https://www.psychologytoday.com/gb/blog/evolution-the-self/201410/where-are-you-when-you-re-beside-yourself

https://www.yourdictionary.com/articles/examples-body-idioms

From the mangled chaos of the lines
Emerge strange forms and all too telling tales
O life satanic and O loss divine

Faces will make then themselves, define
From the compost and the deathly rail
And the mangled chaos of the lines

There is never reason nor a rhyme
As Jonah found when sucked in by a whale
O life satanic and o loss divine

What is living but a life of crime?
Whether trained in Borstal or at Yale
Feel the mangled chaos of the lines

We wander, having leaders well outgrown
Some days it is hell and we just crawl
O life satanic and o loss divine

I believe, in bitterness and gall,
We must hold our spirits as they fall
Dark the mangled chaos of our lives
O love satanic and O loss divine

https://www.nature.com/articles/d41586-024-01410-z

Photo by Mike Flemming copyright

https://www.cairn-int.info/article-E_RHR_2261_0032–from-reformation-to-renaissance.htm

Extract

Two undeniable facts remain: the Anglican Reformation did not actually lead to any form of poetic engagement nor did it produce the sort of politically inspired poetry that is associated with the French epic poems of Agrippa d’Aubigné.[1]  One of the rare exceptions was a sonnet by Milton “On…[1] It was not until the beginning of the seventeenth century that the first poems bearing the spiritual influences of the Reformation appeared. This is a result of the transposition whereby England is neither the birthplace nor the promised land of the Reformation, but a significant hub where the continental prototypes were adapted under Anglicanism and subsequently exported in its new idiosyncratic form to the New World, the chosen land of the Puritans. A complete overview of the subject would also include the Puritan literature of New England,[2]  See Perry Miller, ed., The American Puritans. Their…[2] but this would merely highlight the rarity of poetry amongst a generation of pragmatic colonists, who were far more preoccupied with establishing permanent settlements than making an epic gesture that would aggrandize them in the eyes of all posterity.

6

However, back in England at the beginning of the seventeenth century, poetry was undergoing a reformation. The long reign of Elizabeth I (1558–1603) was conducive to political stability, to the flourishing of the arts, and a literature enriched by court poets such as Philip Sydney (1554–1586) and Edmund Spenser (1552–1599), who embroidered versions around the myth of the Virgin Queen that were both epic (The Faerie Queene, 1590–1599) and pastoral (Arcadia, 1590). At court there was a throng of fine and erudite minds whose rhetorical education drew not only on the Greco-Roman culture brought back into favor by the humanists, but also on the Bible, the core text for the schools of rhetoric based on the reformation of knowledge initiated by John Colet (1466–1519, a friend of Erasmus and Thomas More, and founder of St. Paul’s School in London). Many of these poets were no longer alive when the translation of the King James Bible was published in 1611 (Sydney died in 1586, Spenser in 1599). Nevertheless, as humanists, the poets were highly knowledgeable and were able to translate, gloss, or imitate the Psalms without fail.

7

By the time the great metaphysical poets (Donne, Herbert, Vaughan, Crashaw) provided spirituality in English poetry, with its real momentum during the first years of the seventeenth century, these rhetorical exercises around the Psalms had already become great classics, thus allowing a young poet to shape his style through his juvenilia, before embarking on original creative works. Thus, the English were initiated at the same school as Racan, Corneille, and Racine, or again Gryphius and Angelus Silesius. In addition to Sydney, it is worth noting: the Scotsman and Lutheran George Buchanan (1506–1582), author of a Latin Paraphrase of all the Psalms (written in 1566), a work which was re-published twenty-six times in the course of one hundred and fifty years; the court poet Thomas Carew (1594–1640) who wrote his paraphrases in English; and the sacred epigrams rendered in Latin by two metaphysical poets, the Anglican George Herbert (1593–1633: Passio Discerpta – Rendings from the Passion, and Lucus – the Sacred Grove) and the Puritan-born Catholic Richard Crashaw (1612–1649, Epigrammatum Liber, 1634). All these examples are in fact more interesting from a linguistic rather than a stylistic point of view in that they are the last remnants of neo-Latin[3]  See Pierre Laurens and Claudie Balavoine, ed., Musae…[3] literature of English origin. Having left these schoolboy exercises behind, a seventeenth century English poet would henceforth write in his mother tongue, and especially so when he sought to move nearer to God.

