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splendor. Yet, nothing, not even Mnemosyne, the Lamp of Memory, can extinguish the depths of its longing, so infinite is its yearning, as infinite as its memory. The more Anti-Poiesis, loss of the sublime self, authenticity, Being in the world, the more yearning for Poiesis’ lofty song. The more strife, the deeper the yearning for love.25 So Divine is her Breath, that every aspiration to hear her Holy Word is intensified, and whatever little cadence, rhythm, whisper of the heart, of the soul, can be heard, even if it be only her faintness, is magnified in the soul: it flowers. It blooms. It floressess in the Wind-Spirit, breath. Glorious and Holy is the Poiesis of the Heavens, her Word: living fractals 3⁄4 La Flor Eterna.
Where SI’s Poiesis in SE has turned Anti-Poiesis, the negation of the sacred, it yearns for its other: the lofty Poiesis that hears the Divine, that imitates the Holy Word, that aspires to hear the Heavens to manifest His glorious Poiesis, the Holy. Her very absence compels Blake to ache for the Bard-Prophet, The Holy Word, the Lapsed Soul and the World Soul, to renew the fallen light. If in SI’s Introduction, the Piper is called to establish the World via sacred Poiesis, in SE’s Introduction, he is asked to save it via the Holy Word.
25 Waterfield, Robin. Empedocles. The First Philosophers. The Pre-Socratics and the Sophists. London: Oxford University Press, 2009. 137-138
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