Friday 19 July 2013

Un-riddling



These waves dart, back and forth,
the sand rises, disperses, riddled
with pervasive salts.

Let us begin, then. Notice immediately, I use the word these to point out the waves. What does this do? First, consider the assonance in these waves, and picture in your head the spume-tipped waves of a shoreline washing back and forth across bronze sand. There's an aural resonance, in my head anyway.  Secondly, you, reader, each and every one of you, you're all there with the narrator. They're pointing the waves out, they're casting a noncommittal eye, they are making sure you're as aware as the narrator is of the surrounding landscape. Waves. Not currents. Consider the dual meaning of a wave, and think of it darting. Do waves dart? We're given a sense of misplaced timing in the very first line. Waves move with more of a subtle grace than a dart, but a wave goodbye can be as quick as one can move the hand, can it not? Assuming this, then, what are we waving goodbye to?
            Ambiguity can be a powerful tool in poetic writing. This poem, already, feels obscure, feels as if there is something a first reading might not illuminate. That isn't to suggest that a poem of clarity and clear strength is being undermined here; I am speaking of this poem alone and what my conscious mind might be aware of after dozens of reads during and after the process of writing it.
            See the imagery. The sand might rise, yet it might not. It is revealed and obscured by the waves, and the sand is constantly shifting, dispersing. The water in its inexorable back-and-forth motion is blurring our focus, causing us to think, perhaps at a subconscious level, and now take the word riddled. When posed with a riddle, we think, and often those thoughts, as we struggle to figure the puzzle, are perforated with doubts, and thus, riddled by the riddle. So very often, poetry is riddled with ambiguous meaning, with a writer deploying words they believe suit the poem best. Are these conscious decisions? Perhaps. Who knows – each writer composes at a different speed, within a different time frame, a different deadline limit, anything might separate a hundred thousand writers in their construction and application of the craft: time of day, inspiration, their mood, their current physical or mental condition, what they most recently read, what they've seen or heard in the recent moments, and perhaps most importantly, our individual experiences. What writers can share, are techniques. Pattern, length, beat, phrasing, psychic distance. What else do we all share? The human condition. Fears, likes, dislikes, needs, desires, motivations, secrets, loves, hates.
            Pervasive salts. Salt, if we extend the image, can be tangy, sour (think of sea water), it can, in vast quantities, spoil any meal, and in even vaster quantities (think of the Dead Sea), it can keep even the most capacious of bellies afloat. Sourness, everywhere, insidious in its omnipresence. Salt. Sourness. Sibilance. Speak aloud this line "She slithered across slick stones." That hissing noise, can you hear it? I don't need to spoon-feed you with hissing associations and I'm not trying to suggest that salt is serpentine (or am I?), but there is a distinct feeling of unsolicited presence. A violation, if you will. Does the sibilance also occur, looking back, with these waves?

Four robust stilts halt
this inexorable tide, while
I wait, suspended,

            Poetry is unique. It is a form of expression we have sought out for thousands of years. It can be rigid in structure, it can flow freely or it can lodge itself somewhere in between, yet it is a condign form of expression, because at our fingertips is our greatest gift – language. Robust stilts halting a tide. Inexorability. Suspension. There are words in this stanza we can associate with war, with destruction, with abrogation. The water's tide will flow whether these wooden stilts fitted deep down like it or not. Oftentimes hope is nothing more than a phantasmagorical illusion. Nature finds a way. The water will simply flow around, there is no halting, because inexorability cannot be halted. Why then, impose that particular verb upon that particular adjective? Because in jarring our sense of what is right and real and natural, we ourselves are suspended, from reality. And thus, the narrator, suddenly revealed as the  I of the poem, is again no better off than you as a reader. We are all suspended.
            Robust stilts halt a tide. Could I have written Four stilts halt wide/this inexorable tide/while I wait, suspended...? Could I have attributed a rhyme scheme to the poem? I could have, yes. Yet, in my construction and now in the deconstruction, it did not, and still doesn't, feel as if it would have worked. This poem's rhyming structure is fractured, free to roam and dance amidst the chaos of difference, yet, ironically, perhaps my structural intent was to jar with this stanza, with this poem. After all, if we take the chaos metaphor further, is not the water poisoning the vigorous, robust stilts?
            "I" wait. Who is the narrator? Why do they wait? We know so little, and yet so much is available to imagine.