8

Why then were these poets so drawn to the Psalms? It was not particular to the English, but to the very essence of the Reformation in its most profound form. By making the human voice heard with its full spectrum of contradictory emotions, they opened the way for lyricism, which had already been heartily encouraged by the devotia moderna, promoting the individual piety of the layman through the ideal of the imitation of Christ (Low Countries, fourteenth century). Subjectivity then would know no bounds. It would be possible for every human being to seek in the voice of David the accents that corresponded to his own voice and then to cry in wonder: “Oh, to vex me, contraries meet in one,”[4]  John Donne (1572–1631), Divine Poems, vol. 1, No. 19,…[4] and from this torment draw almost unlimited poetic inspiration.

9

Amongst human nature’s innumerable contradictions carried within this voice, there is the clash of a resounding paradox: to allow humans to speak enables the voice of God to be heard more than ever. What the Reformation poet seeks above all is a dialogue. Perhaps it is the fear of being crushed by the Calvinistic theory of double predestinationism, which would have God isolated in a state of transcendence so distant, indeed so remote, that any communication with Him would be threatened. God would surely then become a complete alterity, to be approached only with fear and trembling (Luther), for this God might only manifest himself in the form of some spiritual death sentence, like the prophetic writing on the wall telling Balthazar of his imminent end.[5]  See Rembrandt, The Writing on the Wall, The National…[5] The hope of salvation (revealed in the inamissible grace of the conversion) transforms a person into an anxious lookout, forced to watch relentlessly lest he be blind or deaf to the signs that God may send to make known his will.

Thanks for all those calls and letters
Thanks for caring that I’m here.
In my darkest, lonesome moments
These replies will keep you near.

Thanks for answering all my emails
Thank you for the hours you give.
Thanks for sharing heartfelt thoughts
And being so generous with your love.

Thank you for your wit and grace,
Thank for your funny face.
Thank you for your deep blue gaze and
Thank you for your warm embrace.

Thank you,thank you,thank you,thank.
Love you,love you,love you,Love.
Thank you,thank you,thanks to you,
Because,because,because,Because

https://www.poetryfoundation.org/harriet/2010/04/humor-and-poetry

Extract:

In 1993, I took a left turn one day out of my MFA program and found myself at the National Poetry Slam in San Francisco. There I discovered several poets who were funny for the sake of being funny. Particularly Hal Sirowitz from New York (“don’t stick your arm out the window, mother said” and Matt Cook from Milwaukee (“it was easy to write the Great American Novel, back when there were only five American novels”) Both poets initially delighted me and confounded me: There are no similes, a voice in my head said. What would Tom Lux (my first teacher) say? the voice continued. Despite my resistance, I believe those poets gave me a kind of permission to explore humor a little more vigorously in my second book, The Forgiveness Parade (1998), for “I thought the word loin and the word lion were the same thing. I thought celibate was a kind of fish”. Perhaps in that book there were places where I was too vigorous in my pursuit: looking back there are a few poems that are just a little too jokey somehow, a little one-dimensional.

I am becoming aware of how some humor can set a roadblock for the poetic speaker, making it impossible for the speaker to get back to a serious place. And how some other (less frequent) uses of humor can leave that door open. I want to leave that door open

How like a prison is my cubicle
How wary is  my body on this chair.
How still my heart and yet how truly fickle.
How fast it flies to you who are not here.

How elegant your letters and your thoughts
How gentle was your touch upon my throat.
And yet you killed  my words and all I brought...
You were no lover but a randy goat.

As in this mental jail I'm  neatly trapped,
I'll use this time to write and  also pray.
Perhaps my mind can extricate a map..
From which I'll plot the route to get away.

The prisons which seem external are inside
Yet in such captive grief, we humans  die.

The weight of those who’ve gone  pulls at my heart

They have wound me with their ropes so they can tug

And as I stumble through this world’s sick fog

I wonder how long we will be apart.

Should I cut the ropes that bind me hard?

Must I be sister cruel to those who’ve died?

They won’t want to know how much I’ve cried

Should I walk away from all we shared?

In the early morning, in the night.

I lie alone too long before the dawn.

Weeping at the moon . oh broken heart.

The images of loved ones hurt my sight.

But I must cut the ropes and venture on. 

