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10 Essential Tips to Find That Perfect Corporate Gift

Your regarded customers, steadfast clients and stunning representatives are your most significant resource. The correct blessing picked with care and consideration will fortify connections, regardless of whether to remunerate accomplishment or commend achievement. Why settle for a conventional blessing when you can dazzle with the phenomenal?

I have assembled the fundamental tips to locate that corporate blessing.

Simply read on

1) Must Always Select A Quality Gift

As a matter of first importance, you should choose a blessing that you would be glad to put your organization name on. Your client and customers are destined to accept your blessing as an impression of how you view and worth relationship with them.

On the off chance that your initial introduction taking a gander at the blessing, is floating towards it being modest or normally accessible stuff, odds are that they will see precisely the same way.

2) Always and Always Check Corporate Policies

In all honesty, numerous associat…

Less To The Rest, More To The Other

Every Thought...

Week 30: Perspective

Tiresias, Eliot wrote, is the “most important personage in the poem,” on the sidelines yet bringing everyone together, ambiguous yet clarifying, blind and yet he sees, as I would try.


  TWL, Lines 215-248: Tiresius

  215 At the violet hour, when the eyes and back
  216 Turn upward from the desk, when the human engine waits
  217 Like a taxi throbbing waiting,
  218 I Tiresias, though blind, throbbing between two lives,
  219 Old man with wrinkled female breasts, can see
  220 At the violet hour, the evening hour that strives
  221 Homeward, and brings the sailor home from sea,
  222 The typist home at teatime, clears her breakfast, lights
  223 Her stove, and lays out food in tins.
  224 Out of the window perilously spread
  225 Her drying combinations touched by the sun's last rays,
  226 On the divan are piled (at night her bed)
  227 Stockings, slippers, camisoles, and stays.
  228 I Tiresias, old man with wrinkled dugs
  229 Perceived the scene, and foretold the rest —
  230 I too awaited the expected guest.
  231 He, the young man carbuncular, arrives,
  232 A small house agent's clerk, with one bold stare,
  233 One of the low on whom assurance sits
  234 As a silk hat on a Bradford millionaire.
  235 The time is now propitious, as he guesses,
  236 The meal is ended, she is bored and tired,
  237 Endeavours to engage her in caresses
  238 Which are still unreproved, if undesired.
  239 Flushed and decided, he assaults at once;
  240 Exploring hands encounter no defence;
  241 His vanity requires no response,
  242 And makes a welcome of indifference.
  243 (And I Tiresias have foresuffered all
  244 Enacted on this same divan or bed;
  245 I who have sat by Thebes below the wall
  246 And walked among the lowest of the dead.)
  247 Bestows one final patronising kiss,
  248 And gropes his way, finding the stairs unlit . . .

217. END OF THE WORKDAY: For the violet hour motif, see note 380.  See also note 221 for the sailor home from the sea.

218. TIRESIAS, INTRODUCED: Eliot: “Tiresias, although a mere spectator and not indeed a ’character’, is yet the most important personage in the poem, uniting all the rest. Just as the one-eyed merchant, seller of currants, melts into the Phoenician Sailor, and the latter is not wholly distinct from Ferdinand Prince of Naples, so all the women  are one woman, and the two sexes meet in Tiresias. What Tiresias sees, in fact, is the substance of the poem. The whole passage from Ovid is of great anthropological interest:

  ‘...Cum Iunone iocos et maior vestra profecto est
  Quam, quae contingit maribus’, dixisse, ‘voluptas.’
  Illa negat; placuit quae sit sententia docti
  Quaerere Tiresiae: venus huic erat utraque nota.
  Nam duo magnorum viridi coeuntia silva
  Corpora serpentum baculi violaverat ictu
  Deque viro factus, mirabile, femina septem
  Egerat autumnos; octavo rursus eosdem
  Vidit et ‘est vestrae si tanta potentia plagae’,
  Dixit ‘ut auctoris sortem in contraria mutet,
  Nunc quoque vos feriam!’ percussis anguibus isdem
  Forma prior rediit genetivaque venit imago.
  Arbiter hic igitur sumptus de lite iocosa
  Dicta Iovis firmat; gravius Saturnia iusto
  Nec pro materia fertur doluisse suique
  Iudicis aeterna damnavit lumina nocte,
  At pater omnipotens (neque enim licet inrita cuiquam
  Facta dei fecisse deo) pro lumine adempto
  Scire futura dedit poenamque levavit honore.’”

