a book: C. Castaneda, The Art of Dreaming.  New York, 1994.

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.

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 1988. p.53.

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 at 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).

read about a woman: D.E. Levy, "Locked in Place." Discover, May 1998.

pons: White matter located at the base of the brain, the pons varoli connects the cerebrum and the cerebellum. It was named after the Italian anatomist Costanzo Varoli (1542-75).  Resembling a bridge, it rests between the medulla and midbrain. "Cognitive functions in the cortex, the upper part of the brain, are turned on by a sustained activation process that arises in the pons. Some repetitive motor functions like walking and running also begin with signals sent from the pons down the spinal cord." J.A. Hobson, The Chemistry of Consciousness. Boston, MA., 1994. p.57.

the 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

Dolmatoff convincingly shows: M. Ripinsky-Naxon, The Nature of Shamanism. State University Press of New York. Albany, 1993. P.76 (G╚rardo Reichel-Dolmatoff, "Some Source Materials on Desana Shamanistic Initiation. Antropoligica. Vol 61 (1979) pp.27-61)

I walk upright: J. Haines. From, "A Moose Calling."

decision to store: G. Cowley & A. Underwood, "Memory." Newsweek. 15 June 1998. p. 51.

has a head: L. Hess, Sea Horses. New York, 1966. p.7.

the 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.

explicit memory: "The 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.

Nothing is ever created: Anonymous Australian Aborigine.

interconnected: J. Winson, Brain and Psyche. Garden City, NY, 1985. p.32.

worthy 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.

there are several sites: R.M. Dean, rmd@u.arizona.edu

thigh-bone trumpets: The following message was received from Robert Thurman, Je Tsong Khapa Professor of Indo-Tibetan Studies at Columbia University, New York:

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.

He began his oration: Dream of  R. Narayama. In, C. McPhee, Stop Sleeping Through Your Dreams. New York, 1995. p.130.

a goatherd: (Legend of  the founding of the Oracle of Delphi.) P. Vanden Berg. Mystery of the Oracles. New York, 1979. p.133.

"The classic 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.

found that a specific:  J.A. Hobson, The Chemistry of Conscious States. Boston, 1994. p 89.

old age: R. Creeley. By email. The entire message reads:

"Old age is just explicit and that's that, and you can quote me. One's work seems to continue of its own disposition, as it can or will -- or won't. Staying out of trouble it used to be called. So onward, friend. I am sure we'll connect at some point down the proverbial line."

of 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

carried the chest: W.O. Steele, Talking Bones. New York, 1978. p 42.

a circle: "Everything sacred moves in a circle." Black Elk.

"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.

The hippocampal network: C.G. Gross, Brain, Vision, Memory. Cambridge, MA., 1998. p.106.

a 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.

Scientists and philosophers: D.B. Morris, The Culture of Pain. Berkeley, CA., 1009. p.15.

back 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.

we get to where: E. Jab╦s.

cowboy 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.

a world creation: T. Swain, A Place of Strangers: Towards a History of Australian Aboriginal Being. Cambridge, England, 1993. p.32.

he was the male god: H.W. Parke, The Oracles of Zeus. Oxford, England, 1967. p.194.

from 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. Weishaus

the 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.

Capilla de Nuestra SeĎora de Guadeloupe: Located in the Old Town section of Albuqueque, the chapel was designed by Sister Giotto Muntz in 1975. It was used to teach Christian iconography, with a few buildings near by as studios, and a garden.  The chapel is presently open to the public, the the studios are gift shops, and the garden is walled off.

called forth: G. Marcus, Lipstick Traces. Cambridge, MA., 1989. p.166.

the main cortical: H. Eichenbaum, T. Otto, and N.J. Cohen, "The Hippocampus--What Does It Do?" Behavioral and Neural Biology 57 (1992). p.22.

