a map: "What
makes maps so interesting is that the epigenetic events that create
form from place early in embryonic development must to some extent
'anticipate' future interactions of the two-dimensional surfaces
of sensory receptor sheets (for example, the retina or skin) with
the three-dimensional world in which the animal moves and receives
stimuli." G.M. Edelman, Bright Air, Brilliant Fire.
New York, 1991. p.25.
"Then we begin to cover the world
with impressions that we have lived. Such dazzling splendor!
These impressions are capable of rising above all the premises
of sensibility that we believe are ours. They remain forever
free, since we can never enclose their fate in our own. The map
we draw becomes a representation of these impressions, each one
contributing to that sublime image we believe exists but so far
have not yet discovered." J. Cowan, A Mapmaker's Dream. Boston
MA., 1996. p.132.
a book: C.
Castaneda, The Art of Dreaming. New York, 1994.
but dreaming: "During
dream sleep, people were deeply asleep, but at the same time the
eye movements and neural activity of the brain were indistinguishable
from those signals generated by an awake person. Only the body's
muscle tone indicated a difference." C. McPhee, Stop Sleeping
Through Your Dreams. New York, 1995. p.27.
which use glutamate: T.N.
Ricciardi and J.W. Owens, http://weber.u.washington.edu/
~jamo/ hippoweb. "When such a substance has a rapid and
clearly defined effect, it is called a neurotransmitter. If its action
is more subtile and long-lasting, for example, it is often called
a neuromodulator. Many neuropeptides act as modulators. Alternatively,
a neuron may release its secretory products into the blood stream
to influence some distant target in the body. Neurons of this type
are usually called neurosecretory cells and the substances they release
into the blood are termed neurohormones." D. Golding, "The
Secret Life of the Neuron." New Scientist. 18. August
Brain structures: J.
Winson, Brain & Psyche. Garden City, NY, 1985. p.30.
Today we perpetuate: J.H.
Austin. Zen and the Brain. Cambridge, MA., 1998. p.180. Dr.
Austin's thought begins by remembering that "Years ago
the same curl of the hippocampus also reminded some anatomists of
the ram's horn, or cornu, associated with Ammon, a mythological figure
in ancient Egypt."
I received following message from
Neil Greenberg, Professor of Ecology and Evolutionary Biology,
The University of Tennessee, Knoxville: "The Italian anatomist,
Arantius (1587) was reminded of a seahorse-- hippocampus--by
the shape of part of the limbic lobe; in Winslow's (1732) textbook,
the two hippocampi were called Ram's horns, and shortly thereafter,
Garengot (1742) transmuted that to "horns of Ammon" (cornu
Ammonis). This is reviewed in Paul MacLean's (1990) magnum
opus, The Triune Brain in Evolution. (New York, 1990)."
ancestral woman: H. Morphy, "Landscape and
the Reproduction of the Ancestral Past." In, E. Hirsh and
M. O'Hanlon, Editors, The Anthropology of Landscape. Oxford,
England, 1995. p.184
convincingly shows: M.
Ripinsky-Naxon, The Nature of Shamanism. State University
Press of New York. Albany, 1993. P.76 (Gérardo Reichel-Dolmatoff, "Some
Source Materials on Desana Shamanistic Initiation. Antropoligica.
Vol. 61 (1979) pp.27-61)
. Haines. From, "A Moose
to store: G.
Cowley & A. Underwood, "Memory." Newsweek.
15 June 1998. p. 51.
a head: L. Hess, Sea
Horses. New York, 1966. p.7.
headcloth: G. Haeny, "New
Kingdom 'Mortuary Temples' and 'Mansions of Millions of Years.'" In,
B.E. Shafer, Editor, Temples of Ancient Egypt. Ithaca,
NY., 1997. p.105.
medial temporal region (which includes the hippocampus) can be
thought of as a critical convergence zone for assembling explicit
(recent) memories. Many researchers believe that the medial temporal
region contains a kind of index that 'points to' the locations
of different kinds of information that are stored in separate
cortical regions. The index is needed to keep track of all of
the sights, sounds, and thoughts that together comprise an episode
until the engram can be held together by direct connection between
the cortical regions themselves." D.L. Schacter, Searching
For Memory. New York, 1996. pp.86-7.
interconnected: J. Winson, Brain and Psyche. Garden City, NY, 1985. p.32.
of: "In Guatemala, as in Mexico, the dead walk
among the living until you don't know who is alive and who is
dead. No homage is paid to any saint as much as to the dead:
Day of the Dead celebrations light up the night; offerings of
flowers, candles, liquor and tortillas decorate the grave or
the home altar. The dead are always present." E. Poniatowska, "Unearthing
the Truth." Civilization. Oct/Nov 1998. p.97.