See Ovid, Metamorphoses 3:412-443:

  “Twas now, while these transactions past on Earth,
  And Bacchus thus procur’d a second birth,
  When Jove, dispos’d to lay aside the weight
  Of publick empire and the cares of state,
  As to his queen in nectar bowls he quaff’d,
  ‘In troth,’ says he, and as he spoke he laugh’d,
  ‘The sense of pleasure in the male is far
  More dull and dead, than what you females share.’
  Juno the truth of what was said deny’d;
  Tiresias therefore must the cause decide,
  For he the pleasure of each sex had try’d.
  It happen’d once, within a shady wood,
  Two twisted snakes he in conjunction view’d,
  When with his staff their slimy folds he broke,
  And lost his manhood at the fatal stroke.
  But, after seven revolving years, he view’d
  The self-same serpents in the self-same wood:
  ‘And if,’ says he, ‘such virtue in you lye,
  That he who dares your slimy folds untie
  Must change his kind, a second stroke I’ll try.’
  Again he struck the snakes, and stood again
  New-sex’d, and strait recover’d into man.
  Him therefore both the deities create
  The sov’raign umpire, in their grand debate;
  And he declar’d for Jove: when Juno fir’d,
  More than so trivial an affair requir’d,
  Depriv'd him, in her fury, of his sight,
  And left him groping round in sudden night.
  But Jove (for so it is in Heav’n decreed,
  That no one God repeal another’s deed)
  Irradiates all his soul with inward light,
  And with the prophet's art relieves the want of sight.”

219. PERCEPTIVENESS: See John 9: 25:

  “Whether [Jesus, by healing on the Sabbath] be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.”

Compare Tiresias's ability to see (note 218) with that of Madame Sosostris (line 54), or of the one-eyed merchant with his allusion to the one-eyed Odin (lines 52, 54 and note 208), or, at the bottom of the sea, the pearly-eyed sailor (line 48).  For more of the eye's limitations, see note 308.

FEELING OLD: For another perspective of an old, blind man, see Eliot, Gerontion (1920):

  “Here I am, an old man in a dry month
  ...A dull head among windy spaces.
  ...An old man in a draughty house
  Under a windy knob.

  ...And an old man driven by the Trades
  To a sleepy corner.
   Tenants of the house,
  Thoughts of a dry brain in a dry season.”

Gerontion had been part of an earlier draft of this poem but was cut at the suggestion of Ezra Pound. See note 167.

See also Eliot, The Love Song of J. Alfred Prufrock:

  “And indeed there will be time
  To wonder, “Do I dare?” and, “Do I dare?”
  Time to turn back and descend the stair,
  With a bald spot in the middle of my hair —
  (They will say: “How his hair is growing thin!”)
  My morning coat, my collar mounting firmly to the chin,
  My necktie rich and modest, but asserted by a simple pin —
  (They will say: “But how his arms and legs are thin!”)
  Do I dare
  Disturb the universe?
  ...I grow old ... I grow old ...
  I shall wear the bottoms of my trousers rolled.

  Shall I part my hair behind?   Do I dare to eat a peach?
  I shall wear white flannel trousers, and walk upon the beach.”

Eliot wrote Prufrock in 1911 at the age of 26, feeling old before his time.  It was first published in 1915, and Eliot’s first book of poems, Prufrock and Other Observations, was published in 1917.  Gerontion was written in 1919, three years before the publication of The Waste Land.

221. HOME FROM THE SEA: Eliot: “This may not appear as exact as Sappho's lines, but I had in mind the longshore' or 'dory' fisherman, who returns at nightfall.”

See Sappho, fragment 95 (ca. 600 BCE, tr. Henry Thornton Wharton, 1895):

  “Evening, thou that bringest all that bright morning scattered;
  thou bringest the sheep, the goat, the child back to her mother.”

