Waves – a journey into the quantum nature of being

Not everything is terrible. Spring flowers and shoots may not be completely cruel, a stranger is sometimes kind, and waves break on countless shores. Ah yes, the waves. Why is it that angry vicious heads cannot hear the teaching of the waves? I wonder if the regular pulse in the sea, the heartbeat of breakers, reminds some people uncomfortably of the amniotic space.  

Waves breaking - Hayling Island © Martin Southwood
Waves breaking – Hayling Island

The patterns of the surf have similarity but each meeting is unique. Perhaps the only other place in the entirety of the solar system to have wind-driven waves is Titan, a moon of Saturn. There, under a dense smog of organic nitrogen, waves of liquid methane break unseen on a sooty sand of ammonium sulphate and water ice.

Wave hello

This is the first message: everything has a pulse, not just the hearts of animals. Plants not only have a circadian cycle, but also a ‘pulse’ that links phloem to transpiration. This is something like the way a sponge is soaked then squeezed dry. Then there are unique and curious waves. Some bees use a resonant vibration of their wing muscles to dislodge the pollen of particular plants.

Waves happen in light and there are waves in gravity. Everything in the universe oscillates. It is only inside a black hole that matter and time are supposed to break down, though even this point of ‘singularity’ is in doubt. Theories of quantum gravity suggest that black holes are portals to other universes and that a signal entering a black hole would leak into another part of the universe, or another universe altogether.1

The waves mirror our own rhythms, just as they mirror those of anything else in the universe. To stand and watch the billows – or to be in them, caught surprised and rendered breathless by the hard force of a big wave, or lulled by a gentle rise and fall – is to become close to an embodied understanding of the power of the universe. What is this power? It is the Tao, a power probably more irreducibly complex and astounding than we will ever comprehend. Perhaps this is the reason for the seemingly unstoppable horror of human existence. Small minds recoil from the immensity, the 96% of the universe that consists of dark matter and energy. Limited humans are afraid of greater than human power. We constantly seek constantly to diminish it, to reduce it to a level lower than human. We need to dominate and control the incomprehensible. Death, to this unfortunate state of mind, brings even greater terror.

Faces in things

It is possible that Carl Jung’s theory of Synchronicity, examples of which have long been criticised as confirmation bias and pattern detection, is related to quantum entanglement. The visual form of  ‘pattern detection’ is called pareidolia – it includes the seeing of faces in things. Here’s a pair of old jeans hanging over a chair in which I saw a face.

Pareidolia - a face in a pair of jeans © Martin Southwood
Pareidolia – a face in a pair of jeans

Google developed the neural network DeepDream to find and enhance patterns in images via algorithmic pareidolia. Here’s an image of Chichester Harbour and the same image processed through DeepDream. I did this myself, selecting a few settings at random. Even though the neural network has been programmed to find animals over a number of iterations, the appearance of the ‘dream’ bird and the other creatures is extraordinary. They suggest hallucinatory ghost presences on the flat tidal landscape. We remember that there was a time, not long ago, when these tidal flats would have been alive with many more creatures than at present.

Chichester Harbour
Low Tide in Chichester Harbour
Chichester Harbour processed by DeepDream
Chichester Harbour processed by DeepDream

The images produced by DeepDream have been compared to acid trips or hallucinations rather than dreams. The late neurologist Oliver Sacks wrote of the secret shame of hallucination:

In other cultures, hallucinations have been regarded as gifts from the gods or the Muses, but in modern times they seem to carry an ominous significance in the public (and also the medical) mind, as portents of severe mental or neurological disorders. Having hallucinations is a fearful secret for many people — millions of people — never to be mentioned, hardly to be acknowledged to oneself, and yet far from uncommon.’

Sacks, Oliver. http://www.nytimes.com/2012/11/04/opinion/sunday/seeing-things-hearing-things-many-of-us-do.html New York Times, 2012

Who among us has not experienced the hypnagogic (the state immediately before falling asleep) or hypnopompic (the state just before waking) hallucinations that Sacks describes? I know I have, and frequently. Perhaps those who do not hallucinate, or who deny it, refuse to accept that there are other mysteries. In pattern seeking, I wonder if we are looking for the consistencies that bond us to the universe? By locating a figure in a rocky outcrop, or a face in a pair of jeans flung across the back of a chair, perhaps we are seeing something that logic currently dismisses.

