{Poet Allen Ginsberg’s piece is certainly drawn from Isaiah’s vision in Yishiyahu/Isa. 6:3.
Whether Ginsberg also associated this with the “Kedusha” — the part of Jewish liturgy in which some of Isa. 6:3 is recited (or the “Sanctus”; the part of Christian liturgy based on the kedusha/Isa. quote) — isn’t as clear. I’ve included the opening of the Kedusha below; Isaiah’s quote comes at the end.

Ginsberg proclaims in “prophetic” tones the same idea: holiness pervades every level of creation and experience.
He uses language which is startling in the context of “holiness.” 

But in the process, he captures how “startling” Isaiah’s pronouncement really is —
and how startling its
 proclamation in synagogue (and church
[1]) should be.
That’s precisely his point. 
I thought of editing the language of the poem for my blog. But I decided that to do so would be an act of cowardice — at best. The fight against society’s conventions was exactly Ginsberg’s protest.
His spiritual and cultural concern overlapped similar political issues but was far more comprehensive in both its source and its goal.

And he protested in the name of the innate holiness of all things and people.}

We will sanctify Your name in this world
even as [the angels] sanctify it in the highest heavens,
as is written by Your prophet’s hand:
‘And they called one unto the other and said,
Holy, holy, holy is the Lord of hosts;
the whole earth is full of His glory’ (Isa. 6:3).

FOOTNOTE TO HOWL

by
Allen Ginsberg
 
Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy!
The world is holy! The soul is holy! The skin is holy! The nose is holy! The tongue and cock and hand and asshole holy!
Everything is holy! everybody’s holy! everywhere is holy! everyday is in eternity! Everyman’s an angel!
The bum’s as holy as the seraphim! the madman is holy as you my soul are holy!
The typewriter is holy the poem is holy the voice is holy the hearers are holy the ecstasy is holy!
Holy Peter holy Allen holy Solomon holy Lucien holy Kerouac holy Huncke holy Burroughs holy Cassady holy the unknown buggered and suffering beggars holy the hideous human angels!
Holy my mother in the insane asylum! Holy the cocks of the grandfathers of Kansas!
Holy the groaning saxophone! Holy the bop apocalypse! Holy the jazzbands marijuana hipsters peace peyote pipes & drums!
Holy the solitudes of skyscrapers and pavements! Holy the cafeterias filled with the millions! Holy the mysterious rivers of tears under the streets! 
Holy the lone juggernaut! Holy the vast lamb of the middleclass! Holy the crazy shepherds of rebellion! Who digs Los Angeles IS Los Angeles!
Holy New York Holy San Francisco Holy Peoria & Seattle Holy Paris Holy Tangiers Holy Moscow Holy Istanbul!
Holy time in eternity holy eternity in time holy the clocks in space holy the fourth dimension holy the fifth International holy the Angel in Moloch! 
Holy the sea holy the desert holy the railroad holy the locomotive holy the visions holy the hallucinations holy the miracles holy the eyeball holy the abyss! 
Holy forgiveness! mercy! charity! faith! Holy! Ours! bodies! suffering! magnanimity!
Holy the supernatural extra brilliant intelligent kindness of the soul! 
 
Berkeley 1955
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We believe that God is everywhere, but object to certain words and actions. I found some of Ginsberg’s language objectionable myself. But as I thought about it, I felt that he was pushing us to see God’s Presence even where we refuse to believe it might be. As a poet, he used language — not just meaning, but context and association — in the hope of opening our eyes.

I’d love to use his piece as a kedusha in a service but I know I never will.

Ginsberg was one of the most prominent figures in the “Beat” movement (called “Beatniks” in the press; not by themselves). As a young 14 year old guy, I didn’t quite understand all of it, but on some level, they opened my eyes to a critique of our American/Western society as “materialistic,” during the ’50’s — the very era when the middle-class was booming in America and elsewhere, and when “materialism” was pursued enthusiastically. I understood on some level that the Beat’s critique was “spiritual” rather than “political,” but I would hardly have been able to explain what I was thinking and feeling about it.

They were also uncompromising in writing about life in “real-life language.” I think William Burroughs was the one who influenced them in that direction.

I actually lost interest in the Beats when I started doing Transcendental Meditation. I felt that through TM, I was experiencing something the Beats wrote about, but didn’t experience themselves.

Lately, I appreciate them again — for their “jeremiads” against convention and their intuitive reaching for something greater. They were sort of like a bird hopping, when it’s first learning to fly.

So I shared his piece because I felt that he was, in his own way, being very “Hasidic.”

Anyway, it made me realize that proclaiming “מלא כל הארץ כבודו” should be startling and shocking!

It should change the way we look at everything — over and over.

“Faith is based on revelation, but a revelation that takes place every day.” [2] 

(A spiritual exercise:
Think of a place, person or event that you would rather avoid thinking about.
Imagine it filled with the same Divine Presence, or Light, or Joy, that you want for yourself and those you love.
What changes about your feelings?
)

sdfs

Kerouac quote
We believe that God is everywhere, but object to certain words and actions. I found the lA
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[1] for the place of the same quotation in Christian liturgy, see:
asd
[2] Lichtenstein, Rabbi Morris; Jewish Science and Health; © 1925; p. 137
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