light a candle: "Pythagoras notes how we seek a light, exemplified by angels, when we speak of God, so that during journeys through prayer and convocation we carry a candle to refute those obscurities which accumulate with darkness." E.S. Connell, The Alchymist's Journal. San Francisco, CA., 1991. p.161.

own way: "There is no single locality that focalizes all the others. Walbiri do not really give conceptual shape to the world as a whole in the sense of a single, centralized structure, but conceive of it in terms of networks of places linked by paths." N. Munn, "The Spatial Presentation of Cosmic Order in Walbiri Iconography. In, A. Forge, editor, Primitive Art and Society. London, 1973. pp.214-15.

the 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. p.170.

outcrops of the brain: R.B. Onians, The Origins of European Thought. Cambridge, England, 1951. p.238.

I believe: A. Vesalius, "Letter of Dedication." Tabulae sex. Venice, Italy, 1538.

Every language: F.W.H. Myers, Human Personality and Its Survival of Bodily Death. Norwich, England, 1919. p.58.

It 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. p.271.

Descartes' 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 seance 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.

place dependencies: G.M. Edelman, Bright Air, Brilliant Fire. New York, 1991. p.22.

movement 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.

Roanji: "Stone 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 subtile 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.

I 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."

floating: "Nor 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 sup[ernatural principle inside it swells." C. Blacker, The Catalpa Bow: A Study of Shamanistic Practices in Japan. London, 1986. pp.98-9.

linear time: T. Swain, A Place of Strangers: Towards a History of Australian Aboriginal Being. Cambridge, England, 1993. p.27.

contains many: T.N. Ricciardi and  J.W. Owens, http://weber.u.washington.edu/~jamo/ hippoweb.

time 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.

stufft 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 caroid 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 seems 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.

luminaria: A New Mexico tradition of  lighting candles planted in sand in brown paper bags. Usually lines streets on Christmas Eve.

breast 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 laxitives 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.

the hippocampus: J. Winson, Brain and Psyche. Garden City, NY, 1985. p.186.

some stories say:  L. Hess, Sea Horses. New York, 1966. p.9.

required 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.

davened: Yiddish: 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; p.10.

strangely 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.

the manual: L. Wieseltier, Kaddish. New York, 1998. p.149.

hidden God: "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 El¨ah-Adventures with Today's Jewish Mystical Masters. San Francisco, CA., 1997. p.6

with overlapping circuits: S.A. Greenfield, The Human Brain. New York, 1997.   p.133.

half-buried 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?
                the 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.

the living brain: F.T. Verstosick, Jr., "Lobotomy's Back. Discover. October 1997. p.68.

at 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, Mir█ As I Knew Them. New York 1991. p. 129. 

as he came to be known: R. Lopez-Pedraza, Hermes and His Children. Zurich, Switzerland, 1977. p.3.

the surreptitious:  B. Watterson, Gods of Ancient Egypt. London, 1996. p.136.

saltwater for blood: "The concentrations of salts in both seawater and blood are, for all practical purposes, indentical. 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. p.183.

out of the interactions: H. Eichenbaum & T. Otto,  "The Hippocampus-What Does it Do?"  Behavioral and Neural Biology 57 (1992). p.30.

he roams: G. W. Briggs, Gorakhnath and the Kamphata Yogis. Calcutta, 1938. p.153.

the most universal symbol:  E. Eaton, Snowy Earth Comes Gliding. Independence, CA., 1974.

simply trying: D.L. Schacter, Searching For Memory. New York, 1996. p.68

how each totemic:  B. Catwin, The Songlines. New York, 1988. p.13

a delay: R. Ornstein, The Right Mind. New York, 1997. p.150.

He told me: J.L. Borges, "Funes and Memorious." In, Labyrinths. New York, 1983. p.64.

a 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, 1986. p.38.

myoto-iwa.gif (20102 bytes)

Wedded 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 replaced annually."



memories in terms: H. Eichenbaum, T. Otto, and N.J. Cohen, "The Hippocampus--What Does It Do?" Behavioral and Neural Biology 57 (1992). p.3.

