But if you are Wondering where to go from here: Look up.
A link to your answer might be in the stars.
Or – Keep Searching.
I know you will find what you are looking for.
The number e, also known as Euler’s number, is a mathematical constant approximately equal to 2.71828 that can be characterized in many ways. It can also be calculated as the sum of the infinite series
The number e is of great importance in mathematics, alongside 0, 1, π, and i. e i π + 1 = 0 Like the constant π, e is irrational (it cannot be represented as a ratio of integers) and transcendental (it is not a root of any non-zero polynomial with rational coefficients).
You Are Invited: Glowing With-Inn
You Are Invited: Still ‘A’ Stand-Inn
You Are Invited: ‘A’ Chorus
In Reverence: Re: Joy-ce
In Reverence: Covered
In Reverence: Re: Joy-ce
Friends of Wonder: Webbed Souls
Friends of Wonder: Eyes of Contentment
Friends of Wonder: Feeling In-secure
Face The Terrain: Wonder-land
Face The Terrain: The Other Side
Face The Terrain: ‘A’ Rock Face
Wonder Re: Defined: Unseen Before
Wonder Re: Defined: Impressions of Still-ness
Wonder Re: Defined: Filled With Meaning
‘A’ Humble Definition: Awe-waken
‘A’ Humble Definition: In-visible Darkness
‘A’ Humble Definition: ‘A’ Humble Definition
Death Is Missing: Fresh Heir
Death Is Missing: See-D
Death Is Missing: ‘A’llusion
Upstream of Consciousness: Flow
Upstream of Consciousness: Release
Upstream of Consciousness: Catch
dis-Order: You Think
dis-Order: You’re Thoughts
dis-Order: You Know
The Absurd: Things
The Absurd: Whatever
The Absurd: Notion
The Places You’ll Gr-Oh: ‘A’ Perspective of Contentment
The Places You’ll Gr-Oh: Head In-word
The Places You’ll Gr-Oh: Empath-Eyes
‘A’ Slow Burn: The Coals
‘A’ Slow Burn: The Sounds
‘A’ Slow Burn: The Dance
You’re Dreaming: The Silence
You’re Dreaming: You’re Future
You’re Dreaming: ‘A’ Blue Tone
Wonder Re: Defined: You’re Presence
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Wonder Re: Defined: Awe-wakens
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Wonder Re: Defined: Language
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Wonder Re: Defined: Hid-in Myst-ory
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Wonder Re: Defined: Still-ness
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Wonder Re: Defined: The Mourning
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Wonder Re: Defined: Healing
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Wonder Re: Defined: Vibrations
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Wonder Re: Defined: Silence- Is You
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Wonder Re: Defined: De-light
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Wonder Re: Defined: Yearning
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Wonder Re: Defined: The Indefinite
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Wonder Re: Defined
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Wonder Re: Defined
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Wonder Re: Defined
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What is ‘the perception of time’?
The specious present
Past, present and the passage of time
The metaphysics of time perception
The Nature of Perception and The Structure of Behavior
Phenomenology of Perception
Expression, Language, and Art
The Visible and the Invisible
“Surrealism redefined how we expressed thought.” – ARTe, Surrealist Art
Charles Sanders Peirce
Ferdinand de Saussure
Reason and Feeling – Thought and Sensation
The Absolute
Nature
Metaphysical Forms of Meaning
Ambiguity
Style
Somehow, our consciousness is the reason the universe is here. – Roger Penrose
Concepts of Consciousness
Creature Consciousness
State Consciousness
Consciousness As An Entity
Metaphysical theories of consciousness
Dualist theories
Physicalist theories
Specific Theories of Consciousness
The logic begins with the simple and immediate concept of pure Being, which is said to illustrate the moment of the understanding. We can think of Being here as a concept of pure presence. It is not mediated by any other concept—or is not defined in relation to any other concept—and so is undetermined or has no further determination (EL §86; SL-M 82; SL-dG 59). It asserts bare presence, but what that presence is like has no further determination. Because the thought of pure Being is undetermined and so is a pure abstraction, however, it is really no different from the assertion of pure negation or the absolutely negative (EL §87). It is therefore equally a Nothing (SL-M 82; SL-dG 59). Being’s lack of determination thus leads it to sublate itself and pass into the concept of Nothing (EL §87; SL-M 82; SL-dG 59), which illustrates the dialectical moment.