sites: R.M. Dean, email@example.com
trumpets:"They have thigh-bone
trumpets, skull bowls, double-child-skull clapper drums (damaru),
and bone jewelry. All these implements were first fabricated
by ancient Indian Mahasiddhas (Great Adepts) and continued to
be used in Tibet to symbolize awareness of impermanence, transcendence
of death, and even transmutation of deadly into beautiful. Look
at L. P. Lhalungpa's Life of Milarepa." E-mail
from Robert Thurman, Professor of Indo-Tibetan Studies, Columbia
University, New York.
began his oration:Dream of R.
Narayama. In, C. McPhee, Stop Sleeping Through Your Dreams. New
York, 1995. p.130.
goatherd: (Legend of the founding of the Oracle
of Delphi.) P. Vanden Berg. Mystery of the Oracles. New
York, 1979. p.133.
oracles-East and West-present their 'wisdom' in the form of unfinished
puzzles, polyguous figures that instruct via the stimulus to
figure things out for ourselves. They energize and clarify our
vision by giving us work-invention-to do. They also serve as
the kind of impetus we might associate with the Epicurean clinamen or
swerve--the collision with contingency that dislodges us from
enervated patterns into a charged apprehension of something new." J.
Retallack. In, Musicage: John Cage in Conversation with Joan
Retallack. p. xv.
that a specific: J.A. Hobson, The Chemistry
of Conscious States. Boston, 1994. p 89.
age: Robert Creeley. Personal email.
a visit: R.L. Fox, Alexander The Great. NY.,
1974. p.200. "Apollo had been the original god of Cyrene,
and stories of the Pythia's responses were linked with all the
early stages of the colony=s development. But in the last quarter
of the sixth century the head of Zeus Ammon for the first time
appears on the silver and bronze coinage of Cyrene. He is shown
in profile as a male bearded head of Zeus type, but with ram's
horns. This conception of a ram-god may not may not have seemed
as strange to the people of Cyrene as one might expect. For there
is some evidence that in the dark ages the Dorinas of the Peloponnese
had worshipped a ram-god of their own, called Carnos." H.W.
Parke, The Oracles of Zeus. Oxford, England, 1967. p.202-3.
the chest: W.O. Steele, Talking Bones. New
York, 1978. p 42.
circle: "Everything sacred moves in a circle." Black
"In early 1999,
a struggle ensued between archaeologists, the City of Miami, Florida,
and a real estate developer, over a 38-foot diameter circle uncovered
in downtown Miami, "apparently created hundreds or thousands
of years ago by the Tequesta tribe." T.L. Riggs, "a local
surveyor credited by archaeologists as the discoverer of the circle,
said he has found a rock quarry on the site and ancient stones
from the quarry that fit vertically into the 30 basins that form
the circle. 'They performed the service of enclosing a sacred area,'
Riggs said." M. Merzer and T. Bridges, "Park Archaeologist
Urges Circle Aid." Miami Herald, Feb. 17, 1999.
hippocampal network: C.G. Gross, Brain, Vision,
Memory. Cambridge, MA., 1998. p.106.
beaver: "When they wish to depict a man prevented
from committing suicide, they draw a beaver. For that animal
when hunted, bites off his testicles and throws then at the hunter." The
Hieroglyphics of Horapollo. George Boas, Translator. New
York 1950. p.99.
"We now know that
Horapollus's text was a Hellenistic compilation dating from as
late as the fifth century A.D., and although certain passages indicate
that the author did possess exact information about Egyptian hieroglyphs,
the Hieroglyphica seem to be based on some texts written
a few centuries earlier. Horapollus was describing a written system
whose last example is on the Theodosous temple (394 A.D.). Even
if these inscriptions were still similar to those elaborated three
thousand years before, the Egyptian language in the fifth century
had radically changed. Thus, when Horapollus wrote his text, the
key to understanding hieroglyphs had long been lost." U. Eco, Serendipities:
Language & Lunacy. New York, 1998. pp.56-7.
and philosophers: D.B. Morris, The Culture of
Pain. Berkeley, CA., 1009. p.15.
into the maze: I have in mind here the so-called "retrograde
messenger" of the hippocampus, whereas this organ's "long-term
potentiation," (LTD) function, by which memories are reinforced,
backtracks, or "leaks backward" from the post-synaptic
cell to the pre-synaptic cell, via, it is suspected, either nitric
acid or hydrogen sulfide, the result being further release of
neurotransmitters. We are finding that neurons in general initiate "back-propagated
spikes," which are endemic to the brain's sophistication.
