Bøger af Liam Martin

The themes that recur throughout this collection are Buddhism, the mixed-race experience, and wisdom lore. The influences on the poems are many: the Bible, Lao Tzu, the Quran, Shakespeare, Derek Walcott, among others. In Part One - titled The Out-born - the author chronicles in 85 prose pieces his search for enlightenment. In Part Two he finds poetry in some of life's sober lessons. In Part Four he constructs 23 poems out of traditional proverbs. A varied collection, it ranges from the high lyricism of Part One's The Out-born, to the sober tones of Part Two's Life Lessons, to the naïve forms of Part Three's Early and Later Poems, and to the conventional expressions of the Proverbial Poems.

In Twelfth Century Europe, which was divided by feudal warfare and threatened by the might of Islam in the east and the west, danger was always around the corner and fear loomed everywhere. Only by rooting himself in his courage and his faith can Karl hope to survive. This is a tale of bravery and fear, hope and despair, joy and sadness, victory and defeat. But above all it is a tale of heroism, created not only to remind the reader of the past, but to inspire them to greatness.

Two patois, patwa, dialect English, Creole English, Caribbean, Jamaican, Rastafarian versions of Shakespeare's play

More than 2000 words and phrases in over 100 categories, with their locations.

An unfiltered look into the life of Liam Martin

We see ourselves as human when we see ourselves as not a god...Gods are simply the specific antithesis that allows us to know ourselves as human...God remained the same from Moses to Muhammad. But his method of communication changed, reflecting the religious practice of the larger surrounding society. With Moses, his communication employed animism, speaking through plants, inanimate objects and natural phenomena. With the prophets that followed Moses, the method of communication was polytheism, through a multiplicity of divine beings called angels, and employing the oracle format of recitation (of a heard message). With Jesus, the method was the direct communication of the divine Caesars of Rome. Muhammad reverted to the oracle format of recitation, mirroring the polytheism of his Arabian society.

These twenty-eight groupings of over 7000 proverbs are a storehouse of insights to draw from in life, insights every parent should have at their fingertips. They are the moral conscience and foundation of English civilization, and no less capture its essence than the Tao Te Ching captures the Chinese zeitgeist. This compilation arranges the proverbs according to logical continuity, so that they have a conversational flow, stringing each gem together to create a greater jewel. It compounds the enjoyment of proverbs by juxtaposing related proverbs one to another and telling a larger story. It is a new way of enjoying proverbs, in concentrated form where each proverb reinforces its neighbor to give a high potency experience of the inner music of the English language.

A selection of Walt Whitman's poetry inspired by Khalil Gibran's The Prophet. Includes 22 illustrations.

Washington was born exactly 1100 years after Muhammad's death, but lived in social circumstances not unlike Muhammad's. There are so many parallels between their private and political lives, one cannot help wondering: A case of history repeating itself? Or maybe even the best case yet for reincarnation? The parallels are even more remarkable when you think that the traditions founded by the two leaders are today so diametrically opposed. So closely do the two revolutions correspond that you must conclude that whatever you think of one, you must do so of the other: specifically, if you think one is spiritual, then you must think so is the other. At minimum, what this comparison will achieve is a better appreciation of either leader. For whichever revolution you are familiar with and can appreciate, you could not fail to appreciate the other that is so remarkably similar.

Buddhism's Four Noble Truths have the same structure as myths: renunciation is to the sacred as desire is to suffering. Are the Four Noble Truths then a myth? If they are, they cannot have any more intrinsic value than, for example, the myth of Adam and Eve. And as such a superficial narrative, all the superstructure of Buddhism collapses, and all the purported grandeur of the Buddha's achievement disappears. So Buddhism's fate, and the reputation of the Buddha, depend on the relationship between the Four Truths and myths. Since their common structure is a given, we have to choose between seeing the Four Truths as a mere myth, or as I have chosen to do, as the container of all myth, as their underlying structure. Once we do the latter, essentially grafting all of world mythology unto Buddhism, we cannot fail to see the mass of conceptual suffering as the old age, sickness and death that in Buddhism are caused by craving. One might object that to see myths as a precursor to the Four Truths, a tentative groping after the structure that the Buddha finally discerned with greatest clarity, leaves intact the conventional view of the Four Truths as yielding metaphysical products. But if we do so, as we have already done in this book, we are seeing myth and social structure as the unconscious expression of the Four Truths. And once we have done this, are we not bound to see myth and social structure as the content of the Four Truths? I think we are. Once we accept that some expression is motivated by the structure of the Four Truths, we are saying that its craving and suffering are products of the Law of Causality. So the only way to escape the conclusions of this book is to deny that the Four Truths share the same structure as myth and culture.

Tracing the Stream of Consciousness in Enid Blyton's Secret Series: Two Essays on Free Association in ArtThe Parallels in The Secret Mountain AND The Secret of KillimooinANDThe Parallels in The Secret of Spiggy Holes AND The Secret of Moon Castle

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