This body yearns for life.
Ce corps a besoin de la vie.
Esse corpo anseia pela vida.
Questo corpo brama la vita.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Saturday, March 28, 2020
Este cuerpo / This Body (+fr, pt, it)
Este cuerpo anhela la vida.
This body yearns for life.
Ce corps a besoin de la vie.
Esse corpo anseia pela vida.
Questo corpo brama la vita.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
This body yearns for life.
Ce corps a besoin de la vie.
Esse corpo anseia pela vida.
Questo corpo brama la vita.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Notes on the Transmission of the Gospel of Matthew from Hebrew to Greek II - Mt. 7:6
The transmission of the Gospel of Matthew from Hebrew to Greek did not only involve interpolations; it also involved omissions, and there were many.
עוד אמר להם אל תתנו בשר קדש לכלבים ואל תשימו פניכם לפני חזיר פן יכרסמנו אותה לעיניכם ויחזרו אותה לקרוע אתכם׃ 6
The above is Matthew chapter seven verse six in Shem-Tob's Hebrew Matthew. It was translated by George Howard as follows:
Again he said to them: Do not give holy flesh to dogs nor place your (pearls) before swine lest (they) chew (them) before you and turn to rend you.
The canonical (Greek) version of Mt. 7:6 reads as follows:
Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them underfoot and turn to attack you.
This verse is worthy of comment for many reasons. First of all, striking as the saying is, it does not appear in either Luke or Mark. It is easy to see why. In Rabbi Yeshua's time, it was common to use "dogs" as a code word for "Gentiles." Even the Gentiles understood this, as we see in the story of the Canaanite/Syro-Phoenician Woman (Mt. 15:21-28 || Mk. 7:24-30).
We also notice some differences in the Hebrew: "Holy flesh" instead of "what is holy" is a translation variant, as pointed out by Professor Howard. It is due to the similarity between בשר (flesh) and אשר (that which). The rules of textual criticism tell us that we should accept the "more difficult" reading, in this case "flesh," as the more original one. This translation variant, like many others, is strong evidence that Greek Matthew was translated from Hebrew Matthew.
The Hebrew also differs from the Greek in saying "chew them in front of you (literally: in your eyes) instead of "trample them underfoot" as in the Greek. This may be yet another translation variant, due to the similarity in appearance of the Hebrew verbs רמס (trample) and כסס (chew). If so, it is further evidence (as if we needed more) that the Greek was translated from the Hebrew.
This cautionary verse has several possible meanings, all of them offensive (along with the code word "dogs") to Gentiles. If we accept the word "flesh" as original, the first part could either mean do not give holy food (your holy books and therefore your culture) to the Gentiles, or do not give your daughters in marriage to the Gentiles. The second part of the parallelism (which is, of course, typical of Semitic literary style) reinforces the first, with the added caution that "they may turn and rend/attack you."
Is this not precisely what happened? The verse, unfortunately, turned out to be prophetic. Mohammed was inspired by the monotheistic teachings of the "People of the Book," and his followers later persecuted them and forced conversions to Islam. The medieval European persecutions, as well as the Holocaust of the twentieth century, were carried out by people who called themselves "Christians." The expulsion from Spain was the work of Ferdinand and Isabela, "los reyes católicos."
Saul/Paul either forgot or ignored these words of Rabbi Yeshua:
"To the lands of the Gentiles do go and into the cities of the Samaritans do not enter. Go to the sheep who have strayed from the house of Israel." (Mt. 10:5-6)
Rabbi Yeshua even repeated these words during the incident of the Canaanite/Syro-Phoenician Woman:
"They did not send me except to the lost sheep from the house of Israel." (Mt. 15:24)
The above saying was not included in either Luke or Mark.
The solution of the so-called Synoptic Problem is not just a harmless avocation for idle old men; it is as important as anything in New Testament studies. It is, in fact, necessary for the correct interpretation of the Synoptic Gospels and an understanding of the audiences for which they were written. I have written about it elsewhere and given my proposed solution (the Layered Matthew Hypothesis). Here I would only like to say that proposed solutions involving either Markan or Lukan priority not only fly in the face of 1,800 years of church belief and the statements of Papias (second century) and others, but they ignore important evidence and, in effect, stand history on its head. It is not surprising to me that the main popularizer of Markan priority in the last century, B. H. Streeter, attended the "Nazi Olympics" in Berlin in 1936, though he had no reason to be there.