Weep no more for all the ones who’ve gone

https://www.theguardian.com/science/article/2024/may/12/money-pervades-everything-the-psychotherapist-delving-into-our-deep-anxiety-about-finances?CMP=Share_AndroidApp_Other

https://prowritingaid.com/Irony

From… The Cambridge Handbook of irony

The nineteenth-century philosopher Soren Kierkegaard once famously wrote, “no genuinely human life is possible without irony” (Kierkegaard, 1992: 326). Irony may automatically arise in our thoughts and language for many personal and social reasons. As the philosopher Jonathan Lear also observed, irony “opens up opportunities to pierce illusions.”1 One of the main benefits of ironic thinking and expression in both verbal and nonverbal contexts is its capacity to “shake things up,” or to open people to disruption

https://www.theguardian.com/books/article/2024/may/04/i-can-say-things-other-people-are-afraid-to-margaret-atwood-on-censorship-literary-feuds-and-trump?CMP=Share_AndroidApp_Other

https://www.theguardian.com/books/2013/aug/18/meet-author-ruth-rendell-wexford

http://www.georgeatwood.com/the-madness-and-genius-of-post-cartesian-philosophy-1—a-distant-mirror.html#:~:text=A%20truly%20post%2DCartesian%20theory,premises%20and%20their%20psychological%20foundations.

On a personal level, Wittgenstein’s philosophical efforts reflect a struggle to disentangle his identity from the confusing, mystifying language of his original family.  He had been brainwashed, so to speak, under the usurping pressure of his father’s self-centered universe.  Hermann Wittgenstein was an epistemological tyrant, defining reality for all those who sought to be connected to him.  This philosopher’s thinking, therefore, can be viewed as a self-deprogramming enterprise, ultimately directed toward the possibility of liberating himself from the paternal agenda and claiming his own place in this world.

     Wittgenstein’s first book, the only one published during his lifetime, Tractatus Logico-Philosophicus (1921/2001), is an effort to clarify the relationship between the words of our language and what he called the “states of affairs” appearing in the world we perceive.   Two specific assertion appear in this book, ones we believe are charged with personal significance:

 “There is no such thing as the subject…”

“ The subject does not belong to the world…” (1922, p. 69)

   On a philosophical level, this reminds us that we ought not to objectify the first person singular: the ‘I’ is not an item in the world.  We are being told that the experiencing subject is not a content of the world we perceive; it is instead what he spoke of as a ‘limit’ of this world, a standpoint from which what we call “world” and all its contents appear.

     If we lift the statements out of their ordinary philosophical context, and think about the personal, life-historical meaning they might contain, an epistemological rebellion on Wittgenstein’s part appears, one mounted against the powerful father who tried to be the all-defining director of his son’s existence.    The son is saying:

 “’I’ am not a thing belonging to your world, not anything anyone can define or control.  My being lies outside the insanity of your self-absorption.  Above all, know this: ‘I’ am not an item in the inventory of your possessions, to be made use of as you please!”

     The pull of the father’s usurping authority, though, must have continued to be very strong, presenting an ever-present danger of falling back under his control and becoming once again the obedient extension of an irresistible will.  This is not just a matter of a child fighting back against a parent who is strict and controlling.  Wittgenstein’s separating himself from his father was a matter of rescuing his very being as someone independently real.   A crisis occurred in his young life in which he saw that continuing to walk on the road laid out for him by his father would be to become permanently itemized on the list of his father’s many possessions.   It would be to embrace annihilation.

     A sign of the felt danger of returning to the obliterating conformity of his youth appears in a feature of Wittgenstein’s life that his biographers have noted but not fully understood.  It was his incapacity to dissimulate, to lie, to conceal the truth because of the claim of whatever circumstance he was in.  If he did move toward some concealment, which happened exceedingly rarely, he was thrown into a crisis of wanting to immediately kill himself.    Our understanding of this inability to lie is that presenting anything other than what he felt and knew to be true posed the danger of a re-engulfment by the falseness of an identity based on the need to be accepted rather than on his own spontaneous intentionality and authenticity.   If the only possibility was that of a false life, then his only option would have been death.  

     The philosopher enforced his emancipation from enslavement by cutting off relations with his father, and he refused even to accept his very substantial inheritance after the father finally died.  Wittgenstein saw taking the money as sacrificing a very precarious sense of personal existence.  The heart and soul of this man’s madness lies in the danger of annihilation that haunted him throughout his life.  His philosophy we can thus view as a search for an answer to this ontological vulnerability. 

