poet: Henry David Thoreau was born in Concord, Massachusetts
on July 12,1817. After graduating from Harvard, teaching school,
and working as a handyman for his mentor, Ralph Waldo Emerson,
in 1845, Thoreau moved to the shore of Walden Pond, a few miles
outside Concord, where he lived for two years, building a small
cabin of his own design, and writing his
masterpiece, Walden, published in 1854. He died on May 6, 1862.
old man: Matsuo Kinsaku (1644-1694) was born in a
town near Kyoto, Japan. While still a young man, he was given a
cottage named Basho An, "Banana Tree Hermitage." Henceforth
known as Basho, after the name of his house, he became Japan's
most renowned poet.
age forty-two, Basho wrote "The Old Pond," probably
the most famous poem
in Japan. One translation is: The old pond/A frog jumps in/Plop!
amygdala is involved in our responses to stimulation that startles
now descend: J. LeDoux, The Emotional Brain.
New York, 1996. p.172. "When it comes to detecting and responding
to danger (one function of the amygdala), the brain hasn't changed
much. In some ways we are emotional lizards." Ibid.,
herself: R. Eisner, The Road To Daulis. Syracuse,
NY, 1987. p.169.
will you: W.S. Merwin. From, "The Arrival."
amygdala responds to the initial visual representation--say, of a dog--by
sending signals back to the same and even earlier layers of the visual
processing system, and then by producing initial orientation of the
attentional and perceptual apparatus of the brain: 'Watch carefully;
this is important!' If the amygdala also registers the visual input
as dangerous, it can establish elaborative appraisal--arousal processes
that create a state of fear in the brain and then feed back to the
visual system. First receiving from and then sending signals to the
visual centers, the amygdala can rapidly bias the perceptual apparatus
toward interpreting the stimuli as dangerous. All of this occurs within
seconds and does not depend on conscious awareness." P.J. Siegel, The
Developing Mind: Toward A Neurobiology of Interpersonal Experience.
New York, 1999.
efforts: J.W. Renfrew, Aggression And Its Causes:
A Biopsychological Approach. New York,
chemicals: Some of the neurotransmitters found in
the brain that have been linked to aggression are: Acetylcholine
(ACh): "It is found in many areas of the brain, including
the neocortex and the limbic system, as well as in many areas of
the body....linking it to aggression usually relates to its function
in the Onset Aggression System. For example, ACh is found in parts
of the hypothalamus, thalamus, hippocampus, amygdala, and cingulate
area." J.W. Renfrew, Aggression And Its Causes: A Biopsychosocial
Approach. New York,
Norepinephrine (NE): Also
called noradrenalin, has been positively related
to aggression. This neurotransmitter is found in two major pathways
that...pass from the brain stem to the cerebellum and hypothalamus,
and connect to structures such as the thalamus, amygdala, hippocampus,
septal region, and the cingulate, as well as the neocortex. Norepinephine
is one of a the group of neurotransmitters called monoamines...which
includes dopamine and serotonin." Ibid.; p.87.
Dopamine (DA): "Like
NE, DA has several pathways that pass from the brain stem through
the hypothalamus and into limbic structures such as the septal region,
hippocampus, and amygdala. One pathway, called the mesolimbic, has
special relevance to the Offset Aggression System, since it is a
principal part of the brain's pleasure system." Ibid.; p.89.
Spring: "in the Phrygian cosmology an almond
figured as the father of all things, perhaps because its delicate
lilac blossom is one of the first heralds of the spring, appearing
the bare boughs before the leaves have opened." J.G. Frazer, The Golden
New York, 1942. p.347.
all the insects represented in the ancient world, bees are foremost
in ritual and symbolic meaning. They, too, represent birth, death,
and reincarnation....The priestesses of historical descendants of the
(Anatolian bee goddess)--Demeter, Rhea, Cybele--were
called metissae, the ancient Latin word for bees.
Will the hive survive,
will the gladiolas
Succeed in banking their fires
To enter another year?
What will they taste of, the Christmas roses?
The bees are flying. They taste the spring.
-S. Plath. From, "Wintering."
bloom: "Cybele belongs to the Roman pantheon
but seems to stand apart from it, assuming more the mantle of universal
mother, as Gaia does in Greece. The Romans adorned her statues
with roses, as they did those of Venus, and it may have been at
the time her Mysteries were celebrated in Rome that the symbolism
of the rose began to evolve as an image of resurrection, and the
rose garden as the sacred world or hidden dimension of the goddess." A.
and J. Cashford, The Myth of The Goddess: Evolution of an Image. London,
Kazantzakis, The Rock Garden. New York, 1963. p.47.
young pine: After the death of Attis, "Cybele
then took the pine-tree into her cave and lamented over it. The
tree obviously signifies the son (lover)--according to one version
Attis was actually changed into a pine-tree--whom the mother takes
back into her 'cave,' i.e.,
the material womb." C.G. Jung, Symbols of Transformation. New York,
p.423. I read Cybele's 'cave' not as "the material womb," but
eyes: Studies show that some animals with amygdala
lesions pay less attention to their visual environment, including
changes in that environment, unless they are given substantial
rewards for doing so. (See M.H. Bagshaw, N.H. Mackworth, & K.H.