locked in this gaol for eternity,
now slow is the back and forth
rock, and stone and silt,

            Ah, enjambment. Yet another sense of looseness along with the waves and the sibilance. A structure that is almost supercilious of structure itself. The poem thus far has not bore the Sisyphean weight of rigidity and reality. Yet, the suspension in the previous stanza now strikes us with an onerous struggle in discerning the real and the extraordinary. A gaol for eternity. This life sentence the narrator waits within, what is it? The literal, wrought iron bars of a prison cell? A form of guilt, perhaps, so protean and pragmatic in its malign intent it can transform compassion, sorrow, regret, loss, all into hate and anger? What is prison? A restraint on our freedom, on our very being, on our self-actualization? Physical or psychological, this narrator is suffering in some way. And in their elliptical style, we will find out whatever they feel we should know.
            Rocking back and forth. The waves? Are the stilts rickety? Something new? In these first three stanzas, we have had rises, halt, wait, slow, back and forth – all forms of motion or the harnessing, the supposed, perhaps conceited mastery, of motion – that is to say, being able to wait, or to halt. A question I pose to each of you, then: is it harder to wait, impatience tugging at your very core, threads of your forbearance slowly becoming undone by this pernicious human condition to act in the here and the now; or, is it more difficult to stop, feet firm, dust pluming in thick miasmas around your feet as you ask yourself why, how, what and realise – perhaps – that your intentions were in vain?
            A back and forth rock. A rock noun or a rock verb? Is there sense in this ambiguity? Yes. To question each of you. Look at the words around the word rock. Back, forth, rock – an asyndetic list of motions yet again. Rock, stone, silt – an asyndetic list of nature's offspring, of the ingredients which have composed this mighty Earth. Rock is the fulcrum in this stanza. Motion hangs in the balance, as a result, and consider how stones are smaller, less indurate than rock, and silts less than stone. There is a burden upon that single word, weighted heavily, cumbersome. Why? Because there remains this haze between the possible and the speculative. What do we really know so far? Only the fine, external nuances. Could, at this point, the narrator be a rock?

I shall peruse more stanzas of this poem in a week or so. Remember, I do not argue that writing is wholly conscious, and that we must spend hours deciding upon each word. Merely that, once we have an idea of our theme, our intent, our rhythm, our desires as a writer, we can begin to access the toolbox necessary for construction, and later on, look back at how we might have used those tools.

S.C.

