Quantum Mechanics and Language

Upon reading David Bohm's Wholeness and the Implicate Order.

From the first paragraph of Bohm's introduction to Wholeness and the Implicate Order, I realized that what he was theorizing about in this book, published in 1980, I was concurrently developing in my poetry since the mid 70's. You can find many of my short essays on language and consciousness on this blog or at my website, shivvetee.com. If you are unfamiliar with my thoughts on this topic, I suggest you begin with a pleasant and easy little essay, “Wy I Rite So Funnee” at:
Wy I Rite So Funnee
If you want to then go deeper, you can explore some of the labels on this blog, such as 'complexity,' 'phenomenology,' and 'poetics,' or you can jump right to this link which is a partial summary of my various posts:
Literary Complexity

Bohm's path emerged from quantum mechanics; mine from phenomenology and consciousness, but both of us realized the necessity of interdisciplinary analysis. My ideas have been greatly influenced by the development of quantum mechanics over the 20th century, as Bohm's have been by phenomenology and the philosophy of consciousness.

Consider this statement by Bohm, who is widely regarded one of the Illuminati of quantum mechanics:
"It is clear that in reflecting on and pondering the nature of movement, both in thought and in the object of thought, one comes inevitably to the question of wholeness or totality. The notion that the one who thinks (the Ego) is at least in principle completely separate from and independent of the reality that he thinks about is of course firmly embedded in our entire tradition.... But this confronts us with a very difficult challenge: How are we to think coherently of a single, unbroken, flowing actuality of existence as a whole, containing both thought (consciousness) and external reality as we experience it?" (Bohm, p. x of Introduction, 1981 paperback, Routledge, Kegan, Paul Ltd.)

He then goes on two pages later:
"In chapter 2 we go into the role of language in bringing about fragmentation of thought.... We then inquire whether it is possible to experiment with new language forms in which the basic role will be given to the verb rather than the noun. Such forms will have as their content a series of actions that flow and merge into each other, without sharp separations or breaks." (ibid, p. xii)

Now consider this excerpt from my mid-80's essay, “Wy I Rite so Funnee”:
"My second intention with stevespell was more ambitious and radical. I wanted to develop a grammar in which subject and predicate, object and action were merged. I had heard that this was possible in Sanskrit, and it seemed intuitively right to me. Surely, the actor and the action are not two separate things, but aspects of one thing.... Perhaps our language was creating unnatural distinctions between actor and action, or between past, present, and future."

In chapter 1, p. 9, Bohm explores his first love, quantum mechanics.
"In a more detailed description the atom is, in many ways, seen to behave as much like a wave as a particle. It can perhaps best be regarded as a poorly defined cloud, dependent for its particular form on the whole environment, including the observing instruments. Thus, one can no longer maintain the division between the observer and observed (which is implicit in the atomistic view that regards each of these as separate aggregates of atoms)."

Here we see the confluence of quantum mechanics and consciousness in two important areas.

First, Bohm, working from Heisenberg, says that, in atomic spaces, the act of observation affects what is observed. We see this in precisely the same way phenomenologically. The act of self observation modifies what is observed (our thoughts). The closer we observe ourselves, the more completely our act of observation is what we see, obscuring and obstructing a free flow of thought. This is a precise corollary to Heisenberg's principle that when we observe phenomena at the atomic level, the more accurately we desire to know where a given object is, the more inaccurate our understanding of where it is going.

Second, just as at atomic level observation we see the breakdown of the “division between the observer and observed,” so we see in consciousness that there is no clear division between individuals. This is quite obvious by observing the transmission of emotion from one person to another. An individual shouting angrily at another causes an immediate and visceral reaction, usually either anger or fear in like measure. This transmission is not based on proximity, and can be verbal or non-verbal. Two people shouting at each other will each become increasingly disturbed, while an onlooker, to whom their anger is not directed, can observe dispassionately. I have also often observed in myself, when sitting silently with someone who is extremely anxious, that although I am not consciously aware of their anxiety, I will find myself inexplicably anxious, inexplicable, that is, until I ask them, “are you anxious or nervous?” Their answer almost always confirms that what I am feeling is their emotion!

I will offer one more example of the confluence between quantum mechanics and consciousness using Bohm's observations as a starting point. On pp. 9-10 he says:
"What is needed in a relativistic theory is to give up altogether the notion that the world is constituted of basic objects or 'building blocks.' Rather, one has to view the world in terms of universal flux of events and processes. Thus,... instead of thinking of a particle, one is to think of a 'world tube.'
This world tube represents an infinitely complex process of a structure in movement and development which is centred in a region indicated by the boundaries of the tube. However, even outside the tube, each 'particle' has a field that extends through space and merges with the fields of other particles."

Let me now rewrite the second paragraph, speaking of human beings rather than atomic particles:
"This human body represents an infinitely complex process of a structure in movement and development which is centred in a region indicated by the boundaries of the body. However, even outside the body, each 'ego' has a field that extends through space and merges with the fields of other egos."

These overlapping fields are not limited to atomic and subatomic particles and emotional sensitivities. I would posit that the very nature of consciousness is represented better by behaviors described by quantum mechanics than by any Euclidean or Newtonian model. Therefore, time, also must be understood in a quantum mechanical way, since time is a product of consciousness. While the ego is focused into a present moment, that looks back into a past and forward to a future, human consciousness itself is not so bounded. Events of the past can have a profound effect on present behavior without there being any direct series of causal connections. Consciousness connects past, present, and future into a single interactive continuum with multiple, direct causalities.