Pribram, "The effect of of resections of the inferotemporal
cortex or the amygdala on visual orienting
and habituation." Neuropsychologia Vol. 10 (1972) pp. 153-62.)
was: R.D. Barnett, Phrygia And The Peoples Of
Anatolia In The Iron Age. Cambridge,
England. 1967 p.23.
hidden: "Frogs have been the subject of more
laboratory investigations than any other living creatures. Their
anatomy has been studied and described more fully than that of
any animal except man.....it is their remarkable capacity for surviving
experimental operations that has endeared them to scientists, and
made them suitable for many demonstrations and investigations where
shock, loss of blood and infection would lay a lesser creature
low. However scientific frogs have not all croaked in vain. Many
important discoveries have been made with the help of the frog
and prompted people like Carl Jung to pay thoughtful tribute to
them: 'Given its anatomy, the frog, more than any other of the
animals, anticipates Man.'" G. Donaldson, Frogs. New York,
"The frog's brain responds to only
four visual stimuli. These are: a moving object; a moving object
that enters the frog's field of vision and stops; a decrease
in overall illumination; and a small, rounded object that moves
erratically in the field of vision. The first three cells are
known as 'predator-detectors': movement triggers a general
alarm; stopped movement means potential danger from a predator;
and a general darkening signals a stalking predator. The fourth
cell sends a 'black-spot' message, the 'bug-alert,' which signals
a dark spot against a shifting background of light and dark....For
frogs, small moving objects mean food and large moving objects
mean predators. If an object does not move, the frog does not
respond. Thus, small moving objects trigger flicks of the tongue,
while large moving objects trigger leaps into water." J.B.
Ashbrook and C.R. Albright, The Humanizing Brain.
Cleveland, OH., 1997. pp.16,18.
ravens: The ravens are a sculptural array by John
Connell. "In British folklore, and indeed European folklore
in general and even wider afield, the raven is predominantly an
ominous bird, but like the cuckoo and a number of other species,
it has an ambivalent character. It is sometimes good and sometimes
evil." E.A. Armstrong, The Folklore of Birds New
York, 1970. p.71.
love frogs: N. MacCaig. From, "Frogs."
participants: J. Allman, "Faces, Fear and the
Amygdala" Nature. Vol. 372, 15 Dec
full moon: "As the great light shining in the
darkness of the night, the moon, in all mythologies up to the Iron
Age (c.1250 BC), was regarded as one of the supreme images
of the Goddess, the unifying power of the Mother of All. She was
the measure of cycles of time, and of celestial and earthly connection
and influence. She governed the fecundity of woman, the waters
of the sea and all the phases of increase and decrease....So, analogously,
life and death did not have to be perceived as opposites, but could
be seen as phases succeeding each other in a rhythm that was endless.
It is not surprising, then, that lunar mythology preceded solar
mythology in many, if not all, parts
of the world." A. Baring and J. Cashford, The Myth of The Goddess: Evolution
an Image. London, 1991. p.21.
postmodern pastiche: "Pastiche
is, like parody, the imitation of a peculiar or unique style, the wearing
of a stylistic mask, speech in a dead language; but it is a neutral
practice of such mimicry, without parody's ulterior motive, without
satirical impulse, without laughter, without that still latent feeling
that there exists something normal compared to which what
is being imitated is rather comic." F. Jameson, "Postmodern
Consumer Society." In, H. Foster, Editor, The Anti-Aesthetic:
Postmodern Culture. Port Townsend, WA., 1983. p.114.
mind: "The fact of the matter is that in all of us, only a
hairsbreadth below the level of conscious rational functioning, there is quite
another state of being with an altogether different view of the world and an
altogether different way of growing to meet it. And that state of being, or that
world, since it is experienced in terms of images and symbols, metaphors and
myths, is considered mad and worthy only of banishment from the sane world of
common sense." J.W. Perry, The Far Side Of Madness. Englewood Cliffs,
NJ., 1974. p.6.
tiers: Serotonin, acetylcholine, dopamine, norepinephrine, and
very fountainlike arrangement of the pervasive pathways of nerves releasing amines
does not necessarily respect the precision and specificity of normal neuronal
contacts, so that the modulating chemical is already poised to flood onto large
cells." S.A. Greenfield, Journey To The Centers Of The Mind. New
stood rooted: W. Herzog, Of Walking On Ice.
New York, 1980. p.21.
object: J. Allman, "Faces, Fear and the Amygdala" Nature.
Vol. 372, 15 Dec 1994. pp.613-4.
place: 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.
reality: W.R. Hess, Biological Order and Brain
Organization. New York, 1981.
a fierce and implacable goddess of the rocks, Cybele's centres of worship
were most often located on mountains after which her local cults were
commonly named (e.g. the Bercynthian Mother, the Dindymene, Sipylene
or Lobrine Mother)." R.D. Barnett, Phrygia And The Peoples
Of Anatolia In The Iron Age. Cambridge, England. 1967. p.22.
staccato: "Then comes expression:
worker in parts, to create a whole, must have his parts, arrange his parts, arrange
his parts, his parts separate, his parts so placed that they are mobile (and
though they don't interchange you must be made to feel that they can); have his
lines of connection, his life arteries of connection. And there will be focusing
points, focusing on, well, spots of eye arrest. And these spots sort of framed
within themselves. Yes, there will be big parts and small parts and they will
all work together, they will all have the feel, that
of possible motion." J. Marin, "John Marin By Himself." Creative
the brain: D.