It is clear from the Gospel of Matthew, whether in Hebrew or in Greek, that Rabbi Yeshua did not intend to start a new religion, but only to reform the existing religion, much like the Reform Judaism of today. To my knowledge, he did not call himself a Messiah or Christ ("anointed"). So far as I know, he did not tell anyone that he was the Son of God in a sense other than that in which we are all children of God. To a Jew, this would have been blasphemy, and he would have recoiled in horror from it. In short, he did not deify himself. Only Paul's followers did that, to the detriment of his own (and Paul's) people. There is a reason why Jews traditionally do not proselytize.
Culture appropriated is not flattery; it is culture stolen and weaponized against its original owners. Culture appropriation, when combined with negative stereotyping and assimilation, is genocide. Only a very strong and brave people could have survived, even regaining their language in the process. If you want miracles, that is one.
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Thursday, March 26, 2020
Notes on the Transmission of the Gospel of Matthew from Hebrew to Greek I - Mt. 21:33-46
In the two best manuscripts of Shem-Tob's Hebrew Matthew (those that Professor George Howard designated as "Brit. Lib." and "C," the entire Parable of the Wicked Husbandmen (or the Wicked Tenants), Mt. 21:33-46, is missing, though it is present in various forms in the other seven mss, known to have been brought more into line with the canonical text. This, I think, is highly significant.
First of all, we have already shown, through translation variants, that the kernel of the canonical, Greek text was translated from a Semitic language, most probably Hebrew. We have also shown that Shem-Tob's Hebrew Matthew is closely related to the text from which the Greek translation was made, but appears to be even older. Why, then, is the above-mentioned parable not present in the best, purest representatives of the Shem-Tob type of text? There seem to be only two possibilities: either the parable is a relatively late addition to the Matthaean text, or it has been suppressed for polemical reasons. The latter possibility seems to me to be unlikely: in their debates with Christians, medieval Jews would not have gotten away with the suppression of thirteen or fourteen verses from their proof text.
Looking at the parable on its own merits, we notice several things about it. The point of it seems to be to suggest a parallel between the owner's son and Jesus. It further characterizes those to whom the owner originally entrusted his vineyard as dishonest, evil, and murderous, an anti-Semitic characterization.
Verse 42 quotes verses 22-23 of Psalm 118, which is a victory Psalm, as anyone can see who takes the trouble to read it. To take these verses of the Psalm out of context and apply them to Jesus is something, it seems to me, that Rabbi Yeshua, an honest and righteous teacher, would never have done. This taking out of context and misapplication of the verses of Psalm 118 seems clumsy, juvenile, and inauthentic.
Then, in Verse 43, we have an anti-Semitic slur against the Jews, saying "the kingdom of God will be torn from you, and given to a nation producing fruit. But there are three clues to the authenticity or otherwise of this slur: 1) It is not supported by either Luke or Mark; 2) the phrase "kingdom of God," as appears in the canonical, Greek text is not typical of Matthew, who preferred the euphemism "kingdom of heaven," since Jews do not use the divine name lightly, and 3) even the best Greek texts (e.g. Vaticanus, Sinaiticus et al.) do not include the slur.
Verse 44, which threatens destruction to anyone who falls on "this stone" or on whom it falls, is actually Lk. 20:18, where it immediately follows the quote from Psalm 118. It is a harmonistic reading included in the "Received Text," the Vulgate, and syr-c (the later of the two surviving mss of Old Syriac textual type), but is omitted by D, 33, the Itala or Old Latin, and syr-s, the older Old Syriac. It was also unknown to Irenaeus (2nd cent.) and Origen (d. 254). Clearly, its inclusion in Matthew is an innovation. By implication, it threatens destruction to anyone who does not accept Jesus--hardly appropriate for Rabbi Yeshua, the wise teacher of righteousness. The verse does belong to the text of Luke, though, which was written for the Gentiles. Its threatening implication may also be considered to be anti-Semitic.
Clearly, the seeds of ethnic division and hatred were sown very early, and they have been fostered in some quarters ever since.