Compare Albert returning to Lil at lines 139 and following, and see also Robert Louis Stevenson, Requiem (1879):

  “Home is the sailor, home from the sea.”

See also Dante, Purgatorio 8:1-2:

  “Twas now the hour that turneth back desire
   In those who sail the sea...”

223. CHANGING TIMES: Typists, the two-career household and ready-to-serve meals, were part of the war and post-war trend. See note 256.  Compare the typist’s teatime with Countess Marie’s coffee break (line 11), the bar talk at last call (line 139), or lunch  with the Smyrna merchant (line 213). See also note 263, and observe how time moves here from evening to breakfast to teatime.

227. COMBINATIONS are undergarments; stays are corsets. Contrast the piled up bed and the hyacinth girl's hair and clothes in need of drying (line 38) with Cleopatra’s chambers (line 77).

231. CARBUNCULAR: Pimpled. A carbuncle can also describe a burning charcoal or a red garnet stone.  Compare these to the sailor’s pearly eyes (line 48). See also Shakespeare, Hamlet 2.2.401, where Hamlet recites a play passage in which a vengeful Pyrrhus, son of Achilles, has “eyes like carbuncles,” i.e red and bent on killing.  The unsourced play is a dramatization of the fall of Troy from Virgil, Aeneid 2:506-558, and in this passage Aeneas is telling Queen Dido how Pyrrhus has covered himself in blood to avenge the death of his father.  Compare Dryden’s translation at Aeneid 2:539: “And all his father sparkles in his eyes.”  Compare this to the “one bold stare” of the young man (line 232).

234. BRADFORD MILLIONAIRE: Bradford was an English manufacturing town and home to the nouveaux riche.  Compare the socialite chess players at line 137.

The expected guest, a young house clerk, is "one of the low" (line 233) and of an even station with the typist home at teatime, but his stature is raised by his self-assurance.

235. THE TIME IS NOW: Compare this to the impatience of Marvell over his Coy Mistress (note 141), the “good time” Albert is expected to want (line 148) and the bartender’s call to “hurry up it’s time” (lines 141-169), all essentially happening at once.

242. INDIFFERENCE: Compare this to the rape of Philomela, whom Tereus rendered unresponsive and indifferent by cutting out her tongue (note 99).  See also the indifferent chess players, waiting for a knock upon the door (line 138).

244. FORESUFFERANCE: Tiresias, who had “perceived the scene, and foretold the rest” (see line 229), now reminds us, with a word that may be newly coined, that he perceives only by virtue of having “foresuffered,” or first experienced.  See note 218.  In Ovid’s tale, his experience was as an “umpire”between the sexes; however, Eliot suggests at note 218 that Tiresias, having suffered both sides, is more important than a mere spectator: he “sees... the substance of the poem,” and unites all of the characters.

245. THEBES, BELOW THE WALL: See Algernon Charles  Swinburne, Tiresias (1885):

  “I, Tiresias the prophet, seeing in Thebes
  Much evil...”

See also Homer, Odyssey 11:561-565 (ca. 800 BCE, tr. A. T. Murray, 1919), where Odysseus tells his crew,

  “Ye think, forsooth, that ye are going to your dear native land; but Circe has pointed out for us another journey, even to the house of Hades and dread Persephone, to consult the spirit of Theban Tiresias;”

246. WALKING AMONG THE DEAD: See Dante, Inferno 20:34-42, where Tiresias, being one who sees the future, is consigned to walk backwards in the eighth circle of hell:

  “See, he has made a bosom of his shoulders!
   Because he wished to see too far before him
   Behind he looks, and backward goes his way:

  Behold Tiresias, who his semblance changed,
   When from a male a female he became,
   His members being all of them transformed;

  And afterwards was forced to strike once more
   The two entangled serpents with his rod,
   Ere he could have again his manly plumes.”

TIRESIAS, FROM OTHER PERSPECTIVES: Tiresias makes a range of appearances in other works of literature, although he is frequently presented as a blind soothsayer with stern advice.  In addition to Ovid (note 218), Homer (note 245) and Dante (note 246), see Sophocles, Oedipus Rex, 468-474 (429 BCE, tr. Francis Storr, 1921), where Tiresias curses Oedipus:

  “Thus then I answer: since thou hast not spared
  To twit me with my blindness--thou hast eyes,
  Yet see'st not in what misery thou art fallen,
  Nor where thou dwellest nor with whom for mate.
  And all unwitting art a double foe
  To thine own kin, the living and the dead.”