     His writings, for the most part, consist in aphoristic meditations focusing on language.   He gives us trains of thought that attempt to expose various confusions into which we fall, arguing that many – perhaps all – of the classic problems of philosophy arise as secondary manifestations of these linguistic confusions.   Wittgenstein engages himself, and his readers, in dialogues subjecting specific examples of how we speak and think to relentless reflection and analysis.  In the process of these conversations, a profound critique of the whole Cartesian tradition emerges, a dismantling of metaphysical conceptions and distinctions that otherwise enwrap our thinking and imprison us within structures of unconscious confusion.  Central in this transforming inquiry are understandings of human existence in terms of ‘mind,’ seen as a ‘thinking thing,’ an actual entity with an inside that looks out on a world from which it is essentially estranged.   Such an idea, once posited, leads inexorably to a dualism: one begins to wonder how the entity ‘mind’ strangely, mysteriously connects to another entity, ‘body.’  He makes compelling arguments that specific linguistic confusions based on the human tendency to turn nouns into substantives lie at the root of such otherwise unfounded ideas.  In Wittgenstein’s universe, there are no ‘minds’ that have interiors, no intrapsychic spaces in which ideas and feelings float about in some “queer medium,” no mysteries we need to be fascinated by regarding how the mental entity and its supposed contents relate to the physical object we call the body.  Longstanding traditions in metaphysics are accordingly undercut and the terrain of philosophy is opened up to new and clarifying ways of exploring our existence. Well-known arguments against the coherence of solipsism as a philosophical position and also against the possibility of an individual ‘private language’ definitively refute the idea that it makes any sense to think of a human life in terms of an isolated ‘I,’ or ego.   He was a post-Cartesian philosopher par excellence.

     Wittgenstein sometimes viewed his scrutinizing of our linguistic expressions and associated patterns of thought as a form of ‘therapy,’ performed upon philosophy and society.   It is our view that this therapy he offered to our civilization mirrored precisely the personal effort described earlier, in which his life goal was to free himself from the entangling confusions, invalidations, and annihilations pervading the family system of his youth.   In this respect he succeeded in connecting uniquely personal issues to important currents and needs of the larger culture.  His philosophical journey therefore allowed him to find a meaning for his life beyond the narrow orbit of his father’s deadly narcissism and helped him avoid the tragic fate of his brothers.

     Let us turn now to one of Wittgenstein’s (1953) most important specific ideas: that of a so-called language game.   It is an elusive term that he never formally defined in his various dialogues, so one has to note how he used it in various contexts and extract a meaning.   Of course one of his most well-known formulations is that “the meaning is the use,” and exists nowhere else, which is a distinctively post-Cartesian view of semantics.

     We think of a Wittgensteinian language game as a set of words and phrases, along with their customary usages, that form a quasi-organic system, such that when one uses one or two elements in the system one is catapulted into the whole, subject to its implicit rules, in some respects trapped within its horizons of possible discourse.   The German word for this is Sprachspiel, and the word obviously derives from spielen: to play.  A language game, in whatever sphere of our lives it becomes manifest, encloses us within a finite system of elements and possibilities, and subjects us to rules we knowingly or unknowingly tend to follow.  Such a structure literally “plays” with our minds, shaping and directing our experiences according to preformed pathways and constraining them within pre-established boundaries.  Wittgenstein wanted us to become aware of these systems in which we are all embedded, and this would be part of his therapy for our whole culture.  The goal is one of ushering in a greater clarity about what we think and who and what we are, illuminating what he spoke of as our “complicated form of life.”

     The primal language game of this man’s personal history was the communication system in his early family, which designated his existence – and those of his doomed brothers – as playthings, almost like chess pieces belonging to the father’s controlling agendas and properties.  A clear perception of the mystifications and usurping invalidations of his early family world would obviously be of assistance in this man’s attempts to find his own way.   He tried mightily in his philosophical reflections to release his discipline and the world at large from its “bewitchment” by language, even as he was able to free himself only very tenuously from the spell cast by his father.

 Kierkegaard, S. (1834-1842) The Journals of Soren Kierkegaard. Excerpted in Bretall, R. (Ed.) A Kierkegaard Anthology, Princeton, N.J.: Princeton University Press, 1946.

 Wittgenstein, L. (1922) Tractatus Logico-Philosophicus. London and New York: Routledge, 1974.

 Wittgenstein, L. (1953) Philosophical Investigations. New York: Macmillan

There always were many places where you were not.

Now there are more.

But in the places where you were not

I knew that you were somewhere.

But now you are nowhere except in our minds.

And the world seems more empty to me

Without the familiar the beloved the long known

The whole world seems empty of you.