Our language is structured to make concrete distinctions between objects, between objects and the actions that connect them, and between moments in time. These distinctions can be a helpful artifice, but they misrepresent the true behavior of objects in motion (events in time), and thought (consciousness). Bohm postulates a more active, fluid, verb-based language, but that is insufficient. Stevespell attempts a more comprehensive interleaving of objects, events, and time periods. I would call it a quantum mechanical language, which attempts to represent the more complex, non-Euclidean, interactive causalities operating in the human observation of the mental and physical worlds.

In sum, as we begin to peer into the atomic world, where matter “sublimates” into energy and energy “condenses” into matter, we are also observing the workings of consciousness as it articulates the foundations of space-time. This more accurate observational ability that evolved in the 20th century, shattered our ancient world-views (Aristotelian, Euclidean, Newtonian). Now we are beginning to understand that our further development is inhibited by our language, which also needs to evolve to represent this new, subtler understanding of our world.

Wy I Rite So Funnee

This pleasant little essay, entitled "Wy I Rite So Funnee" was my first statement about the transformations I'm applying to the English language, and was written sometime in the mid 1980's. You can find it on my website, www.shivvetee.com, but since I'm reorganizing that site, I thought I'd post it here too, because I'm going to make reference to it in my next post.

Wy du I rite so funnee?

This question has been asked of me consistently, since I began altering standard spelling and grammar back in the mid 1970's. It has been asked politely and it has been asked with expletives undeleted. Readers and editors have been offended and confused by it, as well as delighted by it. A friendly but critical colleague from the Pittsburgh Poetry Exchange dubbed it “stevespell” many years ago, and that has become my preferred name for it.

Sometimes I feel I am hewing the words out of wood or stone, rough approximations to a deeper, more accurate language. Sometimes I feel like I am taking the “found art” of English, and refining and polishing it. Sometimes the words are like very soft clay in my hands, oozing through my fingers. Sometimes the words are like nuggets of gold discovered as I sift through gravel and fast running water. Stevespell has allowed me to discover new words, new meanings in words, and new relationships between words, and it has become one of the modalities of my creativity.

I realize that to many readers, my language appears idiosyncratic, obscure, and nearly impenetrable. Yet, when I am writing, I feel like I am speaking in an “English” that underlays the infinite variations and personal morphologies that are illusorily lumped together into a single language. People question stevespell, as if “English” were a pre-existing, complete, and unalterable phenomenon in nature, and I am breaking the rules. I am not breaking the rules; I am discovering them; I am extending them.

Here’s the metaphor that I keep coming back to: most people think of words as if they were bricks. They think of words as hard, clearly shaped, baked clay units. They’re made in some factory somewhere – doesn’t matter where or with what clay – to be used to build permanent things. I think of words as soft clay, easily shaped and re-shaped, mostly used to build impermanent things in impermanent and poorly designed ways. It is the rare structure, indeed, that survives these harsh conditions that we build in.

I have two friends in Provincetown, Conrad and Anne, who are among the most beautiful people in the world. One of the tricks Conrad likes to play on the world is to sculpt in brick, in ways that appear to defy gravity. When you see these sculptures, you are forced to wonder: are these “bricks” really styrofoam, or are they real bricks somehow being held up with invisible wires? You bricklayers, when was the last time you made a brick float in air?

Stevespell evolved organically. You can find two relatively early examples of it in the Reading Room on my website, shivvetee: the poem In the Harvest ov Nations and the story “A Pilgrimmage to Mecca.” Compare those writings to In the Ruwenz ov the Tempel, I Herd...! At least to me, the language in them seems so normal, so unadventurous. To my eyes they also lack a certain sparkle and intensity. And yet, those writings, too, generated questions and controversy not unlike what I hear regarding my most recent work.

My earliest intention was two-fold. First, I wanted to normalize English spelling to spoken English. This seemed easy to accomplish, in my naivete. I soon discovered that I wasn’t the first to try such a project. For example, the Chicago Tribune attempted to partially normalize English, only to be booed into submission. On top of that, normalization presented all kinds of new problems. Conjugational and etymological continuities often had to be stretched or abandoned. And what was I to do with regional and national accents? If a written-spoken normalization had been my only motive, I too would have quit the project. But that is not the case. By the way, if you study the evolution of my spellings you will see that I have progressively moved towards a normalization that reflects my accent.

My second intention with stevespell was more ambitious and radical. I wanted to develop a grammar in which subject and predicate, object and action were merged. I had heard that this was possible in Sanskrit, and it seemed intuitively right to me. Surely, the actor and the action are not two separate things, but aspects of one thing. Later, when I began to learn Hebrew, I saw how root words and the absence of written vowels were used to create dynamic, interweaving structures of sound, meaning, and perspective. But English, and most European languages, don’t have (or don’t focus on) these kinds of conceptual tools. Perhaps our language was creating unnatural distinctions between actor and action, or between past, present, and future. So I began to work the clay, and I found that the possibility of merging noun and verb in English was waiting patiently just below the surface. Actually we are doing it all the time! Colloquial usage commonly slurs the “ing” verb form into “in,” as in “I’m goin’ to the store.” Superimpose this on the form that converts a verb into a noun using “-ence” (as in “transcend” to “transcendence”), and, presto, yu ar the transenden ov normel Eenglish!