See also Sophocles, Antigone 5:79-83 (441 BC, tr. Francis Storr, 1912), where Tiresias curses King Creon for threatening to bury his niece Antigone alive:

  “I prophesy.  For, yet a little while,
  And sound of lamentation shall be heard,
  Of men and women through thy desolate halls;
  And all thy neighbor States are leagues to avenge
  Their mangled warriors who have found a grave
  I' the maw of wolf or hound.”

Compare this passage to the dog that would “dig it up again” at lines 74-75.  The “desolate halls” of Thebes can also be compared to the desolate streets of Jerusalem at Jeremiah 33: 3 (see note 27) of Babylon at Revelation 18: 19 (see note 209) and ultimately to the unreal city of London (see note 60).

For another king sternly advised by Tiresias, see Euripides, The Bacchae (406 BCE), in which King Penteus is warned not to cross Dionysus, the god of fertility.  When Penteus ignores Tiresias’sadvice, the god’s female followers, the doglike Maenads (the “raving ones”), tear him apart limb for limb.  Euripides was said to have died a similar death shortly after writing this play; see  Satyrus, Life of Euripides (ca. 250 BCE).  Compare the assault on fertility to the infertile image of Mr. Eugenides and his pocket full of currants (see note 210) and to Frazer’s Artemis, goddess of fertility, being hung in effigy (see note 55).

For an alternative cause of Tiresias’s blindness, see Callymachus, The Bathing of Pallas (ca. 250 BCE), in which Tiresias is blinded after seeing Pallas bathing.  Compare this to Ovid’s Actaeon being killed by his own dogs after watching Diana bathe (see note 197), and also to the fate of King Penteus, above.

Finally, reflecting the Tiresias of line 219, see Guillaume Apollinaire, The Breasts of Tiresias (1917), a French play described by its author as “a surrealistic drama,” thus coining a new word in modern art. Surrealism was not fully defined as a movement until after The Waste Land, although it was directly preceded by the more current trend of Dadaism (see note 418).

248. GROPING AWAY: Line 247 is enigmatically missing a subject, but in context it is either Tiresias himself, being blind and groping, or the carbuncular guest, being the patronizing third person and a departing lover (line 250) or, in the spirit of note 218, a melting of both, and all. At the end of the scene, he “gropes his way” out of the room.  Compare Fyodor Dostoevsky, The Brothers Karamazov: The Grand Inquisitor (1880, tr. Constance Garnett 1912): In Ivan’s dramatic “poem,” Christ’s only answer to his inquisitor is a kiss:

“The kiss glows in his heart, but the old man adheres to his idea.”

Christ, like the Ovidian Tiresias “groping into sudden night” (see note 218), then leaves into “the dark alleys of the town.”


  A Matter of Perspective

  Dostoevsky Final (Russian 141, 11/30/90, Prof. Rubchak)

  In The Brothers Karamazov, Ivan “Grand Inquisitor” poem and Father Zossima’s last words are polar opposites, yet they share similar themes.  Separately, they discuss the concepts of freedom and happiness and the values of miracle, mystery, and authority.  The two speakers even begin to agree on some points, although their differences on these issues are numerous, to say the least.  But the main distinction that separates Ivan’s Inquisitor and Father Zossima more than points on any of the individual concepts is the difference of the speakers’ perspectives.
  The Inquisitor lectures pedantically as from a podium, but only one person is meant to hear him; Father Zossima bears witness to only a few people around his deathbed, but it is a testimony for the world. As the Inquisitor speaks, he sees the universe with the conditions of “them” and “us”; Father Zossima does not separate as such, but says, here is what I have seen, how it has been for me, and how it can be for you.

  This difference in perspective is evident in all the individual issues.  Freedom, the Inquisitor says, brings “unrest, confusion, and unhappiness” (301), and so “[we] have vanquished freedom... in order to make [them] happy” (294).  “...They will submit themselves to us gladly and cheerfully” (304).