get to where: E. Jabès.
hats: "We don't understand, so we shoot first,
then ask questions. This is cowboy science, and it is not as
objective as it claims." J. Narby, The Cosmic Serpent--DNA
and the Origins of Knowledge. New York, 1998. p.139.
world creation: T. Swain, A Place of Strangers:
Towards a History of Australian Aboriginal Being. Cambridge,
England, 1993. p.32.
was the male god: H.W. Parke, The Oracles of
Zeus. Oxford, England, 1967. p.194.
where: "I am one of a few Weishauses
that live in the New York area. I don't know of too many
others anywhere in the country and was surprised when your name
came up in a search. Do you know anything about your ancestors?
Where did they come from and when did they come to the USA? My
father was Urian, my grandfather was Harry, and my great-grandfather
was Moishe. They came from the area around Tarnopel, Poland called
Mikelensa. There was a shtetel called 'Chmilufka' in that town.
In Europe the family were livestock dealers. In this country
they made pickles. Does any of this sound familiar?" -M.
ram's horn: "The Holy One, blessed be He, said
to (Abraham): 'You spoke your mind, and I shall speak Mine: In
the future the children of Isaac will sin before Me, and I shall
seek merit for them and remember the Binding of Isaac, let them
blow the shofar of this before Me.' Abraham said to Him: 'What
is the shofar?' He said to him: 'Turn around!' And Abraham
lifted up his eyes, and looked, and beheld behind him a ram caught
in the thicket by his horns. (Gen. 22:13). "The Holy
One, blessed be He, said: 'Let them blow before Me the horn of
a ram, and I shall save them and redeem them from their sins.
And I shall break the yoke of the Exile from off them and shall
lead them to Zion." R. Patai, Gates To The Old City. Northvale,
NJ, 1988. p.303.
"The ram's horn
is softened by boiling for several hours; then the cartilage is
removed, a hole is drilled into the end that will serve as mouthpiece,
and the hole is then enlarged. "The root of the term Shofar is sh-p-r,
hollow. It must, therefore, consist of a perfect, hollow shell,
coming to life by the breath of man. No mouthpiece of any material
may be added, nor may the Shofar be decorated with any foreign
matter, though carvings on the horn itself are permitted..." L.
Trepp, The Complete Book of Jewish Observance. New York,
1980. p.94. "The
Shofar emits a 'broken sound,' made three times, "each time
preceded by a straight sound and followed by a straight sound." Ibid. p.96.
de Nuestra Señora de Guadeloupe: Located
in the Old Town section of Albuquerque, the chapel was designed
by Sister Giotto Muntz in 1975. It was used to teach Christian
iconography, with a few buildings nearby as studios, and a
garden. The chapel is presently open to the public, the
studios are gift shops, while the garden is walled off.
forth: G. Marcus, Lipstick Traces. Cambridge,
MA., 1989. p.166.
main cortical: H. Eichenbaum, T. Otto, and N.J.
Cohen, "The Hippocampus--What Does It Do?" Behavioral
and Neural Biology 57 (1992). p.22.
ram was a favorite: L. Bell, "The New Kingdom
'Divine' Temple: The Example of Luxor." In, B.E. Shafer,
Editor, Temples of Ancient Egypt. Ithaca, NY., 1997.
of the brain: R.B. Onians, The Origins of European
Thought. Cambridge, England, 1951. p.238.
believe: A. Vesalius, "Letter of Dedication." Tabulae
sex. Venice, Italy, 1538.
language: F.W.H. Myers, Human Personality and
Its Survival of Bodily Death. Norwich, England, 1919. p.58.
is also not enough: "Since the Papago way of
farming is rainfall-and watershed-dependent, they enter into
an intricate system of mutual feedback with natural events: To
farm, they must have rain. To have rain, they must have a cactus
wine feast and 'throw up the clouds.' To harvest enough cactus
fruit, there must have been enough rain for the saguaros to be
productive. To be productive, it must have rained earlier, but
also, no one must have harmed the saguaro cactus in any way,
for they are people too, and vulnerable." G. Nabhan, "Kokopelli--The
Humpbacked Flute Player." In, A. Kleiner and S. Brand, Editors, Ten
Years of Co-Evolution Quarterly. San Francisco, CA., 1986.
dichotomy: "For him, the body was a machine.
He compared it to an organ in which animal spirits acted like
the air in pipes. But man was different from animals because
of his soul, which Descartes in no way confused with animal spirits.