It is important to remember that neither this parable nor its additions appear in the best manuscripts of Shem-Tob's Hebrew Matthew.
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
First of all, we have already shown, through translation variants, that the kernel of the canonical, Greek text was translated from a Semitic language, most probably Hebrew. We have also shown that Shem-Tob's Hebrew Matthew is closely related to the text from which the Greek translation was made, but appears to be even older. Why, then, is the above-mentioned parable not present in the best, purest representatives of the Shem-Tob type of text? There seem to be only two possibilities: either the parable is a relatively late addition to the Matthaean text, or it has been suppressed for polemical reasons. The latter possibility seems to me to be unlikely: in their debates with Christians, medieval Jews would not have gotten away with the suppression of thirteen or fourteen verses from their proof text.
Looking at the parable on its own merits, we notice several things about it. The point of it seems to be to suggest a parallel between the owner's son and Jesus. It further characterizes those to whom the owner originally entrusted his vineyard as dishonest, evil, and murderous, an anti-Semitic characterization.
Verse 42 quotes verses 22-23 of Psalm 118, which is a victory Psalm, as anyone can see who takes the trouble to read it. To take these verses of the Psalm out of context and apply them to Jesus is something, it seems to me, that Rabbi Yeshua, an honest and righteous teacher, would never have done. This taking out of context and misapplication of the verses of Psalm 118 seems clumsy, juvenile, and inauthentic.
Then, in Verse 43, we have an anti-Semitic slur against the Jews, saying "the kingdom of God will be torn from you, and given to a nation producing fruit. But there are three clues to the authenticity or otherwise of this slur: 1) It is not supported by either Luke or Mark; 2) the phrase "kingdom of God," as appears in the canonical, Greek text is not typical of Matthew, who preferred the euphemism "kingdom of heaven," since Jews do not use the divine name lightly, and 3) even the best Greek texts (e.g. Vaticanus, Sinaiticus et al.) do not include the slur.
Verse 44, which threatens destruction to anyone who falls on "this stone" or on whom it falls, is actually Lk. 20:18, where it immediately follows the quote from Psalm 118. It is a harmonistic reading included in the "Received Text," the Vulgate, and syr-c (the later of the two surviving mss of Old Syriac textual type), but is omitted by D, 33, the Itala or Old Latin, and syr-s, the older Old Syriac. It was also unknown to Irenaeus (2nd cent.) and Origen (d. 254). Clearly, its inclusion in Matthew is an innovation. By implication, it threatens destruction to anyone who does not accept Jesus--hardly appropriate for Rabbi Yeshua, the wise teacher of righteousness. The verse does belong to the text of Luke, though, which was written for the Gentiles. Its threatening implication may also be considered to be anti-Semitic.
Clearly, the seeds of ethnic division and hatred were sown very early, and they have been fostered in some quarters ever since.
It is important to remember that neither this parable nor its additions appear in the best manuscripts of Shem-Tob's Hebrew Matthew.
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Wednesday, March 25, 2020
80,000 Visits and a Million Prayers
In a couple of days we will reach the milestone of 80,000 visits to this blog. I no longer call it a poetry blog, because the poetry has long been inseparable from the photography, and both are now accompanied by prose writing on several subjects that are close to my heart.
I would like to thank each and every one of you, my loyal readers, for your continued interest and enthusiasm. Please feel free to comment on the blog posts themselves, or to send me your comments by e-mail: exolinguist at gmail dot com.
Once again, thank you, merci, gracias, obrigado, grazie, wadó, ꮹꮩ.
In the meantime, here we are, living in very strange times, eerily reminiscent of the fourteenth-century Black Plague. This is the time to create our masterpieces, should we be given sufficient time. It is also time to unite as a planet, and care for each other.
If it is something that you do, it may also be time to pray. In fact, it may be time to say Kaddish every day (not the beautiful song linked below, but the actual prayer) for those we have lost and are losing. Forget about having a minyan (prayer quorum). Just shoulder the responsibility for our sisters and brothers and do this, whether you think they are related or not (they are), and do whatever else you may be able to do. The doing will be its own reward.
Ofra Haza: Kaddish
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
I would like to thank each and every one of you, my loyal readers, for your continued interest and enthusiasm. Please feel free to comment on the blog posts themselves, or to send me your comments by e-mail: exolinguist at gmail dot com.
