Shivpreet Singh
Shivpreet Singh
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Today I started the day watching this beautiful video describing ee cumming's shortest poem. Loneliness, in essence, is but a fleeting departure from oneness. It's a poetic analogy: akin to the way a leaf descends, parting from its larger entity, the tree, only to merge with the earth – a greater whole. The solitude experienced by the leaf during its descent is merely a momentary pause in its intrinsic oneness.
 
ee cummings' shortest poem

l(a

le
af
fa

ll

s)
one
l

iness

—ee cummings

More on "l(a"


"l(a" is a remarkable and innovative poem written by E. E. Cummings, a celebrated American poet known for his unconventional and experimental approach to poetry. This poem serves as the opening piece in his 1958 collection titled "95 Poems." "l(a" is a prime example of Cummings' unique style and his ability to blend form and content in a way that captivates readers.

The most striking aspect of "l(a" is its visual structure. The poem is presented in a vertical format, with groups of one to five letters stacked one on top of the other. However, when the text is read horizontally, it unveils two different interpretations. The first reading reveals "l(a leaf falls)oneliness," where the word "loneliness" is interrupted by the insertion of the phrase "a leaf falls" between its initial letters "l" and "o." The second reading presents "l(a le af fa ll s) one l iness," with "one l iness" formed by the insertion of "le af fa ll s" between "a l" and "oneliness."

Cummings' biographer, Richard S. Kennedy, has aptly described "l(a" as "the most delicately beautiful literary construct that Cummings ever created." This poem showcases Cummings' mastery of language and his ability to convey profound ideas through minimalist and visually striking means.

The central theme of "l(a" revolves around loneliness, a topic that is symbolically represented by a single falling leaf. In the realm of literature and symbolism, a solitary falling leaf is often associated with solitude and isolation. Cummings cleverly employs the structural fragmentation of the poem's words to visually emphasize the theme of separation, which is the root cause of loneliness. The fragmented word "loneliness" itself becomes a potent symbol, as it highlights the presence of "one" within it, suggesting that even in isolation, there is an inherent oneness or unity.

The isolated letter "l" in the poem can initially be mistaken for the numeral one, creating the effect that the leaf remains one, or "oneliness," whole within itself, even after being detached from the tree. This play on words and visual elements adds depth and complexity to the poem's exploration of loneliness and individuality.

"l(a" is a prime example of Cummings' ability to merge form and content to convey profound emotions and ideas. It reminds readers of other works by Cummings that experiment with typography and structure, such as "i carry your heart with me(i carry it in," and "Buffalo Bill's defunct." These poems, like "l(a," challenge conventional notions of poetry and invite readers to explore the interplay between language and meaning in innovative ways.

From Isolation to Unity - Tuhi Tuhi



E. E. Cummings' poem "l(a" beautifully echoes the theme of seeking oneness through acceptance of separation, akin to profound meditation on "tuhi tuhi" or "you only." Both these poems invite readers to contemplate the journey from isolation to unity. Cummings' poem uses the falling leaf as a metaphor for loneliness and its eventual integration with a larger whole, illustrating the transient nature of solitude. Similarly, the meditation on "tuhi tuhi" emphasizes the singular focus on the Divine, where the seeker strives to dissolve their individual identity and merge completely with the divine essence, achieving a state of spiritual oneness. In both cases, these texts encourage individuals to embrace separation and isolation as steps towards a deeper, more profound connection with the larger, interconnected universe.

Kabir says, When one give up "I", one become you. The letting go is like the fall of the leaf.  This is how Kabir becomes one. Tu Tu Karta Tu Hua

Saying you you, I became you
Now everywhere I look, I see you




Our friends might leave us. Our families might leave us. But you stay!  Raghunath's support is unending. The leaf falls but finds support in the earth.  This is the support of being one. Tek Ek Raghunath.  The one support is Raghunath. The support of Raghunath is oneness. 