He was a dualist and rejected Plato's tripartite theory, believing
the soul to be unique, immaterial, and immortal." J-P Changeux, Neuronal
Man. Princeton, NJ., 1985. pp.10-11.
"'I remember how,
in the old days,' said Alexejev Michail, (in) an old Yakut dwelling
near the Lena River, 'the shamans bellowed during the séance like
bulls. And there would grow on their heads pure, opaque horns.
I once saw such a thing myself. There used to live in our village
a shaman whose name was Konnor. When his older sister died, he
shamanized. When he did so, horns grew on his head. He stirred
up the dry clay floor with them and ran about on all fours, as
children do when they play 'bull.' He mooed loudly and bellowed
like a bull." Quoted in, J. Campbell, The Masks of God:
Primitive Mythology. New York, 1976. pp.265-7.
dependencies: G.M. Edelman, Bright Air, Brilliant
Fire. New York, 1991. p.22.
through time: "What I'm trying to say is, the
tiny pebble that you might happen to pick up during a walk is
a cross-section of a drama that began some five billion years
ago, in a place that would later come to be called the solar
system--a cloud of gas drifting idly through space, growing denser
and denser until after countless eons it finally gave birth to
this planet. That little pebble is a condensed history of the
universe that keeps the eternal cycle of matter locked in its
ephemeral form." H. Okuizumi, The Stones Cry Out.
New York ,1998. pp.3-4.
is the essential component of the garden at Roan-ji Temple in Koyto.
There are no trees or water here, just fifteen stones carefully set
in their bed of raked white sand. The subtle beauty of this garden
lies in the way the stones are placed in relationship to each other
and to the space as a whole." T. Iwamiya, Japanese Gardens:
Images, Concepts, Symbolism. Tokyo, 1990.
had a vague: C.G. Jung, Memories, Dreams, Reflections. New
York, 1963. p.27
"At night when
only the old are awake, black springs rise in some of the rocks
and begin to flow toward some of the old. The slow streams seldom
choose for destinations the old who are nearest to them....Meanwhile
the old are dying." -W.S. Merwin. From, "The Taste."
is the stone the solid impenetrable substance that its appearance
suggests. It too is an utsubo vessel, for it surrounds and
contains a sacred force which grows. Here, incidentally, lies the
explanation of the strange idea of growing stones. Stones grow over
the years, from pebbles to rocks, because of the supernatural principle
inside it swells." C. Blacker, The Catalpa Bow: A Study
of Shamanistic Practices in Japan. London, 1986. pp.98-9.
fall from place: T.
Swain, A Place of Strangers: Towards
a History of Australian Aboriginal Being. Cambridge, England,
many: T.N. Ricciardi and J.W. Owens, http://weber.u.washington.edu/~jamo/
was created: H.
Morphy, "Landscape and the Reproduction of the Ancestral
Past." In, E.Hirsh & M. O'Hanlon, editors, The Anthropology
of Landscape. Oxford, England, 1995. p.188.
sinuses: "Recently Jean-Jacques Hublin and
his collaborators in Paris have obtained more information about
the intensity of the selection that has shaped our brains. Their
evidence comes from recent and fossil human skulls and from the
skulls of chimpanzees. Using CAT scans, they measured the size
of the sinuses through which the carotid arteries supply blood
to the brain. The relationship between blood flow and brain size
is a very direct one in humans and our ancestors; it is much
less obvious in chimpanzees. If only the size of the sinuses
is known, it is possible to predict very accurately the size
of the brain in humans, but it is far less possible to do so
in chimpanzees. Human beings seem to be pushing the evolutionary
envelope: if there is more blood flow, we develop bigger brains.
In chimpanzees, even if the blood flow is substantial, a bigger
brain does not necessarily result." C. Wills, Children
of Prometheus. Reading, MA. 1998. p.194.
New Mexico tradition of lighting candles planted in sand in
brown paper bags. Usually lines streets on Christmas Eve.
cancer: "In the seventeenth and eighteenth
centuries, breast cancer was still understood along Galenic lines
as a stagnation or coagulation of one of the bodily humors. As
such, it was often treated with dietary regimes aimed at restoring
proper circulation; these included mineral water, milk, and broths
prepared from chicken, frogs, or toads, as well as laxatives
and starvation cures. Blood-letting was also believed to be able
to drain off excessive humors and restore proper balance. External
remedies included poultices and plasters; the juice of deadly
nightshade, plantain, and tobacco plants; arsenic, lead, and
mercury ointments; and even rotten apples, compresses saturated
with urine, and a pigeon cut up alive." M. Yalom, A
History of the Breast. New York, 1997. p.221.
hippocampus: J. Winson, Brain and Psyche.