Alzheimer's 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.

lost his mother: "Courtship that precedes (hippocampi) mating is lengthy and may last up to nine hours. After the dance, they swim upward in the water column, aligning themselves so that the female can transfer her ripe eggs into the male's brood pouch with her ovipositor. The pouch is then sealed, as the outer skin attaches itself firmly to the belly, and the eggs are fertilized inside the pouch....pregnant males have been known to stay in the same place for about 2 weeks in some cases, while the female roams freely in search of food. The male, on the other hand, catches only prey that happens to swim close by." J. Lockyear and T. Hecht, "Legendary Bearers of the Sea Gods." The World & I. September, 1997. pp.207-8.

the parahippocampal: H. Eichenbaum, T. Otto, and N.J. Cohen, "The Hippocampus--What Does It Do?" Behavioral and Neural Biology 57 (1992). p.15.

it must be stressed: H. Corbin, Mundus Imaginalis or the Imaginal and the Imagined. Ipswich, England. p.17.

the 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.

senescence being:

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
                        years go by.
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
                        to lay by my corpse.
Han-shan. From, Cold Mountain.
B. Watson, Translator. New York, 1970

Each thing: A. Rodin. Quoted in, G. Bachelard, The Psychoanalysis of Fire. Boston, 1964. p.56.

tallow 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.

eccos: "I call God ECCO 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, Inverviewers. Mavericks Of The Mind. Freedom, CA., 1993. p.206.

the 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 1993. p.501.

thatched structures: The Seminole Reservation, with its Chickee, houses made of  palmetto thatch over a cypress log frame.

a 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 its water."

maze 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.

Enki 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.

originally an anatomical: J. Winson, Brain and Psyche. Garden City, NY, 1985. pp. 29-30.

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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 esturaries. 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.

blinking 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.

Bogart...: The 1948 movie, Key Largo, starred Humphrey Bogart, Edward G. Robinson, and Lauren Bacall, along with Lionel Barrymore and Claire Trevor.

cigars: "I 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, 1980. p.151.

a 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 thrity-four subsequent pictures.
"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.

a 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 flyer.

analogous: B. Johnson, Lady of the Beasts. San Francisco, 1988. p.200.

for 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.

it was decreed: W. Bonser, "The Cult of Relics in the Middle Ages. Folklore. Vol 73 Winter 1962. p.236

dream of Paris:

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 ispacked with spectators. It seems i'm a celebrity! but I don't know why, and no one seems torecognize me. On stage the judge is having his makeup put on. When the prosecution presents itscase, 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 hascasement windows on either side. Several lovely women pass by and smile. Crossing a wideboulevard, 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!

French art critic: Arnauld Kierre.

twisting: E. Griess, "Calder's Cosmos." The World & I. June 1998. p.116.

neither completely living: J-P Sartre, "The Mobiles of Calder." In, Essays In Aesthetics. New York, 1963. p.80.

a kind of upscale: E. Griess, "Calder's Cosmos." The World & I. June 1998. p.112.

physical: B. Seaman. From, "Passage Sets / One Pulls Pivots At the Tip Of  the Tongue" (c.1994)

broken 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...' (Illiad,V,303ff.). (In Gen.32:25, the angel touched 'the hollow' of Jacob's thigh, that is, where it meets the hip, 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 paindeprivation, and death." P.L. Hays, The Limping Hero. New York, 1971. pp.24,162. 

the pyramidal layer: R.I. Isaacson, The Limbic System. New York, 1982. p.35.

by a process familiar: H.W. Parke. The Oracles of Zeus. Oxford, England, 1967 p.194.

A philosopher: P. Eisenman. "Derrida wants 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." J. Kipnis, "Twisting the Separatrix." Assemblage #14, 1991. p.34

for 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 it.