Hiehoff, The Biology Of Violence. New York, 1998. p.117.
suggests: A. Baring and J. Cashford, The Myth
of the Goddess: Evolution Of An Image.
London, 1991. p.396.
dance: "A big Indian dance I attended--I feel
my greatest human Experience--the barbaric Splendor of it was magnificent--the
movements within movements are swell--and it kept up
for hours." J. Marin. C. Gray, Editor, John Marin By John Marin.
(n. d.) p.58.
Reindeer Age, as the Upper Paleolithic is sometimes known, lasted about
25,000 years and passed through four phases during which there were
considerable oscillations in the climate of the glaciation. Periods
of greater or lesser cold or humidity were followed by dry and very
cold episodes with strong prevailing winds. This had a great influence
flora and fauna of man's environment." M. Ruspoli, The Cave of Lascaux:
Photographs. New York, 1987. p.15.
"Since the prehuman
brain enlarged only when the ice ages came along, the betting
is that climatic challenge had something to do with the Great
Encephalization--probably not so much because of a more severe
climate but because the constant disruptions created opportunities
and slowed 'optimizing....' Climate often changes faster than
biological evolution- for- efficiency can keep up--and so
a brain that can function in various
different climates has an advantage over one that is merely efficient
in a single climate." W.H. Calvin, The Ascent Of Mind.
New York, 1991. pp.12-3.
caves: The cave at Lascaux "was an externalized
replica of the internal cephalic image, where pictures are stored
and concealed. If this is so, the cave not only holds the earliest
visual images but also the first model of the memory and mind.
Considered as a human invention, the cave would be an extended
imitation of part of the person, as a rake is an imitation of the
fingers or a scoop of the cupped palm of the hand." B.D.
Lewin, The Image and the Past. New York, 1968. p.39
I would: White Lake, Sullivan County, NY. This would
also be the original site for the Woodstock
first stages of anything; infancy, beginnings." Webster's
Dictionary Of The American Language. New York, 1980.
Nick Herbert and being stuck with the check for lunch, I discovered
that Mr. Herbert had scribbled a phone number on the back of the
receipt (sic) before leaving. It was a New Jersey exchange,
I recognized it almost instantly, and underneath it the letters E.C.
were scrawled. Finally, a lead ! This had to be the phone number
for none other than Emory Cranston, proprietor of INCUNABULA books.
So, Cranston was still on Earth Prime, and accessible by phone. I
went back to my motel room and dialed the number.
JM: Hi, is this Emory Cranston?
EC: Who wants to know?
JM: My name is Joseph Matheny. I got your phone number from Nick Herbert.
I'm a reporter investigating the Ong's Hat story, and I thought you might
give me some insight into where you came across all the material in INCUNABULA.
I got the catalogue from a group of Culture Hackers in San Francisco. (silence)
JM: Is this Emory Cranston?
EC: Who did you say you were again?
JM: A freelance investigative reporter, doing a story on the travel cults
and the Ong's Hat Institute.
EC: And who gave you this phone number?
JM: Nick Herbert. I was trying to find out where INCUNABULA is located now.
EC: (Audible sigh on other end of line) Oh, well. At least he could have
warned me. But it doesn't really matter...after all, there's no "here" here
anyway, so I won't be here tomorrow. Does that answer your first question?
JM: You mean INCUNABULA is located in "virtual space"?
EC: As far as your concerned, yes."
-J. Matheny. "Journal Entry," 1/23/94. Incunabula #3. www.gopher.well.sf.ca.us
door: "on December 12, 1912, Marin married Marie
Jane Hughes. Soon thereafter they bought a house in Cliffside,
New Jersey, in which Marin has spent the winters ever since." D.
Editor, The Selected Writing of John Marin. New York, 1949. p.xi. John
mountain: "(Cybele's) throne was the high mountain
peak where heaven meets earth; 'The Lady of the Mountain' was one
of her epithets." L. Redmond, When The Drummers Were Women.
New York, 1997. p.110.
face: In Roman times one of her great shrines was
at Pessinus, where one version of the story of Agdistis-Cybele
was told. Her worship there was sufficiently important for her
cult figure, a black stone, to be transferred from there to Rome
under the title of 'Bona Dea'
in 204 B.C. The latter is perhaps again an illustration of religious continuity
in Anatolia, for a deity called the 'Black Goddess' was worshipped by the
Hittites." R.D. Barnett, Phrygia And The Peoples Of Anatolia In
Age. Cambridge, England. 1967. p.22.
back: "But while neurobiologists are quick to
point out that they can't yet show in minute detail what goes on
during a PTSD (Post-traumatic stress disorder) flashback, they
can speculate plausibly how glutamate transmission might lay down
a permanent trace through the brain that-in PTSD-would repeatedly
allow an inherently innocuous noise like a care backfiring to provoke
an uncontrollable onslaught of panic." M. Caldwell, "Kernel
of Fear." Discover. June 1995. p.102.
terror: Plunging towards Phrygia over violent water
on the wood-slung Berecynthian coast
with urgent feet treads the opaque ground
the Goddess, his wits fuddled, stung with phrenetic
slices his testicles off with a razor-
sees the signs of new blood spotting
earth, knows arms, legs, torso, sans
Catullus. From #63. P. Whigham, Translator,
Poems of Catullus. Berkeley, CA., 1966. p.136.