But maybe in the walled garden

I could catch you near the azaleas

Hear you singing in the distance

See you along slender body run to hide from me

But would I see your face?

Why have you abandoned me?

Why do you run from me and hi behind these old walls,?

Yes you are not here but I sense you from the corner of my eye I see you moving away running..

You’re a child again playing with me.

I almost hear you laugh now you are free of all your burdens and the pain.Ii may be happy for you leaving you in the world garden with the old bricks in the wall and the benches by the rosebed.

I see a shimmering light maybe it’s migraine

But I think it might be you teasing me.

Now the world is empty of you yet I’m still here.

You should be there or there or there but you are not.

You have gone

Don’t pull me under the water with you  now

Don’t take me to the cavern of the drowned

There’s too many down there already don’t you think?

All pulling on the rope around me wound.

Don’t pull me under the water with you yet.

I’m not ready for another world today

But yes I feel the force of all those hands

And by this family yearning I’m beset

Don’t pull me under the water with you all

Leave me here alone I’m still alive.

Take your hands away from me at once

I don’t want to swim with you much less to dive.

Don’t keep pulling at me all the night and day.

There’s one more act in this my last,my final  play

https://www.linkedin.com/pulse/5-reasons-why-receiving-harder-than-giving-karen-eley-fbyoc#:~:text=People%20with%20a%20low%20sense,deserve%20such%20gestures%20of%20kindness.

You stabbed my heart when I was left alone
Telling me my writing was like porn
Now you give me nightmares,  be my pest
We all need one or two,and  you confessed

My writing is so  bad, you  envy not
Did I hit you  on a painful spot?
If others have a gift, that is their call
You have yours , get out a net and trawl

Ambivalent  in love which turns to hate
We wound ourselves in making this our fate
Talking  overmuch lets such thoughts out
As tea will  pour down from a  tilted spout

The ancient virtues,patience and restraint
Shall be our wise protectors when distraught

https://www.poetryfoundation.org/harriet/2010/04/humor-and-poetry

Extract:

In 1993, I took a left turn one day out of my MFA program and found myself at the National Poetry Slam in San Francisco. There I discovered several poets who were funny for the sake of being funny. Particularly Hal Sirowitz from New York (“don’t stick your arm out the window, mother said” and Matt Cook from Milwaukee (“it was easy to write the Great American Novel, back when there were only five American novels”) Both poets initially delighted me and confounded me: There are no similes, a voice in my head said. What would Tom Lux (my first teacher) say? the voice continued. Despite my resistance, I believe those poets gave me a kind of permission to explore humor a little more vigorously in my second book, The Forgiveness Parade (1998), for “I thought the word loin and the word lion were the same thing. I thought celibate was a kind of fish”. Perhaps in that book there were places where I was too vigorous in my pursuit: looking back there are a few poems that are just a little too jokey somehow, a little one-dimensional.

I am becoming aware of how some humor can set a roadblock for the poetic speaker, making it impossible for the speaker to get back to a serious place. And how some other (less frequent) uses of humor can leave that door open. I want to leave that door open

Mary was reading a very interesting blog called London postcode by postcode They had reached London N9 and she had got rather bogged down there even though she had not fallen into the Marshes around the River Lea where once the Danes had sailed as Invaders. They would find it very hard to invade us now as the River Lea seems to have shrunk
So lyrical, there are parks and green space,s dirt and mud. Wright’s flour Mill in Ponders End and possibly a lot of illegal immigrants eating Canada geese according to folk myth and racist’ ideas.Canada geese do tend to breed rather excessively and anyway, why are they here in Britain without visas

