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  • The Metaphysical View of Death and Life After Death Part 1

    Humanity throughout the ages have seen death as something loathsome and gruesome; something dreadful, something preferable to avoid at all cost–that is, if a choice were given–but without any other option, are forced to succumb for lack of any power over its occurrence. Anticipating the termination of life at an unexpected moment and the possible prospect of annihilation of self-identity, humanity views death as a state or condition to be feared. This fear is sustained when all around, most of the dying are seen to seemingly suffer in anguish and in agony in the death process. The fear of death is actually man’s fear of the unknown, and it indicates man’s bondage to his ignorance which ultimately grows into superstitious expressions. Because of the underlying fear, man attempts laboriously to postpone death through medicine and other means; medical science has, however, not yet found a way to prolong life indefinitely–or to ease one’s fears, to offer solace, or to answer profound questions regarding this ancient mystery. Knowing the true nature of death releases man from his bondage to his fears and to the clinging of his varied superstitions pertaining to it. Such knowledge based upon personal experience may be acquired–beliefs to the contrary places an illusory boundary upon the unfolding soul. Alice Bailey, writing for the Tibetan in “A Treatise on White Magic,” refers to man’s fears regarding death:

     

    “The mind of man is so little developed that fear of the unknown, terrors of the unfamiliar, and attachment to form have brought a situation where one of the most beneficent occurrences in the life cycle of an incarnating Son of God is looked upon as something to be avoided and postponed for as long a time as possible.” (1972:494)

     

    We can see from her statement that one of the factors that causes man to struggle against death, is the attachment to form. The identification of the Self with the physical form misleads one into thinking that the dissolution of the physical body results in the annihilation of the Self. Sri Sankaracharya, the eminent exponent of Advaita Vedanta, taught that the deluded mind with its beliefs in the reality of form causes bondage to Maya, or Cosmic Illusion. Philosophically speaking, this is the state of duality, and unless man perceives the One Reality underlying the dualistic worlds, and as his true nature, he lives in fear and in a state of slavery. What is Real cannot be destroyed, what is unreal does not exist apart from our false perception and understanding. This is avidya, or ignorance. To apprehend the true state of things is to be truly liberated from death. One’s consciousness is expanded and raised to a divine estate when Reality is known and death seen for what it really is. What Bailey does not mention is that the soul-process of “death” may be experienced in the meditative state. Mystics call this “dying while living,” and advanced mystics have reached a state where they may predetermine and trigger the time and process of their physical and mystical deaths–these are executed with divine permission. Mystical deaths offers one the opportunity to acquire the beautific vision called Marifatullah by Islamic gnostics. We will not dwell on this mystical aspect in this paper but focus more on the physical side of death and dying.

     

    Before continuing further, let us first provide a definition of the branch of study dealing with death. The study is properly termed, “Thanatology” (from Greek thanatos, “death”). The Encyclopedia Britannica explains it thus:

     

    “. . . the description or study of death and dying and the psychological mechanisms of dealing with them. Thanatology is concerned with the notion of death as popularly perceived and especially with the reactions of the dying, from whom it is felt much can be learned about dealing with death’s approach . . . Generally, psychologists have agreed that there are two overall concepts concerning death that help in understanding the simultaneous processes of living and dying. The “my death versus your death” concept emphasizes the irrational belief that while “your death” is a certainty, an exemption may be made in “my case.” The second concept, “partial deaths versus total extinction” stresses the belief that by experiencing the bereavement following the deaths of friends and relatives, a person is brought as close as possible to realizing “partial death.” These experiences colour the individual’s attitude toward greater personal losses, culminating with the ultimate loss, life itself.

     

    “Thanatology also examines attitudes toward death, the meaning and behaviours of bereavement and grief, and the moral and ethical questions of euthanasia, organ transplants, and life support.”

     

    Thanatology deals with death from various perspectives, from the cultural and anthropological standpoint, the clinical, biological, religious, metaphysical, etc. Death itself is defined in dictionaries as “an extinction of life,” the “ceasing to be.”