For C.G. Jung, "The
self-castration of Attis is not a move in the grand strategy of keeping
mother for himself and himself for mother, but rather inevitably
occurs when the regression (sic) libido activates parental
imagos and elects to reestablish the infantile relationship with
the female instead of continuing to develop and mature. Since the
former childish affection cannot be reconstituted--because of the
presence of the son's adult sexuality (a form of which Freud, unlike
Jung, would claim was present even in the infantile relationship)--the
offending organs must be removed, or else the son-lover must die." R.
Eisner, The Road To Daulis. Syracuse, NY., 1987. pp.169-70.
taste something: J.H. Austin, Zen And The Brain.
Cambridge, MA., 1998. p.230.
artist or animal there is but one religion. At first glance it is simple.
As simple as the animal (a sessile polyp or sea cucumber) or as complex
as the animal's nervous system--as with a dolphin, a panda, or a man.
The religion is being itself." M.
McClure, "Wolf Net." In, Lighting The Corners. Albuquerque,
two similar stimuli are used in a conditioning study, the thalamus
will send the amygdala
the same information, regardless of which stimulus it is processing,
but when the cortex processes the different stimuli it will
send the amygdala different signals. If the cortex is damaged,
has only the direct thalamic pathway and thus the amygdala
treats the two stimuli the same—both elicit conditioned
fear." J. LeDoux, The Emotional Brain. New York, 1996. p.162-3.
was changing: E. Eiseley, "The Dance of the Frogs." In, The
Star Thrower. San Diego,
CA., 1978. p.114.
sickness: S. Semyonov. In, H. Kalweit, Dreamtime
and Inner Space. Boston, 1988. P. 106
Rome, within the time of Jesus' crucifixion, an effigy of Attis was
hung from the branches of a pine tree. Here, the branches of the pine
tree are the twisted emotions that
led to Attis' death. He "must sever all connections because he cannot make
the erotic connection (with his grandmother, Cybele), his (self) castration is
not the enactment of a primal fear but the next worst thing to suicide: Eros
has once again submitted to
Thanatos." R. Eisner, The Road To Daulis. Syracuse, NY, 1987. p.169.
name: B. Johnson, Lady Of The Beasts. San
Francisco, CA., 1988. p.1988. p.306.
double-headed axe is found in works of art particularly in Mediterranean
but also in India and England. "Nowadays, the double-bladed axe (the labrys)
is associated with the labyrinth, both being symbols in the Cretan cult. The
labyrinth denotes the world of existence--the pilgrimage in quest of the 'Centre'.
J.E. Cirlot, A
Dictionary Of Symbols. New York, 1974. p.22. The double-headed axe is also
for the butterfly; which, in turn, symbolizes psyche (soul).
Zen story: The twenty-ninth of forty-eight koans of
the Mumonkan, originally published in
China in the thirteenth century by the Zen Master Mumon (1183-1260),
reads: "The wind was flapping a temple flag. Two monks were arguing about
it. One said the flag was moving; the other said the wind was moving. Arguing
back and forth they could come to no agreement. The Sixth Patriarch said, 'It
is neither the wind nor the flag that is moving. It is your mind that is moving.'
The two monks were struck with awe." In
turn, Master Mumon's poem reads:
The wind moves,
the flag moves, the mind moves:
All of them missed it.
Though he knows how to open his mouth,
He does not see he was caught by words.
Z. Shibayama, Zen Comments
Mumonkan. New York, 1974. p.215.
the mind: "By English-language convention
what we see refers to the objects that the flow of data starts
but what you have to work with is the data generated in you,
not what the data is about. Naive realism is appealing: the
the world itself just appears to us (whatever that means).
However, try closing and opening your eyes as you sit in front
of your computer,
and notice that something blanks out and is restored in sequence
as you do so. The computer doesn't vanish when you do that,
but something certainly has suddenly changed its character
in a radical
way. If you can avoid reposing within ambiguous idioms such
as seeming and appearing, you may appreciate that there is
content which is coming into being as you open your eyes and
which is gone when you close them. Most people (including philosophers
such as Ryle and presumably Wittgenstein) think that this content
really is the world outside them, and so have trouble even
that there is a subjective pseudo-image." N. Bates, Journal
of Consciousness Studies-Online. July 14, 1999.
window: "According to Kevin Walsh, museums now
show that all trails lead to ourselves, create displays equating
change with progress, and reprogram the past not so much as unlike
ourselves but as a trajectory toward the present. The effect is
like those representations of biological evolution with humankind
at the top instead of the tip of one of many branches, In effect
the museum dispenses with the past in the guise of its simulation,
'sequestering the past from those to whom it belongs.' Its contents
are 'no longer contingent upon our experiences in the world' but
become a patchwork or bricolage 'contributing to historical amnesia.'
