Le Livre II (al-Kitâb): Hier Le lieu Aujourd'hui by Adonis

By Adonis

Ai-je le droit de me plaindre ?

Et à qui ?

Lorsque le soleil lit les tréfonds de mon âme,

et que je lis les siens,
Je ne vois nulle différence

entre les enfants de Byzance

et les collines d'Alep qui scintillent.

Comme le soleil, est l. a. poésie -

Toutes les étendues lui sont ouvertures

Où qu’elle aille

Où qu'elle s’établit.

"Adonis, narrant, traduisant aussi, transforme l. a. douleur en une épopée. los angeles douleur devient un chant qui restitue les morts dans l. a. parole des vivants. Les disparus habitent désormais le chant poétique. Le blanc de los angeles mémoire devient silence nécessaire au surgissement du poème. Les morts sont nommés, désormais inscrits dans cette traversée de los angeles vie."

Houria Abdelouahed (Extrait de l. a. préface)

Ali Ahmad Saïd Esber est né, le 1er janvier 1930, à Qassabine en Syrie, dans une famille modeste. A dix-sept ans il publie un poème en empruntant au dieu phénicien Adonis, symbole de l. a. renaissance végétale, son pseudonyme auquel il restera fidèle. Son œuvre a été couronnée de très nombreux prix littéraires, en France, en Italie, en Turquie et au Liban.

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Extra resources for Le Livre II (al-Kitâb): Hier Le lieu Aujourd'hui

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Don't belittle them. * 20 THE BLUE CLIFF RECORD For twenty years I have suffered bitterly; **This is your own fall into the weeds­ it's none of my business. * How many times I have gone down into the Blue Dragon's cave for you! **How was it worth this� Don't misuse your mind. * This distress **He saddens people to death. * Is worth recounting; **To whom would you speak of it? * Clear-eyed patchrobed monks should not take it lightly. **You must be even more thoroughgoing. Bah! * COMMENTARY When (the Sung Emperor) Shen Tsung was on the throne (1068-1085) he thought that this verse ridiculed the state, so he wouldn't let it be included in the (Buddhist) canon.

What does he 'see,' what is his sphere or state of realization), and what the person in that 'realm' is like. When Ch'an students experienced purity or bliss, or perceived Buddhas and bodhisattvas in their meditations, they were told these were merely ching, mental objects or 'states' which should not be acknowledged as desirable or approved as real attainments, lest one become intoxicated by one's state. Similarly, all kinds of hallucinations were called mo ching or 'demon states,' illusory objects or perceptions caused by 'demons' or 'devils' (whether these are inside or outside the mind is a pointless question here), obstructing the path of meditation.

What place is this here, to speak of difficulty or ease�* Picking and choosing� Clarity� You see for yourself! **Blind! " He raises one corner, but 14 THE BLUE CLIFF RECORD doesn't come back with the other three; when Hsueh Tau says, "In one there are many kinds; in two there's no duality," this is like three comers returning to one. But tell me, where is it that words are to the point, and speech is to the point? In one, why are nevertheless many kinds, yet in two there is no duality? If you don't have eyes, where will you seek?

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