Quantum of solace

Quantum entanglement holds that an electron exists in an oscillating wave form. Strangely, measurement collapses the wave-function and creates a fixed state. According to Francois Martin, (Laboratory of Theoretical Physics at the University of Paris) and Federico Carminati (a physicist at CERN), it is possible that consciousness collapses the wave function of the unconscious mind. According to a piece in Epoch Times, rather than our conventional understanding of a binary system of bits, which can take only two values: 0 or 1, a quantum bit (or qubit) can take the values 0 and 1 at the same time. This is reflective of ancient thinking. It also reflects modern depth psychology, which seeks to alter perception from the oppositional binary (good or bad) into the simultaneous (good and bad).

To truly embody non-binary thinking would be revolutionary, but for the revolution to be significant it needs to extend from the individual to the cultural. If the unconscious is collapsed by consciousness (think of how difficult it is to remember dreams, and the importance of dreaming in psychoanalysis) then this explains the fundamental importance of connecting to the unconscious. That connection comes about in many ways: through dreaming, creativity, meditation, nature, the erotic, and a strong sense of otherness. It is unsurprising that dictators are quick to attack the paths into the unconscious.

A wave crashes – it can be measured, its forces understood. But this literalises the extraordinary. It robs us of the contemplative and the imaginative and changes the wave to something quotidian and predictable.

Martin and Carminati also write:

As an end let us mention a quantum effect that can have important consequences in mental phenomena, for example for awareness (for the emergence of consciousness). It is the Bose-Einstein condensation, in which each particle loses its individuality in favor of a collective, global behavior.”

Here is a visualisation of the Bose-Einstein condensate. I find it strangely moving – it says something to me of what needs to happen now in human development, the slowing down that precipitates a new way of being. I do not see this as some amorphous bonding that reduces all individual thought to the hive mind, but the progression of ego to the Jungian Self, the ‘individuated’ unification of conscious and unconscious. Yet individuation is a holistic fantasy that makes such a permanent unification highly suspect, and the wrong type of unification leads to disaster – the chilling effects of fascism and racism. The visualisation appears to show the apparently random motion of individuals suddenly becoming community.

bose-einstein-condensate

Pareidolia? Perhaps. But quantum superposition, such as the double-slit experiment (in which photons behave both as particles and waves, but cannot be observed as both at the same time) and the paradox of Schrödinger’s cat (whereby a cat in a box may be both dead and alive simultaneously) are suggestive of another truth, that the world of Aristotelian, Cartesian and Newtonian logic is itself pareidolic.

quantum-superposition

Wave goodbye

At the weekend I stood on a beach and watched the waves break on shingle. The surf made pools of white lace that hissed as the spume was sucked through wet stones. Those grey waves, cresting and falling, roaring, were hypnotic. Push forward, break, retreat with a sigh, push forward shouting, break catastrophically… and gulls flew as though torn from the racing sky.

As I stood at the edge of the combers, playing with the prospect of soaked shoes and socks, I played too with the idea of walking into the sea. This was a fantasy without struggling flailing terror. There was no aching chest and bursting heart. Instead, a very quiet watery oblivion, a passing into the depths.

Water is the special element of reverie, the element of reflective images and their ceaseless, ungraspable flow. Moistening in dreams refers to the soul’s delight in death, its delight in sinking away from literalized concerns.”

Hillman, James. The Dream and the Underworld. HarperPerennial, 1979

The waves crush. The waves tickle the toes. In Chichester they hardly exist – the sea creeps in like a dark colloid and slinks away. Elsewhere, the waves make themselves known with terrible force. So with our dreams and what we describe as our madness.2

The second message is that the waves belong to dreams and death, the waves of the unconscious. Waves (in the form of vibrations and electromagnetic fields) fuel speculations that are generally dismissed as quackery. Bt it seems likely that at least some of this pseudoscience will be validated by quantum physics, just as some psychological theories have been validated by neuroscience.

Carl Jung developed his ideas of the Archetypes almost a hundred years ago, writing that they “constitute a common psychic substrate of a suprapersonal nature which is present in every one of us”. The neuroanthropologist Charles Laughlin attempts to integrate Jung’s framework (criticised as unscientific, mystical and reductionist) with modern ‘neuropsychological-quantum coupling’. He writes:

What makes the activity of the archetypes distinctive in human affairs is the sense of profundity and numinosity that commonly accompanies their emergence into consciousness. Their numinosity is derived from the fact that they store up and are conduits for affective and libidinous energies from lower levels of the psyche. So numinous and transpersonal are the symbolic eruptions of archetypal processes that the experience of them may lead to fascination and faith, and even to states of possession and over-identification with the imagery.