Roots in this sense are not the sustaining and original structure
but something adventitious, like banyan tree 'suckers' dropped
from the ends of its limbs. 'Generations to come,' Walsh predicts,
'will inherit a heritage of the heritage--an environment of past
pluperfects which will ensure the death of the
past." K. Walsh, The Representation Of The Past: Museums And Heritage
Post-Modern World. London, 1992. In, P. Shepard, Traces Of An Omnivore.
Washington, D.C., 1996. p.158.
most likely: C. Wills, Children Of Prometheus.
Reading, MA., 1998. p.183.
Hoskins, Headhunting and the Social Imagination in Southeast Asia. Stanford,
traditional oral literature of Native America, specifically its mythology,
is populated by personages with names like Frog, Bluejay, or Bear,
and in the western part of the continent, a character called Coyote
is especially important....It is especially tempting to think that
a trickster figure like Coyote is somehow to be equated with modern
tricksters like Bugs Bunny--or, for that matter, Wile E. Coyote. But
in the Native American context, Frog, Bluejay, Bear, and Coyote are
not animals: They are First People, members of a race of mythic prototypes
who lived before humans existed. They had tremendous powers; they created
the World as we know it; they instituted human life and culture--but
they were also capable of being brave or cowardly, conservative or
innovative, wise or stupid." W. Bright, A Coyote Reader.
flags: A person who wishes to have a flag made would start by purchasing
material, preferably cotton. "He then takes it to a monastery, where a lama
prepares one of the wooden matrices which are invariably to be found in monasteries,
inks it, and prints the required prayers on the customer's material in return
for a small fee." F.
Maraini, Secret Tibet. New York, 1960. p105-6. Although traditionally
the flag is
nailed to a tarcho, or wooden pole, these flags were strung across the
lentil of the entrance to an apartment belonging to Margaret Hagerity, a student
and Zen Buddhism.
bird: As C.G. Jung points out, "In modern Christian
psychology a white bird always has an association with the Holy
Ghost." C.G. Jung, The Visions Seminars. Zurich,
Switzerland, 1976. p.163. Here the spirit has assumed a corporeal
form, and drips blood;
for, as Jung goes on to say, "I am certain that there would be no
spirit if it
were not a part of nature." (Ibid., p.164.)
"If the spirit
of god can hide in a small bird then our own flight,
too, is assured." -Jennifer Ley
have: R. Tarnas, "The Transfiguration of the
Western Mind." Paper presented to the Philosophy and the Human
Future Conference, Cambridge University, England, 1989.
he smiled: "the
acting principle, put too simply, is that in order to feel a certain
way (to make the action look true), an actor produces the appropriate
facial expression (and perhaps the gesture or posture as well). The
psychological state of mind soon follows. I read that certain therapists
used this technique, especially "smile therapy." To improve
your mood you simply need to smile, the more broadly the better.
"It works. Sometimes I over do it and use the technique while walking on
campus. I know I 'm doing it when students begin to give me big smiles as we
pass on the sidewalk. Of course I like to see these smiles, so now I'm not sure
if I'm act-smiling or real-smiling. My amygdala becomes confused (it is not very
bright) and does the only thing it can: the freeze-flight response. I look happy,
but I'm running for my life. It reminds me of that account I read about how country
folk entertained themselves before the rural electric corporation brought modern
life to the hinterlands: they had grinning
contests." Greg Ulmer. http://web.nwe.ufl.edu/~gulmer
extremely acute: P. Descola, The Spears of Twilight--Life
And Death In The Amazon Jungle. New
York, 1993. p.110.
house: D. Goleman, Emotional Intelligence. New York, 1995.
one explores: G.M. Edelman, Bright Air, Brilliant
Fire. New York, 1991. p. 27.
and states have always played with history. We remember what we want
the way we want it to have been. Sinners become saints who become national
heroes as we mold new national hermitages. History is modified to serve
the needs of the present in hopes of
influencing the future." W.L. Rathje, "Kosovo & the Archaeologists." Discovering
Archaeology. July/August 1999. p.92.
amygdala: J. Ledoux. "Parallel Memories: Putting
Emotions Back Into The Brain: A Talk With
Joseph LeDoux." Reality Club
tracking: O. Kharitidi, Entering The Circle. Albuquerque,
Prechtel, Secrets Of The Talking Jaguar: A Mayan Shaman's Journey
to the Heart of
the Indigenous Soul. New York, 1998.
by several laboratories has shown that lesions of the (amygdala's)
central nucleus interfere with essentially every measure of conditioned
fear, including freezing behavior, autonomic responses, suppression
of pain, stress hormone release, and reflex potentiation. It was also
found that each of these responses are mediated by different outputs
of the central nucleus." J. LeDoux, The Emotional Brain.
meanings: R.D. Barnett, Phrygia And The Peoples Of Anatolia
In The Iron
Age. Cambridge, England, 1967. p.21.
phenomena: E. Halfren, "Emotional Neurophysiology of the Amygdala
the Context of Human Cognition." In, J.P. Appleton, Editor, The Amygdala.
