their parts

were we to understand, excluding none.

The cruelty that has been done to some,

 are we surprised, the method of their arts?

 Presented with outrageous fortune’s darts,

some pushed too far, and some we shouldn’t shun.

 But then the crux: ‘To think you may be wrong’:

  what’s said above may just be fantasy,

   but, altering the point of view, for once,

 half of our nation would not sing the song

  of any World religiosity;

   the minority, yes, but too the dunce?

Sonnet eighteen 

To make the meeting a “community”:

 how often people take this word in vain,

 they emphasise exclusion (hence a bane).

The Quaker group admits diversity,

and strangers cause no animosity.

 There is advice on how to pray – germane –

 we’re not a flock of geese who form a skein.

To pray, and too, maintain identity?

 Last we’ve divine love, divine forgiveness:

  the quintessential movements of the soul,

   one’s spirit lifted from the throes of fault,

 anaesthetic of the quiet stillness.

  And of sinners (not meaning to be droll)

   it’s God, not mortals, act as the default.

Sonnet nineteen 

A matter of applicability:

 apologies, if seen as finding fault,

 but at a universal, some may halt.

The sense well suits the vast majority,

accepting their responsibility.

 To shirk, and pass up joy, means no insult,

 but age for me produces a result

not just my own peculiarity –

 in sixteen ninety nine A.D. Swift wrote,

  “Resolutions when [coming] to be old”:

   an, ‘[not] let [children] come near me hardly,

 [or] be fond of [them]’ – rhyme disturbs the quote;

  a second, ‘with young people [not be bold],

   give allowances for youthful [folly]’.

Sonnet twenty 

I see an overlap, which some may miss,

 as one (against a rule) was found on board

 with those who bar some uses of the gourd;

the fact, that, i suffer from an illness,

and need take pills, which help, though it’s no bliss;

 as such i can’t be subject to their lord,

 and the matter should produce no discord;

the sextet, just in jest, so none should hiss.

 Do one or two chance similarities

  betray a deeper matrix ‘twixt the two?

   With passing time, can we know the founders’

 public and private ideologies?

  The nub: one to authority pays due,

   the other, a multitude of Hydras.

Sonnet twenty-one 

I think the case, i’m taken for a fool,

 however, that i am, and don’t object,

 (when some acquaintances may disrespect)

the matter comes full circle, it seems cruel,

i become that taken for – a ‘spare tool’.

 In this Advice & query, of respect,

 the adjective’s “mutual”, in effect,

it seems Catch 22, it’s far from cool.

 I will not say i haven’t earned their scorn,

  their stigma justified, i have been weird.

   Am i a laughing stock, that naught defends?

 There lacks equality, i seems need fawn.

  Though, me with them, as them with me, is tiered:

   i now discriminate ‘twixt Friends and friends.

Sonnet twenty-two 

British memberships seem to give the nod:

 be it nepotism, alma mater,

 or too, a middle class coupon clipper:

though seems if ‘out the club’ it’s ‘out the rod’.

Could we reciprocal (is that too odd?)

 understanding and forgiveness foster,

 resulting in that each views each other

as unique, precious, and a child of God?

 The last five words, and what they mean to me:

  this is no dress rehearsal, is no play,

   no novel, opinionated recap,

 this is no song, no piece of poetry,

  this is no film (how most this would dismay):

   God, after death, may give a little slap.

Sonnet twenty-three 

Lou Reed’s metaphor runs such: “Heroin,

 it’s my wife and it’s my life”. Though for me

 experience has brought disharmony –

i’d take a fate without the heroine.

Four Weddings and a Funeral? Wherein

 plain English sense, and not some comedy?

 For these quatrains i make apology,

i speak of self: i’ve failed where others win.

 In twenty three there are no question marks,

  and these advices, brief, though apposite,

   avoid the commonplace, withstand critique.

 Such words would seem, to her or him who harks,

  to have a flexibility, or fit:

   could they apply to that that seems unique?