Mary discovered that her favourite poets John Keats had been apprenticed to a doctor in Edmonton and here is the house where he stayed.There is also a house where Charles and Mary Lamb lived for many years; they are buried in the church graveyard nearby.The church is 15th century and is rather beautiful. there was a hero from World War II who lives in one of these quiet streets in a white painted suburban house.
His name was Charles Coward and he managed to rescue 400 Jewish prisoners from Auschwitz ;his name is on a memorial in Israel. there’s even a film about him with Dirk Bogarde it is called “The password is courage”
in this quiet little Street he lived for many years until he died at the age of 71
We never know who might have been living in our street or the next street. people who had done a very courageous things but had never boasted about them
Mary was so busy trying to read this blog and put away the groceries from Morrisons not to mention other household tasks that the day seemed to go by very quickly
How alluring Mary was looking in her pale turquoise and grey wool skirt topped by a turquoise roll neck top from Lands End and with that a rather shrunken jumper in cream with brown dots on it whether it was an accident or deliberate we will never know.On her elegant slim legs she wore some warm black tights and cream shoes
Mary was dressed up like this at home yet went out on Saturday evening wearing an old motheaten jumpe to meet some of the wealthy and members of our parish ;what’s the total mystery is this:did Mary want to look poor and downtrodden or was she was trying to signal her unavailability to be the wife of any men at the meeting only Mary knows. As a matter of fact even Mary doesn’t know. this is why life is so hard because we don’t know how our own motivations
Mary has spent several hours looking for a SIM card for a mobile phone which she never used and did not need and yet could not stop looking for it; however during this process she found that her gnt spray for Atypical Angina was 6 months out of date. so she had to ring the surgery and speak to the doctor Who quickly emailed the note to the pharmacist telling them that this was an emergency that Mary must have the spray as soon as possible or she might have a heart attack .Why Mary might even die like Jesus Christ, not for the same reasons as Jesus Christ and he was probably too young to have got this migraine of the heart as the most poetic language might name it
Mary herself had never known that she had it until one morning she had a terrible pain in her chest and was unable to speak.then she was whizzed off to the hospital to have all sorts of tests and her heart was totally alright except for this symptom which stops the blood from flowing into the heart
Mary went into the kitchen and took some things out of the washing machine wondering where God meant us to dry our washing in winter
When human beings were first created they did not need to wear clothes because they lived in the Garden of Eden surrounded by fruit trees and flowers. it was only after they fell into sin by eating a tomato that they became aware that they were naked and decided to knit themselves jumpers and trousers
Did you know it can be a long time before we learn to knit or, as needles had not yet been invented [come to that neither had wool]. Of course they did not have polyester or nylon or plastic. they did not have gas central heating. yes they were very happy bearing their beautiful family and eventually killing each other when they were not busy procreating .So the world has continued right up till now .We still knit jumpers and sometimes we kill other people because they do not worship the same God that we worship nor do they have as much money as we do. and whatever they have so others will try to take it away.Just like our own Empire of the Done
Mary concluded there has never been any peaceful time in human history and those who try to be too humble or too good or too kind will be the first ones to be slaughtered. Virtue may not always be its own reward .
if only we were descended from the apes, not the chimpanzees everything could be totally different but what is the point of that kind of thinking?
Mary brooded philosophically while washing the kitchen floor where she has spilt single cream. Mary very rarely eats cream and already she has wasted half of the Carton.
Emile came in: Mother why did you not let me lick the cream from the floor?
You might get food poisoning she cried happily you can have some of the cream from the carton on a saucer for your tea. is that good ?
Well said Emile I suppose there’s nothing else now since you have washed the floor but you know that we prefer to eat things from the floor .Cats don’t have China and cutlery
Neither did Adam and Eve Mary screamed softly
Mother ,control yourself anybody would think that you were a chimpanzee, Emile winked at her!
And they’d be right Mary thought to herself I am a chimpanzee

and so are all of us humans beings

I apologise for the errors in this document I am using speech to typing on Google Documents I have tried to edit it but I may have missed some mistakes.It reads as if I need lessons for people whose first language is no tEnglish

https://www.theguardian.com/world/article/2024/may/09/darfur-atrocities-ethnic-cleansing-human-rights-watch-report-rsf-sudan?CMP=Share_AndroidApp_Other

I wish I were on Orrest Head again.

I wish that my own sisters were still here.

I’d like to see the lake  below me now.

The largest longest lake it’s Windermere.

I wish that I were getting off the train

With my old school friends and all our gear

The first and best of all my holidays.

I’d like to take the boat on Windermere.

I wish I were in Ambleside today.

I’d like to  hire a boat that we could steer

I’d see the river Rothay gurgling in

At the Northern end of Windermere.

My sisters and my mother, they have gone.

But drifting on the lake,I smile again

Virtuosity,,….being very charitable.

Precocity,,,going mad before most of us do

Animosity,,,. ,…kindness to animals

Ferocity,,.,,having iron teeth and using them.

Democracy,,…. demons running a country.

Humorisity,,,….getting a degree in Yankee jokes

Criminology,,,, understanding criminals

Religiosity,,,.misinterpreting love.

Tasmania,,…going mad in the sunshine.

Curiosity,,,.a desire to heal the sick

Originality,….

The desire to make a fresh start in life

“When so many are lonely as seem to be lonely, it would be inexcusably selfish to be lonely alone.” – Tennessee William