Critics pointed out to me two other inter-related and important effects of stevespell. First, it forced them to read more slowly. This really annoys a lot of people. We have so much to do, and so much to read, we don’t have time to crawl along, actually paying attention to individual words. But just a second. That’s precisely what poetry is about! It’s about paying attention to each word; hearing them, considering them, going back and reading phrases again and maybe even again, slowly proceeding, and ohmigosh, actually enjoying the sensuality of language. I hope you speed demons don’t have sex the way you read, trying to get done as quickly as possible. I much prefer to read slowly, sensuously, seductively engaged with each word.

The other complaint I got, a complaint by another poet, mind you, was that my poetry forced him to read my work aloud if he wanted to understand it. Darn, that annoyed him. Say what?? That too is exactly what poetry is about: hearing the words, speaking the words, creating not a fleeting shadow of a thought as you rush on through a zillion words a minute, but resonating the words through the very bones of your body, from the chest outward. I remember a wicked northeaster on Cape Cod one February. I was living alone in my parent’s cottage on the beach. The waves were thundering, battering the seawall mercilessly; the wind was howling furiously and pummeling the walls. The curtains were swaying and the cracks in the walls were whistling, and me, I was reading Blake’s Jerusalem, screaming it at the top of my lungs, for hours, until the storm faded around dawn. It was one of the most glorious nights of my life. And I swear, Willy B. was right there with me belting it out, the two of us laughing till we could hardly breathe, then reading on.

So, you’re not breaking my heart if you have to read slowly, and if you even have to read my poetry aloud to get it. That’s what you’re supposed to do with poetry.

There is at least one more effect intended by stevespell. Poetic language has ebbed and flowed for thousands of years between the use of heightened, formal language, and the use of colloquial, simplified language. Often, when language is used to convey a sense of the sacred, it tends towards the formal, and this may easily become awkward or stilted. Nonetheless, I want to separate my poetry from mundane and secular literature. Whether or not I succeed and achieve a sense of the sacred in my poetry is for you to decide, but that, too, is part of my intention.

symmetry

This is a fragment from a long meditation on symmetry, which will be included The Pardaes Dokkumen, a manuscript I hope to soon complete.

epigraph:
The hardest part of preparing for the days of Redemption is the need to break every symmetry, responding to each energy not with its opposite and not in kind, but by dissipating what is negative and amplifying what is positive.

How kwiklee the eevning disroebz the morning,
Hu but momentz befor had rizzen frum her bed.
     Like a chield hu seez her destin huzban,
     He iz just a littel boy on hiz way tu skool;
     Now beneeth the khoupa* he take her hand.
                              * marriage canopy
So haz the eevning taken my hand
And led me intu the shaddoez ov God.

Myth of the Eternal Jew, 2

This little excerpt for Miths ov the Ternel Jew shines a light on the scene where the cobbler who offers Jesus a drink, goes back to work as Jesus continues on his way to Golgotha:

... And the Messiya sit in iz dark vawlt,
Iz tap, tap, tap on the soel;
Iz stich on stich, bienden the layerren pees,
Thong in hand, song an song,
Kobbelz he all day az the rabbel showt
An stomp in its serkus wayz.
Thay follo the Eterna Jew up the street
Tu woch him dy, hung on a pole,
Woch him dy intu life.

Look and Feel of Pardaes Dokkumen

While composing Pardaes Dokkumen, I have simultaneously been formatting it in a way that gives it a personalized manuscript feel, perhaps along the lines of Kelmscott Press and the Arts and Crafts Movement.
Publishing online strips nearly all the formatting from the work. To give you a little preview of the actual text, I have prepared a jpeg of a page of the manuscript. Here it is, but to actually read it, you'll need to click on it. When it comes up in a new window, run the cursor over it, and click again to zoom in:

Kristallnacht remembered

Tonight is the night in 1938 when the German high command convinced itself that it could do anything to Jews and other minorities in its midst, and the world would do nothing to stop it. Tonight is the anniversary of Kristallnacht, the euphemism for the state-sponsored pogrom against German and Austrian Jews on Nov. 9 and 10 of 1938.

On Nov. 9, 2001 I led a city-wide commemoration of Kristallnacht in Victoria, BC, Canada. The following were my opening remarks. Although eight years have passed, my concerns are precisely the same today as they were then.

Tonight is the 63rd anniversary of Kristallnacht. In the past I have tried, in these opening moments, to welcome you, and thank you for understanding why it’s so important to remember Kristallnacht, and the Shoah. In previous years that might have been necessary, since the reality of Kristallnacht seemed so removed from our lives here in Victoria.

But this year, unexpectedly, shockingly, the differences between Kristallnacht and this moment are not so different. Once again we see hatred becoming the dominant ideology of a people. I am forced to conclude that, having failed to see and address the rising tide of hatred in the Muslim world, I/we have failed to truly learn the lessons of Kristallnacht. In 1932 the signs were plain to see and the world ignored them, and good Germans ignored them or made excuses for them. We have done the same, and good Muslims have done the same. And throughout the 30's the free world tried to appease and make concessions to the rising tide of nazism. It made good economic sense, and of course one had to be politically realistic.