Friday 12 July 2013

At the Mercy of the Benighted



Wednesday. The sun is a copper disc riding the azure sky; clouds have dissipated, leaving behind a civilized landscape upon which the sun casts its blazing eye. People are conscious of the warmth. It is Britain, after all. A land where warmth is as fugacious as a friendship between two mendacious kleptomaniacs. Andy Murray is the recent SW19 hero, the Ashes is in its throttling swing, a pendulum of non-stop, emotion-invested drama which, for over five weeks, will trigger a vast rise in the number of people playing cricket. Myself, I'm at a bar, enjoying the company of a longstanding friend. At our shining table, the sonorous melodies of lower and middle class discourse floating all around us, there are situated eight glasses. Two bore cuba libres; two bore shots of gin; and four had seen nothing but orange, lemon and lime wedges soaked in a deluge of Pimms. All in all so far, it is a good day for all, is it not?
            Passersby wear smiles of two kinds. First, the relieved kind, notwithstanding this singing, eneverating heat that is a "gift" of Mother Nature's, of course. It is an arrival of relief (albeit an arrival as precarious and uncertain as a child standing up for the very first time, only to fall and rise again later, when excitement and encouragement have distracted the young whipper-snapper from their gruelling mission, only to cool down as the child seeks once more to overcome this tribulation of moving as a quadruped), yes, despite this, people are relieved that it isn't raining! The second type of smile is one filled with hope, with expectation, with imagination. People are scheming up trips around the country to Cornwall and other coastal areas; picnic baskets are being pulled out from storage rooms, dusted down and filled with sandwiches and biscuits and cooler packs to keep everything fresh; there are frisbees, footballs, cricket sets, tennis rackets, there are men without shirts (how flattering) and there are women with short skirts and small tops (oooh, how delightful...ah, the hypocrisy, eh?). Summer, in its slow-yet-measured way, has charmed so many of us.
            Why? Why does it seem that, innately, we are charged up suddenly, each of us glowing with vivacity and a collective flamboyance so as to make many nations fear us for our forthright practice of behaviour? What makes us so happy when resident people win tournaments, and when national teams play and when the weather is oh so delectably wonderful (personally, I hate all this heat, whatever happened to rain and darkness?)?
            Part of the answer, my friends, is faith. The conviction of the truth of a doctrine. Wednesday was a day veridical in its pulsating energy as people immersed themselves in the wealth of sunlight and prospect. Of course, I do not sit here stating faith to be the answer, I merely argue it.
            The conviction of the truth of a doctrine. Usually when we think of doctrines, they bear association to political structures, to religious orders. They apply to the multiplicity of civilization. Christians, Muslims, Sikhs, Jews, Hindus, they are none of them formed exclusively by old, erudite, region-specific males. A religion offers itself to anybody who seeks to believe, and even those who don't, perhaps. If a person's view of ethics, morality, and their philosophy on life, life after death and death itself, correlate to a religion, then they have as much right as the next person to associate themselves with it. To believe is to be human. This seems as close to a fact as possible, because for over five thousand years humans have worshipped gods. Rome and Athens and Olympus all still bear temples of ancient civilization, and in other areas of the world, it is thus.
            A doctrine. Rules? Guidelines? Principles? Can a doctrine be manipulated in order to enforce conformity? Can a doctrine be used to reproach and censure people? To manipulate religion is to draw upon a form of vicarious authority. Priests, vicars, rabbis, clerics, paladins. Any holy man or woman using his or her power as a method of control seems to be on the road of and to theocracy, a move that is treacherous. Their power should not be theirs, but their deity's. For in a religious government, the saviour, the miracle worker, the very essence of that society's core, becomes both the hero and the villain. The compassionate champion and the despotic overlord. So, away from theocracies for today.
            Faith can apply to national tournaments and the excitement of summer and warm weather because we have experienced it all before! This nation has seen success, through wars, through sports, through the use of political and social democracy. Each year, despite the way we grumble and bemoan and derisively attack the erratic, impulsive weather, we are quick to swarm in the sun in sun tan lotion and shorts and t-shirts and sunglasses, rarities in this part of the world; of course, it is in these moments once every few years, once every decade, once every whenever, that when something beyond the normality and the vicissitudes of day-to-day life occurs, we, in an eluctable chorus of delight, surprise, and vicarious thrill, praise belief. We confess we knew Andy Murray would win, deep down in our hearts (personally I'm a Federer fan, and despite his defeat early on, I state it happily), we will explain how we just knew England were going to win the Ashes, how the next team who wins whatever were simply the team we had that gut instinct about, and how, without ever watching a weather report, we just had that sneaky feeling today would surprise us all with glimmering sunlight and promising warmth. We believe because we have experienced it before. The bible, ultimately, offers Christians a set of psalms and moments in the lives of Jesus and Moses and other religious figures, where they (through the help of God) brought salvation to the struggling, and did not rebuke, but offered forgiveness and rehabilitation to sinners. These experiences, again, that people nowadays encounter through the lucubration of these religious tomes and through attending mass and services and so forth, are ultimately similar variations. They exist in their written form, whether Jesus could cure blindness with God's help or not, it is a story that many people had and have faith in. They are prepared to see a veracity in something that happened so long ago because of its very existence today, not because there is necessarily any proof – it is a story that has survived for so long and will survive for even longer. A story of true human kindness, selfless offerings and an inexorable tide of compassion towards the suffering, a tide so strong that in righteous glory, a miracle is created and performed. And because we need integrity and honour to be motivations for living, it seems worthwhile to believe, does it not? And thus, God, Jesus, Moses, they are all seen as heroes. People offer them their belief, their faith, because their stories, their legends, their inimitable existences as saviours, as conjurers of the miraculous and the wonderful, live on in the minds and the hearts of people thousands of years later.
            At the end of this Wednesday, I found myself in my own crisis of faith. A man I look up to, a man who simply does not know who he is, why he is, anymore, offered me the chance to disbelieve, to turn away from him. Why do I look up to him? His fantastic beard, his fatalistic attitude of what is, is, and what will be, will be? His survival instinct, his pure, incorruptible generosity? I don't know. I simply see him as a cool chap, I suppose. A man who I can talk to without feeling the garlic-flavoured threat of judgement, nor the unappealing taste of family scorn. He is just interesting. Yet, he sees himself as a failure. As a man who, even if he has any aspirations, cannot realise them. Will never know how to realise them. He is festering psychologically, and all I could do was watch, and want to rail against it. I've never sought out a religion. I've never had a moment where I need a miracle in my life, I've always had a kind-of fatalistic philosophy of my own. Thus, before we parted ways, more than pleasantly inebriated, I told him that, no matter whether or not he had lost all faith in himself, I would not stop believing in him. Don't get me wrong, I'm not the Redeemer from Steven Erikson's Toll the Hounds, a character unable not to forgive, but I believe that, to some degree, a lot of people deserve a second chance to find whatever it is they seek.
            I simply fear that my veteran friend seeks only mindless oblivion.