Sonnet twenty-four 

Excuse, if i discern dichotomy,

 the more concise, the harder to dismiss.

 How, taken in the scale of things, weighs this,

thus far, the shortest Advice and query?

A Quaker ‘value’ is equality,

  i try to weave, with warp and woof amiss:

 a child requires more than one accomplice,

is it a fault to sometimes think of me?

 Disregarding this, in place of stigma

  should praise and admiration not be due

   to families having absent fathers?

 The young support the old – an enigma?

  Tomorrow’s citizens in part thanks to

   some single mums, too some baby-mothers.

Sonnet twenty-five 

If my relationship’s ‘not up to par’

 i am advised: take consideration

 of “[my] own feelings” and in addition

the “feelings of [those] children” born so far.

I’ll quote the dictionary: feelings are

 “intuitive belief[s]”; intuition

 moreover is defined – “apprehension

by the mind without reasoning” – bizarre!

 To probe in me something lacking reason,

  what can this bring? Minority of one?

   To analyse such inscape of a child

 by those mature seems as out of season

  (I am but not my much loved mother’s son).

   Hopkins’ phrase springs to mind – “The words are wild.”

Sonnet twenty-six 

Close family, aunts, uncles, cousins too,

 a ‘paean’ penned to each, though few yet shared,

 a hope the tide may turn, before they’re aired.

Then “home”, take Home Counties, four, just a few:

out of term time, letters sent, one or two,

 addressed to “Oxbridge”, UB8 – joke shared?

 Eggs for Egham – should i have been prepared?

Sevenoaks – i’d end up dropping names – phew!

 Then last, but far from least, Essex County,

  of which i would withhold your prejudice.

   Perhaps, with shires, divided into thirds?

 Moving central now the London ‘mini’

  AtoZ – the index of streets in this

   more sides than maps – so do we think in words?

Sonnet twenty-seven 

We’re instructed to ‘Live adventur’sly’,

 though need to draw the line at suicide:

 “Thou shalt not kill”, from which we cannot hide,

the which includes your life and mine as key.

It was the case in law, a penalty,

 for making the attempt where no one died;

 though now it seems Psychiatrists decide

that each that tries, deprived of liberty.

 Taking Émile Durkheim, he knew his game,

  and spoke of anomie, not depression.

   But a contented, anomic misfit,

 who seems at odds with many groups the same?

  Must one fit each mold or face repression?

   Some of us are happy, get over it!

Sonnet twenty-eight 

To ‘attend to what love requires of [me]’?

 We were left to find our own solution,

 us, some children of the revolution.

Our parents skimped on our vocabul’ry,

omitting “love”, hence leaving us at sea,

 and but relying on intuition

 when we tried for any resolution

of social bonds, or Christianity.

 For this mental block i paid a penance:

  my brand of English seemed a one man cult,

   and when i exercised my voice and lungs

 there appeared no common frame of ref’rence,

  excepting cause and effect of insult.

   The case i spoke the opposite of tongues?

Sonnet twenty-nine 

There’s no requirement for a PhD

 to comprehend my thoughts about old age:

 i’d guess, more common than becoming sage,

the facts of youth return to memory.

This could prepare, because our deity,

 on our death, may permit we set the stage,

 where truthful explanations may assuage,

accepting that that we can justify.

 My query: does what Blake declared ring true?

  “The days of my youth rise fresh in my mind,

   My face turns green and pale.” — Experience.

 Maybe, maybe not, i’ve some things to rue,

  and my old age – life may not be so kind.

   Early on, i’ve tried to rack my conscience.

Sonnet thirty 

One Founding Father left us with a quote:

 “… nothing can be said to be [sure], except

 [for] death and [tax]”: though seems we Brits accept,

some rich may dodge, some poor held by the throat.

To death (‘please feel free to wave a bank note’)

 i have languished in bereavement, and wept,

 though my ideation, it seems inept,

dumbstruck by others’, mine i count a mote.

