aesthetic attitude: "In
our minds, we tend to think of art and science as opposites. We think
that art belong to the 'inner' world of imagination, which is not part
of the rationalized, conceptual and objectified world of science, and
yet the aesthetic attitude has framed our notion of art in a manner
that parallels totally the scientific attitude." S. Gablik, "Breaking
Out of the White Cube." In, Conversations Before the End of
London: Thames and Hudson, 1995.
with rays rising: Mesopotamia
(Iraq) Ref. 2Be.036. www.aras.org
Warhol) was the culture; the culture was him. Symbiosis is a form of
the same time being an outsider—super smart, deeply fearful,
very gay—he stood at a remove from the culture, far enough
to see its harsh, even poisonous underside." H. Cotter, "Pop Rides the
News Cycle." New York Times, 20 Oct 2011..
confronts us with
the fact: B.
A, TePaske, "Eliade, Jung, and Shamanism." In, D.F. Sandner and S.H.
Wong, Editors, The Sacred Heritage. New York: Routledge, 1997.
able to contact: M.
Biesele, Women Like Meat: The Folklore of Foraging Ideology of
the Kalahari Ju'/hoan. Johannesburg: Witwatersrand University
some neuroscientists: "'The
brain is set up in such a way as to have spiritual experiences and
said Andrew Newberg, a Philadelphia scientist who wrote the book Why
God Won't Go Away. 'Unless there is a fundamental change in the brain,
religion and spirituality will be here for a very long time. The brain
is predisposed to having those experiences and that is why so many
people believe in God.'" H. Vedantam, "Researchers Examine
Relationship Between Brain and Religion." Washington Post,
17 June 01.
the darkness / beneath
the mind: P. O'Leary. From, "Prognosis : Foreknowledge." In, Luminous
Epinoia. Brooklyn, NY: The Cultural Society, 2010.
threads of light: "The
fact that different shamans speak of either holding or walking the
'threads of light" does not imply confusion or contradiction.
There is a measure of idiosyncrasy in the ways in which individual
interpret the visual products of their nervous systems." D. Lewis-Williams
and S. Challis, Deciphering Ancient Minds: The Mystery of San Bushman
Rock Art. London: Thames & Hudson, 2011.
reservoirs of potency:
and Challis, op.cit.
ochres varied in
A. Scott and W. D. Hyder, "A Study of Some Californian Indian
Rock Art Pigments.” Studies in Conservation. Vol. 38
"three baskets" of Buddhist scriptures.
when suffering: E. Jabès,
From, "White Space." In, R. Waldrop, Translator. From
the Book to the Book: An Edmund Reader. Hanover, NH: Wesleyan
University Press, 1991.
Blue and green: Scott
and Hyder, op.cit.
In the natural world: C.A.
Hale, "The Revelatory Nature of Alchemical Color in Flannery O'Connor's
Short Story, 'Revelation.'" Spring Journal, Spring 2006.
the center: D. Zahan, "White,
Red and Black: Colour Symbolism in Black Africa." In, Color
Symbolism: Six Excerpts from the Eranos Yearbook 1972. Zürich: Spring Publications,
quite different: M.
Eliade, Shamanism: Archaic Techniques of Ecstasy. New York,
S. Takahashi, 'Sky." L. Stryk and T. Ikemoto, Translators.
this invisible must
J. Sallis, Stone.
Bloomington: Indiana University Press, 1994.
major ancestral beings: H.
Morphy, "Landscape and the Reproduction of the Ancestral Past.” In,
E. Hirsh and M. O’Hanlon, Editors,
The Anthropology of Landscape. Oxford: Oxford University, 1995.
Greve and L. Fiedler, ” Does symbolism represent progress?...Not
necessarily." Pleistocene Coalition News, November-December
I think, Joel: Email,
10 Nov 2007.
In Africa: http://www.dailymail.co.uk/news/article-2049154/Ancient-art-materials-discovered-South-African-cave.html
the Tibetan Buddhist: A.J.
Rock and P.B. Baynes, "Shamanic Journeying Imagery, Constructivism
and the Affect Bridge Technique. Anthropology of Consciousness. Vol.
16. #2. (2005). They are critiquing the viewpoint of Steven Katz. In,
"Mysticism and Philosophical Analysis." London: Sheldon
Press, 1978. "Put
simply," they continue. Katz's argument is that "mystical
experience is contextspecific."