     

    Ordinarily, the average person would avoid talking or thinking about death. When chosen as a topic for discussion, for instance, the subject is frequently and promptly relegated to the background of life’s many “evil” necessities and often spoken in hushed tones. Death has always been a taboo subject in unenlightened social circles. Man’s present negative attitude and understanding of the nature of death may cause self-inflicted suffering, torment, and pain. Man’s lack of understanding of the truth of death is mainly the result of a deficiency in the knowledge of spiritual verities, and in an absence of spiritual awareness. Religious doctrines and materialistically-oriented educational systems have inadvertently encouraged man’s negative attitude towards death. They paint horrible conditions of the after-death state, ranging from eternal punishment and torture in fashions exceeding the cruelties and atrocities of the Inquisition, to the materialistic view of nihilism and annihilation. Religion and the academic institutions offer no real comfort or solace to those whose loved ones have faced the great change. The only recourse for individuals seeking a greater understanding of death is by acquiring metaphysical knowledge concerning its nature and by developing a greater awareness of multi-dimensional life; for life simply is, it cannot cease to be. Life is Real and eternal for it is not compounded. Forms are compounded, therefore, they are evanescent. Clinging and being attached to what is temporal, and from the point of view of the Absolute as “illusory,” makes one often feel threatened to life’s varied circumstances.

     

    In order to be relieved from suffering in the form of bereavement and anguish, humanity as a whole would have to be re-educated as to the true nature of death, its value, its process, and regarding the state of life after the great transition. One’s frame of reference for personal existence has to be expanded to include multi-dimensional worlds, to one’s immortal aspect, and not circumscribed to physical matter. Concomitant to this cleansing process of the mind of its false beliefs and notions concerning death–both the result of social conditioning and brainwashing–there should also be a search, an investigation into the true purpose of life. For to pass through transition not knowing the purpose of one’s personal existence is to have lived in vain. It is said that to die well we must first learn to live well, and this is true, for our negative karma and our wrong attitudes and apprehension of death causally leads us to pain and suffering in the bardo, the death process–of which we will deal in later chapters. For this reason it is incumbent upon us all to embark upon the study of thanatology–the science of death, as understood by metaphysics, to live a worthwhile life, to relieve the sense of suffering, and to efface our misgivings regarding death and the after-death state. Death is simply a transformation, a process analogous to a caterpillar-turned-butterfly through metamorphosis.

     

    Our “fate” and experiences in the afterlife and in the death process are both determined largely by our karma, beliefs, knowledge (or lack of it), purity, righteousness, and understanding of the mission and purpose of our sojourn in the physical plane. Life in this physical dimension should be seen as an opportunity to mature and to liberate oneself from all mortal restrictions even though functioning through an organic vessel. Some people experiencing the vicissitudes and hardships of life often complain that it was not their wish to be born, implying that it was not their wish to live or to be here in this physical world, and yet, in this they contradict themselves by expressing a fear of death, saying that they do not wish to die–implying that they wish to live. Such inconsistencies reflect the state of non-awareness of spiritual realities and verities. Death should be perceived as an initiation into the higher mysteries of Nature. It is thus one of the most important events in one’s spiritual journey. Mastery of one’s life, of one’s lower self, and service to the Higher Intelligences, is the wise preparation for this great initiatory experience.

     

    In ancient cultures, the existence of the afterlife was taken for granted. In former eras there have been concepts or beliefs in the afterlife such as the “Happy Hunting Grounds” “Olympus” and the “Elysian Fields.” The spiritual instincts of early and modern man have always rebelled against the idea of death, and rightly so, for death in reality is non-existent, but the average person is normally unaware and ignorant of this truth, or he chooses to ignore it for some unknown reason. Death should not be looked upon as an ultimate chapter or conclusion of one’s life, for death is simply a change, a passing, a transition to a different plane of consciousness, a different dimensional activity. Orthodox, or conservative scientists in conformity with Einstein’s equation, “E=mc2,” tell us that nothing in the universe can be destroyed, that there can only be a transformation, a change or conversion of the patterns of energy-fields; this is the economy of life which is acknowledged as a law of the Cosmos; and yet, although furnished with this scientific theorem and understanding, these same scientists are skeptical concerning the survival of the personal consciousness or “awareness-principle,” as Tibetan Buddhists designate it. Mainstream science, although faced with many positive data concerning the survival of the consciousness acquired by researchers in the paranormal and related fields, still express incredulity as to its reality. Why is it that the life-force, soul, and consciousness are not seen by these scientists as energy-fields, just as all objects down to their minuscule component, the electrons, protons and neutrons are known to be such? More succinctly, why do scientists not recognize the soul? Is it, perhaps, because of the unconscious opposition and antagonism towards Religion that has long persecuted Science in the centuries past? From the occult point of view, group minds form living entities or currents of energy with certain qualities in accord with the thoughts and feelings generated by the originators or individuals of the same group-mind. This is called an egregore. Such egregores may have an indefinite life span, living for centuries, and influencing all that comes within its mental and emotional force fields. It is through these egregores that an individual, a scientist, for instance, living in the distant past may influence a scientist living in the present. Prejudicial feelings toward Religion and its tenets, such as its declaration of the living soul that survives the dissolution of the physical body, may therefore, be carried from the past to the present. As can be understood from the above, the antagonism of scientists may not be truly directed to the concept of the afterlife, or soul-survival, but towards religion as a whole, and this discord is an unconscious feeling–the result of centuries of maltreatment in the hands of Religion–executed in the name of the Almighty.