Once again, thank you, merci, gracias, obrigado, grazie, wadó, ꮹꮩ.
In the meantime, here we are, living in very strange times, eerily reminiscent of the fourteenth-century Black Plague. This is the time to create our masterpieces, should we be given sufficient time. It is also time to unite as a planet, and care for each other.
If it is something that you do, it may also be time to pray. In fact, it may be time to say Kaddish every day (not the beautiful song linked below, but the actual prayer) for those we have lost and are losing. Forget about having a minyan (prayer quorum). Just shoulder the responsibility for our sisters and brothers and do this, whether you think they are related or not (they are), and do whatever else you may be able to do. The doing will be its own reward.
Ofra Haza: Kaddish
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Every Morning I Greet the Sun (+fr, es, pt, it)
Every morning I greet the sun
that gives us life.
Naked before the source of life,
I give thanks for another new day.
I do this for myself,
I do it for us all.
May the Mother of sun and stars
remember all her children.
Chaque matin je salue le soleil
qui nous donne la vie.
Nu devant la source de la vie,
Je rends grâce pour une autre nouvelle journée.
Je fais ça pour moi,
Je le fais pour nous tous.
Que la Mère du soleil et des étoiles
se souvienne de tous ses enfants.
Todas las mañanas saludo al sol
que nos da la vida
Desnudo ante la fuente de la vida,
doy gracias por otro nuevo día.
Hago esto por mi mismo,
lo hago por todos nosotros.
Que la madre del sol y las estrellas
se acuerde de todos sus hijos.
Toda manhã eu saúdo o sol
o que nos dá vida.
Nu diante da fonte da vida,
Agradeço por mais um novo dia.
Eu faço isso por mim mesmo,
Eu faço isso por todos nós.
Que a Mãe do sol e das estrelas
lembre-se de todos os seus filhos.
Ogni mattina saluto il sole
che ci dà la vita.
Nudo davanti la fonte della vita,
ringrazio per un altro nuovo giorno.
Lo faccio per me stesso,
lo faccio per tutti noi.
Possa la Madre del sole e delle stelle
ricordare tutti i suoi figli.
that gives us life.
Naked before the source of life,
I give thanks for another new day.
I do this for myself,
I do it for us all.
May the Mother of sun and stars
remember all her children.
Chaque matin je salue le soleil
qui nous donne la vie.
Nu devant la source de la vie,
Je rends grâce pour une autre nouvelle journée.
Je fais ça pour moi,
Je le fais pour nous tous.
Que la Mère du soleil et des étoiles
se souvienne de tous ses enfants.
Todas las mañanas saludo al sol
que nos da la vida
Desnudo ante la fuente de la vida,
doy gracias por otro nuevo día.
Hago esto por mi mismo,
lo hago por todos nosotros.
Que la madre del sol y las estrellas
se acuerde de todos sus hijos.
Toda manhã eu saúdo o sol
o que nos dá vida.
Nu diante da fonte da vida,
Agradeço por mais um novo dia.
Eu faço isso por mim mesmo,
Eu faço isso por todos nós.
Que a Mãe do sol e das estrelas
lembre-se de todos os seus filhos.
Ogni mattina saluto il sole
che ci dà la vita.
Nudo davanti la fonte della vita,
ringrazio per un altro nuovo giorno.
Lo faccio per me stesso,
lo faccio per tutti noi.
Possa la Madre del sole e delle stelle
ricordare tutti i suoi figli.
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Sunday, March 22, 2020
Journal of a Naked Poet XXIV - Willie and Deborah
Life is uncertain at the best of times, and these are probably the worst, not seen since Dante's time. We are fighting a war against a pandemic, and lacking leadership because we have a moron in the White House. I am vulnerable, and my wife, Sandy, is far more so. All we can do is self-isolate and wash our hands well and frequently, and we are doing those things. I (perhaps unreasonably) believe that my habitual nudity and frequent exposure to the sun offer me a little extra protection.
If I do not accomplish a single great thing in this life, it will be because I have lacked discipline. If, on the other hand, I accomplish many pretty-good things, it will be for the same reason.
