Disclosure

If someone should speak Peace it will not be
	The silencing of voices all resolved,
		in pacification,
	Nor the pacific strain—stout Cortez or Balboa to the side,
		see the scene
	Of conflict, wide and warm, like blood, and salty—
It will not be with pax
	Or pace—non requiescat, lest we lie
	To rest, in cooling stillness, like the tomb—
Such pieces from the pavement form the stones
	We throw, the gore we touch, the road to
		all for your own good
		and we mean well—
	No,
If someone should speak peace, the word will be
	Some word I’ve left unspoken, unforeseen, foretold
		a revelation.

If, robbed of two fond old enormities,
Our being had no onward auguries,
What then were this great love of ours to say
For launching other lives to voyage again
A little farther into time and pain,
A little faster in a futile chase
For a kingdom and a power and a Race
That would have still in sight
A manifest end of ashes and eternal night?
Is this the music of the toys we shake
So loud,—as if there might be no mistake
Somewhere in our indomitable will?
Are we no greater than the noise we make
Along one blind atomic pilgrimage
Whereon by crass chance billeted we go
Because our brains and bones and cartilage
Will have it so?
If this we say, then let us all be still
About our share in it, and live and die
More quietly thereby.

(E. A. Robinson, “The Man Against the Sky“)

…and, of course, for the title reference, take a Journey to the music video world.

His problem was hard enough; his efforts to compose himself, however, were seriously defective:

Ere on my bed my limbs I lay,
It hath not been my use to pray
With moving lips or bended knees ;
But silently, by slow degrees,
My spirit I to Love compose,
In humble trust mine eye-lids close,
With reverential resignation,
No wish conceived, no thought exprest,
Only a sense of supplication ;
A sense o’er all my soul imprest
That I am weak, yet not unblest,
Since in me, round me, every where
Eternal Strength and Wisdom are.

(Samuel Taylor Coleridge, “The Pains of Sleep“)

“My spirit I to Love compose.” The “I” that is mine, the “spirit I” and not the gross one, the one that may be “compose[d]” by the efforts of the Imagination, “composed” by such efforts “to Love” as the concord of Will (which directs the Imagination) and Reason (which Coleridge cannot but identify with the Spirit speaking within “My spirit”) called Faith (conducing always to Love wholly thus defined), a concord identical with the indifference among “in me” and “round me” and “every where” that the “Eternal Strength and Wisdom” perdure in being. . . .

Yet do we not decompose when we see such action to “compose”? Do we not substitute “to compose oneself” in order to forget our superstitious mistrust of “My spirit I to Love compose” as simply “I fix my thoughts on [God's] love”?

We do argue the point. You may find yourself within “we” yet not with me. Yet I maintain that Coleridge did not write this part without accuracy, that he never spoke of “spirit” or picked his capitals without consideration, certainly upon editing.

After all, he called the poem a “psychological curiosity” and companion to “Kubla Khan: A Vision in a Dream. A Fragment.”

He did not decompose himself openly for the world to see “Oh, he didn’t feel loved enough during withdrawal pains.”

He didn’t know how to compose himself, and wanted help. Do we have any to offer?

(so think about that when you watch this)

What’s in your mind, my dove, my coney;
Do thoughts grow like feathers, the dead end of life;
Is it making of love or counting of money,
Or raid on the jewels, the plans of a thief?
(W. H. Auden, November 1930)

(reading the rest of the poem would render the question academic.)
(of course, if you read the rest of the poem, you probably are. academic.)

. . . that suffering for Truths sake
Is fortitude to highest victorie,
And to the faithful Death the Gate of Life;
Taught this by his example whom I now
Acknowledge my Redeemer ever blest.

To whom thus also th’ Angel last repli’d:
This having learnt, thou hast attained the summe
Of wisdom; hope no higher, though all the Starrs
Thou knewst by name, and all th’ ethereal Powers,
All secrets of the deep, all Natures works,
Or works of God in Heav’n, Aire, Earth, or Sea,
And all the riches of this World enjoydst,
And all the rule, one Empire; onely add
Deeds to thy knowledge answerable, add Faith,
Add vertue, Patience, Temperance, add Love,
By name to come call’d Charitie, the soul
Of all the rest: then wilt thou not be loath
To leave this Paradise, but shalt possess
A Paradise within thee, happier farr.
Let us descend now therefore from this top
Of Speculation;
(Milton, PL 12)

DEATH be not proud, though some have called thee
Mighty and dreadfull, for, thou art not so,
For, those, whom thou think’st, thou dost overthrow,
Die not, poore death, nor yet canst thou kill me.
From rest and sleepe, which but thy pictures bee,
Much pleasure, then from thee, much more must flow,
And soonest our best men with thee doe goe,
Rest of their bones, and soules deliverie.
Thou art slave to Fate, Chance, kings, and desperate men,
And dost with poyson, warre, and sicknesse dwell,
And poppie, or charmes can make us sleepe as well,
And better then thy stroake; why swell’st thou then;
One short sleepe past, wee wake eternally,
And death shall be no more; death, thou shalt die.
(John Donne, “Death be not proud“)

memento mori
(compare to the song referenced in the post title)

The World was all before them, where to choose
Thir place of rest, and Providence thir guide:
They hand in hand with wandring steps and slow,
Through Eden took thir solitarie way.
(Milton, PL 12)

(contrast with the song referenced in the title: “Don’t Look Back in Anger” by Oasis)

Placed on this isthmus of a middle state,
A being darkly wise and rudely great:
With too much knowledge for the Sceptic side,
With too much weakness for the Stoic’s pride,
He hangs between, in doubt to act or rest;
In doubt to deem himself a God or Beast;
In doubt his mind or body to prefer;
Born but to die, and reas’ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little or too much;
Chaos of thought and passion, all confused;
Still by himself abused or disabused;
Created half to rise, and half to fall:
Great lord of all things, yet a prey to all;
Sole judge of truth, in endless error hurl’d;
The glory, jest, and riddle of the world!
(Pope, Essay on Man)

A little Learning is a dang’rous Thing;
Drink deep, or taste not the Pierian Spring:
There shallow Draughts intoxicate the Brain,
And drinking largely sobers us again.
(Pope, Essay on Criticism)