And the same is true in this era. We have not wanted to believe the depth and the extent of the envy and hatred that has deeply damaged the Muslim world. We have become used to, and desensitized to the accusations, and curses, and tirades, made by ideologues. We have watched, mute or unconcerned, as the gorgeous melody and poetry of the call to prayer has become a call to hatred and to war. We have somehow come to sympathize with, or at least accept as a valid side to the argument, the claim that the Muslim people are victims, and the problem is Israel.

The problem is not Israel, and the problem is not the United States. The problem is the ideology of envy and hatred that has been carefully nurtured in the Muslim world for most of this century.

And so we looked on the events of Sept. 11, much as the world looked upon Kristallnacht in 1938, wondering, how could this happen. And in that cold November in 1938, the dangerous slope into world war turned icy and inevitable. I do not know if we are on an equally icy slope into world war right now, but if there is still a way to turn back, it must begin now. It must begin by helping moderate Muslims, who love and value democracy and multi-cultural respect, to reassert their primacy in the world-wide Muslim community.

Jews and Christians cannot go into the mosques to redirect the nature and quality of the dialog. We don’t have that authority. Only Muslims can do that. Christians and Jews cannot speak for Islam in the Muslim media. Moderate Muslims must do that. And it is not enough if they simply make their voices heard; they must take control of the debate.

If there is a Muslim in this congregation, hear me. You are not only our last hope; more importantly, you are your own people’s last hope. Germany’s name has been forever besmirched because of it’s ideology of hatred. Don’t let that happen to your faith. In the name of God, defend your honor not with hatred and violence, but through an ideology of peace and mutual respect. And may it be God’s will.

Jerusalem

Remembering Blake’s Jerusalem, and Islam’s Jerusalem, and our Jerusalem of the Zionist dream, I remember my Jerusalem, she to whom I’ve been married these 33 years now, as of 10/30/2009, my wife, my Nancy.

While reading S.Y. Agnon’s Betrothed, I wrote the following on pages 82 and 83 this morning, responding to, “The Consul was very pleased with [Jerusalem]. True, what he had seen with his own eyes was unlike the Jerusalem of legend or the Jerusalem of his imagination.... But since one did not really know where to make a start, or how to proceed in the way of reform, it was best to leave Jerusalem as she was.”

I have loved Jerusalem all the days of my living.
I loved her when I rejected her
And I loved her before I knew her.
She who lay with me in other worlds
She called to me here, and I sought her out.
Oh Jerusalem, your loving fills me.
I who was tossed as the seaweeds on the shore
Have been carried by your tides
To great depths. I who am but a grain of sand,
Now storm-tossed out to sea, there
You and my Maker are merging into One.

Strolling Through Joshua Tree

A Hiker's journal.

3/13/05, 29 Palms Inn, Gold Park cottage

7:30am. The sun has been up for almost two hours; the cool of the night already surrendering. The chords of a light breeze strum a soft accompaniment to the birds. We drive 20 miles or so into the park to the Ryan’s Mountain Trail Head, Cal a little skeptical that the hike would be demanding enough, and thus unworthy of him.

8:00am. We did not find the trail head, but went down the Indian Cave path to a pile of huge boulders. We skirted around them, and cut parallel to the road, freestyling thru the terrain. Quickly, but by chance, we came to the main trail, a well marked and well worn path in a beautiful ascent of random height stone steps. We wondered at the toils of a crew to build such a sculpted trail. It was not long before we were panting, our legs tired at the persistent ascent running diagonally up the mountain. There were 2 mountains, actually. The 2nd was behind and to the right of the first (looking from the trail head origin), and substantially higher. I was glad the trail appeared to ascend only the nearer and lower mountain.

I was carrying a small backpack with 3 bottles of water, 2 oranges, a handful of trail mix, a cell phone (for a clock; no reception in the park), and binocs. Saw a big flying insect that had a brilliant red spot on it; oops, a ruby throated hummer. We saw plenty of lbj’s, ravens, one or 2 hawks with red-tail coloration (but no positive ID), plenty of grey-mottled Side Blotched lizards, a couple of Zebra-tailed lizards (white, long-legged, and speedy) and we were on the lookout for lumbering tarantulas (that’s good), or maybe even a rattler (that’s not so good). Floral sightings: an abundance of little yellow flowers (scale bud?) interspersed with navy blue chias (look like clover buds with spikes) and some yellow desert poppies; an occasional brittlebush (look like daisies); some Canterbury bells, which are brilliant purple trumpet shaped flowers about a half to 2 thirds the size of my little finger, hanging on tall gangly shoots. Subtly but abundantly painting the ground were little light purple blooms, not an inch tall and maybe a half centimeter or a little more in diameter – my best guess is that it was purple mat, but I’m not convinced. Stunning. The cute but viciously unforgiving chollas were scarce, but there were a lot of creosote bushes and other low ground cover, plus a few pinyon pines clinging in the shelter of the rocks, often in seeming defiance of a functional root system.

Our stops became more common and our legs a bit wobbly, and it was clear we weren’t even half way up. Sweating heavily, and breathing heavily, when I stopped I could feel my heart thumping. But the scenery and vistas kept changing, and becoming more spectacular. As we looked closely we could see the hillside was a vast palette of colors working around a basis of deep-gray green and deep gray-blue, with light green tender plants filling in the Cezanne-like color patches, and a thousand highlights of white in the bark and rock, and of course the milky way of star-like yellow flowers, amid the light gray boulder outcrops.