New York, 1992. p.191.
stands aghast, with his eyes staring at the treacherous pointer, and
with his hands lifted as though to ward off the lethal medium, which
he imagines is pouring into his body. His cheeks blanch and his eyes
become glassy and the expression of his face becomes horribly distorted...He
attempts to shriek but usually the sound chokes in his throat, and
all that one might see is froth at his mouth. His body begins to tremble
and the muscles twist involuntarily. He sways backwards and falls to
the ground, and after a short time appears to be in a swoon; but soon
after he writhes as if in mortal agony, and, covering his face with
his hands, begins to moan. After a while he becomes very
composed and crawls to his wurley. From this time onwards he sickens and
frets, refusing to eat and keeping aloof from the daily affairs of the tribe.
is forthcoming in the shape of a counter-charm administered by the hands
of the Nangarri, or medicine-man, his death is only a matter of a comparatively
short time." H. Basedow, The Australian Aboriginal. Adelaide, Australia,
knot: "From the amygdala projections extend out
to every major part of the brain. From the central and medial areas
a branch goes to the areas of the hypothalamus that secrete the
body's emergency-response substance, corticotropin-releasing hormone
(CRH), which mobilizes the fight-or-flight reaction via a cascade
of other hormones. The amygdala's basal area sends out branches
to the corpus stratum, linking into the brain's system for movement.
And, via the nearby central nucleus, the amygdala sends signals
to the autonomic nervous system via the medulla, activating a wide
range of far-flung responses in the cardiovascular system, the
muscles, and the gut. D. Goleman, Emotional Intelligence.
New York, 1995. p.298.
After the King of Phrygia
died, leaving no heir, some Phrygians set out on the long
journey to the Oracle of Delphi. The Oracle declared that their next
king would arrive in a wagon drawn by oxen. Soon after they returned
with the news, Gordius and his wife rode into town on their oxen-drawn
wagon, and as made king. The first thing Gordius did was to dedicate
his wagon to the deity of the Oracle, and then hitched the wagon
to a post in front of his palace with an enormous knot. Phryria prospered
under Gordius, later under the rule of his son, Midas. But
when Midas left the throne with no heir, once again Oracle
was consulted. This time, they were told that whoever unraveled the
Gordian Knot would be their next king. Although many made
the attempt, the knot remained tied. The Phrygians returned to Delphi
for further advice. This time the Oracle said that whoever solved
the riddle of the Knot would rule all of Asia. For many years the
Knot fast. Then Alexander the Great entered Phrygia with his
huge army, determined to untie the Gordian Knot. After failing with
the conventional solution, he drew his sword and sliced the knot
in half. Alexander was grudging, though admiringly, declared
veteran: "The war in Vietnam spawned a near epidemic
of PTSD (post-traumatic stress syndrome). In fact, U.S. soldiers'
experiences there gave rise to what's now regarded as the classic
form of the disorder. Vets like the Gunny, who is undergoing treatment
at the National Center for PTSD (a unit of the Veterans Affairs
Medical Center), in West Haven, Connecticut, are far from unusual.
'I can numb out for hours, not thinking of anything,' echoes George
K., another patient at the center. 'But then something will remind
me and take me back--the odor of a certain kind of wood burning,
or even of a plant...'" M.
Caldwell, "Kernel of Fear." Discover. June 1993. p.98.
According the Chinese legend, a sennin is a holy hermit who lives in
the heart of a
mountain and possesses magical powers, including flight.
triggered, (the amygdala) gives rise to fear and anxiety which lead
into a stage of alertness, getting ready to (sic) flight or fight." J.R.
Amaral & J.M. de Oliveria, "Limbic System: The Center of Emotions." Brain & Mind.
March-May 1998. www.epub.org.br
lesions: R. Joseph, The Naked Neuron. New
York, 1993. p.82.
peoples: M. Eliade, Shamanism, NY 1964. p.159.
embryonic: C.L. Martin, The Way Of The Human Being. New
croaking: "By learning the songs of the other-than-human
beings, one became joined to them--more properly, one recollected
one's ancient kinship (communion) with these beings. That which
we call species distinction, species separation, would have been
rejected as absurd and undesirable by human in that realm of mind
and speech and artifice. Only a fool would imagine himself as somehow
exclusively a human being. Through language and artifice
one could recall and vivify the primal linkage (we might call it
an evolutionary connection) to other forms of life, animal and
plant. Language and art underscored Homo's bestial and
vegetal identity, a hyphenated identity: 'I can be a frog or a
fox and still
be a person' (Robin Ridington)." C.L. Martin, In The Spirit Of The Earth.
Baltimore, MD., 1992. p.18. (R. Ridington, "Fox and Chickadee." In,
Editor, The American Indian And The Problem Of History. New York, 1987.
frog:. "Shunryu Suzuki-roshi said, If you have
truly understood a frog, you have understood
everything." P. Matthiessen, Nine-Headed Dragon River. Boston,
history: J-F. Revel. J-F Revel and M. Ricard, The
Monk And The Philosopher. New York,
candles: "Pss! It's not a secret anymore...",
an installation by Cheryl Walker at the Harwood Art Center,
Albuquerque NM, September 1999.