 Ignoring those who have genetic ties,

  perhaps those three, who were most close to me

   (ashes to ashes, and not dust to dust)

 each one of them possessed of blazing eyes,

  and too as they were female company –

   “… her death, (which word wrongs her)” – for each seems just.

© 2018 Mr L S Robinson

3. Shared beliefs

Sonnet thirty-one 

One asks, what ends justify evil means?

 A stance on this may seem to be naïve,

 that evil means, just evil ends achieve:

from war, a mounting coil of martial scenes.

My stance is thus (perhaps it’s in my genes).

 Not in my name! Follow what you believe,

 feel free to act however you conceive,

and, if you wish, go forth and vent your spleens.

 First to the theatre, i’d write a play:

  seems none converse – last of the Apaches?

   Then to the operating theatre:

 not once beneath the knife – no doctor’s prey?

  The theatre of war, do as you please:

   not trusted with a gun? Why, thank you sir!

Sonnet thirty-two 

My wish for now is just to let it lie,

 relax, and write a little poetry.

 But when it comes to nationality,

or groups, my sonneteering is small fry.

I’m sure that others would not magnify,

 to me what lacks both hate and jealousy.

 No written words lack ambiguity,

but destructive conflict? You read awry!

 Were this query addressed to God, not man,

  such words would represent a wise appeal.

   It may well be the case i misconstrue:

 our Lord, he harks, and tests against his plan.

  And once requested, how does one appeal?

   Watch for what you pray for, lest it come true!

Sonnet thirty-three 

The practice that’s the zenith and nadir

 (if plural to singular we may blur)

 its name is prejudice, which might incur

for some minorities, welfare or fear.

And so throughout the world and also here

 with our mass media many concur

 (to some a boon, to others saboteur)

for some publicity the cost is dear.

 Myself, i try my best to generalise,

  and base my views on those that i have met

   (on the assumption i can’t know them all)

 and then i find that much to my surprise,

  some who claim my sympathy, i regret,

   i ask myself from where they get their gall.

Sonnet thirty-four 

It seems since Dr. Johnson’s diction’ry

 that some who think have had an axe to wield

 and in their realms of thought they have annealed

a pact against the patriot, like me.

We must not think it a dichotomy,

 and if we grant a level playing field,

 ask how your home land, citizens may shield,

and too, how serve your nationality.

 Of stated spheres, perhaps the middle ground –

  England and Wales – the psychiatric ill –

   a wish to help with more than simple rhymes.

 Some present practice many may astound.

  But when we make expression of our will

   we’re known to say ‘we wait for better times’.

Sonnet thirty-five 

Here appears, although i see no schism:

 it’s fair to say that in my adulthood

 of my transgressions it needs understood

that each and more, placed beneath the prism

of that which one may call ‘legalism’.

 I cannot claim that all i’ve done is good

 but i would hope, a hunchback, not a hood:

the lesson learned, non-recidivism.

 For me, not you, discounting this Advice,

  in my position as a penitent.

   I try (and tend towards it more and more)

 to count my poetry my major vice.

  To phrase a query (maybe pertinent):

   in harmony, God’s purposes and law?

Sonnet thirty-six 

When approaching this Advice and query,

 perhaps there’s groups acting under concern

 between whose way and ours one may discern

a potential divisibility;

although we would uphold them tacitly.

 But something we would wish for them to learn

 that us to one of them does not us turn

solely because we’ve shared their company.

 We lay aside our wish and prejudice,

  and ask exception from the ‘crazy dance’;

   surely not all of you are always right?

 In addition, something which may jaundice;

  it seems a group or two claim dominance.

   Please some permit – ships passing in the night.

Sonnet thirty-seven 

Regarding times i mix with honest folk

 i try repaying honesty with truth.

 But times i meet with other types, forsooth,

i may allow myself to have a joke.

I find myself bearing a heavy yoke,

 as such i may deserve a little ruth

 to ease a past that seems like claw and tooth

permitting self a little fun to poke.

 The information that’s entrusted me!