Garden City, NY, 1985. p.186.
stories say: L. Hess, Sea Horses. New
York, 1966. p.9.
for newly: J. Winson, Brain and Psyche.
Garden City, NY, 1985. p.13.
tallit: "The tallit,
commonly referred to in English as a 'prayer shawl,' is a four-cornered
garment or cloak to whose corners fringes (tzitzit) are
affixed. These endow the garment with its religious significance.
The tzitit are attached to the corners as a reminder of
the Lord's commandments...The tattit is worn by Jewish males
at every morning service, Sabbaths and weekdays (except on Tisha
b'Av). The tallit is not worn at either afternoon or
evening services, except at the afternoon service on Tisha b'Av,
and on the night of Yom Kippur. H.H. Donin, To Pray
As A Jew. New York, 1980. pp.29-30.
To pray, worship. The words are read, or sung, rhythmically and swiftly. "Until
the time of the Second Temple (about 485 B.C.E.), there were no fixed
prayers and no set times for prayer. Each person prayed whenever
he wanted, saying as much or as little as he wished. The contents
of his prayers were entirely up to him. Prayer was spontaneous, a
spiritual reaction to personal experiences." Ibid.;
attracted: "In chaos theory, God can be thought
of as an 'attractor'.... At times, God may appear as a pointed
attractor, at other times as a limited-cycle attractor, torus
attractor, and then as a strange attractor. God can be addressed
as an obvious stabilizing influence in times of great upheaval
in spiritual life. As a limited-cycle attractor, God appears
as a more circuitous reference in the midst of change. As torus,
God has more latitude than the two former attractors. God as
a strange attractor is beyond our comprehension, but God is present." P.
Ainslie, "Chaos, Psychology and Spirituality." In,
R. Robertson and A. Combs, Editors, Chaos Theory In Psychology
And The Life Sciences. Mahwah, NJ., 1995. p.311.
manual: L. Wieseltier, Kaddish. New York,
he never saw: "The
great nineteenth-century hasidic master Rabbi Nachman of Bratzlav
taught that in fact, God hides
in two ways: God hides from us; and then, for many of us, it's
hidden from us that God hides from us." R. Kamenetz, Stalking
Elÿah-Adventures with Today's Jewish Mystical Masters. San
Francisco, CA., 1997. p.6
overlapping circuits: S.A. Greenfield, The Human
Brain. New York, 1997. p.133.
shells: "The brain, excluding the brain-stem,
may be conceived of as two concentric shells surrounding this
central ventricle. The inner shell contains the hippocampus,
amygdala, and other related structures. This is the limbic lobe.
The second and outer shell, which surrounds the limbic lobe,
is the neocortex. The term limbic system was introduced much
more recently, in 1952 by Paul McLean, head of the Laboratory
of Brain Evolution and Behavior of the National Institutes of
Health, to designate a series of structures of the limbic lobe
as well as others closely related anatomically, which were believed
to serve a common function related to emotion. J. Winson, Brain
and Psyche. Garden City, NY, 1985. pp. 29-30.
Purging the forgotten
I write very little
at 5 am I walked the beach
shells, a dry-fish, a shoe
and someone forgot their...you know what!
in the sand...but it's the pounding of the sea
that grabs me..."What weight," I thought...
And what creates the sand? Was sand a mountain once?
ocean! Open the oyster...
I'm adrift. I'm walking...thinking...
"I'm sure we came from the sea."
-R. Burkhart. From, "Echo-El Mano."
Matazlan, Mexico. June 1997.
living brain: F.T. Verstosick, Jr., "Lobotomy's
Back. Discover. October 1997. p.68.
Antibes: "Antibes has originally been settled
by the Greeks, who called it Antipolis. Picasso dreamed up a
mythical population of early settlers: pipe-playing fauns, gamboling
centaurs, and well-endowed mermaids. In their honor, and to mark
his intention, he wrote 'Antipolis' on most of his paintings
and drawings. 'It's a funny thing,' he once said. 'I never see
fauns and centaurs in Paris. They all seem to live around here.'" R.
Bernier, Matisse, Picasso, Miró As I Knew Them. New York 1991.
as he came to be known: R.
Lopez-Pedraza, Hermes and His Children. Zurich, Switzerland,
for blood: "The concentrations of salts in
both seawater and blood are, for all practical purposes, identical.
The proportions of sodium, potassium, and chloride in our tissues
are intriguingly similar to those of the worldwide ocean." L.
