Showing posts with label Poetry. Show all posts
Showing posts with label Poetry. Show all posts

Poetry Review

Recently Anthony Servante reviewed some of my poetry on his thought-provoking blog, Servante of Darkness: Horror, SF, and Noir. Words & Sounds for the Living. Here is an abridged version of the post, the full version can be found at the link above including features/reviews on other writers like Michael H. Hanson and Mark McLaughlin.
 
*****


William Cook

Author Links:

Follow William on Twitter - @williamcook666



Poem #1
  
Lest We Forget
By William Cook 

We forgot the death-white burden
that lay curled explodingly
on the flat line between here and there

we forgot the gaping pit
of atmosphere that singed the soil
and us that burnt it there above

we forgot the airborne tumours
of ignorance and time that swells
beyond our grasping paws of greed

we forgot the twisting paths
of molecules denied of science
and therefore from our perception

we forgot our mortality
in the feast of fire and flood
as we wash our hands with famine
swill it down with cups of blood

and we forgot that which we taught
to all the objects of our need
that all that grows beyond its use
holds no measure we shall heed

from alpha to omega
we have joined our ends to end
we have bridged between the islands
drained all wells to poisoned sand

we forgot our search for new air
is subconscious flight for fear that
courage is the vice of dumb pride
that shakes and billows rage
in every new-found virgin sphere

and we forgot what it was we once loved
and whose back-yard we played and when
the string in the labyrinth would snap
and disappear in burning cloud of dissolving day

and finally we just simply forgot, because we could not remember
because we could not forget.


Review:

William Cook's poem, Lest We Forget, is a reminder to remember the things in life we choose to forget. But rather than give us a laundry list of events to consider, we get a sequence of metaphors at once recognizable but vague enough to work at a subliminal level. Consider the “death-white burden” that lays “explodingly” on a flat line. Subconsciously we think of an electrocardiogram as “death” and “flatline” (sic) parallel one another, except that it “explodes”, implying a spike, or a labored life, the “burden” mentioned in the line. Furthermore, besides forgetting “life”, we forgot about the ozone that we “burnt” a hole in, allowing ultraviolet light to pour through and “singe” the “soil” (earth). Although the metaphor is not vague, it advances the concept of our (mankind’s) ignorance, our choosing to progress (verb) even as progress (noun) depletes the future. The metaphors culminate with our choice to ignore this depletion and its resultant effects (“poisoned sand”, “dissolving day”, etc). Because William does not send this eco-nightmare message via a flyer or protest march, but rather via poetry, it manages to crawl under our skin and fester, like an ignored infection that threatens to swell to a boil. Cook does not let us off easy. He holds up a mirror to man’s amoral treatment of the future. It is no mistake that we, dear readers, are in the reflection. 
  


Poem #2

Asylum - From the Asylum
By William Cook

Judgment engaged - time’s slave
slips whispers over the shoulder.
Love is the only one to never lie
those branding, burning words
that make the heart grumble
with the cold hands of the stranger’s dominion
presenting polarised arcs, of disparate monologue . . .

What the fuck . . . ?

The long day has only just begun 
and still each evening winds it down.
Still the clock keeps cutting quarters
always gathering doubles,
for the Ark.

For the what . . . ?

Limbs as arrows, chains, and beds 
supported the weighted chest with grief
and sometimes joy. Between
the islands we traverse . . .

Sounds like thighs . . .!

The vessel soaks the sun with journey
as we shed our Winter’s skin - floods
seem far away right now, yet still
the ever eye rings sight. Palladiums
of secrets - carried on caress
of hurried breeze. Kingdoms
of neighbours dissent, are all
of the same suburb on that plane!   

Airplane . . . ?

The same beaches where we bathed
and gave away dead skin, now hold
invisible sacrificial rites - they were always
there, when we were. Still tumbling
birds of prey and pride wrestle
with serpents, under luminous boughs.
and we travel - turns and tides
between these magnets. Eternite

I’m feelin’ pulled both ways . . . !

sides, by side. The age of memory
sweeps shores and provides
such force - behind the oars.
The whip crack that attempts to tame
- tumultuous pump, that billows.
Sucking only air sometimes, like
this warm Etesian air. A cyclone gathers
waves, where earth and sky appear.