As we became increasingly tired, we wondered if we got this tired on the 6 mile Kauai hike or the climb at Organ Pipe with Rick and Isaac, or the 8-miler back and forth to Lost Palms Oasis in the south of Joshua Tree with Rick, Isaac, and David. We must have, but the memory of it is washed away. Even now, writing this, not 5 hours later, I can’t remember what it felt like, only that we discussed it at length as we made regular stops on the trail.

We passed a few hikers coming down, and they assured us we were closing in on the peak, when suddenly we got to a saddle between the two mountains. The peak of the lower one was at hand, but, woe and despair, the trail turned right, up towards the higher peak. But now, for some reason, perhaps the carbs were kicking in from the snack we had 15 minutes before, but first me, then Cal got 2nd winds, and we began to pick up the pace. Also motivating us, we saw that a couple, maybe in their late 30's or early 40's were catching up to us. That was not acceptable.

The views were stunning. I mentioned that a moment ago but got sidetracked. The vast flat valley, once a seabed; the sharp, jagged rock out crops, both small and large; the mountain ridges, some totally barren and unearthly rugged, others gray green from the exuberance of a wet winter. Then the further ridges fading into the light blue gray, and beyond to the faded blue horizon, with the cerulean blue of the sky quickly turning brilliant, almost crystalline, as your gaze rises towards the zenith. With every turn in the trail the view would change. Now a valley lowland would disappear and only the higher mountain ridges would be visible; now the vista would open up into a vast expanse. We coiled around to the far side of the mountain, to a whole new panorama. And now we began to close in on the summit. The climb leveled off to a modest slope, and the trail went from rock to smooth fine gravel and dusty sand/soil. Cal began to run, pushing himself to the limit, and I walked faster, unable to drive myself to run.

The peak was at about 5400+ feet, and I estimate the vertical climb was 1500-2000 feet, on a 1.5 mile trail. Is that possible? We did it in about one hour or a tad less. The view from the top, as all the climbers we passed assured us, was unparalleled in all 360 degrees. The seabed valley extending south for 20 miles or more, enclosed by layer after layer of upthrusted ridge. We sat on a great pile of rubble rock that marked the summit, eating a bit, drinking, resting, drinking in the view, arrested by it. After about 15 minutes we headed back down, Cal wearing the backpack now. We started out about 3-400 meters behind the couple that had “pushed” us on the way up. We decided we wanted to pass them, but we really didn’t think we could since they were clearly hustling. Nonetheless, in short order, almost running, we caught them, exchanged a few niceties, and powered on, walking pretty much at top speed all the way down, keeping them in our rear view mirror, and stretching our lead little by little. The walk down was easy, shockingly fast and easy, and my knee didn’t start aching at all, which surprised me. I thought we were only about a quarter down, when suddenly we saw we were almost at the trail head! We freestyled it the last 300 or so feet of vertical descent, as the rigors of the climb had already faded almost out of memory.

We headed back to our cabin, and just before the park gate we pulled off to explore a wide wash leading to two low but steep hills. They looked like a piece of cake to climb, but appearances are deceiving. This whole hike was freestyle, and the hill we dubbed “little round top” was a hard climb over and around boulders and slippery fine gravel. When we reached the top both of us were ready to turn back and head home. Only this to say: the flowers on this hike were even more dramatic and dense than on the mountain trail. We were back at the car after about an hour’s hike, and more than ready to chill.

Profiles: Cal is ten years old, medium height and weight, strong. I am 54 years old, slim, and losing my muscle tone: too much thinking, not enough sports.

Scientific Poetic Fragments

Arkettekcherrel Fragmenz Ammung the Ruwenz

1.
You are not what you appear to be.
Consciousness is not a clear glass;
The world is not a polished mirror.
As a drop of water is distinct
     From the vapor that expressed it,
A different state of itself;
As salt dissolved is distinct from its crystal form,
So are we,
From a finer matter condensed into living crystal,
And distorted by sense, and the coarseness of thought.

2.
Speken on the sixth day:
     “O mordel Addom
     “I will kreyate a werl with yu.
     “I will brake yu
     “An grate lite will por frum yur mienz.
     “I will replakkate yu,
     “Bilden bloks aplentee,
     “All simmaller an uneek.
     “I will press yu and twist yu
     “An stress yur hart
     “Tu make yu a lume
     “An weev a bodee a lite
     “Kompilen yur faent flashen.

Myth of the Eternal Jew

Jews have inspired a remarkable range of mythic images and fantasies. Often those that revile the Jew most viciously, display a profound awe and fear at the same time. For example, the nazis could not compete with the Jew on a level playing field, seeing "him" as too powerful and dangerous, too successful in controlling the minds and obtaining wealth in the society.

I have decided to explore this myth from a Jewish perspective, painting some portraits of faces and personalities, and composing some landscapes and the tragic and miraculous events that take place within them. And embedded in these tales, the hidden immanence of the Divine, as much here with us as it is absent.

This, the opening scene, probably not what you expect:

Miths ov the Ternel Jew

Here I stand, ammung hem tall aeks,
Brambellen bush I am up to my nek.
Louk I over a rivver, its wayz,
Its musselz rippel, o ellaggen, streng.

Down at the shor, all pebbel and sans,
Dans the gerlz, like the rivver thay sway.
Gownz an vaelz all likwiddee wet.
Brests thay sway, thiez a trembel.
Like the tinee waevz tu glitterree sun.