  Father Zossima, too, sees negative aspects in the world’s idea of freedom: it brings “slavery and self destruction... separation and isolation” (369).  His response, however, is not to perpetuate the us/them separation and enslavement, but to acknowledge the alternative, truer freedom of a Christian. Zossima does not quote the apostle Paul, but the allusion is implied: “For though I am free from all men, I have made myself a slave to all” (1 Cor. 9:19).  There is no us and them in Zossima’s kind of servitude, because it is universal.

  Meanwhile, the Inquisitor is concerned with conquering people and holding them captive for the sake of their happiness.  “We shall reach onr goal and be Caesars... [for] the universal happiness of man,” he says (302).  “We shall give them quiet, humble happiness, the happiness of weak creatures” (303).

  Father Zossima also talks about happiness in terms of humility and the universe, but again he does so with a different perspective.  He speaks of being “consumed by a universal love, as though in a sort of ecstacy” (376).  He also addresses global conquest: “ humble love... you may be able to conquer the world” (376).  Thus, he reverses the role of the happily humble, making them captors, not captives, with the force of love.

  The Inquisitor’s forces are threefold: “miracle, mystery and authority” (299), the three things denied us when Christ resisted the devil’s temptations and established our dreaded freedom.  But the church resumes control of these forces, providing the bread of satisfaction, possessing people’s consciences, and wielding dominion to make the world “happy;” thus, man knows “whom to worship, to whom to entrust his conscience and how... to unite all” (302).

  For Father Zossima, love remains “the strongest [force] of all” (376), although he too values the forces of miracle, mystery, authority; unlike the Inquisitor, though, he appreciates this triune on the same plane as the recipients, and furthermore, he sees their combined force as inclusive of God’s plans. In fact, he finds miracle, mystery, and authority not only in God’s world and in God’s people, but also in the Word of God itself: “What a miracle  and what strength is given with [the Holy Bible] to man!... And how many solved and revealed mysteries!” (343).  And he sees this power in “sorrow... [passing] gradually into quiet, tender joy” (343); in “Divine Justice, tender reconciling and all forgiving,” and in the central promise of a future life.

  It is all a matter of perspective.


  A Conversation

  The people hold themselves as unaccountable:
  Their inner souls are theirs (and theirs) alone
  To be revealed but never to be known.
  They build their walls and shields of insurmountable
  Disclosure, every bit (of it) discountable
  With very (very) little substance shown
  Beyond the names and faces they would own,
  Convenient tags and masks of empty countenance.

  It’s funny how you never (really) see
  Someone until the day she isn’t looking,
  Never hear her (un)til she’s finished talking,
  Never know her (un)til she goes away
  (And how, when asked to give her eulogy,
  You find she’s left you something good to say).

  You people claim to have your own identity
  And you pretend to bare (and share) your soul
  With every handshake touch and every cold
  Embrace, as if you gripped me with intensity,
  But who (the hell) are you with this propensity
  To speak in (cryptic) poetry, to hold
  Me with a stranger’s words, to seek control
  Beyond a time that’s silent, dark and meant to be?

  Yet as I stare you (deeply) in the eye
  I will admit to liking how you look at me
  But never (truly) see me, how you talk to me
  But never (really) have too much to say
  (And even as I offer a reply
  You didn’t seek, you get it anyway).


  Filling In Blanks: Vespers

  Theistic evolution,
  that god plus evolution equals now
  is your answer, and all that remains
  is deciding who God is.  Yes,
  and who are you and what is now
  and where are we going from here?
  I believe — do you want to know what I believe?
  Not really, you say.  Clever little
  conversation stopper, and yet
  you have learned that you can
  tell everyone what you believe,
  believe it and impose it and
  leave it at that, never leading
  with a question.