That means we’re all gonna die, right . . . ?

But more than that, which sinks beyond
- a secular line of sight and silver
crests the Sun’s slow decline. Dawn’s
ships will still run aground. Raising night.

Raising Cain . . .!

Back on land and back in pain
the movement can seem slow.
The raging current murmurs deep
and only serves to show . . .

The best way down, is to drown . . .

When the eye marries time to the heart’s
blind pull and the blood muscles, bones
of fingers. So cruel – to chaste and touch
with searing fire. They leave the trace
of journey’s charted scars
and the only soothing grace, it seems
- is the dam-burst flood,
of love’s lost dreams. Swimming
in that place between. Where
islands float and birds and serpents
silent scream - Esoteric psalms. At the Night

Or am I awake . . .?


Review:

Asylum - From the Asylum by William Cook deals with biblical promises hidden in half-truths and mythos, an unreachable ken that seems real only in dreams. The problem is: we wake up. The poem begins with “Judgment”, basically where the Bible (with a capital B) ends. Thus the world has ended, The Rapture has passed, The Horn of Gabriel has sounded, The Leviathan has risen, and The AntiChrist is about. It is time to those remaining on our good Earth to be sent to Heaven or Hell. “Love” (for God, for fellow Man?) will be our only truth, and that’s the scary part: Did I choose the right path for this love? Doubles (or couples) are being selected for the Ark, a symbol for those who will be saved (and always between stanzas, in italics, are the reminders that doubt may still be relevant), that this judgment is not real (after the mention of the “doubles for the Ark”, a disembodied voice asks, “For the what …?”). “Birds of prey” (sky) and serpents (earth), evils emerging from all directions, Heaven (God judging) and Hell (Satan creating doubt), create a religious tug-of-war: “I’m feelin’ pulled both ways …!” When doubt dissipates and faith begins to take hold, the “Esoteric psalms”, that is, confuses the nature of faith found in the bible (small “b”), for it is just a book; only with faith can we capitalize the “B”, but how do we acquire faith when doubt makes more sense? The answer becomes clear when it is too late: “At the Night” (capital “N”), and even then, Satan can still win if you believe the Day of Judgment is all a dream (“Or am I awake . . .?”). William Cook grapples with faith and doubt and refuses to offer easy comforts for his readers. And should you, dear readers, be inclined to choose a side, Cook will be there to “pull you both ways.”  
*****

 Michael H. Hanson, Mark McLaughlin, Anthony Servante, Review, Poetry, #FF

New Review up for Moment of Freedom - by William Cook

News, views and reviews.

First of all, apologies for the lack of posts lately. I have been extremely busy with my other projects and have been neglecting poor old poetry a bit! You can see what I've been up to at my main website http://williamcookwriter.com.
I will be migrating this site to the main one above shortly but will leave a forwarding address so to speak. I recently received the best critique of my poetry that I have ever received. Please check it out below and make sure to visit Anthony Servante's excellent site about Literary Darkness - always something interesting and well-written to consider there. Enjoy!
*************



William Cook joins the Modernism School of Poetry. From Wiki: “For the modernists, it was essential to move away from the merely personal towards an intellectual statement that poetry could make about the world.” Thus William combines a writing style of prose and poetry to weave an intellectual tapestry, slipping his words in and out of subjective and objective observations, pulling and pushing the reader to envision the completed tapestry while savoring the in’s and out’s of the words themselves, much as we watch a movie without thinking about the camera work or actor interpretations of the screenplay. As Peter Gabriel points out in The Cinema Show regarding the use of cosmetics: “Concealing to reveal.”

Let’s consider the “The edge of the night” from MOMENT OF FREEDOM: Selected Poetry. First off, two notes: the title Moment of Freedom is ironic in that the title indirectly states, a lifetime of slavery to the “moment of freedom”, much as the term “a cloudless clim” from Lord Byron, must incorporate “cloud” to denote an empty sky: an image to convey emptiness rather than simply using the unpoetic “empty” to state such. Second, the poem’s title capitalizes the article but not the noun or prepositional phrase, combining poetic license with standard grammatical rule (namely “The”, the first word in the line, must be capitalized). The intellectualizing has begun; William flaunts the world’s rules by obeying them as he pleases, this, a moment of freedom.

