every species: A. Schelling, Wild Form Savage Grammar. Albuquerque, NM., 2003. p.77. Schelling expertly writes his way through ancient Indian Poetry, to his point that, from early on, "poetry to the people of India...has some intimate, original connection with wildlife and wild lands--and with grief at their unjustified destruction."

some pretty hairy people: M. Perlman, The Power of Trees: The Reforesting of the Soul. Dallas, TX., 1994. pp.119-20. "Shortly thereafter, the child goes out into the night and the forest monster appears. 'It looks like a big person with a hairy hand,' she cries. The Dzonoqua takes her away, first 'down' underground and then 'upward' and 'inland,' to her house in the forest." (Ibid.) This is a Kwakiutl story, from the coast of British Columbia, Canada.

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Dzonoqua: She is also known as Tsonoqua. "The Tsonoqua were believed to be a race of mountain-dwelling man-eating giants, the females of which seal children and salmon from humans. Important figures in Kwakiutl myth and ritual, they represent hunger in its uncontrolled state: pervasive, potent, and wontonly destructive." S. Walens, Feasting with Cannibals: An Essay on Kwakiutl Cosmology. Princeton, NJ., 1981. Photograph 7, following p. 82. Tsonoqua are somewhat the equivalent of Buddhist hungry ghosts who, because of their pencil-thin necks, are forever famished.

 

 

shadows: "Realizing our humanity seems to deny something animal that always walks with us. We watch them all moving shadowy around us. We imagine they can speak to each other, leaving us out of the talk. At least they seem to sense their own space in the world, knowing territory and purpose from birth all the way to death. They are, understandably, worried about us and what we might do to their world, immediately or far away at the limits of the North." D. Rothenberg, "The Idea of the North." In, M.Tobias and G. Cowan, eds, The Soul of Nature. New York, 1996. p.57.

transits worlds: Christopher Fuchs, a research physicist believes “that odd properties of quantum mechanics, such as the apparent ability of particles to exist in many places at once, merely reflect our ignorance of the world and are not true features of reality. ‘When a quantum state collapses, it’s not because anything is happening physically, it’s simply because this little piece of the world called a person has come across some knowledge, and he updates his knowledge,’ he says.” T. Folger, “Quantum Shmantum.” In, M. Ridley, Editor, The Best Science Writing 2002. New York, 2002. p.245.

she's here: The city is "full of blind spots and flat points, and crisscrossed by the forgotten tracks along which the woman and the ape were now traveling." P. Hoeg, The Woman and the Ape. London, 1966. pp.141-2.

she's this: "The differences between us are so slight and the similarities so great that all of us alive today are really just minor variations on the same person. The fragmentation or plurality of consciousness is only an appearance, like the hundreds of little pictures that a multifaced crystal reflects without multiplying the object in reality." D. Darling, Zen Physics. New York, 1996. p.181.

myths: "If we could be transported back to the very beginning of the Upper Paleolithic so that we could compliment a painter on the 'realism' of his or her picture, I believe we should have been met with incredulity. 'But,' the painter might have replied, 'that is not a real bison: you can't walk around it; and it is too small. There is a "vision," a "spirit bison." There is nothing "real" about it.'" D. Lewis-Williams, The Mind in the Cave: Consciousness and the Origins of Art. London, 2002. pp.193-94.

hidden: "When we think of art, we tend to think of a painting being made on a surface, whether it is a canvas or a wall. Shamanistic art is not like that. Shamans often perceive their hallucinations as emerging from rock surfaces: They see the images as having been put there by spirits, and in painting them, the shamans say they are simply touching and marking what already exists." J. D. Lewis-Williams and T.A. Dowson, "The Signs of All Times." Current Anthropology 29 (1988).