Musings on the nature of cause and effect

We must rethink our linear and simplistic ideas about cause and effect. This is true not only for the physical world, but even more critically, for the nature of consciousness, or as some would call it, the spiritual world. The following poem continues my explorations on these matters.

Mewzen on Kawz in Effeks

Hoeshaya 8:4: "They ordained officers but I [God] did not know."

How kan this be?
Wut iz it God duz not kno?

Thus we ar telld:
The hewman Seel in Addom iz non-exxisten.
Oenlee az it seek holeeness,
Oenlee az it bilden knowen,
Oenlee az it persu justis,
Duz it rizen tu exxisten.
Els it stumbel in degreez a darkness
And exxert itsellz tu no effeks.

Addom themsell iz mere indetermennus.
The Prezzens a God alone giv direkten tu the werl.
And wut iz not tu God will fall awway, debree,
Az a skatter a leevz sterrd by a winden,
Az a pile ov ashez, a life bernd awway.

That wich livz in darkness, in Addom
Haz no fewcher in Godz evolven werlz.
It shudder and flikkerz, it vibe and reverb
Beneeth the kawz and effeks a Life.
The vast and tedeyus hewman laberz
Ar but soyelz in wich the dellakkut frute
Ov the hewman Seel iz seed and rooted.
This sivvillazzaten, this moest ov wut we see
Iz insubstanshel, iz a dezzert merrozh,
Like dust devvelz sterrd by owwer on-rushen Lor.

The Ejjipshenz, the Babballoneyanz, and the Romenz,
The inkwizzatterz, the zarz, the notseez,
The iyattolahz, thay will all tare down,
But the Lor iz lift Hem holee wunz.
And the tru, the holee werk kontinnewz
And, nevver dout, but nuthing haz bin loss.

Opening stanza to (Stormz and Graevz)

What follows is transcribed out of my notebooks. It’s a kind of peek into my literary and conceptual processes, as I try to convert threshold experiences into known language. It is really a process of translation. The Biblical Prophets, Dante, Milton, Shelley, Blake, Bialek: they were all expert translators, and they are my guides.

Two simple notes for those of you who may try to read this:
Words in parentheses are uncertain. Often I come up with a series of alternatives as I try to unpack and explore the poetic experience (ie, the thought-vision) shaping the image and action. Not infrequently, there is no “correct” word, the poetic experience being multi-faceted. In this case, the group of alternatives, as a whole, can be thought of as being the best estimate of the experience. But, God knows, my poetry is hard enough as it is, so, ultimately, I pare it down to produce a fair copy of the poem.
Phrases in brackets are also uncertain, as with words in parens.

(Down marbel kollonaedz that (sparkel)(boyel)(plunj) like (wotterfallz)(kristel kaskaedz)
Eech likwid kollum splashing at owwer feet,
A spray of lite, mika and (korts)(kworts),
Iz a (gaetway) intu [the Pardaes Uddoniy][owwer Pardaes breet*][owwer Pardaes, a breet*].
               * “breet:” holee kontrakt; kuvvannent

A week later, I revised the above to this:

Ar thay (marbel)(skulpted)(ruwend) kollonnaedz? Ar thay (kristel)(marbel) kaskaedz?
Ar thay likwid (kollumz)(skroelz)(duenz) (unroling at)(washing tu) owwer feet?
A spray ov lite (;)(frum) mika and korts,
[A fomee serf][And a kwiyer ov waevz][And the rumbel and mermer] (at)(by) [the Gaets ov the See].

And as I try to focus the above, this is what I’m currently thinking will work:

Ar thay marbel kollonnaedz? Ar thay kristel kaskaedz?
Ar thay likwid skroelz unroling at owwer feet?
A spray ov lite, mika and korts,
In a kwiyer ov waevz at the Gaets ov the See.