To the work:

The edge of the night

I

A table spread in a tomb, dinner for the dead

the dead! Why did you pay a visit to my eyes last night?

Night is the time for angels of dreams

we who, each of us, will one day return

to our hungry mother the grave. The darkness comes

from knowing nothing is ours, except death

takes bites out of my heart. O Asclepius pupil

teacher Chiron, please bring medicine

to my dead love, and I forever understudy

will attempt some sort of attainment

to wake with a sore splitting back from the cold floor

in borrowed clothes and eyes, lent by a saint

giving at the same time an encompassing embrace

‘Friend,’ is all he said in tears, heart big enough to feed

this dead world. To wake up and see the sun

if not the glare from beyond, glittering

on broken glass, beside stretched roadside

where some had sprayed symbolic worlds and signs

scars full of flowers – to wake is to see

again this unusual world, whose secret cannot be known

until we enter the sky, or the earth

takes the edge off the night, the memory of your smile

II

Judging this town of sleep, I found it had already been judged

the Lord on his axe-cut cross of cypress

he is an incurable domestic bore

a family man, who never swore a word

an only child with a hollow mother

full with the carved cares of a household

wearing his poverty as a coat of arms

for eyes to look upon that beheld no bravura of vision.

The crisp grass rattles and shakes ripely, dryly

and all of this in fidelity to death

it was the same old same old, the hard husk of the ego

won’t ever resolve, yet grinds down hard internally

into the swirl, the wine bitter-soaked seed

labouring lie -- vice is kindled, burned in loins that melt

peculiar smiles alive, of all hope

has gone to explore the forlorn desert all alone

far away from the security of grim towns

where a girl is safe searching numbly in the comfort of fear.

You have gone or strayed away, never to be found

I sit and hear sour hiss of traffic calling

this burned and gutted ghost, vague semblance of time

on and off like one long sick light-switch

electric dream/confused state of everyone

greedy for dead love, drain her life, her soul

from every side for me. Greatest dribbling cannibal

tired Bolshie future, sleep . . . with disease.

III

Torn in two, I stand between, the idol and the grave

I do not know anything, I do not know. I do not

of this world, know anything – nor do I want to

but I have misled the past and will do so again

bring the teachers to the fore, let them stand

and be accounted as emperors of their own disease

and demise. As the sky claps the earth -- wrings blood

from all rocks and far away I fly, every day

from the storm in the brain. The science of the mind

corroded the body, blinded every mile I ever burnt

in this life and the next if there ever were such a thing.


To discuss William’s deliberate misuse of grammar would be folly as it is part of the pursuit to reach the reader. Note also his use of metaphor and litotes. To say simply: “a corpse” is not in his vocabulary; he metaphorically says “dinner” and the diner, death (“the dead!”). Knowledge is life, and life is accepting death: “The darkness comes from knowing nothing is ours, except death….” The first slip into litotes comes from a shift into prose from the metaphor: “…to wake with a sore splitting back from the cold floor in borrowed clothes and eyes…” and with the “borrowed…eyes” shifts back to poetry and metaphor. These are very aesthetic acrobatics. 
Furthermore, in the line “To wake up and see the sun if not the glare from beyond” we see additional shifts with the sun at once literal and figurative (as that solar body we find upon waking and as a metaphor for the afterlife). William maintains the balance between shifts throughout the work and ultimately “time” becomes a “cannibal” eating us as we sleep and wake, with varying degrees of metaphoric intents. Thus, the final line of Part II captures this fatality of cannibalism of the self as William becomes the “I” of the poem and states the thesis with the “if”, bringing together the personal and the intellectual in Part III: “The science of the mind corroded the body, blinded every mile I ever burnt in this life and the next if there ever were such a thing.”

A work in three parts, “The edge of the night” is representative of the poetry throughout MOMENT OF FREEDOM. Think of the book as a complete poem with each individual poem making up the whole. I do not recommend jumping around reading individual works, but rather beginning to end, as one would read James Joyce’s Ulysses or William Burroughs’ Naked Lunch. It is a work worthy to be mentioned with these modernist authors.