My associates and companions have all deserted me; no one remains with me.
Says Nanak, in this tragedy, the Lord alone is my Support. ||55||



The only loneliness in the world is separation from you. When Guru Gobind Singh is utterly isolated in the jungles of Machhiwara he sings not about the separation from his worldly family, not about losing all his worldly possessions, he writes an ode about missing "you", who he calls "the loving friend", mittar pyare nu: 






Guru Nanak's Navai Kai Rang


Now i lay (with everywhere around)

Now i lay (with everywhere around)
me (the great dim deep sound
of rain; and of always and of nowhere) and

what a gently welcoming darkestness -

now i lay me down (in a most steep
more than music) feeling that sunlight is
(life and day are) only loaned: whereas
night is given (night and death and the rain

are given; and given is how beautifully snow)

now i lay me down to dream of (nothing
i or any somebody or you
can begin to begin to imagine)

something which nobody may keep.
now i lay me down to dream of Spring

e. e. cummings
(Oct 14, 1894 - Sept 3, 1962)


As I delve into e. e. cummings' poem, "now i lay (with everywhere around)," two lines have captured my attention, and they have prompted me to reflect deeply on the nature of life and death. These lines have struck a chord with me, and I find their connection to Kabir's philosophy, "phool shankar deo" – the flower is Shiva, to be particularly intriguing. Together, these two lines underscore the idea that death, like Shiva and the flower, is an essential part of the cosmic order. 

In the poem, cummings writes, "sunlight is (life and day are) only loaned: whereas night is given." These words encapsulate a distinctive perspective on the ephemeral quality of life. It's as if life, symbolized by "sunlight" and the experiences of the day, is but a temporary loan, a gift with an expiration date. This viewpoint urges us to acknowledge the impermanence of our earthly existence and to treasure each fleeting moment. It serves as a reminder that the vibrant experiences of life, like sunlight, are transient and finite.

Conversely, cummings contrasts this with the idea that "night is given." Here, night symbolizes death. In this context, death is not something borrowed or temporary; it is an intrinsic part of our human journey, something "given" to us. This perspective challenges the conventional fear of death and suggests that it is a natural and inevitable component of life's cycle. It implies that death is not an end but a transition, a step in the ongoing journey of existence.

Now, I turn to Kabir's philosophy of "phool shankar deo" – the flower is Shiva. In this belief system, the fragile and ephemeral nature of a flower symbolizes life, while Shiva, traditionally seen as the god of destruction, is associated with it. Shiva's role as the destroyer is not merely about causing destruction; it's about making way for renewal and new beginnings. In this interpretation, death becomes an essential part of the cosmic cycle, much like the flower's role in the grand scheme of things.

When I connect these two philosophies, cummings' portrayal of death as a natural and necessary part of life aligns beautifully with Kabir's perspective on the flower and Shiva. Just as Shiva's destructive aspect paves the way for new growth and life, death, in cummings' view, becomes a process that rejuvenates, making space for the eventual emergence of spring – a season symbolizing renewal and the birth of new life.

This connection offers a holistic and harmonious perspective on the cycle of life and death. It transforms the concept of death from something ominous and fearful into a vital part of the ongoing cosmic dance. Death, much like the flower, plays a crucial role in the ever-turning wheel of existence, allowing for the continuous cycle of life, symbolized by the arrival of spring.

Overall, the poem encourages us to embrace the cyclical nature of life and death, finding solace in the belief that, like the flower, death is not an end but a transformative stage that leads to rebirth and the eternal renewal of life.

e.e. cummings was revolutionary as a poet. Here is an ecstatic. You leap from one sentence to another like water going from pebble to pebble in a stream. 

ee Cummings turned to literature after being prisoned in France on false grounds. His first book, the enourmous room came from that experience. https://en.m.wikipedia.org/wiki/The_Enormous_Room

This poem is about oneness. And how nature’s songs are better than our discussions: Birds sing sweeter than books can tell. Conventional wisdom imparted from books falls short of truth, love and beauty. Language likewise has a limited scope in describing such things. Bad teachers don’t understand this and keep focusing on conventional teachings; good teachers stress experiential learning and exploring beyond convention. 