Margulis and D. Sagan, Microcosmos. New York, 1986.
of the interactions: H. Eichenbaum & T. Otto, "The
Hippocampus-What Does it Do?" Behavioral and Neural
Biology 57 (1992). p.30.
roams: G. W. Briggs, Gorakhnath and the Kamphata
Yogis. Calcutta, 1938. p.153.
trying: D.L. Schacter, Searching For Memory. New
York, 1996. p.68
each totemic: B. Catwin, The Songlines.
New York, 1988. p.13
told me: J.L. Borges, "Funes and Memorious." In, Labyrinths.
New York, 1983. p.64.
larger pine: "The term yorishiro describes
a wide variety of objects used as temporary vessels for the kami. Many yorishiro were
long and thin in shape--as a tree, a banner, or wand--as though the
numinous presence, like lightning streaking down a conductor,
could be induced by such means to descend from his higher plane
to ours. Thus trees, particularly pine trees, have always been
a favorite vehicle for the kami's descent. C. Blacker, The
Catalpa Bow: A study of Shamanistic Practices in Japan. London,
Rocks: "The rocks symbolize Izanami and Izanagi,
the female and male deities who created Japan. The larger rock,
the male Izanagi, has a torii on top. The rice-straw rope is
in terms: H. Eichenbaum, T. Otto, and N.J. Cohen, "The
Hippocampus--What Does It Do?" Behavioral and Neural
Biology 57 (1992). p.3.
disease: "The disease begins its attack on
the brain in the temporal lobe, particularly in the hippocampus,
thus explaining why forgetfulness is the first warning sign." J.
LeDoux, The Emotional Brain. New York, 1996. p.193.
parahippocampal: H. Eichenbaum, T. Otto, and N.J.
Cohen, "The Hippocampus--What Does It Do?" Behavioral
and Neural Biology 57 (1992). p.15.
must be stressed: H. Corbin, Mundus Imaginalis
or the Imaginal and the Imagined. Ipswich, England. p.17.
danger of fire: "Men, beware of fire, it is
naught but deception and imposture. You see it nearby, whereas
it is far off; you see it far off, whereas it is nearby. Fire
is magic and alchemy, it is blood and torture. Do not forgather
around the altars where the fire of sacrifice burns. Keep away
from those who slaughter God's creatures, believing that they
please the Creator; dissociate yourselves from those who immolate
and kill. Flee from the appearance of fire." ("An obscure
prophet named Elkesai.") A. Maalouf, The Gardens
of Light. New York, 1999. pp.19-20.
Have I a body
or have I none?
Am I who I am or am I not?
Pondering these questions,
I sit leaning against the cliff while the
Till the green grass grows between my feet
And the red dust settles on my head,
And the men of the world, thinking me dead,
Come with offerings of wine and fruit
lay by my corpse.
Han-shan. From, Cold Mountain.
B. Watson, Translator. New York, 1970
thing: A. Rodin. Quoted in, G. Bachelard, The
Psychoanalysis of Fire. Boston, 1964. p.56.
lamps: "Nothing is more destructive of the
true values of primeval art than the glare of electric light
in this realm of eternal night. Flares or small stone lamps burning
animal fat, of which examples have been found, permit one to
obtain only fragmentary glimpses of the colors and lines of the
objects depicted. In such a soft, flickering light these take
on an almost magical movement."
S. Giedion, "Space Conception in Prehistoric Art." In, E. Carpenter
and M. McLuhan, Editors, Explorations In Communication. Boston, MA.,
1960. p. 79.
call God ECHO now. The Earth Coincidence Control Office. It's much
more satisfying to call it that. A lot of people accept this and
they don't know that they're just talking about God. I finally found
a God that was big enough. As the astronomer said to the Minister,
'My God's astronomical.' The Minister said, 'How can you relate to
something so big?' The astronomer said, 'Well, that isn't the problem.
Your God's too small.'" J. Lilly, "From Here to Alternity." In,
D.J. Brown & R.M. Novick, Interviewers. Mavericks Of The
Mind. Freedom, CA., 1993. p.206.
acoustics: "It has been previously observed
that the shape of the cave exerted some general influence on
the placement of species (on the walls). Indeed, shape is one
major determinant of cave acoustics. However, the highly sound-reflecting
axial gallery decorated with ungulates and the acoustically dead
chamber of felines in the same cave of Lascaux are both narrow
dead-end tunnels, suggesting that the cave shape was influential
only to the extent that it does affect the acoustics." S.J.
Walter, "Sound and Rock Art." Nature. 10 June
structures: The Seminole Reservation, with its Chickee,
houses made of palmetto thatch over a cypress log frame.
friend: Chris Taylor is presently a professor
of Architecture at the University of Arizona, Tucson. Before
I left on the trip, he wrote:
"About Key Largo.