  But I believe you are right.
  (Now do you want to know?)
  Blank plus evolution is, you say,
  and we fill in the blank with
  Buddha, Christ, Mohammed.
  Or godlessness, emptiness, chance.
  You get to choose what leads you to now:
  the blank is true, and beyond this
  we may never know the empirical
  but we will rest in our faith.
  But I believe — a statement, not a question,
  that Genesis is true, setting us free,
  that God is the beginning and the end,
  the Big Bang and the final Word,
  the constant Grace and the now,
  Immanuel.  This is what I believe.
  And you can call me, as you suggest,
  a theistic evolutionist with a neat little formula,
  and you can rest in this, but now,
  let me show you more of how
  that blank can be filled with the poetry
  of John and the songs of David,
  the trial of Job and the angst of Qoheleth,
  the emotions of the prophets.
  Read the Gospels and Acts
  and the letters to the early churches.
  Read Revelation, and argue with it all,
  question back if you must, but register
  the incompetent hyper-human
  history of that corner of the world,
  the bumbling children of God,
  trying to get to now, trying to understand.


  To Those Who Never Get To Verse 3...

  To say that God knows those who don’t know God
  Should not offend those who do not believe
  In the existence or the mind of God,

  But they might be insulted who do not
  Find comfort in whatever they believe,
  Those for whatever reason knowing God
  As one who doesn’t care or won’t receive
  Their prayers, the hopeless souls who think that God
  Is never there, and anyone who’s thought
  That God hates those who struggle to believe
  That God is love...
                  But this I do believe,
  That God will walk with those who don’t know God
  And weep with those who say he wasn’t there
  And listen to an unbeliever’s prayer.


  Filling In Blanks: Matins

  John wrote: your random choice
  for a moment of devotion, my sound request
  in the midst of anger, sudden vespers
  to escape the disorderly storm... and now
  the soundless stream of consciousness
  that flows into matins the morning after,
  Where it is silent if not peaceful.  I write
  as you quietly sleep. I read:
  the Word, capital W.  I underline:
  it is the Word of Life, capital L, made visible.
  And I think of what I have learned,
  what I would share, what I should write, small w,
  that this journey may be complete.
  I write, little ones, to you,
  that your storms will be forgiven
  because you would believe
  in the creator and the forgiver.
  I write, son and daughter,
  that you will always be full of life
  because your spirits within
  have existed since the beginning.
  I write to you, children,
  that you never fear the path before you,
  that you would walk beyond the darkness
  and come to know the light.
  I write to each of you now
  that you always seek to be strong,
  continually asking questions
  and challenging the tangents,
  but that you discover the Word
  that has always been there,
  follow the One who first forgave
  and hear those morning words,
  “Let there be Light.”
  Beautiful spark, beautiful premise,
  my children, children of God.
  There will be anger and insolence
  and there will be times of silence too,
  but you, each of you, are beautiful
  the way you complete my Joy
  and help me fill in the blanks.


  Moleskin 4.2: To The Eavesdroppers

  It is probably best that I do not divulge which one of you I am thinking of now. Eventually, privately perhaps, I will tell you, but first let me quickly assure you all who it is not. I am not speaking to anyone left behind in my past: not my ex-wife, not my forgotten friends, not my departed father. This is also not particularly addressed to those who most inspire me, though each of you deserve more appreciation (which will follow). Nor is this to one of my children, though both of you should know you are worth my undivided attention and will always have the whole of my love. Finally, this is not just a note to myself, no more than it is a vain pitch to everyone in the room. Each of you are invited to listen to my story and I am happy to have you all here, but I am speaking less to the rest of you, more to the other.


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Week 47: Thanksgiving

Paul gave to the Thessalonians, and to us all, three “always” challenges:  Rejoice always. Pray ceaselessly.  And be thankful in every circumstance.  Joyfully, prayerfully and thankfully, today.

Turning Positive Lately I am looking west at sunrise Watching the autumn colors change from gray To vivid blue and gold, seeing the day Awakened from the opposite horizon. Where the rising sun once had a way Of drawing me toward its eastern skies To see the morning spark before my eyes I am compelled to look the other way now, To find the russet brown of the tall grass prairies, The richest yellows reds and remnant greens Of mid October trees, the oaken black And birch white of the wood as the season changes, As the azure sky reflects a breezeless pond With the warmth of an autumn sun upon my back.

Brooding Barn
The brooding barn was an old hen perched On a tilting nest at a hillside farm. Her eggs were lifelong memories, To the very end kept safe and war…