Yochanan: Yochanan be Zakkai was a sage of the first century
who lived in Jerusalem when it was being destroyed by Rome, along
with the Temple. Yochanan felt that he must stay alive, to continue
to teach, so his students smuggled him out of the city in a coffin, "not
to fool the Romans but to fool the Zealots, who were killing
anyone who wasn't prepared to die with the city." Safe in
Yavneh, the Roman general Vespasian granted Yochanan his request
to set up a yeshiva, where the oral law was passed on. So that,
although the Temple was destroyed, Talmudic culture flourished. "In
a sense, Yochaman's journey in his coffin is the symbolic enactment
of the transformation Judaism underwent when it changed from
a religion of embodiment to a religion of the mind and of the
book. Jews died as a people of the body, of the land, of the
Temple service of fire and blood, and then, in one of the greatest
acts of translation in human history, they were reborn as the
people of the book." J. Rosen, "The Talmud
and the Internet." The American Scholar (1998).
feared: P. Aries, The Hours of Our Death.
haunts are not the dead, but the gaps left within us by the secrets
of others..." N. Abraham, "Notes on the Phantom:
A Complement to Freud's Metapsychology." Critical Inquiry.
taboo: R. Lawlor, Voices of the First Day:
Awakening in the Aboriginal Dreamtime. Rochester, VT., 1991. This
is where people are still cognizant of the land, out of which
their names naturally grow. A child is not named arbitrarily,
or after someone in the family, or after a biblical character.
They are named from the life around them. They know who they
are in the world. They belong.
play: U. Le Guin, The Lathe of Heaven.
New York, 2000. p.161. "There
never seems to have been any doubt that Rocks came before living
things--that they were, in a sense, the first beings. In the
oldest myths Rocks are tricky objects. Sometimes alive, or at
least inhabited by spirits, they could move around and turn into
other things." D.R. Wallace, The Klamath Knot.
San Francisco, CA., 1983. p.19.
men: "It is a Jungian convention to take these blacks
as shadows, a convention to which there can be no objection.
However, analytical psychology has tended to see these black
shadows as earthy in the Ge or Demeter senses and thus as potentials
of vitality (sexuality, fertility, aggressivity, strength, emotionality).
Moreover, the content of the black shadow has been further determined
by the sociological overtones. Personal associations to blacks
in the culture affect the interpretation of the image. The black
shadow today supposedly brings spontaneity, revolution, warmth,
or music--or frightening criminality...Blacks have had to carry
every sort of sociological shadow, from true religion and faithfulness,
to cowardice and evil. The sociological vogues all have forgotten
that The Black Man is also Thanatos." J. Hillman, The
Dream and the Underworld. New York, 1979. pp. 144-45.
remains: "The term 'caput mortuum' was used
to refer to the residue left over after the distillation or sublimation
of a substance...The dead, worthless residue is the stuff of
the nigerdo phase. The fact that it is called a caput or
head indicates a paradoxical reversal of opposites. The worthless
becomes the most precious, and the last becomes first. This is
a lesson that we each must learn again and again." E.F.
Edinger, Anatomy of the Psyche: Alchemical Symbolism in Psychotherapy.
La Salle, IL., 1985. p.167.
In the old time,
by the forks of the Santiam,
a Kalapuya man lay down in an alder-grove
and dreamed his farthest dream. When he woke in the night
he told the people, 'This earth beneath us
was all black, all black in my dream!'
-J. Ramsey. From, "In 1852." In, Love in an
Earthquake. Seattle, WA., 1973.
means 'from Klem,' the ancient name of Egypt being Klem. The word
'klem' in Egyptian means, 'black,' the black soil of that land
that brought forth all fertility." M. Halleiriiis, "Artists'
Roundtable: Jung's Influence." In, K. Barnarby and P. D'Acierno,
eds., C.G. Jung and the Humanities. Princeton, NJ., 1990.
wisdom: "In a broader sense (burial) means to store,
preserve, and put the past on hold. Dead etymons, latent meanings,
and lateral connotations lie buried in the roots and phonemes
of our living words, where they carry on an active afterlife.
Our psyches are the graveyards of impressions, traumas, desires,
and archetypes that confound the law of obsolescence." R.P.
Harrison, The Dominion of the Dead. Chicago, IL., 2003.