Laughlin, Charles. https://www.scientificexploration.org/docs/10/jse_10_3_laughlin.pdf. Carleton University, Ottawa, Canada.

Laughlin’s paper suggests a number of possible neural structures that might enable mediation between the quantum universe that holds these energies and individual consciousness. He carefully avoids the traps of technological metaphor (brain as computer, brain as spiritual radio receiver) in his exploration.  It is fascinating to see how even materialist views of consciousness open paths to theories of ‘subtle planes’ that interpenetrate the physical plane. And subtle planes, a transcendent form of consciousness, are a concept of esoteric cosmology.

Developments in quantum physics suggest that the shaman and the scientist are not nearly as separate as we might have assumed. Rather it is the problems caused by duality, fixed ideological thinking and artificial borders that create the problems with which we are beset. It is fear itself that holds us back. The idea of the Gods returning as diseases suddenly becomes vivid.

Soul enters only via symptoms, via outcast phenomena like the imagination of artists or alchemy or “primitives,” or of course, disguised as psychopathology. That’s what Jung meant when he said the Gods have become diseases: the only way back for them in a Christian world is via the outcast.

Hillman, James. Inter Views. Spring Publications, 1991

Erotic ripples

The archaic Greek sea goddess Thalassa
A 5th century CE mosaic representing the sea-goddess Thalassa in the Hatay Archaeologic Museum

The wave rises, loses support and dies. Another wave follows it. In the discontinuity of the crash is the knowledge of continuity. The controversial French literary figure Georges Bataille wrote of violent sacrifice:

A violent death disrupts the creature’s discontinuity; what remains, what the tense onlookers experience in the succeeding silence, is the continuity of all existence with which the victim is now one.

Bataille, Georges. Erotism: Death and Sensuality. (trans. Mary Dalwood) City Lights Books; New Ed edition (Nov. 1986)

He also connected death with the erotic:

Erotic activity, by dissolving the separate beings that participate in it, reveals their fundamental continuity, like the waves of a stormy sea.

Bataille, Georges. Erotism: Death and Sensuality. (trans. Mary Dalwood) City Lights Books; New Ed edition (Nov. 1986)

The Elizabethan use of the word ‘dying’ as a euphemism for sexual climax makes even more sense in connection to the roaring wave that collapses into milky froth with a sigh. I once watched several ragworms ejaculating in a rock pool. As they swam, each worm ejected great clouds of semen. Once this violent act was complete the limp ragworms died, as did the female after her eggs were fertilised.

Pontus - the archaic Greek sea god
Pontus – archaic Greek sea god

Our disconnection with the land has reduced our vocabulary along with our sensual apperception. The ancient Greeks had over 30 deities of the sea – gods and goddesses, monsters, sea spirits and nymphs. The Vikings had fewer, but the sea-god Aegir had nine daughters. It was painful to change that from ‘has nine daughters’:

  •     Himinglæva – That through which one can see the heavens (a reference to the transparency of water).
  •     Dúfa – The Pitching One.
  •     Blóðughadda – Bloody-Hair (a reference to red sea foam).
  •     Hefring (or Hevring) – Riser.
  •     Uðr (or Unn) – Frothing Wave.
  •     Hrönn – Welling Wave.
  •     Bylgja – Billow.
  •     Dröfn – Foam-Fleck (or “Comber” according to Faulkes).
  •     Kólga – Cool Wave.

To know something by many names is a sensual delight, it brings poetry to our lives. To see Dröfn and Bylgja brings an erotic quality to life that the science of the Enlightenment has almost destroyed. Here is the poet Hesiod describing the birth of Aphrodite, goddess of love and pleasure:

Ouranos (the Sky) came, bringing on night and longing for love, and he lay about Gaia (the Earth) spreading himself full upon her. Then the son [Kronos] from his ambush stretched forth his left hand and in his right took the great long sickle with jagged teeth, and swiftly lopped off his own father’s members and cast them away to fall behind him . . . and so soon as he had cut off the members with flint and cast them from the land into the surging sea, they were swept away over the main a long time: and a white foam spread around them from the immortal flesh, and in it there grew a maiden.

