Synch Chaos Mid-August 2022: Submerged Stories, Buried Dreams

Welcome, readers, to August’s first issue of Synchronized Chaos! This month the submissions seem to hold hidden depths, tell stories not always apparent on the surface.

Image from Linnaea Mallette

Channie Greenberg sent us a surrealist, painterly photo of a pond, inadvertently in keeping with the theme.

Jim Meirose’s work resembles the submerged elements of a story, as if a child were listening to a tale a bit beyond their understanding. In biology professor Livio Farallo’s piece, complex impulses of thought move as if across synapses, encouraging readers to think.

Alan Catlin sends up loosely connected images of dreams and insects, while Anthony Ward conveys nostalgia through sounds and smells and Chimezie Ihekuna exults in the Christmas season.

Sayani Mukherjee writes of late summer, weather and fauna while Shammah Jeddypaul evokes primeval memory of bones and prehistory.

Photo c/o Rajesh Mishra

Mesfakus Salahin ruminates on imperfectly remembering dreams, while J.J. Campbell and Ian Copestick mourn the dull ache of loneliness and the physical weakness that comes with aging.

Richard Le Due talks of losing yourself to age or memory, or forgetting you’re not lost. Chris Butler reflects on the limits of our knowledge and how ignorance manifests through book burning and environmental inaction.

Gaurav Ojha critiques searching for knowledge that is too theoretical and doesn’t apply in practice.

Kahlil Crawford contributes poems of observation: watching and being watched, finding the cultural “bones” of a city.

Image c/o Linnaea Mallette

In his review of Lisa Loving’s Street Journalist, A. Iwasa explores the role of reporters and the question of whether we can or should ever be truly objective.

Luis Cuauhtemoc Berriozabal writes of our emotional subjectivity, how our unease overtakes us, even in the midst of nature’s beauty. Mahbub grieves with a critically patriotic sorrow political assassinations of leaders of his home country of Bangladesh, while expressing the wonderment and refreshment he finds in nature’s creatures.

Susie Gharib writes of seeking refuge from the world’s dangers through flights of metaphor and myth. Ahmad Al-Khatat highlights the unwelcome persistence of traumatic memory for a refugee.

Mark Parsons’ pieces deal with disembodiment: being alienated from one’s own body and from one’s art, having to do random work to sell out/or in order to earn a living.

Image from George Hodan

In the same spirit, Skaja Evens writes of the struggle of art-making: not only overcoming artists’ or writers’ block to make the art, but the challenge of staying true to one’s craft when one does earn some recognition.

J.P. Lowe’s protagonist realizes after his mother’s passing that she had personal artistic passions which she sacrificed for the sake of motherhood. His piece explores and honors buried identities and what we feel we have to give up for each other.

Jake Cosmos Aller presents various people who vanish or fade from consciousness one way or another, because they pass away or because others choose to erase them.

Mike Zone shares “discarded” movie concepts, ideas he had for movies that sound barely plausible but may never be filmed.

Jelvin Gipson relates the experience of hearing different voices within the spirit and choosing what to follow, having knowledge just out of reach. Timothy Jonathan talks about the ups and downs of life, figuring out who he is and accepting his own complex humanity.

Gabriel T. Saah and Samandarova Barno encourage people to choose creativity and love over simple greed for material objects and money, especially at the expense of others.

Image from Foto RaBe

Taylor Dibbert expresses resolve at moving forward after a breakup, reclaiming oneself after a failed partnership.

Z. I. Mahmud explores in his literary essay how conscience nags at those who use their will to dominate others in illicit ways. Michael Robinson relates the transcendent experience he has through faith, where in church he can surrender and come close to God and step out of the limits of time.

Nazokat Urinboeva’s parable encourages compassion, diligence, respect, and mindfulness, while Rus Khomutoff speaks of the emergence of something new, the birth and flowering of a new world.

Poetry from Skaja Evens

In Case You Thought Being a Creator Was Easy


Giving everything for the sake of your art

Requires a vulnerability and rawness

That tears you up inside

The misconception is you’ll always love what you do


When the truth is

A lot of the time you’ll fucking hate it


Who’d willingly cut themself open and pour themselves out?

Sharing what’s in your heart and mind with the masses

Leaving yourself open to critics and scrutiny

Who often have no idea what they’re talking about, by the way,

Deciding if you’re Good Enough


An arbitrary decision that determines

If you’re choosing between rent and food this month

Or can pay for both, and maybe other bills


And the danger of Making It in your chosen scene?

If you cater to the masses, you risk becoming beige

A mediocre shell of your former brilliance

Kissing ass, bending over, and down on your knees


The two hardest things about being in the arts:

Giving everything you have for your passion, and

Having the strength of conviction to stay true to yourself

Skaja Evens is a writer and artist living in Southeast Virginia. She runs It Takes All Kinds, a litzine published by Mōtus Audāx Press. Her work has been published in Spillwords Press, The Dope Fiend Daily, and The Rye Whiskey Review.