     

    Investigators and exponents of mainstream science, however, have not proved in their laboratories the cessation of life, and the non-survival of consciousness after death. On the contrary, they are very close to discovering and proving its reality and validity. It would seem that the Veil of Isis is thinning; nevertheless, the question of the survival of consciousness, we feel, can only be satisfactorily and adequately answered to us by personal experience–through phenomena such as NDEs (Near Death Experience) and the projection of one’s consciousness and subtle bodies. Without personal experience there would be an element of doubt, the truth would elude our comprehension, and the false delude our understanding. Knowledge pertaining to the the truth of death eliminates fear, pain and sorrow. When one understands the nature and mechanism of life and death, one begins to lead a philosophical and mystical life, open to spiritual verities and impressions. One commences to live in harmony with the forces and laws of Nature, in accord with the purposes of the Divine Plan. Scientists would have to become philosophers and mystics in order to break through any bias constraining their minds from the truth of life after death.

     

    It is a fallacy to think that the nature of death and the afterlife state cannot be known while one is embodied and functioning in the three-dimensional sphere. Religious fundamentalism, in general, would have us believe this. Man dies temporarily every night during the sleep-state, and he calls his activities during such a state as “dreams.” Man practices death every time he enters the delta-theta state. Poor recollection of one’s nocturnal activities results in an inadequate comprehension of the nature and relationship between sleep and death. Spiritual development improves the recollection of astral activities and the awareness of the “no-dream” state. Refinement of the soul disperses the etheric web at the crown chakra and forms a link between the brain and higher mind allowing for free movement of the personal-consciousness to higher dimensions without a break in awareness. Fundamentally, the only difference between death and the sleep-state is that death is the permanent evacuation of the awareness-principle from the physical body, whereas in sleep it is merely a temporary condition. In death the sutratma, or silver cord, snaps, and the personal-consciousness leaves the physical body to disintegrate and return to the ground from whence it came. In the sleep state, this cord which connects the physical body to the subtle bodies is maintained. Essentially, death is an illusion. Death is actually an interval between two states or planes of consciousness. It eventuates in the return of every component of the microcosm to its proper place. This truth is embodied in the poetic verse of Ovid:

     

    “Four things of man there are: spirit, soul, ghost, flesh;

     

    “These four, four places keep and do possess,

     

    “The earth covers flesh, the ghost hovers o’er the grave,

     

    “Orcus has the soul, stars do the spirit crave.”

     

    Man has the divine ability to be aware of his being as existing independently of the physical vehicle. This is accomplished in what has come to be called lucid dreaming and astral projection, or “OBE” (out-of-the-body experience) as a modern designation for the phenomenon. Like St. Paul, it is possible for all of us to say that we “knew a man who went to the third heaven,” and hear of things not suitable for the non-initiate. Death is a change of focus of our consciousness, from one plane to another. This is also accomplished through the above means. Astral projection is an ability that all metaphysicians should seek to acquire–for it is educational and it opens-up avenues of services that one may render. Most, if not all mystical traditions teach of this occult ability. The practitioner of Taoist Yoga, for instance, learns in the course of his studies how to separate the soul and spirit from the physical body. Advance mystics and occultists are all able to function in full awareness in the physical, astral and mental worlds. Such individuals are not concerned with the arguments of materialists–arguments stating the non-survival of self, for every mystic knows the truth of the matter through personal experience.

