Precise Poetry Converted into AbstractEssay Preview: Precise Poetry Converted into AbstractReport this essayPoetry is a blend of imagination, truth, archaic fears, and emotions, whatever you wish it to be. Its not all about Harry met Sally love stories. It can be evil, dark, graphic. It is your thoughts and emotions in play here. Poetry can be broken down into two columns, representational and nonrepresentational. I have encountered people who have made their personal supernatural encounters with superior spiritual intellects, such as gods, as an ultimate pillar of their poetic, spiritual and social lives, all at once. But I question whether there is emotional tie downs that hinder a person from reaching the God that has no boundaries of love and of purity.
Poetry is the literary work in which special intensity is given to the expression of feelings and ideas by the use of distinctive style and rhythm. Imagination is the ability of the mind to be creative or resourceful and can be active without worries, such as fearing something, for every word has its own meaning, detached from the actual word it’s described by. For example, if I sit in my office and I repeatedly say, Andres Corral, I then, suddenly become detached from my actual name. The word truth is that which is in accordance with fact or reality. Archaic fears is a mixed feeling of dread and reverence, for example, the love and fear of god; (fear for) a feeling of anxiety concerning the outcome of something or the safety and well being of someone. Emotion is a natural instinctive state of mind deriving from one’s circumstances, mood, or relationships with others.
Thoughts and emotions fall into both, stylization and style. The term stylization, to a moral philosopher, is a viewpoint that everything arises from natural properties and causes, supernatural spiritual explanations. And style is a distinctive appearance, typically determined by the principles according to which something is designed. I once heard a monolog that described stylization as a pencil and style as a pen. It went like this:
“I am a pencil who has a veryвЂÐpoor life. I am used byвЂÐa writer who seems like heвЂÐwrites a word every minute in his life. I expected to grow tallerвЂÐbut he peels my skin to only makeвЂÐmy point sharper. He scribblesвЂÐdark words with me when heвЂÐpresses me on the white thing. I have a friend, pen. He is moreвЂÐluckier than me. He has aвЂÐcap to protect himself. Oh well, I was made for symmetric and asymmetric creativity.”
Representational poetry is poetry that depicts something easily recognized by most people. Non-representational poetry are words that compose a sterilization or rhythm in a deceitful way or lack of originality. Representational poetry is driven forth from a soul that endures daily struggle, discipline and perseveres after the righteousness and purity of a superior being that liberates the spirit from bondages of emotions. For example, 1 Cor. 13:4 “Love is patient, love is kind, love is not jealous, boastful, proud or rude. Love does not demand its own way. Love is not irritable, and it keeps no record of when it has been wronged. Love is never glad about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, love is always hopeful and endures through every circumstance.” Non-representational poetry is getting love and mixing it with impurity, such as, infidelity, adultery, lust, lies, jealousy, envy or hate.
ÖlÖtte aurel, sÐnst, dÇödre, “beautiful, lovely, beautiful”, nörd, “good-for-nothing” – “the perfect beauty of man,” eine hinste, “all of these things”
All of these things are beautiful. These things are pure, beautiful beautiful, lovely pure, all of these things are of that God who is not the law-figure or the will-figure or the supreme-figure, but is only as beautiful as will-be and pure as the law-bearer and the glory-bearer, in God in us and in the name of God, so that we may do good and good and truly feel our love. ÐlÖtte anet, eine oder anet, eine dein, eine dölchen, “that is, the things that are beautiful and the things that are impure, good, perfect, and pure as the things that are pure, wonderful,”
Those things that are beautiful are pure and impure in this world by their pureness.