Sandy and I lived in Pacifica, CA, for many years. I spent many happy hours poking around in Mary Florey's wonderful bookstore, especially the huge and chaotic back room. There I found a new friend, though he had been dead since 1945: William Buehler Seabrook. He was both an adventurer and a writer, and his pattern was to seek out incredible adventures and then write about them. But the greatest adventure of all was his own personal life. That is why, although I used to have all eleven of his books, the only one I brought back in our few huge suitcases from South America was his autobiography, NO HIDING PLACE (1942).
In the appendix to another of Seabrook's books, WITCHCRAFT (1940), he relates a very seductive bondage scene, in which his submissive partner, whom he called "Deborah Luris," essentially proved the non-linear nature of time and the accessibility, under certain conditions, of the future. I should say, " . . . if true, essentially proved . . ." Seabrook was not a liar, but his relationship to truth was extremely complex.
Anyway, Willie (so I shall call him, because in the course of my research he became like family to me) was obsessed with the above-mentioned event for the rest of his life. In fact, it seems to me that the strange phenomenon, in combination with his alcoholism, impaired his later ability to write, and thereby hastened his end.
I researched Willie and his wives (who also became like family, and whose books I also had) for several years. An aid in this research was another biography, THE STRANGE WORLD OF WILLIE SEABROOK (1966), by his second wife, Marjorie Worthington. I have her personal copy of the book, containing a telegram to her from the publisher, announcing that they would be publishing it. Needless to say, this also went into the suitcases from Uruguay
A focus of my research was an effort to discover the true identity of the mysterious "Deborah Luris."
In 2006, while I sat in the waiting room of a hospital in Portland, Oregon (Sandy was getting a knee replacement), reading a music magazine I subscribed to but seldom read, several facts, including a clue left by Willie, came together in my mind, and I suddenly knew who "Deborah Luris" was. I spent the next several years trying to prove it. For a while I even hired a researcher in another country.
But I'm getting ahead of myself. I had come into contact with a small Internet group of other people who were also researching Seabrook. I shared my new knowledge with only one of them, whom I most trusted, my friend (now sadly departed) Mike. I gave Mike periodic progress reports by e-mail. Another member of the group tried to use his girlfriend to get the information out of me; it didn't work.
While Sandy and I were still living in that floating home in Portland, we had a short-notice visit from Mike and his lovely wife, Monica. It was a relatively short visit, but we "talked shop" about Willie quite a lot. Mike had found Seabrook's son (by his third wife, Constance) and had brought a cassette tape (made from an old disc recording done by a radio station a year or so before Willie's death), so I was able to hear Willie's voice (he spoke with a tidewater accent). Mike also gave me a memento that I won't reveal, because some secrets should be kept.
During the course of that visit I mentioned that my research had revealed the state that Constance and Willie's son had moved to after Willie's death. Mike hastily said that it was wrong, and Monica looked at him questioningly. I knew that Mike was lying, and so did Monica. I'm sure that his intention was to protect the privacy of Seabrook's son. Some privacy must be protected.
A few years later, when I was up to my ears in the project to translate the works of Maria de Naglowska (which also grew out of the Seabrook research), Mike asked me to give him the names of my informants in "Deborah Luris'" country, and I told him I couldn't do that. Some privacy must be protected. Besides, I knew that any further information had been intentionally burned, and I knew who had done it.
My friend Mike passed away in 2010. A couple of other people involved in Seabrook research, one of whom wanted to make a movie about Willie's life, have also died. William Seabrook does not want his story to be told. Neither does "Deborah Luris." I, for my part, have other, safer projects to work on.
The world is dangerous enough, as it is.
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
If I do not accomplish a single great thing in this life, it will be because I have lacked discipline. If, on the other hand, I accomplish many pretty-good things, it will be for the same reason.
Sandy and I lived in Pacifica, CA, for many years. I spent many happy hours poking around in Mary Florey's wonderful bookstore, especially the huge and chaotic back room. There I found a new friend, though he had been dead since 1945: William Buehler Seabrook. He was both an adventurer and a writer, and his pattern was to seek out incredible adventures and then write about them. But the greatest adventure of all was his own personal life. That is why, although I used to have all eleven of his books, the only one I brought back in our few huge suitcases from South America was his autobiography, NO HIDING PLACE (1942).