     

    Dying, to the initiate, is a science and an art. The technique of death is known to the inter-dimensional consciousness-traveller. The psychonaut is familiar with the many phases of the bardo that leads to one of the “six realms,” or to liberation from the cycle of reincarnation. It is the reality of reincarnation that proves to us that we are no stranger to death. We incarnate and pass through the change of death repeatedly until we emancipate ourselves from the wheel of birth and rebirth. We have all met the angel of death countless times and shall meet that specter once again in the future. All religions refer to this life-death cycle, though some metaphorically.

     

    Every metaphysician should be familiar with the subject of death, as understood in the esoteric sense, and as to its occult process. In the course of one’s metaphysical ministry, one would often meet individuals suffering from anguish and bereavement. The metaphysician should be able to offer the kind of solace that goes beyond the service of the burial ceremony and the pronouncement of the words, “ashes to ashes, dust to dust . . .” To the dying, and those newly passed-on, the advanced metaphysician should act as a guide to the inner levels of being. He should play the role of Anubis, guiding the departed soul to its proper place. This should be an integral part to any last rites or sacraments given. There is much superstition, fear and ignorance regarding the nature of death among the masses. It, therefore, behooves the metaphysical counselor to play his or her part in enlightening society; and this ministration would benefit humanity as a whole. We feel that this paper should be written to remind metaphysicians of the importance of conveying the truths to the masses regarding the continuity of life, personal identity, and consciousness. One’s professional image is enhanced when well-equipped with the requisite knowledge. Even though much has been written on the subject of death, with much invaluable information given, we take this opportunity to add some of our own insights and experiences to enrich the existing literature and the storehouse of humanity’s learning.

     

    Copyright © 2006 Luxamore

    Leonard Lee aka Luxamore

    Metaphysical teacher, counseler, healer and merchant of occult/magickal items of Indonesia.
    Magickal Items from Indonesia: talismans, mustika pearls, kerises, etc.
    Magickal Bezoar Mustika Pearls from Indonesia.

  • Savage Nature: the Life of Ted Hughes

    One of the most important poets of the post-war period, Edward James Hughes (1930-1998), was drawn towards the primitive. He was enchanted by the beauty of the natural world, frequently portraying its cruel and savage temperament in his work as a reflection of his own personal suffering and mystical beliefs – convinced that modern man had lost touch with the primordial side of his nature.

    Born in Mytholmroyd, a remote mill town in West Yorkshire, Ted (as he was known to his friends and family) was enormously affected by the desolate moorland landscape of his childhood, and also by his father’s vivid recollections of the brutality of trench warfare. Indeed, his father, who was then a carpenter, was one of only seventeen men from his regiment to have survived at Gallipoli during the First World War.

    At the age of seven his family moved to Mexborough (also in Yorkshire), where his parents opened a stationery and tobacco shop. Here he attended the local grammar school, where he first began to write poetry – usually bloodcurdling verses about Zulus and cowboys – before doing two years’ national service in the Royal Air Force. He later won a scholarship to Pembroke College, Cambridge, where he started reading English Literature but switched to archaeology and anthropology, subjects that were a major influence on the development of his poetic awareness. Here he immersed himself in the works of Shakespeare, W.B. Yeats and read Robert Graves’s “The White Goddess” (1948).

    Following his graduation in 1954, he moved to London, where he had a number of interesting jobs, including zoo keeping, gardening and script reading for J. Arthur Rank. He also had several of his poems published in university magazines. In 1956 he and some Cambridge friends started up a literary journal called St. Botolph’s Review. It lasted for only one issue but at the inaugural party Ted met his future wife, the then unknown American poet, Sylvia Plath.

    Much has been written about the Hughes/Plath relationship since that first portentous meeting, but few can doubt that these two brilliantly creative people were enormously attracted to one another, almost from the moment they were first introduced. Within just a few short months they were married and living in the USA, where Hughes taught English and creative writing at the University of Massachusetts in Amherst. And before the year was out, he had won an American poetry competition, judged by W.H. Auden, Sir Stephen Spender and Marianne Moore. Hughes once said of this contented period:

    “We would write poetry every day. It was all we were interested in, all we ever did.” – Ted Hughes

    Plath assisted him with the preparation of his first collection, The Hawk in the Rain (1957), a work that was quite extraordinary in its treatment of natural subjects. He continued to live in America for the next few years, being partly supported by a Guggenheim Foundation grant, before returning to England in 1959. He then went on to win the Somerset Maugham award and the Hawthornden prize for his second book, “Luperca”l (1960); confirming his reputation as one of the most important poets of the post-war period.

