by on

A series of poems, each one a mutation (by any means) on the previous one.

A cobbler who made shoes for ants,

Wept at the enormity of his task,

And drained away in pale exhaustion,

Yet rose again in fluid form,

A resurrected cordwainer,

Thought fit for arthropic labour,

Long he hung on their sounds,

Gave heed to their chaotic babblings

And tried in vain to craft

Brogues fit for that endless marching,

Of sufficient wear and pluck,

And for some styles gavelled cleats,

Yet this now protean formed bootmaker,

Who once deemed his aqueous morphism,

A gift of salvation,

Came to reckon his new un-boundaried life,

As curse and not blessing, saying thus:

“Neither life nor liquid can shoe so many feet”

(Graham Freestone 13 April 2022)

4      Innate savants’ great valley

The calm smile of an umbrella stand is transient

and elephants returning home to dark energy

bury their words in a rich port of failure

Scent discovered effortlessly disappears quickly

ignored at first this content reduces concern

for capital delays in hard pronunciation

Apprentice beetles bowing to want dive into

the prison master’s sick pink features and

as a group rub their free hands in oil

Death has become unclear in limited speculations

all fixed by several old torture treatments that

freeze crematorium victims’ ashes forever

(Geoffrey Mark Matthews 16 April 2022)

by on

This follows on from Mutations 1-2. Each poem is a mutation of the previous one.

2  Arm wrestling

a cephalopod can dance

          burning bright on coral sands

          and turning white to die

a newly tattooed limb facing the

          written blast of sacrifice

          relaxes into resignation again

and the switching gear trips

          in the coolest convoluted

          lizard part of the brain

marching to a different conviction

          banner furled and leaking guilty

          memories of whipping sheets

into the deafening foam

          every frequency registers

          the presence of other minds

(Geoffrey Mark Matthews 6 April 2022)

3          Barn Dance

A cobbler who made shoes for ants,

Wept at the enormity of his task,

And drained away in pale exhaustion,

Yet rose again in fluid form,

A resurrected cordwainer,

Thought fit for arthropic labour,

Long he hung on their sounds,

Gave heed to their chaotic babblings

And tried in vain to craft

Brogues fit for that endless marching,

Of sufficient wear and pluck,

And for some styles gavelled cleats,

Yet this now protean formed bootmaker,

Who once deemed his aqueous morphism,

A gift of salvation,

Came to reckon his new un-boundaried life,

As curse and not blessing, saying thus:

“Neither life nor liquid can shoe so many feet”

by on

The previous (first actual) mutation is included here accompanied by the second.

Harvest

The brittle straw man sat bewildered,

          by the cream that dripped,

          as he looked wistfully on,

and in the elevator,

          that hoary contraption of descent,

          which floated sonorously down,

a toad’s call echoes from the pool below,

          as the fake antagonist hungered still,

          dreaming of bees,

all this I heard without once moving,

          keeping my eye firmly,

          on the receding highway,

(a hare moves at speed,

          an alacrity of asphalt,

          suitable only for evasive swerves).

(Graham  5 April 2022)

2  Arm wrestling

a cephalopod can dance

          burning bright on coral sands

          and turning white to die

a newly tattooed limb facing the

          written blast of sacrifice

          relaxes into resignation again

and the switching gear trips

          in the coolest convoluted

          lizard part of the brain

marching to a different conviction

          banner furled and leaking guilty

          memories of whipping sheets

into the deafening foam

          every frequency registers

          the presence of other minds

by on

This series of posts is a sequence of poems written between myself and the poet Geoff Matthews. The series begins with a poem he wrote independently of this project, I then wrote the following poem by mutating his original. Each mutation follows no particular rule but rather is simply as we chose to assimilate and reform the material.

Each Poem will be posted with its sequitur so that possible connections can be made, i.e. so this post contains 0 and 1 (the first actual mutation), but the next post will contain 1 and 2 and so on.