First she drew near holy Kythera, and from there, afterwards, she came to sea-girt Kypros, and came forth an awful and lovely goddess, and grass grew up about her beneath her shapely feet. Her gods and men call Aphrodite, and Aphrogeneia (the foam-born) because she grew amid the foam, and well-crowned (eustephanos) Kythereia because she reached Kythera, and Kyprogenes because she was born in billowy Kypros, and Philommedes (Genital-Loving) because sprang from the members.

And with her went Eros (Love), and comely Himeros (Desire) followed her at her birth at the first and as she went into the assembly of the gods. This honour she has from the beginning, and this is the portion allotted to her amongst men and undying gods, the whisperings of maidens and smiles and deceits with sweet delight and love and graciousness.

Hesiod. Theogony 176 ff (trans. Evelyn-White) c. 700 BC
Birth of Aphrodite
Birth of Aphrodite (Aphrodite Anadyomene from Pompeii)

Aphrodite was born of the waves and is often shown emerging from a clamshell. This link will take you to an interesting paper entitled ‘Genitalia of the Sea’ by Carl A. Shaw, professor of Greek Language and Literature at the New College of Florida. Professor Shaw offers a lexicon of the numerous imaginative and humorous ways that “Greek comic poets correlate a range of sea creatures with sex and sexuality.”  They clearly had great fun, not just with clams, but with sea-urchins (“devouring, splitting, licking clean my sea-urchin down below” writes Aristophanes) and many more. Here is a table of 30 species mentioned in the article (and there are others without a translation).

      
AnchovyBarnacleClamConchCrabCrayfish
CuttlefishEelLimpetLobsterMusselOctopus
OysterPiddockPurple-shellRazor-fishRed MulletSardine
ScallopScorpion fishSea UrchinSea-squirtShrimpSmelt
SpratStingrayTrumpet-shellTunaWhitebaitWrasse

Greek comic poets were almost certainly all men. It is unlikely that women would have been allowed into the audience, with the possible exception of notable courtesans and hetaerae, and it is clear that most of the species above were associated with female sexual organs. So these plays were largely for the enjoyment of aristocratic men, who one might imagine haw-hawing at the seafood jokes. Notwithstanding the considerable difficulty this presents, the language itself is a further demonstration of how our language has become impoverished. Over-fishing and pollution have made sure that the species with which we have any familiarity are hugely reduced, so that only a few of the above have any lingering erotic correlation. Not so with the ancient Greeks.

Psychology has seized on the connection between water and sexuality. Here, in an extract from one of his dream seminars, Carl Jung explores the nature of a dream – or rather he elucidates his own position and pulls the attendees of the seminar into it like Scylla!

Extract from Dream Analysis
Extract from Dream Analysis 1: Notes of the Seminar Given in 1928-30

Hello/Goodbye

Thoughtlessly, we frolic in the surf or bake our skins nearby. Undressing we become more attuned to the senses, making the wearing of wet suits seem particularly perverse. Our western culture has made it hard for us to reflect on death, and because of this it has become difficult to reflect on continuity. All our distortions fall away if we really focus on the waves. The next time you are lifted bodily by a wave, punched in the chest by one, or even just given soaking socks by a rising tide, perhaps you think of these three messages:

  • Everything has a wave form, though sometimes you can’t see it
  • Waves have a special relationship with dreams and death
  • Waves have a special relationship with the erotic.

There are other messages, but these are peculiarly vital. They are reminders that we live in a natural universe, not one of thought and deed. Reminders that there are connections to it right in front of us, physical yet numinous, temporary yet eternal, present yet absent. Appreciating this non-duality makes it easier to see that there is no Life, no Death, but everywhere the continuity of the Tao.3

A note on James Hillman

I think I have quoted James Hillman in most of the articles on this site, so it’s clear that I’m a bit of a ‘Hillmaniac. I will continue to do so. Thomas Moore says this of Hillman:

You see, I believe that he is the greatest thinker who ever lived: more important than Aristotle, Plato, Heidegger, and Blake. No one pushed the imagination into the world and actual life to the extent that Jim did and with such immediate relevance.

Thomas Moore, quoted in http://www.cgjungny.org/q/s12.full.content/henderson.pdf

I’m not sure that I can sign up for such hagiography. I have never liked Hillman’s view that the things that happen to us in childhood are of no importance, and his popular work failed to excite me. But no writer of non-fiction has moved me, transformed me, educated me and amused me as much as James Hillman. His Wikipedia entry is so slim it is clear that he is being written out of the history of psychology.