    The next few years of Ted’s life have since become the subject of much biographical speculation. However, the simple facts are that he and Plath had two children and moved to Devon in 1961. Their marriage began to disintegrate shortly thereafter and Hughes started an affair with Assia Wevill. He split from Plath and she committed suicide in her London flat in 1963. In 1969 Wevill also killed herself and their child. He married Carol Orchard in 1970 and spent the rest of his life trying to protect his and Plath’s children from the media. Hughes published only children’s poetry and prose in the years following the death of his first wife.

    His next major work was “Wodwo” (1967), which took its title from a character in the medieval romance “Sir Gawain and the Green Knight”, and highlighted his increasing interest in mythology. He travelled to Iran in 1971, where he wrote the verse/drama “Orghast” in an invented language. Some of his other collections include “Crow” (1970), “Cave Birds” (1975), “Season Songs” (1976), “Gaudete” (a long poem on fertility rites, 1977), “Moortown” (1979), “Remains of Elmet” (1979) and “River” (1983).

    Hughes was also one of the originators of the Arvon Foundation and was awarded an OBE in 1977. In 1984 he was appointed Poet Laureate and went on to publish “Rain-Charm for the Duchy and other Laureate Poems” (1992). Then in 1995 he composed a poem about Elizabeth, the Queen Mother, for her 95th birthday, likening her to a six-rooted tree. He also wrote many reviews and essays, some of which were collected in “Shakespeare and the Goddess of Complete Being” (1992), “A Dancer to God: Tribute to T.S. Eliot” (1992) and “Winter Pollen: Occasional Prose” (1994). In addition to all this he also wrote many wonderful plays and books for children, including his remarkable fantasy “The Iron Man”. And when, just months before his death, Hughes released “Birthday Letters”, a collection of poems about his life with Sylvia Plath, it became an immediate bestseller throughout the English speaking world and was widely praised for its searing honesty.

    Ted Hughes died of cancer on 28th October 1998, having just been appointed to the Order of Merit. Andrew Motion followed him as Britain’s Poet Laureate.

  • Oscar Wilde Quotes: These Inspiring Words From Oscar Wilde Can Change Your Life

    Oscar Wilde was one of the greatest writers of his generation. Although there is much to be said about his personal life, one can only sing praises about his work. He possesses an honest voice and an uncanny wit that makes people sit up and listen. If you are in need of motivation, there are a lot of Oscar Wilde quotes that will get you up and running to success.

    For many years, people have been fascinated with his work. And now, it is your turn to be inspired. Find out what these Oscar Wilde quotes have to say:

    1) “Anyone who lives within their means suffers from lack of imagination.”

    This Oscar Wilde quote is telling you to aim high. Never settle for what is “just there.” After all, how else will you improve your quality of life when you’re simply sticking with what is “just there.” What happens when you finally run out of what is “just there?”

    This quote demands that you make something more of your life. Use your imagination to come up with say, more ways to earn additional income.

    2) “Man is least himself when he talks in his own person. Give him a mask and he will tell you the truth.”

    This Oscar Wilde quote explains that you cannot always trust people by what they say about themselves. Some people would always try to beef themselves up and make themselves look good in the process.

    Instead of just taking their word for it, why don’t you do a little digging around yourself? Ask common friends about this person. If you want to be successful, it’s good to be aware of the values and behavior of the people you’re dealing with.

    3) “Always forgive your enemies; nothing annoys them so much.”

    Once you are successful, you can’t help but make enemies. According to Oscar Wilde, you should not give such trivial matters any importance. The more attention you give to your enemies, the more distracted you’ll become and the happier they will be.

    In situations like this, the best thing to do would be to ignore them. Besides, ignoring them is blatantly sending them the message that they’re not really worth your time. In the end, isn’t that the best revenge of all?

    These Oscar Wilde quotes are full of meaning. Don’t just give them a once over and be on your way. You never know when you might need a little wisdom in your life.

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  • What do you think of the poet Dylan Thomas’s religious views on life & death?

    I’m thinking of the poem,

    “The force that through the green fuse drives the flower …”

    Anybody in here read it? If so, what do you think Dylan Thomas is trying to say? Do you agree with it?