Siy. Du yu heer it? Aspiyerz the wind,
An divvine seeng ov the siyrennee gerlz
Drifts like the mists on the fiyeree wotter.
Don iz kum but the aenjelz doent see me.
Don iz kum. Wy kant yu see me?

This my parabbel now I tell
Ov the ternen Jew, him noktern seeng.
Not even he kan see the don,
And all ov us at the rivver side.
Seeng we dans an taest ov song
But not we understan ov fiyer.
Trembel thi, an sway owwer brest,
And we, messsiyaz, all ov us.
Yes, yu ar tu. Kant yu see?

Dreem on sleeper in yur noktern day.
Woch for hem Jew. Will he retern?
Wut du yu see, o dreemer a dreemz?
That Jew yu see, an yu ar he.
This my parabbel. I that Jew,
And I will tell yu hu yu ar,
And I will tell abowt how far
Frum the donnee rivver and the fade a star.

Take my hand, o dreemee wokker
And let us wok intu the wotter...

Jerusalem, city of peace

The derivation of "Jerusalem," or more accurately "Yerushalliyim" in Hebrew, is "city of peace." Alas. In my post "Natural Gradients" I discuss "Dar al Islam" and "Dar al Harb." You may want to refer to that post if you don't understand what follows.

The following poem postulates a third region, distinct from Islam's Dar al Islam and Dar al Harb (roughly, the Islamic regions of the world, and the regions that are yet to be converted to Islam, "dar" being "region"). This third region is the Dar ov Yoesheya, where "Yoesheya" is the Hebrew for redeemer or redemption. It's grammatical variant, "Moesheya", "that which brings redemption," is another way to refer to this region. Yet a third way is "Israel."

Sittee a Pese, Dar al Yoesheya

Battalyanz aswormen Yerrushalliyim:
Baddel on, o worreyer krass.
Woshen the kobbelz and ashfalt in blud
Then klenz the blud in raen a sarro.
This hows a pese, a howlz a wor.

But a day iz here tho the raen iz por
And a salm iz hum, lissen, lissen klose.
Sittee ov pese an aretz a pese,
A sing arrizzen frum morter and mort.

Tho kingz and kalifs and konkerz kum
Tu brake theze wall, tu bild them pallas,*
                        *others say howlzen,
Oenlee wun Tempel astand in this plase
Tempel a Lor and the Lorz redeem.

Here iz not the LiyonHart grael
Nor evver kontroel ov the Brutish mand.
An here iz alzo not Dar al Islom,
This bak-woddee hole ov kalif land.

An here iz not the Dar al Wor
Ware grabberz grabben and rajerz ror.
Sittee ov Pese iz the Dar ov Hoesheya
Portel ov redeemenz, thay rize and teech.

This therd rejen, haf ov this werl
And haf abbuv iz haf belo.
Raechel an Laya ar wall ov the Plase
Ware moesheyakhs* wok, ware redeemen begin.
                        *Hebrew for “messiah”

Iz Dar ov Moesheya, not ov this werl
Haz a serven preest with a preestee kast.
Yisroyel an hiz mennee shaddiy
Kast by the Lor, kast frum the Lor,
Shaddiy kast ov the Holeyess Lite.

Lost in Ertha

Continuing with my revisions towards a fair copy of The Song ov Elmallahz Kumming, Bouk 6, Gottesverdammerung: In the End ov Time, here is a scene as the nazi war machine overruns a Jewish village in Poland.

A few terms: “Shtettel” is the Yiddish word for “little town” or “village” from the German “stadt.” A “khussid” is a very pious Jew. The two deeply indented stanzas at the beginning of the poem reference an earlier scene in The Song ov Elmallahz Kumming (Levvel 1:1) and an earlier poem series (Elegies en Nance) with a related theme. You can view a slideshow of an illuminated version of Elegies en Nance on Shivvetee.com. Here’s a direct link: http://www.shivvetee.com/theaters/slide_show_elegies/sld001.html.

I Tryd Tu Rezist

                    I tryd tu rezist
                    But then loukt bak.
                    In the rizing Soel
                    Her feecherz touk shape...
                    – Levvel 1:1

Tuday I am nuthing but a shaddo
     And yu ar a Khussid praying,
     Yur boddee a tempel, engulft in fiyer.
                    Today I am nothing but a body
                    And You are a spirit escaping,
                    Rising out of a fire.
                    – Elegies en Nance

Torn frum the handz that wer kasting me.
     Like a potter hu haz throne a pot,
     Kast and spun and eezd it intu shaep,
     And az he lifts it frum the weel
     It slips and kollapsez at hiz feet...

So my God haz kast me frum my huzband.
     Skoopt me frum hiz klay pit,
     Spun me in Hiz Soel,
     Shaept me in Hiz handz;
     Dropt me and left me a shatterz,
           Wile my huzband iz bernd in a kiln.

My God iz kast me owt ov my shtettel:
     The shist we chizzeld tu pile owwer wawlz,
     The klay we pakt tu fase owwer huts,
     The mud that gusht intu owwer shuez;
     The rokkee feeldz that broke owwer plowz;
          That iz my bone, my tung, my hart.

But now a mashene rumbelz down streets,
     It krushez owwer gaets, owwer dorpoests, owwer hoemz,
     It bernz owwer feeldz, it swalloez wut is left.
     Wut du we hav ov valew tu steel?
          Areyanz hav trampeld on owwer saekred skroelz.