Mutations 0 & 1

0      Consolation

don’t hold the knife like that

             the fat man will snatch it

                 and snap your wrist

and then the sun was seen

                an orange tomato on

                   a scabby horizon

Zatoichi hears the knot in

              his assailant’s shoulder

                    renders it string

peacock scream and rattle

               manipulating the park

                    vision to dream

1 Harvest

The brittle straw man sat bewildered,

          by the cream that dripped,

          as he looked wistfully on,

and in the elevator,

          that hoary contraption of descent,

          which floated sonorously down,

a toad’s call echoes from the pool below,

          as the fake antagonist hungered still,

          dreaming of bees,

all this I heard without once moving,

          keeping my eye firmly,

          on the receding highway,

(a hare moves at speed,

          an alacrity of asphalt,

          suitable only for evasive swerves).

by on

The phenomenological world is not the world of physics. Our notions of constant spatial position would not be true from a physics perspective. However the phenomenological world has no problem with ‘there’, that point, two feet to the left of the table corner. This world is constructed of pneuma, conceptuality. The theory endlessly put forward here (on this site) is that we live in a sea of pneuminous accretions more than we live in a putative substrate (sometimes referred to as umbra), indeed at least consciously, we only live in pneuma. This is not an epiphenomenal substance that really means ‘your mind’, rather it is ontologically affective in its nature and as such, the reason why all manner of paranormality occurs (it is not necessarily beholden to the substrate, or can overpower it).

The determination of what something is, is akin to the collapse of a superpositional state. When any vector region (an area of reality that has the possibility of being an object for us) has its status disclosed for us (by being told what it is, or discovering a use for something) it collapses from a plurality of possibilities into one. This moment is the moment the accretion of pneuma (the concept as quasi Platonic form) attaches to the vector for an individual. We experience this as the difficulty on reperceiving things as different things and being stuck in patterns (this occurs on many scales).

Humans as conscious beings face forwards in time and backwards (memory) but there may be other temporalities that we may presuppose as speeded up or slowed down but in fact are very different. Such temporalities face in other directions, thus some may cut across our own. This cutting across is not an inert vision but an active presence which enables them to communicate or act through what we think of as strange phenomena (synchroncity). From the alternate temporal perspective, this is just action.

There are likely several kinds of ‘interaction with pneuma’ that bring about our events.
i) Events that occur in a truly random sense, brought about in a very real material manner (since this is a real mode of reality). This is still pneuminous, but this just occurs within forwards and backwards.

ii) Events that are brought about by pneuminous noise. Free floating accretions that we have latched onto or that have latched onto us manifest in some form that looks weird (synchronicitous) but has no actual significance to our intentions.

iii) Events that are brought about by interference from other conscious beings. This itself can be broadly categorised into events brought about by other humans, or beings of different temporalities, of this latter category there are those that are purely pneuminous and those that exist in this world (e.g. plants/trees). Humans may wish ill or good for other humans and depending on power and type of action may influence outcomes, however what it suggests is that humans do have sideways abilities, they simply do not have conscious access to them. The abilities of the other beings to influence action is difficult to comment on, but what can be said is that these influences manifest in improbable outcomes and strange occurences.

iv) Humans may influence their own outcomes. Much is written and spoken on this in the form of manifesting etc (a very different usage of the word to my manifestationism). This is the activation of the will towards particular goals; it aims to draw accretive structures towards the individual that will aid them. The manifestation of these circumstances is a sideways force, or at least diagonal.

These reasons (and probably some others) form a nexus of why things happen. They all intermingle all the time, with no one probably more common than the other. Though maybe some people have a tendency to guided by one of these more than another. The emphasis that occult systems place on ‘waking up’ is to lower the influence of other events and to increase self influence (and then not to abuse self influence). The basis of this control is silence, which facilitates the control of the accretions.

The relevance of the phenomenological world as pneuma can now better be seen. Since it is not simply an overlay on something solid, but rather a dynamic realm in itself that is simply mutually anchored to the appearance of a substrate (umbra or the substrate beyond appearance is a necessary appearance) it can change more that we think it can. The mode in which change occurs is through the interconnection of the intersecting temporalities.

The conceptual determination collapse is the seeing an event as pneuminous (numinous). This particular feeling is the collapse of that event from quotidian perception into the alternative temporal intersection that it is. Mostly this is only perceived in strong synchronicitous phenomena, however reperceiving the world in a certain way does facilitate a broader vision of such interactions. The trick is to not obssess with them in terms of meaning, whilst maintaining a clearer pneuminous-numinous view.