  (Admitting that i’m working on loose lips,

   and day by day i try to tow the line.)

 Naïvety repaid with honesty?

  Or might one say it is what Freud named slips?

   It seems the fault is yours as much as mine.

Sonnet thirty-eight 

Integrity we count a misnomer:

 each changes coat with diff’rent company;

 none treats a friend the same as enemy;

and though we try to tow the line, good sir,

when acting humble, treated like a cur;

 perhaps the ground for this discrepancy

 when taking stock of each fraternity

‘thirteenth at table’ – though we do defer.

 We have responsibilities to God,

  and of course, too, to our ‘English neighbours’;

   what if the case our door was six six eight –

 ‘the neighbour of the beast’? Perhaps a nod

  to six six four, so that our door and yours,

   a pincer action on the Devil’s fate?

Sonnet thirty-nine 

The first advice seems of the hedonist

 accenting individu’l happiness

 whilst in this Earthly sphere marked by distress;

more wise what’s useful, if you get the gist.

Of ‘evil’ entertainment we could list

 but prime, the moving image, more or less

 seems fair to say the medium is the mess-

age; for the mill a never ending grist.

 The presbyter explained {in such dark place}

  (perhaps according to ability)

   – in tune with symbolic tale of talents –

 that each for ev’ry day was granted grac€

  [and thus might flourish much philanthropy]

   whereby such use their grac€ to good intents.

Sonnet forty 

Inebriation’s rarely permanent,

 it’s punctuated by sobriety;

 but the tobacco trance (for us you see),

i’ll not share why, but is a sacrament;

then furthermore, i mean of no dissent,

 but simply paraphrase Psychiatry –

 betwixt of use, and then abuse, the key

is but opinion (of course their’s is meant);

 then last we turn to psychopharmaca,

  that such are habit-forming drugs we’d claim

   putting self and others into danger;

 it’s clear the case, they’re no panacea,

  though dialectical – both weal and blame:

   to this two-edged sword we are no stranger.

Sonnet forty-one 

In ‘Mega City One’ {that’s kindly meant}

 London’s cosmopolis (that’s the aside)

 the largest tenure’s owner occupied.

Those such as us cannot afford but rent.

Though some we know who own, place the accent

 on property [not cash] where they abide;

 it’s ‘housing tokens’, ‘funny money’ tied;

nonetheless, an excellent investment.

 The simplest lifestyle isn’t down to choice:

  it’s known as destitution {absolute},

   “[…] another word for nothing left to lose”.

 When in this state, more than one stranger’s voice:

  that ‘[…] Orwell chose […].’ Although as then struck mute,

   for George it was not reàl – his but a ruse.

Sonnet forty-two 

When showing “loving consideration

 for all creatures” it’s wise to keep in mind

 that this edict extends too to ‘mankind’.

A scourge of hatred and condemnation

cannot but worsen the situation.

 To try to separate the pith from rind:

 possible in our fellow man to find

part “of God’s continuing creation”?

 Language (apex of God’s variety?)

  constrains in ruts the way some people think;

   the more complex, the more some are tongue tied;

 the ultimate, English vocabul’ry;

  “Words as weapons […]” – each in the chain a link;

   although demotic might yet prove a guide.

© 2018 Mr L S Robinson

Matthew

5:25 — Do not take to law 

10:34 — ‘Kingdom of Peace’ 

11:24 — “… more bearable for Sodom …” 

13:20-21 — Take it easy 

16:1-3 — ‘Zeitgeist’ 

17:20-21 — Raisin’ a mountain 

22:15-21 — ‘The love of money …’ 

25:14-30 — ‘The love of money …’ 

26:29 — Wine in heaven 

28:15 — A schism

© Mr L S Robinson 2018

Mark

1:43-45 — Of ‘fearful’ news 

2:17 — Of ‘unbelievers’ 

3:13-19 — The 12 “apostles” 

3:25 — Of a ‘divided house’ 

4:10-12 — Of “parables” 

5:1-20 — Personality disorder? 