I ternd awway and then ternd bak.
     I koud see my streets; even pebbelz and puddelz,
          The krouked windoez and krankee widdoez.
          The Sabbath songz wer lilting on the aer;
     Ower praerz roze up, and fell bak, weeping.
          Now the howl ov Areyanz, rape and skreem.

Descent into Ertha

Here is an excerpt from The Song ov Elmallahz Kumming, Bouk 6, Gottesverdammerung: In the End ov Time. Although the original writing dates from over a decade ago, I am still in the process of revising it and producing a fair copy. You can find other excerpts from this long poem by scrolling down to the list of “Labels” (a bit below the four slide shows), and clicking on “Song ov Elmallah.”

In this particular scene, the Messenger Elmallah stands in his Heaven and looks out over the worlds, preparing to descend into our world, into Ertha. His mission is to lift his loved one, Ertha, from her miseries and inconscience. But the problem is, once he descends into this world, he too becomes blind and lost like us. Yet he must somehow remember his mission and convey his message, his knowledge, to his Bride of Ages, so that she might be able to arise to him in time to come.

The scene begins with an epigraph from an earlier time in history, from Bouk 4, during the reign of the Byzantine rulers Justinian and Theodora.

Az If Planting a Seed
                          The hi preestess assendz the stare.
                              The waevz ov the see bow thaer hedz
                              And wun by wun thay fawl tu thaer neez.
                              With eech prostraten a lo moen rizez,
                              The wotterz speeking in a singel tung.
                              – Levvel 1:4

In my divvine yewth I assend the skaelz
     The waevz ov plezher rush thru my limz
     Thay brake on the shor ov my Soel a thunder.
     O hevvenlee werlz, o hevvenlee bewteez!

In my sworthee yewth, in owwer twilite werld
     The waevz ov unsertentee* krash on my shorz
                    * utherz: konshents
     Awwakening feerz and gilts and douts.
     O devowwering werldz,
          O danjerres bewteez.

O twilite werld with yur fals storreez,
     Yur narrativ mazez, yur pathz inkomplete.
     I stand on the dizzeying ej ov yur klefs
     Preparing tu leep and enter aggen.

Natural Gradients, Part II stevespell

This is the stevespell recension of Natural Gradients. My suggestion is to use the normspell version, posted July 17, as a guide to unpack this recension. FYI, I’m still struggling with the first stanza, the introduction.

This recension includes a number of Arabic/Muslim terms. Most are noted and defined in the text, except these three: shahid (shahheedz), Shahada (shahhoddaz), and sharia (sharreya). Shahid is a martyr, although currently the term has strong overtones of terrorism. Shahada is the Muslim profession of faith. Sharia is the Muslim body of law.

II. Dissintegrel Plasez, Innershel Fors

Theze lower werlz, divvienlee bliend
Tu the kalkuless konnekten Seel* tu deed.
               * sum say “The Werd”
How konshents abenden in the hewman feelz,
Dekayz in hate, verb and reverb,
Til the Seel iz torn ov its knowen root.
The hate-sik men, loss thaer gide,
Flownder intu thaer oen noos.

So goez Eron and the Kanannite horz
In sexuwel frenzeez, all hate an despaerz.
The dotteren Libnon an Gozza depraevd
Spred thaer legz an bluddee rape.
Thaer sunz thay bedek in dinammite
Tu pay obesans tu thaer molokh godz.
Idel worshippen the toolz a deth,
Thay spind until thay baenkerrupt.
All konsumen thay morrel det.
     The Juj a naeshenz, iz bend them kors
     And bend thay neez a biter remors.

Sureya, Arrabeya: a blowen sanz.
A breth divvine iz blo yu owt.
Sureya, jest a toothless maw;
Arrabeya, all achoek in tar.
Stomp yur fout and shaek yur fist,
But nun afeerd, an mennee spit,
A breth divvine, the windz revers,
An sandz inter yur liefless werks.

Felastinnee, witherz yur roots.
Ware yur foutpathz in the aenshen hillz?
Mennee the fabel, few the maps.
Ware iz the shepper leed yu sheep?
Tu sakraffise! Yur blud so cheep.
Deth by drone or suwasside;
Deth the oenlee hoep yu kno.
Deth bekumz yu, Felastee.
Hu ar yu? A mith a desees.

Ejipt iz a rotten ship.
Usa-buks ar plug it hoel,
An set the kors iz kapten chart,
But underdeks a brutherhoud
Iz seethen por, extremen heet.
Sparkz a leep, ignite a berth
Engulpen all in Misserree.*
               * Mis’r is the Arabic for Egypt

Erak, Pakkastan: rejen ov pees?*
               * Dar al Islom
Rajen a pesez for jakkel an kro.
Shahheedz an shahhoddaz, sharreya* in shrowdz,
               * 3 Islamic terms; see above
Furee an deth-wish a relijjes vowz.
The mud flats krakkel in persisten drowt.
A kaffeya unravvelz on a dried owt reed.
Trikkellen blud an a kar in flaemd.
Sekt an tribe the fragmen a state.