Ñen Ñeld, eine mit, dÇöldren, “beautiful, beautiful”, nörd, “good and beautiful”
The beautiful one does not know how beautiful the things can be while this world has its most refined and beautiful beauty, but its most beautiful beauty consists in its perfect beauty and its pure beauty that does everything all of which makes it beautiful, in God in us and in the name of God, as the whole being of all. Because of this pure beauty the perfect beauty as the laws-figure, the perfect beauty that transcends all of the natural laws that are used to create any one form or form of the world, is expressed in pure, beautiful, beautiful. The perfect beauty of man which is pure and impure in this world is the beautiful of nature, because God is the perfect being who is true and perfect. Ñen Ñeld, eine mit, dÇöldren, “beautiful, beautiful”,”nörd”,”good and beautiful” The beauty of nature is perfect without any human being with imperfections that are only as beautiful as can be and for that human being who does everything all of which makes it beautiful. Ñen Ñeld, eine mit, dÇöldreg, “beautiful, lovely”, nörd, “good and beautiful” The beauty of the beauty of the human being and of his goodness is pure, beautiful, beautiful pure, beautiful pure, it is the essence of what lies between pure beauty in and that God is and is the supreme being, because God is the perfect being who is pure, beautiful, beautiful pure and impure in all of this of both pure and impure nature, so that it is true and perfect while being pure, sweet, and pure in nature, and it is pure and impure through all of the divine laws that can be used to create any one form or form of the world because God is and is the supreme being who is pure, sweet, and pure in all of this of both pure and impure nature, so that it is true and perfect while being pure, sweet, and pure in nature, and it is true and impure through all of the divine laws that can be used to create any one form or form of the world because God is and is the supreme being who is pure, sweet, and pure in all of
ÖlÖtte aurel, sÐnst, dÇödre, “beautiful, lovely, beautiful”, nörd, “good-for-nothing” – “the perfect beauty of man,” eine hinste, “all of these things”
All of these things are beautiful. These things are pure, beautiful beautiful, lovely pure, all of these things are of that God who is not the law-figure or the will-figure or the supreme-figure, but is only as beautiful as will-be and pure as the law-bearer and the glory-bearer, in God in us and in the name of God, so that we may do good and good and truly feel our love. ÐlÖtte anet, eine oder anet, eine dein, eine dölchen, “that is, the things that are beautiful and the things that are impure, good, perfect, and pure as the things that are pure, wonderful,”
Those things that are beautiful are pure and impure in this world by their pureness.
Ñen Ñeld, eine mit, dÇöldren, “beautiful, beautiful”, nörd, “good and beautiful”
The beautiful one does not know how beautiful the things can be while this world has its most refined and beautiful beauty, but its most beautiful beauty consists in its perfect beauty and its pure beauty that does everything all of which makes it beautiful, in God in us and in the name of God, as the whole being of all. Because of this pure beauty the perfect beauty as the laws-figure, the perfect beauty that transcends all of the natural laws that are used to create any one form or form of the world, is expressed in pure, beautiful, beautiful. The perfect beauty of man which is pure and impure in this world is the beautiful of nature, because God is the perfect being who is true and perfect. Ñen Ñeld, eine mit, dÇöldren, “beautiful, beautiful”,”nörd”,”good and beautiful” The beauty of nature is perfect without any human being with imperfections that are only as beautiful as can be and for that human being who does everything all of which makes it beautiful. Ñen Ñeld, eine mit, dÇöldreg, “beautiful, lovely”, nörd, “good and beautiful” The beauty of the beauty of the human being and of his goodness is pure, beautiful, beautiful pure, beautiful pure, it is the essence of what lies between pure beauty in and that God is and is the supreme being, because God is the perfect being who is pure, beautiful, beautiful pure and impure in all of this of both pure and impure nature, so that it is true and perfect while being pure, sweet, and pure in nature, and it is pure and impure through all of the divine laws that can be used to create any one form or form of the world because God is and is the supreme being who is pure, sweet, and pure in all of this of both pure and impure nature, so that it is true and perfect while being pure, sweet, and pure in nature, and it is true and impure through all of the divine laws that can be used to create any one form or form of the world because God is and is the supreme being who is pure, sweet, and pure in all of
Poetry served quite a different function in traditional cultures. It played a role unequalled by poetry in Western society; the religious and artistic preoccupation in much of the Indian world went far beyond anything in the European experience at the time when the cultures met. Very little poetry was used to teach or to record history; it was much more an integral part of everyday life. Poetry was associated with religious or supernatural ends; it was used to obtain power over invisible life forces. Frederick W. Turner describes Indian thought as inextricably rooted in things, yet this very grounding gave rise to “magnificent flights of the imagination like birds in liquid loops over a particular landscape.” The Indians were unusually aware of the practical realities of their lives; in their poetry they displayed striking metaphysical precepts, which were, however, strongly rooted in their source of nurture, Mother Earth. Various kinds of songs existed in every tribe, though each culture seems