William Cook
William Cook is a writer of the macabre from New Zealand, a small antipodean island group in the South Pacific. When not writing, he looks after two small daughters and designs book covers that are designed to scare the hell out of people. 
He can be reached at:
Reposted from: http://servanteofdarkness.blogspot.com/ 

More info here: http://www.williamcookwriter.com/p/poetry.html

A bit bored tonight, so resurrected/exhumed a relic from my Uni years. A bit wordy in my opinion but there you go! Have a great week.


 The Use of Imagery in Blake's Visual Poetry

In relation to the function of imagery, in the Songs of Innocence and Experience, William Blake's intentions are difficult to define. His subtitle to the Songs offers some direction, suggesting that the Songs show “Two Contrary States of the Human Soul”. ‘Innocence’ and ‘Experience’ are not mere concepts, but entities of energy and reality that are represented by the characters, geography, symbols, archetypes, and imagery, showing contrary states yet also depicting a coexistent unity and dependence. The function of Blake's vision and imagery in the Songs appears to be to relate preconceived conventional notions of human imagination, spirituality, morality, and physical experience, to the conceptual realms of the reader in order to provoke imaginative response and query of these notions.

      What becomes evident from the Songs of Innocence as a sequence, is that it is a depiction of innocence in its different forms, and that it acts as the symmetrical foil to the varied Songs of Experience. In ‘The Blossom’, connotations in the imagery of this lyric function as symbols of the innocent apprehension of sexual maturity (in the first stanza) and experience, with its image of the blossom anticipating the Sparrow's and Robin's embraces:



Merry, Merry Sparrow!
Under Leaves so green,
A happy Blossom
Sees you, swift as arrow,
Seek your cradle narrow
Near my Bosom. (1-6)


 

The first stanza is masculine in the aggressive searching nature of its language, yet it conveys an androgyny, both male and female in its pre-experiential state of innocence and immature desire. The second stanza’s imagery and language conveys a fragility and femininity in the emotional representation of pain and experience, subtly suggesting that the more emotional and feminine nature, is closer to nature and the heart (of God). These symbolic associations are evident, but not definitive; the poem can also be seen as a depiction of innocent love, merriment, sadness and growth, within nature.

The second stanza’s imagery shows the more experienced and sexually desirably Robin, (red breast) emotionally upset at the loss of innocence and the experience that places it nearer the ‘bosom’ (of Abraham? Luke 16:22). The ‘happy blossom’ of the first stanza, symbolises nature and the flowering transition from innocence into experience. It is ever present, watching and listening to the contrary states of emotion that characterise binaries of human existence and development:



Pretty, Pretty Robin!
Under leaves so green,
A happy Blossom
Hears you sobbing, sobbing,

Pretty, pretty robin,

Near my Bosom. (7-12)



The personification of birds makes the reader associate the human-like characters of ‘sparrow’ and ‘robin’ with their natural. The sparrow is an innocuous bird, skittish and childlike in character (both vocally and playfully) and size. The robin is a larger bird, whose redbreast and singing voice gives it prettiness and cosmetic maturity. The ‘redbreast’ could symbolise the distinction of sex and the blush of sexual experience and shame.

This Freudian interpretation seems justified in context with the illustration, which accompanies the poem, which suggests an awakening of sexual innocence and experience. Naked angels frolic on the flame-like limbs of a strange tree (of life?), in the top branch sits two winged figures locked in an embrace. No birds are depicted and no apparent ‘blossom’. The verse alone could be a simple nursery rhyme (without the illustration a simpler, reading could be justified), but why choose specific species of birds and have the position of the speaker in an abstract state? Is the narrator the tree, or God, or someone who just cares for birds? The function of the imagery in this instance is to make the reader question that which seems straightforward and search for depth by using imagination.