In the appendix to another of Seabrook's books, WITCHCRAFT (1940), he relates a very seductive bondage scene, in which his submissive partner, whom he called "Deborah Luris," essentially proved the non-linear nature of time and the accessibility, under certain conditions, of the future. I should say, " . . . if true, essentially proved . . ." Seabrook was not a liar, but his relationship to truth was extremely complex.
Anyway, Willie (so I shall call him, because in the course of my research he became like family to me) was obsessed with the above-mentioned event for the rest of his life. In fact, it seems to me that the strange phenomenon, in combination with his alcoholism, impaired his later ability to write, and thereby hastened his end.
I researched Willie and his wives (who also became like family, and whose books I also had) for several years. An aid in this research was another biography, THE STRANGE WORLD OF WILLIE SEABROOK (1966), by his second wife, Marjorie Worthington. I have her personal copy of the book, containing a telegram to her from the publisher, announcing that they would be publishing it. Needless to say, this also went into the suitcases from Uruguay
A focus of my research was an effort to discover the true identity of the mysterious "Deborah Luris."
In 2006, while I sat in the waiting room of a hospital in Portland, Oregon (Sandy was getting a knee replacement), reading a music magazine I subscribed to but seldom read, several facts, including a clue left by Willie, came together in my mind, and I suddenly knew who "Deborah Luris" was. I spent the next several years trying to prove it. For a while I even hired a researcher in another country.
But I'm getting ahead of myself. I had come into contact with a small Internet group of other people who were also researching Seabrook. I shared my new knowledge with only one of them, whom I most trusted, my friend (now sadly departed) Mike. I gave Mike periodic progress reports by e-mail. Another member of the group tried to use his girlfriend to get the information out of me; it didn't work.
While Sandy and I were still living in that floating home in Portland, we had a short-notice visit from Mike and his lovely wife, Monica. It was a relatively short visit, but we "talked shop" about Willie quite a lot. Mike had found Seabrook's son (by his third wife, Constance) and had brought a cassette tape (made from an old disc recording done by a radio station a year or so before Willie's death), so I was able to hear Willie's voice (he spoke with a tidewater accent). Mike also gave me a memento that I won't reveal, because some secrets should be kept.
During the course of that visit I mentioned that my research had revealed the state that Constance and Willie's son had moved to after Willie's death. Mike hastily said that it was wrong, and Monica looked at him questioningly. I knew that Mike was lying, and so did Monica. I'm sure that his intention was to protect the privacy of Seabrook's son. Some privacy must be protected.
A few years later, when I was up to my ears in the project to translate the works of Maria de Naglowska (which also grew out of the Seabrook research), Mike asked me to give him the names of my informants in "Deborah Luris'" country, and I told him I couldn't do that. Some privacy must be protected. Besides, I knew that any further information had been intentionally burned, and I knew who had done it.
My friend Mike passed away in 2010. A couple of other people involved in Seabrook research, one of whom wanted to make a movie about Willie's life, have also died. William Seabrook does not want his story to be told. Neither does "Deborah Luris." I, for my part, have other, safer projects to work on.
The world is dangerous enough, as it is.
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Saturday, March 21, 2020
Chakras (en, fr, es, pt)
Chakras . . .
energy centers . . .
they are lotuses
floating in a pond,
islands in a stream
that flows upward.
Chakras. . .
centres énergétiques. . .
ce sont des lotus
flottant dans un étang,
îles dans un ruisseau
qui coule vers le haut.
Chakras . .
centros energéticos. . .
son lotos
flotando en un estanque,
islas en un arroyo
que fluye hacia arriba.
Chakras. . .
centros de energia. . .
eles são lótus
flutuando em uma lagoa,
ilhas em um riacho
que flui para cima.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
energy centers . . .
they are lotuses
floating in a pond,
islands in a stream
that flows upward.
Chakras. . .
centres énergétiques. . .
ce sont des lotus
flottant dans un étang,
îles dans un ruisseau
qui coule vers le haut.
Chakras . .
centros energéticos. . .
son lotos
flotando en un estanque,
islas en un arroyo
que fluye hacia arriba.
Chakras. . .
centros de energia. . .
eles são lótus
flutuando em uma lagoa,
ilhas em um riacho
que flui para cima.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.