The poet breaks so many rules; he goes beyond the conventional rules of the language. He finds that truth love and beauty are in oneness. There is an incredible ness of oneness, truth, love and beauty.  

if everything happens that can't be done
e.e. cummings


if everything happens that can't be done
(and anything's righter
than books
could plan)
the stupidest teacher will almost guess
(with a run
skip
around we go yes)
there's nothing as something as one

one hasn't a why or because or although
(and buds know better
than books
don't grow)
one's anything old being everything new
(with a what
which
around we come who)
one's everyanything so

so world is a leaf so a tree is a bough
(and birds sing sweeter
than books
tell how)
so here is away and so your is a my
(with a down
up
around again fly)
forever was never till now

now i love you and you love me
(and books are shuter
than books
can be)
and deep in the high that does nothing but fall
(with a shout
each
around we go all)
there's somebody calling who's we

we're anything brighter than even the sun
(we're everything greater
than books
might mean)
we're everyanything more than believe
(with a spin
leap
alive we're alive)
we're wonderful one times one


Reminds me of 

Dhai Akhar Prem Ke


Advice to young kids by ee cummings

A real human is somebody who feels and who expresses his or her feelings. This may sound easy. It isn't.

A lot of people think or believe or know what they feel---but that's thinking or believing or knowing: not feeling. And being real is feeling---not just knowing or believing or thinking.

Almost anybody can learn to think or believe or know, but it's very difficult to learn to feel. Why? Because whenever you think or you believe or you know, you're a lot of other people: but the moment you feel, you're nobody - but - yourself.

To be nobody - but -yourself-- in a world which is doing its best, night and day, to make you everybody else--means to fight the hardest battle which any human being can fight; and never stop fighting.

As for communicating nobody-but-yourself to others, that means working just a little harder than anybody who isn't real can possibly imagine. Why?

Because nothing is quite as easy as just being just like somebody else. We all of us do exactly this nearly all of the time--and whenever we do it, we are not real.

If, at the end of your first ten or fifteen years of fighting and working and feeling, you find you've loved just once with a nobody-but-yourself heart, you''ll be very lucky indeed.

And so my advice to all young people who wish to become real is: do something easy, like dreaming of freedom--unless you're ready to commit yourself to feel and work and fight till you die.



seeker of truth

follow no path
all paths lead where

truth is here

- ee cummings

Inspired me to write the following interpretation of Guru Nanak's "Hukam Rajai":

Hukam Rajai - Path of Surrender

On the path of purity
I did not become clean
On the path of silence
I did not gain peace
On the path of riches
I did not gain wealth
On the path of intelligence
I did not gain wisdom
Walking the path of surrender
I found the noble truth.

- Shiv

My thoughts on “Seeker Of Truth”

In the poem by E.E. Cummings, the profound notion he conveys is that the quest for truth ultimately originates from within ourselves. As I delve into his words, it becomes evident that "The Seeker of Truth" eschews the conventional paths, as they merely lead to external destinations, while the truth resides within us, a truth we often overlook in our pursuit of answers. Cummings dispels the contradictions of life in his verses, making it clear that the reader assumes the role of both seeker and speaker, emphasizing that the truth is a personal journey. We all navigate the intricacies of existence, seeking that elusive truth, and the poet's message urges us to self-discovery. It is a revelation that surprises us when we realize that the answers we seek have been nestled within us all along.

Consider, for instance, the way we approach problem-solving. When faced with a mathematical conundrum, we readily turn to external sources for solutions. However, when grappling with deeper, philosophical dilemmas, we seldom seek external guidance, for we understand that no one comprehends our inner workings better than we do. Cummings prompts us to question why we seek external validation when the answers are inherently part of our being. His poem compels us to discover the truth not by following established paths, but by forging our own unique routes. To him, this journey may be arduous, but it is one we must embrace. We frequently seek truth externally, yet the poet underscores that the most genuine understanding of life emanates from within. We cannot continually rely on others to chart our course, for our life's design is our own creation. In the end, the truth cannot be sought externally, for there exists no definitive methodology. Cummings assures us that the truth is not distant; it resides nowhere else but within ourselves, awaiting our diligent exploration.

In Guru Nanak's aarti exclaims in wonder that every path has the essence of Ek Onkaar:




Other interpretations of Japji 1: Hukam Rajai
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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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