In Songs of Experience we find poems like “Ah! Sunflower”, that convey a state of experience that yearns for other experience of a freer, more spiritual, nature. The flower which traditionally looks like the sun and always turns its face to the sun, yearns to escape, partly from the sun and from what the sun represents: time and possibly the great timekeeper, God:



Ah, Sun-flower! weary of time,
Who countest the steps of the sun;
Seeking after that sweet golden clime,
Where the traveller’s journey is done. (1-4)



Where the sunflower seeks to go is a region beyond time, a place of rest and completion, of exhausted desire, of spiritual ecstasy and experience rather than deathly chastity. The destination aimed for is perhaps less important than the fact that the sunflower, rather than joyously rejoicing in life, is weary of physical experience and the constant looking (a sort of forced devotion) to “the sun”:  



Where the Youth pined away with desire,
And the pale Virgin shrouded in snow,
Arise from their graves, and aspire
Where my Sun-flower wishes to go. (5-8)



What has been confined is released (e.g. innocence, the imagination) from the position of supplication, by the wisdom of experience, and by the contemplation of that beyond the conventional and physical realities of everyday life. The poems, in effect, resurrect the child in the adult through the association of imagery and emotion, and the encouragement of individual creative thought.

A dominant feature of the Songs of Innocence and Experience (especially the Songs of Innocence) is the unifying and thematic direction toward simplicity and harmony, through spiritual, imaginative, and conceptual enlightenment and self-realisation. However, the simplicity of the verse is superficial and belies a complexity, which is profound and conceptually challenging. The opening stanza from “The Tyger”, in the Songs of Experience sequence, closely resembles the common children’s song “Twinkle, Twinkle Little Star”, yet it poses questions traditionally intended for theologians and art critics:



Tyger! Tyger! burning bright
In the forests of the night,
What immortal hand or eye
Could frame thy fearful symmetry? (1-4)



The speaker questions the vision rhetorically, as if from a safe distance (because he is not directly addressing a physical entity), with enough time to pose some profound questions. The main question seems to be of an aesthetic nature: who could aspire to immortality, by attempting to render a vision of the original unified (‘symmetrical’) entity who represents the energy of creation and artifice. “The Tyger”, in this respect, seems to be a discourse on aesthetic (and ethical) responsibility in issues of divine and spiritual representation

The animal and symbolic nature of the image of the tiger, functions as a unified embodiment of good and evil, transcendent in its spiritual and instinctively natural energy and character. This image of a spiritually and physically justified (because of its existence and creation) sublime being creates a paradox between existentialism and creationism. The tiger is the symbolic representation of innocence and experience combined and forged in a flux of sublime energy, capable of invoking fear and awe. In combining tones of terror and awe at a being that could create the tiger as well as the lamb, the poet celebrates creation and its transcendence of human good and evil. This realisation of the strength and power of creation, is an aesthetic realisation as well as a spiritual one, for the narrator it is the moment of visionary truth and epiphany. For the reader it is the beginning of doubt and the search for answers to the questions provoked. The “Tyger” does not afford us an image of illumination or revelation like it does to the speaker, yet it does serve to function as the symbolic antithesis that drives the speaker to seek a deeper truth of vision:



Tyger! Tyger! burning bright
In the forests of the night,
What immortal hand or eye
Dare frame thy fearful symmetry? (20-24)



The function of the imagery of “The Tyger” is once again to provoke query in the mind of the reader: how could the creator make something as terrifyingly sublime as the Tiger? Is the Tiger not created in God's own image, and is not the Tiger also a symbol of evil energy? These questions lead to speculation about the wisdom of a God who can create such a terrifyingly destructive creation (e.g. a Tiger), contrary to other creations of beauty and peace (e.g. ‘The Lamb’ in Songs of Innocence).  They are essentially questions of creation and theological authority on first reading, but when read alongside the illustration, this reading becomes not as strongly critical of a God that creates ferocious beasts: the tiger looks like a friendly pussycat!

In the final stanza of the poem, the transition from the word “could” in the first stanza to the word “dare” in the sixth, suggests a transcendence of mere innocent lament and wonder to the position and mutinous contemplation of proposal and challenging experience and divine authority. There is a sense of the predator in the speaker (which is ironic as the subject of question is a tiger); a sense that this overbearing creation of oppressive energy can be harnessed and ‘framed’. There is a sense of the limitations of the power of such a representation, ramifications if such a possibility exist are on the largest of spiritual and imaginative planes, burning constantly in the mind (imagination) of the speaker: “in the forests of the night”. The “forests of night” also suggest that this discourse and vision appears in the context of a dream; whether ideological or aspiration, or merely a fantastical thought, it is left up to the reader to decide.