Eckhardt: J. Cage. In, M. Roth and W. Roth, "John
Cage and Marcel Duchamp: An Interview." Art
in America. November-December 1973. p.74. Meister Eckhardt (A.D.1260-1327)
Dominican priest and mystic, and scholastic.
"Eckhart kept warning
us about the contingency of the signifiers we deploy. This warning
reached its shrillest and most startling moment when, faced with
the difficulty of getting something said about God, he openly
preached one day to what must have been a very startled congregation,
'Therefore I pray God that he may make me free of God.'" J.D.
Caouto, "Mysticism and Transgression: Derrida and Meister
Eckhart." In, H.J. Silverman, Editor, Derrida And Deconstruction.
New York, 1989. p.32.
Trimble, Biological Psychiatry. Chichester, England, 1996.
imagining yourself: Computerized
image made from Jeanne S. Collins' chromogenic print, "Waiting." "Waiting
symbolizes to me that hope never quite dies. I was diagnosed with breast
cancer in July 1998. A mastectomy and chemotherapy followed. When chemo
was finished, I checked every morning for signs that my hair was coming
back -- a
new beginning." Statement for Confronting Cancer Through Art, a
juried exhibit sponsored by The University of Pennsylvania Cancer Center. October
occurs not because it's necessarily the best thing to do this this
situation, but because it was often beneficial when our ancestors and
theirs were threatened by predators. Evolution's calculation works
for most animals most of the time, because motionless prey often elude
detection. But when a deer freezes as your car speeds towards it, it's
the price of having a decision-free initial response to danger." J. LeDoux, "Joseph
Ledoux on the Amygdala." Feed Magazine. Special Issue: "The
New Brain." 6.21.99. www.feedmag.com/brain/index.html
is: Earlier that evening I had watched part of the
film Darkman III on TV. It is the story
of a scientist whose face had been horribly disfigured by acid.
As he had been experimenting with the growing of artificial skin,
he now makes masks for himself, although each one only lasts about
ninety minutes. Meanwhile, he fights the underworld, usually wearing
a slouch hat and overcoat.
tangle of input nerves enters the amygdala in two regions called the
basal and lateral nuclei. Another important knot of nerves courses
outward from an area called the central nucleus and leads ultimately
to all the end points that administer the visible business of
fear." M. Caldwell, "Kernel of Fear." Discover. June
morass: S. A. Greenfield, Journey To The Centers
Of The Mind. New York, 1995. p.2.
has become: D. Niehoff, The Biology of Violence.
New York, 1998. p.96.
tree: After Cybele was introduced into Rome, in 204
B.C., and given a temple on the Palatine Hill, the Attis cult was
established, and tree symbolism became a prominent feature of his
rites. Here, to me, a deciduous tree is symbolic of the "dying" of
the god in
Autumn, in the month of Halloween.
"A...glance at the
quintessential symbols of Halloween reveals that they fall into 3
major categories: (1) symbols of death: graveyards, ghosts, skeletons,
haunted houses; (2) symbols of evil and misfortune: witches, goblins,
black cats; and (3) symbols of harvest: pumpkins, scarecrows, corn
shocks and candy corn. The first two categories tap deep, irresolvable,
pan-human dilemmas. Ways of dealing with and symbolizing death and
evil are represented in some of the earliest archaeological remains
of human ritual activity, yet no society in any time or place
has ever been able to completely overcome the reality of death--Mary
Shelly's Frankenstein notwithstanding. Yet we consistently try. One
way people in many societies face this reality involves viewing death
as a transition and continuing a relationship with the dead, keeping
the departed involved in the present world through séances, graveside
visits, prayer or other communication. Ideas about an afterlife,
or notions of ghosts and vampires, can also be understood as ways
that cultures--and people in them--can challenge the finality and
fear surrounding human mortality." K.C. Erickson and P. Sunderland.
From draft of "What's Behind Halloween; Where in the World
Our Weird Rituals Originated." Horizon, the Sunday
Science Supplement of The Washington Post. October 14 1998.
zeal: One of a number of reliefs carved into wood
in the chapel.
Witherup: The poet William Witherup presently lives
in Seattle, WA.
Real: "The Camino Real was the umbilical cord
of the (Spanish) colonies. It brought companies of soldiers, bands
of Franciscan friars, fresh groups of colonists, semi-royal processions
of governors--eighty-four of them--along with commandentes
general and dignitaries of the Church on inspection tours,
and ever-welcome newcomers to relieve officials who had been so
unfortunate as to be assigned duty fifteen hundred miles from the
luxuries of life in Mexico City. Northbound caravans brought supplies
needed by the colonists. Southbound caravans carried raw products
of the frontier: buffalo hides, jerked
meat, piñon nuts, and Indian slaves to be sold in the mining towns of Chihauhua." F.L.
and R.B. Fugate, Roadside History of New Mexico. Missoula, MT., 1989.
present owner: James McGrath, a renowned teacher of
art and literature.
on the one hand: G.