The keys were always a favorite place for me growing up. We used
to go down there a couple times a year or so. The last time i was
down there (a year or so ago) it seemed that the upper keys had
really become an extension of Miami. Or perhaps it is better to
say that it seemed more people were heading down just for the day
and the like. It can get a bit zany, but it is still an interesting
place. The state park on Key Largo, John Pennecamp State Park,
is nice there from there they run snorkeling and diving tours out
to the reefs. The thing about Key Largo is that it is still fairly
wide so if your staying on the land you don't get the feel that
you are out on the chain of islands yet. A little further down
is Islamorada. It has a heavy bar scene -- where things get zany
-- but at that point you are out where you look right or left and
of brain coral: "The brain itself has a labyrinthine
structure of convolutions or gyri, their very complications
reflecting the high level of human intelligence according to
Erasistratus (third century B.C.). There are also the brain's
'chambers' of imagination, reason, and memory, crammed with images
and surrounded by passages like the courts of the Egyptian maze;
the finely branching network of veins in the pia mater,
described in 1615 as ' a mazey labyrinth'; and the rete mirabile,
the wondrous net described by Galen, Rufus of Ephesus, and others
as a complex interlace in which the animal spirits essential
to accurate perception are manufactured." P.R.Doob, The
Idea Of The Labyrinth. Ithaca, NY., 1990. p.84.
is represented: God of the subterranean freshwater
ocean, associated with wisdom, magic and incantations, and with
the arts and crafts. He also has a ram-headed staff.
an anatomical: J. Winson, Brain and Psyche.
Garden City, NY, 1985. pp. 29-30.
fishing for a vision: "Most
sea horses dwell in shallow waters, at depths of between 3 and
50 feet, in the temperate and subtropical waters of the western
Atlantic and the Indo-Pacific regions. Some are also found in
estuaries. Their strange and unique adaptations make these
fish well suited to their habitat of sea grasses, mangroves,
and corals." J. Lockyear and T. Hecht, "Legendary Bearers
of the Sea Gods. The World & I. September 1997. pp.205-6.
eyes: "When a sea horse wants to go forward
or backward, it vibrates the dorsal fin very rapidly from side
to side. When it wants to go up or down, the dorsal fin ripples
lengthwise in a wavelike motion. L. Hess, Sea Horses.
New York, 1966.
1948 movie, Key Largo, starred Humphrey Bogart, Edward G.
Robinson, and Lauren Bacall, along with Lionel Barrymore and Claire
think Key Largo is best remembered by most people for the
introductory scene, with Eddie (Edward G. Robinson as gangster Johnny
Rocco) in the bathtub, cigar in mouth. He looked like a crustacean
with its shell off." J. Huston, An Open Book. New York,
veteran: "The Gillespie role (Young Doctor
Kildare, M-G-M, 1938) was rewritten (from a Max Brand short
story) by Harry Ruskin and Willis Goldbeck for Lionel to play
in a wheelchair, with an added scene explaining that the old
doctor had cancer. Director Harold S. Bucquet's blocking of Lionel's
first entrance in the wheelchair made an unforgettable impact
upon filmgoers. They would seldom see him otherwise in his thirty-four
"Lionel dominated (Calling Dr. Kildare, M-G-M, 1939) as the
sarcastically humorous veteran, deftly navigating his wheelchair and generously
administering advice." J. Kotsilibas-Davis, The Barrymores. New
York, 1981. p.217.
real boat: "The African Queen was built in
Lytham, England, in 1912 for service in Africa on the Victoria
Nile and Lake Albert where the movie of the same name
was filmed in 1951. Starring Humphrey Bogart and Katherine Hepburn;
Bogart's wife, Lauren Bacall, was not in this movie, but was
on the scene. The boat was used by the British East Africa Railway
from 1912 to 1968 to shuttle cargo and passengers across Lake
Albert, located on the border between the Belgian Congo and Uganda." Promotion
Johnson, Lady of the Beasts. San Francisco, 1988. p.200.
wings: "Eilmer of Malmesbury was one of the
very first people ever to attempt flying--in any event, one of
the first we know of. William (of Malmesbury) writes that this
happened in Eilmer's 'early youth'--which should have been around
the year 1000, probably just at the beginning of the 11th century.
Somehow, writes William. he attached wings to his hands and feet
and threw himself out into the air from a tower in order to fly
like the Daedalus of legend. And it appears he really flew: Spatio
stadio et plus volavit, it says in the chronicle. If we're
to take the writer at his word, then it must have been for more
than two hundred meters. When he landed he landed badly....
