she Iris unto Aiolos, from heaven far-flying over misty seas,
to bid him send forth all his buffetting Anemoi (Winds) o'er iron-bound
Kaphereus' cliffs to sweep ceaselessly, and with ruin of
madding blasts to upheave the sea. And Iris heard, and swift she
through cloud-billows plunging down -- thou hadst said: 'Lo,
the sky dark water and fire!' And to Aiolia came she, isle
of caves, of echoing dungeons of mad-raging winds with rugged ribs
overarched, whereby the mansion stands of Aiolos Hippotas'
found she therewithin with wife and twelve sons; and she
told to him Athena's purpose toward the homeward-bound Akhaians.
her not, but passed forth of his halls, and in resistless
hands upswung his trident, smiting the mountain-side within whose
wild Anemoi (Winds) dwelt tempestuously shrieking. Ever pealed
weird roarings of their voices round its vaults. Cleft by his
the hill-side; forth they poured. He bade them on their wings
bear blackest storm to upheave the sea, and shroud Kaphereus' heights." Q.
Smyrnaeus, Fall of Troy. 4th Century AD.
think: P.J. Hilts, "Hole
in Tumor Patient's Memory Reveals Brain's Odd Filing System." In,
N. Wade, Editor, The Science Times Book of the Brain.
pp. 87-8. "The
decision to store or discard a piece of information rarely involves
any conscious thought. It's usually handled automatically by the
hippocampus, a small, two-winged structure nestled deep in the
center of the brain. Like the keyboard on your computer, the hippocampus
serves as a kind of switching station. As neurons out in the cortex
receive sensory information, they relay it to the hippocampus.
If the hippocampus responds, the sensory neurons start forming
a durable network. But without that act of consent the experience
vanishes forever." G.
Cowley & A. Underwood, "Memory." Newsweek.
15 June 1998. p. 51.
dream...We know this world to be temporally far more ancient and
'statistically' far larger and various than our own...But only rare
artists, a Rilke, a Dürer a Picasso, have seemed to penetrate
(this too may be anthropomorphic illusion) into the outward penumbra
of the pulsing and manifold consciousness of animals. The tiger does
not answer Blake's questions." G. Steiner, "The
Historicity of Dreams (two questions to Freud)." In, G. Steiner, No
Passion Spent: Essays 1978-1995. New Haven, CT., 1996. p.207.
penises: "This understanding makes sense of (Mircea)
Eliade's statement that sexuality, which perforce incorporates
'lower' phallos, is the means of hierophany, conveying knowledge
of the sacred. A man is not required to wrench himself from
sexuality—to become chaste—in order to find what (Erich)
Neumann terms 'higher'
phallic masculinity. 'Higher' and 'lower' phallos are manifestations
of a single psychoid reality." E. Monick, Phallos:
Sacred Image of the Masculine. Toronto, Canada., 1987.
p. 65. See: M. Eliade, Images and Symbols. New
York, 1969. p.14; E. Neumann, The Origins and History
Princeton, NJ., 1970. p. 92.
"In the early
1900s a patient at the Burgholzli Mental Hospital in Zurich had a
vision of the sun endowed with a phallus. From that vision hangs
Carl Jung's theory of the collective unconscious. Emile Schwyzer,
who entered the annals of psychotherapy as the Solar Phallus Man,
claimed the power to make that phallus wave, thereby creating the
wind that brings the world its weather. Jung's assistant Johann Honegger
took notes on the Solar Phallus Man, and Jung himself preached that
Schwyzer had unknowingly tapped the same mythological root as the
pagan cult of Mithras, which arose in the Roman Empire around the
time of Christ and had its own manly sun." M.
Miner, “Gunning for Jung.” Chicago Reader, February
13, 2004. http://www.chicagoreader.com/hottype/2004/040213_1.html
is a word. It clearly has its root in the Latin spectare, to see,
to perceive, to look at. It relates to 'aspect', 'prospect', 'spectator',
and all such words which have to do with the faculty of sight. It
includes 'spectrum' among its relatives, the term used by Newton
when he first used his prism in 1665 to cause a ray of sunlight to
exhibit its seven-fold constituents." In, P. Buse and
A. Scott, eds, Ghosts: Deconstruction, Psychoanalysis, History.
London, 1999. p. 248.
phallos, both chthonic and solar, is motivated by conquest, whether
the object be body or mind. Where shadow chthonic phallos would overcome
by physical force, shadow solar phallos seeks to subdue whatever
spirit or intelligence is susceptible to its thrust, in the interest
of 'truth.' E. Monick, Phallos: Sacred Image of
the Masculine. Toronto, Canada. 1987. p.104.
exactly: G. Townsley, "'Twisted Language,'
A Technique for Knowing." In, J. Narby and F. Huxley, eds, Shamans
Through Time. New York, 2001. p.266. The
sentence reads: "One of the keys to (the Yaminahua shamanic
model of cognition) and, more widely, the whole question of
the so-called 'primitive mind' which shamanism has so often
to exemplify, seems to me to lie exactly in an image of the
person and knowing subject which, paradoxically, has no place
for a 'mind'
and associates 'mental' events with animate essences which
can drift free from bodies and mingle with the world, participating
in it much more intimately than any conventional notion of