            Any comments on your own views of faith, or anybody who disagrees with any of this, feel free to post below.

S.C.

Thursday 11 July 2013

Fallen Stilts

Ah, here we are again folks. But wait! I'm a day early! "He only posts on Fridays!" I hear some of you shouting; well, perhaps you all deserve a treat for reading any of these posts thus far...

A poem of mine was published on Tuesday at www.lifeasahuman.com, where you can also find copies of Destiny's Implacability, Vicariously...Failing? and as of Monday 15th July, Emperor of the Mundane. They're edited in accordance with word restrictions and editing strictures and a whole host of details we writers seemed to be struggling against the tides of. Writing is in itself a volatile, tricky business. Your poem, article, novel is as a boat. When we believe ourselves finished, we might see it as something similar to the Titanic - the zenith of creation, the most exemplary form of boat we might ever have created. Why? Well, we're proud, and excited, and a little overwhelmed, and almost always not ready to plunge into the waters of criticism and reviewing. We've invested all this time, we deserve to hold a little confidence in both the creation and ourselves, don't we? Our boats, it turns out, have holes in, be these small grammatical holes, errors of style, voice, unhinged plot, absolutely anything. And as with any hole in any boat, you're bound to suffer for it!

As such, I am going to deconstruct this poem on Fractured Paths next week, possibly Thursday again. Some of what I thought about, some of what I intended, some of what I simply had to work and work against while the currents plunged and deluged around me, as I struggled to fix these egregious errors.

I leave you now with the poem and a farewell until tomorrow to those of you still standing.



Fallen Stilts

These waves dart, back and forth,
the sand rises, disperses, riddled
with pervasive salts.

Four robust stilts halt
this inexorable tide, while
I wait, suspended,

locked in this gaol for eternity,
now slow is the back and forth
rock, and stone and silt,

they are whispering to me,
imploring me to return, taunting
me because I can’t.

Left more to my thoughts now,
invaded by the slaughtering juggernauts:
Anger and Jealousy, they feed their

vigour through my absences, as I
shuffle on this swaying beech,
infected with rot and decay.

I am drawn to the edge, to
stare down and see only the stretching
wooden dais, underpinning my shack of

abandonment. The grey pebbles
beyond are forsaken, lost in the
cacophony of losses.

Shards of regret pierce me,
biting, ever more acerbic,
circling my thoughts once more

to the irony: four wooden stilts and
the rocker, and I, trapped
in this impassable no man’s land.

Ineffable is the void, halted are
my pleasures; I am left with
one comrade: Grief. Grief for my own

splintered stumps. 

S.C.