For a few seconds of his life Eilmer had soared about the rooftops of Malmesbury.
And for that short moment of freedom he paid by sitting crippled in a monastery
for sixty years or more....He sat there in his chair, unable to move, but in
his imagination he roamed freely through space, all the way out to the ends
of the universe. In his own way, this was also an art of flying." P. Nilson, "Winged
Man and Flying Ships: Of Medieval Flying Journeys and Eternal Dreams of Flight." The
Georgia Review, Summer 1996. pp.268-9.
was decreed: W. Bonser, "The Cult of Relics
in the Middle Ages. Folklore. Vol. 73 Winter 1962. p.236
i've been accused of
several petty crimes, which the state feels are serious enough
to put me on trial. The trial is held in a theater, as a courtroom,
a friend tells me, would be too small. The theater is packed with
spectators. It seems i'm a celebrity! but I don't know why, and
no one seems to recognize me. On stage the judge is having his
makeup put on. When the prosecution presents its case, it quickly
becomes clear that the charges are a sham, and the audience beings
to leave. i go outside and walk down the street. In front of me is
the Eiffel Tower! i am moved to tears. i remember my last dream
of Paris, and of having same emotion.. i walk up a street that
has casement windows on either side. Several lovely women pass
by and smile. Crossing a wide boulevard, which i know to be the
border of France, I look back at an overhanging sign several times,
and each time it reads differently. i feel very happy!
art critic: Arnauld Kierre.
Griess, "Calder's Cosmos." The World & I.
June 1998. p.116.
completely living: J-P Sartre, "The Mobiles
of Calder." In, Essays In Aesthetics. New York,
kind of upscale: E. Griess, "Calder's
World & I. June 1998. p.112.
Seaman. From, "Passage Sets / One Pulls Pivots At
the Tip Of the
hip: "Aeneas was lamed in the battle
for Troy when Diomedes threw a rock which 'struck Aeneas
on the groin
where the hip turns in the joint that is called the
cup bone.' The stone crushed his joint and broke both
the sinews...' (Iliad,V,303ff.).
(In Gen.32:25, the angel touched
'the hollow' of Jacob's thigh, that is, where it meets
and the Jews
are forbidden to
eat 'then sinew of the hip which is upon the hollow
of the thigh' [vs.32].) But Aeneas was rescued by his
mother Aphrodite, healed
by other goddesses, and went on to become the father
of Rome, as Jacob was of Israel."
"Lameness...signifies that man no longer dwells in Paradise.
There is still much he can enjoy in life, but he must earn his living by the
sweat of his brow, and sometimes his place in life through the bloodshed of others.
He must know pain deprivation, and death." P.L. Hays, The
Limping Hero. New York, 1971. pp.24,162.
pyramidal layer: R.I. Isaacson, The
Limbic System. New York, 1982. p.35.
a process familiar: H.W. Parke. The
Oracles of Zeus. Oxford, England, 1967 p.194.
philosopher: "I was in New York where I met
an architect--you know there are deconstructive architects--Peter
Eisenman--and we are now associated in a project. Bernard Tschumi,
a Swiss architect in Paris who also teaches in New York is in
charge of a huge project with the French government. He has been
given the responsibility of organizing an immense space in the
suburbs of Paris--the Parc de le Vilette--and has four of what
he refers to as 'gardens' in this space. One of them has been
given to Peter Eisenman and me, to do whatever we want, so we
are now working together on this project." J.
Derrida. Interview by R. Cheatham and J. Cullum. Art
Papers. Jan/Feb 1986. p.35.
architecture to stand still and be what he assumes it appropriately
should be in order that philosophy can be free to move and speculate.
In other words, he wants architecture to be real, to be grounded,
to be solid, not to move around--that is what Jacques wants. And
so when I made the first crack at the project we were doing together--a
public garden in Paris--he said things to me that filled me with
horror: 'How can it be a garden without plants?' 'Where are the
trees?' 'Where are the benches for people to sit on?' This is what
philosophers want, they want to know where the benches are." P.
Eisenman. Quoted by J. Kipnis, "Twisting the
#14, 1991. p.34
our time: "Personal experience tells us that
the world appears seamless, that the sights, sounds, smells,
tastes, and textures of any experience are concurrent. (Benjamin)
Libet suggests that the unsettling time disparity between conscious
experience and neural events (more than half a second) is necessary
to maintain subjective synchrony among sensations." R.E.
Cytowic, The Man Who Tasted Shapes. New
York, 1993. p. 170. Thus "our
time" lags a bit, the object always ahead of the
subject, the teacher ahead of the student, the world
ahead of how we remember