Poetry from Jelvin Gipson

Struggling with Uncertainty

The shadows on my bedroom wall are growing dark and long.
I hear the voices rise and fall, their language harsh and strong.
Do they know I can hear their fight? Maybe they just don't care
that their child is locked in fright, heart pounding in both ears
With commotion in the mind.

Someone standing at the mouth had
the idea to enter. To go further
than light or language could
go. As they followed
the idea, light and language followed

like two wolves—panting, hearing themselves
panting. A shapeless scent
in the damp air …
Keep going, the idea said.

The wild-
life seemed wild and alive, moving
when someone moved, casting their shadows
on the shadows stretching
in every direction. Keep going,
The truth about this struggle
Is merely to survive
From the moment you arrive
In birth, to the end of death

Poetry from Gabriel T. Saah

Gabriel T. Saah
~Money is the root of evil~

He is the Devil's tool,
Like when Eve was fooled
purchasing Death with an apple,
and breaking ground for thorns 
and thistles 
He is an empty space
in the heart of Judas Iscariot,
whose longing will never be
           satisfied.


He holds grudge against
peace and love,
but yet promises Heaven and Earth;
He speaks of himself as the greatest treasure.
In his bosom is an abyss of
pleasure,
can you decipher his cunning
desires?

He led Joseph into slavery,
Sending the Israelites into
       captivity
like a bird trapped in a cage.
He is a wolf in lamb's skin,
whose embrace is a snare of 
brokenness and pain.

A Delilah of corruption and
frustration,
whose kiss breaks down
even the palace of
King Solomon.

Poetry from Mesfakus Salahin

I remember what I dream

I remember what I dreamt
I dreamt what I wanted to be
I ask myself who I am and why
Am I a full time dreamer boy
Dream is mystery 
The mystery is in life
Life is itself a mystery 
I dream what I remembered 
I Remember, I remember
I dream, I dream all day long
I know what is dream
I know who I am
I am a freewill agent of nature
I live in my dream
I dream what I can
I remember what I dream.

Essay from Z.I. Mahmud

Describe the allegorical and symbolic significance of the Old Man in Christopher Marlowe’s Doctor Faustus

The Old Man, despite his physical vulnerability, is a resurrectionist Christ like figure who is a visionary form of divination externalized by the symbolic appearance of allegorical context.  Orthodoxy and conventional social doctrines of Trinity and Catholicism beliefs and institutions are embodied by this allegorical manifestation. The decrepitude of the Old Man- ‘that base and crooked age’ reflects Faustus’ poor opinions of the chances of survival of society for which the Old Man advocates. Through Old Man’s annihilation Faustus wishes to justify abjuration of scriptures, social condemnation and sense of transgressions that has tainted his egocentric peace. When Faustus asks Mephistopheles to torment the Old Man who has tried to dissuade Faustus from his wicked ways, Mephistopheles replies:

“His Faith is great; I cannot touch his soul;
But what I may afflict his body with
I will attempt, which is but little worth.” (Act V Scene I Lines: 79-81) 



Furthermore the Old Man hears Faustus’ lusty conversation even at the brink of despair; while Faustus speaks to the phantasm, emphasis folly and blindness of Faustus’ plea by saying with epigrammatic repartee:

“Accursed Faustus, miserable man,
That from thy soul exclud’st the grace of Heaven,
And fliest the throne of his tribunal seat!” ( Act V Scene II  Lines:  112-114) 


In conclusion, the Old Man is a representation of the Christian theology with themes and motifs associated with Biblical faith and holy scriptures, prayer, repentance and contrition as well as salvation and damnation. We might be intrigued to take the Old Man as the phenomenon of virtue and conscience in the soul of Doctor Faustus rather than the externalizations of his voice of conscience. In Faustus’ foul, wretched and heinous crime of committing suicide, the Old Man’s prudishness casted a heavy cheer fearing Faustus’ downfall preyed to the ruins of helpless soul.
 “I see an angel hovers o’er thy head,
And, with  a vile fill of precious grace, (Act V SceneI Lines-56-57)

These lines infer exemplification of bounties of graceful benediction which is in store of Faustus if he chooses the path of salvation and atonement. 

References and Further Reading
1.	Green, Clarence, Doctor Faustus Tragedy of Individualism, Communications, Jstor

2.	David C Webb, Damnation In Doctor Faustus: Theological Strip Tease and The Histrionic Hero, Critical Survey, 1999, Vol. 11, No. 1, Culture, Custom and Belief (1999), pg: 31-47