7:8 — Of some organised religion 

7:20-23 — Of good hearts 

10:15 — Of open minds 

11:15-18 — Suicide mission 

12:38-40 — “teachers of the law” 

13:9-11 — Bear witness 

13:35-37 — This is no dress rehersal

© Mr L S Robinson 2018

Luke

1:13 & 1:36 — John (Elijah) related to Jesus? 

2:34-35 — The Fateful Triangle — Noam Chomsky 

2:36-37 — Worship night & day? 

3:11 — Sharin’ food 

3:12-13 — Of tax collectors 

3:14 — Of soldiers 

4:9-12 — Of some psychedelics 

4:23 — “Physician, heal yourself!” 

5:21-26 — God & Christ may forgive 

6:12-16 — The 12 “apostles” 

6:27-38 — Perhaps, in the day 

7:1-10 — Of some officers 

7:41-43 — Moll Flanders — Daniel Defoe 

8:18 — Quaker ministry? 

8:21 — The words “mother” & “brother” 

8:43-48 — Indian caste system, ‘untouchables’? 

9:25 — English rhyme, ‘I’m the King of the castle, …” 

10:13-15 — Judge a class on the basis of the examples one has met 

10:21 — Simplicity — Ockham’s razor 

10:36-37 — Neighbours should “[have] mercy” 

11:9 — Perhaps, in the day 

11:34 — “Healthy mind, healthy body”

— LSR (cf embryology of the retina) 

12:25 — ‘Three score years & ten’ 

14:13 — “… invite the poor, the crippled, the lame, the blind …” 

15:4 — “… the lost sheep …” 

15:11-32 — ‘The love of money …’ 

16:1-15 — ‘The love of money …’ 

16:19-31 — Asking for a sign 

17:10 — Humility 

17:18 — ‘When in Rome …’ 

18:2-5 — “Pushing the same button …” — LSR 

18:17 — “No comment” 

19:30 — “colt” 

20:20 — “… they sent spies …” 

21:5-36 — Pentecostal 

22:17-19 — Wine, then bread 

23:1-25 — Pilate acted under duress

© Mr L S Robinson 2018

John

1:3 — “him”

ambiguity; “the Word” or “God” 

1:21 — “I am not.”

ambiguity; need Elijah lie? 

1:26 — Evasion? 

1:45 — “”… Jesus of Nazareth, the son of Joseph.””

adopted lineage 

2:21 — “temple” <= “body”

ambiguity 

3:7 — “You must be born again.”

— Jesus 

3:19 — ‘Since Adam and Eve ate the apple,

man has never refrained from any

folly of which he was capable.’

— Lord Bertrand Russel 

4:13 — Extacy

“”this water””; “”thirsty again””; ruptured stomach; death 

4:25-26 — Words put in Jesus’s mouth

he claims to be “”that Messiah”” 

4:46-52 — Of some “royal official[s]” 

6:14 — Jesus said to be “”the Prophet”” 

6:23 — Ambiguity

is Jesus “Lord” 

7:6-10 — Going out without your mobile 

7:39 — “the Spirit”, “not yet been glorified” 

7:42 — “… the Christ will come from David’s family …”

— Scripture 

8:1-11 — Apocryphal 

8:13-47 — Father/father:

God/David/Joseph/Abraham? 

10:34 — “‘I have said you are gods'”

— Jewish Law 

11:35 — “Jesus wept.” 

12:4-6 — ‘The Gospel according to Judas’

“Charity is big business”” — LSR 

12:10 — “Importance of having no friends.” — LSR 

12:25 — “eternal life” — Jesus 

12:38 — “… the word of Isaiah …” 

13:16 — Egality 

14:1-31 & 15:1-17 — Double kernels:

15:12 — “Love”

15:13-15 — Religious Society of Friends 

16:21 – “No comment.” — LSR 

18:28-40 — Pilate acted under duress

© Mr L S Robinson 2018