Edelman. In, S. Levy, "Dr. Edelman's
Brain." The New Yorker. May 2,
I am more: J. McGrath. From, "Self Portrait." January,
small corral: "The (Dalai Lama's) teachings were
tricky. They would almost trick people into taking vows. I took
one. I promised to be kind for the rest of my life. I walked out
the door and said what does this mean? Then a friend got hold of
a monk, and she said, 'Did I promise too much, too little?' He
told her, 'You know, the mind is a wild white horse, and when you
build a corral for it, make sure it's not too small.'" L.
Anderson, "Taking Chances: Laurie Anderson Talks With John
Cage." Tricycle. Summer 1992.
snake: Joni Adamson Clarke quotes from L.M.
Silko's Almanac Of The Dead: "Crawling through a
barbed-wire fence that marks the boundaries of a gaping crater
left by an abandoned uranium mine, Sterling sees thirty-foot mounds
of virulently radioactive slag uranium tailings which blow in breezes
that carry them to the springs and to the Rio Paguate. 'Here was
the new world of the Destroyers,' Sterling thinks, 'here was destruction
and poison. Here was where life ended.'" (p.760.) Howarth
goes on to say, "But, remarkably, it had been here, in this
environmentally exploited place, that (an) ancient (sacred) sandstone
snake had emerged. J.A.Clarke, "Toward an Ecology of
Justice." In, M.P. Branch, et al., Editors, Reading The Earth.
Moscow, ID., 1998. p.13.
have come: W. Witherup. From, "Two from Rancho
rock: In Roman times one of her great shrines was at Pessinus,
where one version of the story of Agdistis-Cybele was told. Her worship there
was sufficiently important for her cult figure, a black stone, to be transferred
from there to Rome under
the title of 'Bona Dea' in 204 B.C. The latter is perhaps again an illustration
of religious continuity in Anatolia, for a deity called the 'Black Goddess' was
the Hittites." R.D. Barnett, Phrygia And The Peoples Of Anatolia
Iron Age. Cambridge, England. 1967. pp.21-2.
"The Black Stone
(al-hajar al-award)...is a meteorite, therefore from beyond
the earthly ambiance. Abraham and Ishmael are said to have brought
it from the hill of Abu Qubays nearby Mecca where it had been preserved
since coming to earth. According to the Prophet, the stone had descended
from Heaven whiter than milk but turned black as the result of the
sins of the children of Adam although something of its original luminosity
survives. The stone also symbolizes the original covenant made, according
to the Our'an, between God and Adam and all his progeny, through
which all members of humanity accepted on the 'pre-eternal moment'
(al-azak), when the covenant was made, the Lordship of God." S.H.
Nasr, Mecca The Blessed, Medina, The Radiant--The Holiest Cities
of Islam. New York, 1997. p.31
planners must have considered the routes leading to selected chambers
as well as the chambers themselves. Route and destination were part
of the same design, a journey often deep into the cave and an ordeal,
since depth is as much a matter of suspense as what you pass on the
way of actual distance and difficulty of access." J.E. Pfeiffer, The
Creative Explosion. New York, 1982. p.105.
Player: "It has been suggested that the hump is possibly a
pack, and that the figure may represent Aztec or Toltec wandering traders, who
once came up into the
Southwest with trade items." G. Snyder. Mountains And Rivers Without
End. Washington, D.C., 1997. p.160. r.: Galisteo Basin, NM. Photo by D.
Muench. ca. 1968-69.
as left its legacy in medicine, mythology, culture and religion. In
addition to its social legacy, shamanism has over many centuries left
us physical remnants, the most visible of which are petroglyphs. Throughout
the canyons and mountains of the Southwest there are spectacular stands
of jumbled stone and weather-worn towers of rock. J.R. Cunkle and M.A.
Jacuemain, Stone Magic of the Ancients. Phoenix, AZ., 1996.
oldest: R.D. Barnett, Phrygia And The Peoples
Of Anatolia In The Iron Age. Cambridge,
England. 1967. p 21.
Silko, Ceremony. New York, 1977. p.1.
skull: "The skull on the hill..." is from
R. Bringhurst, "Danxia Zichun."
If you slept with
the weight of a mountain
in your heart...an old homosapien evolved
descending from some place
like the Milky Way or even Venus...
racing toward us, but who knows,
we may be just a dream of a Big Bang
longing to be One.
R. Burkhart. From, "Sandiaman."
link: M. Stone, Ancient Mirror of Womanhood.
Boston, 1990. p.199.
earliest Sibyl claimed to be half divine, the daughter of a nymph.
The Delphic Sibyl identified herself with Artemis....However, the Phrygians
and Lydians had no native system of divination, but depended on sending
to Caria for the interpretation of omens, just as Romans sent to Etruria
for haruspices? If they had taken over the practices of divination
from their predecessors, the Hittites, there is no evidence that these
would have included anything like Sibylline." H.W. Parke, Sibyls
Sibylline Prophecy In Classical Antiquity. London, 1988. pp.10,54.
her crown: "Wearing
her battlement crown, shaped like a fortified tower on the city wall,
(Cybele) embodied the city itself, whose walls, like the natural landscape,
rose from her
womb to protect her children." L. Redmond, When The Drummers Were Women.
York, 1997. p.110.
leaving Chicago, Lew Welch wrote "Chicago Poem," the last passage of