It is claimed that he offers nothing to the clinician – quite so. Hillman’s clinician was – finally – the community. His work was mercurial, contradictory, challenging. He is probably laughing, great waves of laughter, at his post mortem assassination. As one of his principal detractors writes: “By throwing out the heroic pattern of consciousness, and the idea of individuation, Hillman no longer appealed to most psychologists or therapists. By transgressing professional ethics, he no longer appealed to training institutes.”

Good for him – psychology is invested and entrenched, not just in modality, but ethical hypocrisy and defensiveness. The real tragedy is that even with all his fiery compassionate intellectual stature, Hillman was unable to influence the mainstream. But waves will come from elsewhere, and I have little doubt that his work will be remembered – at least for as long as we are able to save ourselves from the peculiar monomania that he sought to address.

Auto-da-fé

An auto-da-fé1 (“act of faith”) was the ritual of public penance of condemned heretics and apostates that took place when the Inquisition had decided their punishment, followed by the execution by the civil authorities of the sentences imposed (definition adapted from Wikipedia).

I wrote this poem to be read aloud, to be performed. It is not a kind thing – it isn’t calm, it isn’t polite. But it comes from the heart.

1. The ruins

Regents Place, London

A river bed, stick dry.
There above a pale pavilion
The purple pennants fly,
But limply in the mouldy air,
As if asleep.
And under there’s a toothless tramp
Whose gaping rotten maw
Emits a stink so raw,
So base and vile,
That you recoil.
Quick, turn away. Let him lie.
Police will move the geezer on,
And now you’ll never fathom why
You couldn’t ask him
How he was,
Or even look him in the eye.
His wretched dog knows better,
Though Buddhists warn us of
Attachment,
Preach a mantra of detachment,
Only toil wins peace, they say.

But in my plot I never mow,
I neither dig nor weed,
And barely break a sweat,
While all around
Ripe apples grow.
Or when I’m by the tumbling bay,
There as well,
Six limpets roasted in the shell
They’re all I need.

But you,
You stoke your pride
With sharp black coal,
And when it burns
I choke on bitter ash.
Ash blows all around me now,
That sour tang is in the air,
It’s in my clothes, it’s in my hair.

And so I stoke my rage
With hard black coal,
Though I could stroke it
With a feather
Until it rolls
And bats at flies,
As a leopard stretches
In a sunny glade,
Blinks surprised,
Then slinks to
Watchful shade.

We feed the furnace
Every day you see,
A plate for you,
And one for me,
Steaming juicy hot,
We love it so, we love the taste,
Pin the blame, act in haste,
Give a sorry little sigh
Send the withered goat to die.
A look askance,
Is all you need
To burn the bitch,
To do the deed,
‘Alright mate,
The fire’s lit ready.’

Light up the witch.

Cracked mud

In hot wind and sour ash
Love dies a twisted death.
Who might be left, I ask,
To hold your hand,
To listen to your shaking breath?
On Mondays you go back again
To see the pale cadaver.
Who then will stay to walk
Beside your racking fear?
The fear you know so well,
The doubt that grows,
That belts your belly
As a deep dark wave slaps
Against a ruined pier,
And sucks the air from the support.
And who is there to show
Your crumbling cracks,
Your weed-green growth?
Who dares to point?
To say,
There, in that pile of coal,
There in that false smile,
There, there is the wet ruin
Of your soul.

2. The many deaths

Sparrow

So let us stroll together,
You and I.
Let’s look one look,
With sharp bright eye
Of rook and crow.
Let’s amble down this modest lane
Of suffering and hidden pain,
Can we sit a while with death,
With each last laboured breath?
See that bright soul flicker out?
No need, it’s just a rat,
Poisoned in a musty hole.
Like you and I, it dies alone
In agony and shaking fear,
But never mind:
An update on your phone.

In this field, rare flowers once grew
That looked like flies, or bees, or frogs.
Who cares it’s bulldozed through
To make a box for men to look at screens,
Or that once the sparrows chirped
In every dusty privet hedge,
But now they’re quite usurped
By silence
(Such silence as we have never known).
And as you’re taken to the edge,
Are you then to look away as
With a tearing groan
The rotten pier slides beneath the
Dark deep green?

A shriek, and nothing more is seen.