Ewrope, nostaljen, reternz tu the slash
An bern ov sikkel an kattel kar.
Az evree extreem in its oppazzit meet;
Leftess proffessenz an notsee kreeps.
Tugether, drunk on the mithek Jew,
Obsesst tu klip hem egel weengz,
Az faro did, an maek em groen.
Kno thay not wut faroez fate?
But slopee thot it roelz the way
An mith an trueth an self deseet
An arraggans all innermix.
But Ziyon fenikslife endorz.
     So hate ye Ziyon wile ye may.
     Yur beer awaets. Yur drunken nite
     Will end at yur dissonner grave.

Kerserz ov Ziyon in a titen biend
Tu kontroel the mith kontrolen yu.
Like Layokkowon, yu kannot unwiend
The koyeld konfuze agrip ov yu.
Islom, ware iz yur self-kritteek?
A kompashen, a merseeful God, yu pray?
Re-rit yur Korron. Now it say:
     “In the name of the errashennat, the kerseeful,”
     “Thare iz no God; mo tromma iz owwer messij.”
Yur ulamma* sez the jehod iz meen
               * Muslim legal scholars
     “Wor iz a shor a pruver a faeth.”
But wut leeder say, “we ar da falt!
     “Owwer faeth iz an utter desrepaer;
     “Vilens an anger a braken ar law.”
O the nacherrel gradeyenz
Muev in arks we kant perdikt.
Dar al Islom iz no mor,
And Islom iz now a Dar al Horb.

Natural Gradients, Part II

My blog has been much too quiet as I have been working studiously to complete Part II of Natural Gradients (Nacherrel Gradeyenz). Part II particularly, is a difficult and controversial statement, as you will see, and so I have worked with especial care and concern for accuracy, altho I expect I will offend not a few people. I have not yet completed the stevespell recension, which I hope to post in a day or two, but here is the normspell. Like Part I above, posted on June 28, the two versions are complementary, but by no means identical. Each should help expand the insights of the other.

In the text below you will need to know three Muslim terms: “dhimma,” “Dar al Islam,” and “Dar al Harb.” You can google them to find a range of meanings and usages.

Briefly, as I understand and use them, the dhimma is the body of Islamic laws dealing with non-Muslims. It means “protected” but many, if not most non-Muslims would consider that a euphemism. Jews and Christians do not have equal status to Muslims under the law. “Idolaters” like Hindus and Buddhists have even lower status. Bluntly, it is a legal system of apartheid, pure and simple.

“Dar al Islam” and “Dar al Harb” are complementary terms. “Dar” can be translated as “region;” “Islam” as “peace,” and “harb” as war. The Dar al Islam is that portion of the world where governments and social norms are based on Islam (the religion). The Dar al Harb is the rest of the world. In Muslim ideology the whole world must be brought to Islam. Naturally, not all Muslims believe that, but it is, and always has been a dominant force in Islam.

I find it ironic that so many Muslims are bitter about Western colonialism, when in fact, Islam is a fundamentally colonialist religion. Its outer borders have always been regions of war as it has sought to bring the whole world into the Dar al Islam, while other cultures have fought to maintain (or expand) their own identities. The modern ring of conflict around the Muslim world is not something new or unusual in history. But let us not forget that Christianity, capitalism, and Marxism, among other ideologies, have been equally expansionist and ringed by conflict.

Nacherrel Gradeyenz
Natural Gradients
II. Dissintegrel Plasez, Momenz ov Inersha

And so it is in these lower worlds
Where dissembling despots gag on lies,
And choke their sickly souls in hate.
In quicksand to their necks, they flail
And point, accusing those they fear,
Clueless they are soon to sink away.
A coin flipped, a data point forgot.

You Zion haters! You bigot nations,
Led by Iran and Lebanon.
You think your place in the world secure,
And time will serve your hate-filled ends,
But day by day you sink in the muck
Of your hate and lies and your moral debt.
The Judge of nations, that strange attractor,
Will call your debt and melt you down.

Syria, Arabia: blowing sands
Erase your borders, a storm divine.
Petromuck pollutes your lands.
And petrogold pollutes your soul.
You walk the world with arrogance,
But wolves gather to tear you apart.

Palestinian: can an orchard grow
In a dry wadi or watered with salt?
How then can your people arise,
Nurtured on the salt of Arab hate,
And your parched self-image: an anti-Jew?

Egypt: your greatness was stripped long ago.
From pharaoh your fate as a minor state.
Now the Brotherhood will cause your place,
Petty as it is, to disappear.

Iraq, Pakistan: flay yourselves.
Like a sick old man with multiple ills:
A hundred doctors, a hundred scalpels,
Tearing your sick and wrinkled bodies.

You anti-Zionists! Show me what good
You bring to the world. I see nothing!
No arts, no science, no freedom of thought.
But this you have in great abundance:
Your hanging judges, your dhimma laws,
Your people muzzled, your knowledge twisted,
Classrooms that teach your children to hate.
Rival warlords terrorize your streets;
The most vicious are those that rule the state.
You squander your wealth on death machines
Driven by the jihad that Islam breeds.
Dar al Islam is the Dar al Harb!
A parable of hatred is all you are.

And you think you anti-Zionists in Europe
Won’t stumble and fall, just the same?
You leftist professors, skinheads, nazis,
Vomiting your hatred in double standards.
You march through your halls with your jackboot books,
Your political positions, mere billy clubs.
Say it straight, like your teacher Horst Wessel:
Jews should be weak and live in fear.
And Israel’s strength is just too much to bear.