Thinly Veiled           a sonnet

You live the poem that fires my soul,      A seamless, intertwining ode, in language too sublime For tongue, an angel’s ears, or hand to scroll,      If one were so inclined, as I, to share a song transcending time. Embroidered silk, so thin, the veil,      Upon which your sweet spirit rhymes the textures Of your life and dreams: The child’s first Spring, a fairy tale,      New mother’s* hope, the heart impaled; admixtures Of joy and despair, loss and gain, divine, mundane. At the flutter of your spirit, well up words I can’t contain.      Would you call this dream Vanity, and hope for words more apt? —      That within your ever-flowing, silken folds, I be enwrapped; Resonant, enraptured, thinly veiled from toe to head, Echoing the piercing heat of every pulsing thread.           * alternately woman’s

You’re welcome here!

Thinly Veiled is currently a collection of pages concerning early Judeo-Christian noncanonical writings, Margaret Barker’s illumination of first temple Melchizedek priesthood traditions as the ground of the first Jewish Christians’ faith and liturgy, process thought, and LinguisTag —

Easily type words like façade, naïveté, and ¡Buenos días, señorita! on your American English keyboard with LinguisTag. LinguisTag easily creates HTML web text that retains line indentation and all repeating spaces.

Notes on Process Thought:

Alfred North Whitehead (1861-1947), brilliant twentieth century mathematician and master of formal logic, set out to formulate a metaphysic that would avoid major flaws inherent in previous models, while maintaining congruence with the insights of modern science. Not himself a theologian, his secular process philosophy, the basis for promising “state of the art” theologies, elucidates the essential nature of existence, wherein all elements are free agents; and the primordial nature of a God who “enjoys” the feeling inherent in every aspect of creation, and acts — through persuasive, not compulsory means — as the Divine Lure toward novelty/creativity.

This approach deals well with “the problem of evil.” God feels our joys and pains more deeply than we do, suffers with us, and will cherish, transform and save all that can be saved. God does not ignore us, abandon us, or cause our troubles. God simply cannot overrule the free agency requisite of a meaningful existence.

What’s existence all about? It’s about the inter-relatedness of God, man and all else. It’s about relationships.