Now seas of traffic hiss
And swirl around the island blocks,
The rocks of marketeers
And City types.
The morning runners
Breathe deeply of particulates,
Cycle fast to action points.
Weekends in the four by four,
We must protect the kids from harm,
Take them safely to the tomb,
Bury them in brick for hours.
Be careful, watch your shoes,
You’re no longer in the womb,
It’s up to you to choose.
To each according to ability,
Be prepared to slice some throats,
But you should do it with civility.
Yours is the path, no help from us,
Lunch at your desk,
Bathed in blood,
Or what’s permitted
In the windy pit
Between two towers
That cast a baleful shade.
Discuss the game, work ’til ten.
Again, again, no curlew’s call
Aching on the mournful mist
Of mere or fen befalls thee,
Broken child of angry witless men.

Tell me when
Did you forget the sound of stroking skin?
The sand shivers at the fingers of the unstill sea,
A thousand thousand leaves sighing in a tree.

3. Three o’clock

Meissen teacup

There are tearooms here,
In the old monastic close.
Another life: a wrought iron chair.
One of a dinky little pair,
Donated by a sweet old thing.
‘I said, you know, I said’
Jackdaws nest behind the saints.
And in the shop
A set of gaudy watercolour paints.
‘I said, just nice.’
But that little brush is bristled like
An ancient swine.
Use the silly tuft
To dust the bone
You gawk at
In the crystal shrine,
The dismal relic of a conscience
That you long forgot.
But not to gild the crumbling monstrance of your heart,
Not to limn a crimson line.

The teaspoon rattles,
The saucer grinds against the cup,
‘Better than bought, I said’.
And then the peace of the dead.

4. The fires

Holly

November.
Robins guard the autumn lanes
Rain drips and drips from leaded panes.
A mournful trill grieves ruby hips,
Bright drops of blood hiss in the heat,
Yellow fat melts off the meat,
Full lips burst and bubble,
Branches snap and sinews crack,
In coils of silver smoke burned black,
From fires lit of dampen leaves.
And still the rain drip-drips from mossy eaves.
Forget the screams
Ignore the tortured flesh,
Regard instead the brass that hangs
From sooty beams around the inglenook,
Enjoy the pint of bitter
That will, perforce, refresh,
And talk of things you own.
“So and so’s a heavy hitter
Must dash, need the shitter.”
Leave a ripe and fruity fart,
For there’s no art to find
The mind’s construction in the face.

Your man who does,
Has murder in his heart.
Your tenant too has knives –
And just in case
You still survive
There’s poison,
Wrapped in yellow lace,
Buried in a little drawer,
Hidden in your cleaner’s place.

Do you ever take those walks?
Do you watch the berries glisten,
Brush against dry hogweed stalks?
Do you ever truly listen?

5. The twisted path

Dead gannet

You talk your talk,
You raise the bar,
How fine and kind you are.
But you disown so much
Of what you cannot clutch
In both your shaking hands;
Break and destroy
The things you fear,
Much as a wounded boy
Will pull the wings from flies.
Thus and thus
You spit and whisper lies,
For in the tawdry race
To take some power
You drop your superficial grace
And show your secret face.
The dreadful mask that horrifies.

This is the quest you need to take:
To ask what ails a sickening King.
And do not ask which one, when realms
Of Sea and Land and Air
Are Waste.
But just like Percival, the fool,
You ride to hounds and do
As you are told by older fools,
Take some heads and lop some hands.
O you so long to be a Knight
And do what’s right (as you’ve been told).
What will you do in winter
When you meet the Sorceress?
Can you kiss those yellow tusks,
Or will you hold her gift in scorn?
As when in snapping frost
You find a rose,
Wrapped in the freeze,
Blood red and torn,
And loathe it
For believing
In the light:
So you hate your heart
That dared to love.

O go, just go,
Down from above,
Down to the sea.
Revel in idolatry.
Spend your money in arcades,
Forget all lustre fades,
Until one day you wake
To cries of gulls and scream,
Scream to find the beach
Is strewn with bones
And there are skulls on spikes.
And even then, with all your
Hikes on twisted roads,
The path you take
May be your worst mistake.
So sing your songs beside the fire,
Rake the coals
With bards in musty tents.
Drive back to town, and check your rents.
And then perhaps,
When all your hope is gone
When the kids have moved away,
And at last you stare at death,
You may,
In some small silent fashion
Find something like compassion,
And ask the man with rancid breath
What ails him.

Fuck wild geese.
Rather a coal tit in a bush
That sings “Be dew be dew, be dew”
Again
And again
And again.

That will do.