  • A Biography Of Emily Dickinson’s Life And Writing

    Emily Dickinson was a woman who lived in times that are more traditional; her life experiences influence and help us to understand the dramatic and poetic lines in her writing. Although Dickinson’s poetry can often be defined as sad and moody, we can find the use of humor and irony in many of her poems. By looking at the humor and sarcasm found in three of Dickinson’s poems, “Success Is Counted Sweetest”, “I am Nobody”, and “Some keep the Sabbath Going to Church”, one can examine each poem show how Dickinson used humor and irony for the dual purposes of comic relief and to stress an idea or conclusion about her life and the environment in the each poem.

    Emily Dickinson was born in Amherst Massachusetts; a small farming town that had a college and a hat factory. There, she was raised in a strict Calvinist household while receiving most of her education at a boarding school that followed the American Puritanical tradition. She seldom left her hometown; virtually, her only contact with her friends came to be made through letters. As a young woman, Dickinson rejected comforting traditions, resisted male authority, and wrestled alone with her complex and often contrary emotions. Although she was claimed to be a high-spirited and active young woman, Dickinson began to withdraw from society in the 1850’s. The many losses she experienced throughout her life, the death of her father, mother, close neighbors, and friends influenced her life largely and led her to write about death to an enormous amount. Dickinson made a few attempts during her life to be taken as more than an amateur poet; on one occasion, she sent a collection of her poems to a correspondent who was a published poet. His criticism of her poetry devastated Dickinson, and she never made another attempt towards publishing her works. Evident through her letters and poems, her poetry records intense devotion, sharp, skeptical independence, doubt, and what repeatedly reflects her happiness and despair.

    In the poem, “Success is Counted Sweetest”; Dickinson’s emphasis is less on humor and more on expressing irony. Here it is bitterness expressed towards the status or notion of success that is most felt by the reader as Dickinson reflects on the nature of success and how it can be best appreciated and understood by those who have not achieved it.

    While the previous poem expresses the poet’s bitterness and sorrow with one aspect of her life, “I am Nobody” uses humor without irony to address another. In this poem, Dickinson’s style appears almost child-like in its of descriptions including frogs and bogs. Dickinson seems to be addressing her spinster, hermit-like existence, and her preference for it. The poet relates through her writing that her situation has not left her without a sense of humor, but in fact has allowed her to maintain a child-like outlook on life rather than adapting to the tedious norms of her society. She mocks the conventional need for self-importance through publicity suggesting that the audience is not that interested by creating the mysterious feeling of an arcane society of social outcasts. In this poem, she effectively uses humor to soften a critique of elite members of her society.

    In addition, in the poem “Some Keep the Sabbath Going to Church”, she questions the sincerity of those who attend church on Sunday on a customary basis. Through the use of comparing the formalities of church with her own celebration of the Sabbath through the appreciation of nature, Dickinson casually suggests that those in attendance at church may not be as sincere in their worship as she is. Dickinson ridicules the congregation as she accuses them of attending merely for show and to gain status in the community. Also, she argues with the notion that attending church alone will lead towards salvation, suggesting that it is her own actions of finding God in nature that will lead to the path of redemption. The humor in this poem is not as explicit as in the other poems discussed, nor is the irony as directly expressed as in “Success is Counted Sweetest”. The reader can sense Dickinson’s sarcasm in the opening lines of “Some Keep the Sabbath going to Church” – / I keep it staying home”, and will react to its most definitive form in the closing lines of “So instead of getting to Heaven, at last – I’m going, all along.” While the descriptive are humorous, Dickinson appears to be confessing her own individual, private communion with God to the reader. Thus she does not emphasize the humor in the comparison of the objects in order not to trivialize her own beliefs, but instead allows enough humor to enter the description to emphasize the poem with the child-like free spiritedness.

    Dickinson was a poet highly skilled in the use of humor and irony and she effectively used these tools in her poetry to stress a point or idea. However, her frustration, bitterness and independence are felt through the expressive lines of her poetry while at the same time concealing her concerns in a light-hearted and irreverent tone. Emily Dickens’s works contain deep emotion and her words will continue to amaze those that have the privilege of reading them.

    The author Linda Miller

  • What are some interesting events in Oscar Wilde’s life?

    What are some of the most important/interesting events in Oscar Wilde’s life? I have to do a report for English and imitate his style while writing about an event in his life. I read a Picture of Dorian Gray, so I’m imitating his style from that.

    Thank you!

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