In Songs of Experience, we are led to question the justification of oppressive disciplinary idealism and subjugation, present both in the separate cultural and natural archetypes that confine the human form to insignificance and spiritual decay.  Blake’s use of imagery, that symbolises cultural and natural oppression, functions to show inadequacy and inhumanity as such. It then unites the experience with energy that fuels the imaginative vision to new invention and hope, as the boundaries of physical confinement collapse, with the freedom of the expanded imagination.

The Songs of Innocence and of Experience contain poems, which combine to offer profound insights into humanity. The images, emotions, and language of the poetry give vent to “the voice of one crying in the wilderness”, naked and alone in the decision to challenge the structure of society and belief epitomised by Urizen (your – reason). The function of the imagery in Blake’s poems is to create new experience, both visually and conceptually. There is an element of individual relativism and truth in the poems, generated both from the speaker’s experience and vision and the reader’s subsequent subjective experience of the imagery and verse.

The function of the imagery, in the majority of William Blake’s verse and illustrations, serves to provoke contemplative thought and imaginative perception. The imagery is profound and descriptive of a lavishly structured order of being, placing the creative imagination as a fundamental basis for human experience and reality. Blake’s imagery emphasises unity between heaven and earth, and it is in this binary dependence where images abound and meet, fluxing in a multiplicity of symbolic vision. This unity also represents the physical and the spiritual (or mental plane) combination of imaginative understanding. This intermediary position is the aesthetically creative centre of Blake’s world, and it is this place that generates the essential reality and function of the imagery of his poetry.







REFERENCES USED:



Romanticism, An Anthology, second edition, ed. Duncan Wu (Oxford: Blackwell, 1998), William Blake’s Songs of Innocence and Experience, pp. 60-84.

Book Cover Design and Poetry


This has just been listed on Amazon and i'm proud to have been included with a handful of my illustrations, a poem, and this cover illustation (art only not text). Check it out if you are a fan of Horror, i'm sure you'll find something you like therein.

A little ditty about the Spring Wind.

The sun casts mercurial shadows
across the yard:
green yellow grass
dirt path
silvered timber porch

like black ink blots
the shadows slowly roll

the gray weatherboard
at the back of the house
still cold with morning
despite the bright glare of the sun

I remember summer
halcyon memories
childhood romances
with the senses

the blue sky
long crisp grass of summer
cool rivers filled with swimming
bush clad adventures
hot sweat tiredness
contented hunger
the death of youth

I remember summer

halcyon memories
shed with each chilled gust
of spring wind
now rising coldly
against the past.

An old poem I found

 
 
 
The Road Less Travelled


We traveled to Mapua
through Nelson from the Sounds
in the hot afternoon sun
between colonnades
of scruffy apple trees,
their burden of fruit ready to shed
sparkling balls of blood
dancing in the breeze 

& the road rides on
to Mapua wharf & over there
is Rabbit island, framing
the river mouth with a slab of dark pine
& on the other side
— the motor-camp, nestled between
huge trees, not meant for harvest
just shelter & ‘clothing optional’
the cafƩ now spawns delicacies
a small restaurant behind smokes
fish & oysters & makes the best
burgers around, yet here it was
that another world existed

& brave men ferried cargo
across the teeming strait
on timber boats the size of small trucks
— even using sails & oars
& people were withdrawn or deposited
on these planks long-gone replaced,
to make way for the new, repair the past
from Mapua to Nelson . . .

still in the sun
the bay sparkles & a bright sea mist
covers the horizon — the blue sky,
faultless — the fields flicking by
like cubist paint effects in drought
but still lots of green to lead us
into night & the broken white line
of winding black roads
littered with carrion & daylight
memories, meanders us back toward
the Sounds.

Tired but good.
Somehow released, 
it begins to rain.



Not sure about this one! What do you think . . .?

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