But if we focus for a moment on the definitions of Being and Nothing themselves, their definitions have the same content. Indeed, both are undetermined, so they have the same kind of undefined content. The only difference between them is “something merely meant” (EL-GSH Remark to §87), namely, that Being is an undefined content, taken as or meant to be presence, while Nothing is an undefined content, taken as or meant to be absence. The third concept of the logic—which is used to illustrate the speculative moment—unifies the first two moments by capturing the positive result of—or the conclusion that we can draw from—the opposition between the first two moments. The concept of Becoming is the thought of an undefined content, taken as presence (Being) and then taken as absence (Nothing), or taken as absence (Nothing) and then taken as presence (Being). To Become is to go from Being to Nothing or from Nothing to Being, or is, as Hegel puts it, “the immediate vanishing of the one in the other” (SL-M 83; cf. SL-dG 60). The contradiction between Being and Nothing thus is not a reductio ad absurdum, or does not lead to the rejection of both concepts and hence to nothingness—as Hegel had said Plato’s dialectics does (SL-M 55–6; SL-dG 34–5)—but leads to a positive result, namely, to the introduction of a new concept—the synthesis—which unifies the two, earlier, opposed concepts.
We can also use the textbook Being-Nothing-Becoming example to illustrate Hegel’s concept of aufheben (to sublate), which, as we saw, means to cancel (or negate) and to preserve at the same time. Hegel says that the concept of Becoming sublates the concepts of Being and Nothing (SL-M 105; SL-dG 80). Becoming cancels or negates Being and Nothing because it is a new concept that replaces the earlier concepts; but it also preserves Being and Nothing because it relies on those earlier concepts for its own definition. Indeed, it is the first concrete concept in the logic. Unlike Being and Nothing, which had no definition or determination as concepts themselves and so were merely abstract (SL-M 82–3; SL-dG 59–60; cf. EL Addition to §88), Becoming is a “determinate unity in which there is both Being and Nothing” (SL-M 105; cf. SL-dG 80). Becoming succeeds in having a definition or determination because it is defined by, or piggy-backs on, the concepts of Being and Nothing.
Death Is Missing: Re: Forming
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Death Is Missing: Yore Sense-is
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Death Is Missing: Moving
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Death Is Missing: Heir
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Death Is Missing: Photo-synthesized
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Death Is Missing: Shed Darkness
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Death Is Missing: You
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Death Is Missing: With-in-formation
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Death Is Missing: Missing
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Death Is Missing: Sense-less Feelings
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Death Is Missing: Being Myst
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Death Is Missing: The Quest-ion
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Death Is Missing
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Death Is Missing
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Tunatya –
If we were to approximate our metaphysical terminology more closely to Hopian terms, we should probably speak of the subjective realm of HOPE or HOPING. Every language contains terms that have come to attain cosmic scope of reference, that crystallize in themselves the basic postulates of an unformulated philosophy, in which is couched the thought of a people, a culture, a civilization, even an era. Such are our words ‘reality, substance, matter, cause,’ and as we have seen ‘space, time, past, present, future.’ Such a term in Hopi is the word most often translated ‘hope’ – tunatya – ‘it is in the action of hoping, it hopes, it is hoped for, it thinks or is thought of with hope,’ etc. Most metaphysical words in Hopi are verbs, not nouns as in European languages. The verb tunatya contains in its idea of hope something of our words ‘thought,’ ‘desire,’ and ‘cause,’ which sometimes must be used to translate it. The word is really a term which crystallizes the Hopi philosophy of the universe in respect to its grand dualism of objective and subjective; it is the Hopi term for SUBJECTIVE. It refers to the state of the subjective, unmanifest, vital and causal aspect of the Cosmos, and the fermenting activity toward fruition and manifestation with which it seethes–an action of HOPING; i.e. mental-causal activity, which is forever pressing upon and into the manifested realm… The inceptive form of tunatya, which is tunatyava, does not mean ‘begins to hope,’ but rather ‘comes true, being hoped for.’ Why it must logically have this meaning will be clear from what has already been said. The inceptive denotes the first appearance of the objective, but the basic meaning of tunatya is subjective activity or force; the inceptive is then the terminus of such activity. It might then be said that tunatya ‘coming true’ is the Hopi term for objective, as contrasted with subjective, the two terms being simply two different inflectional nuances of the same verbal root, as the two cosmic forms are the two aspects of one reality. (Pages 78-79)
Jeffrey Mishlove: Hello and welcome. Our topic today is “Understanding Mythology,” and our guest is perhaps the world’s foremost mythologist, Joseph Campbell, the author of The Hero with a Thousand Faces, The Masks of God, and the Atlas of World Mythology. Welcome to the program.
Joseph Campbell: Thank you.
Mishlove: It’s a pleasure to have you here. In your approach to mythology, you’ve come to take the view recently that mythology stems from the human body itself, from our own experiences—that every mythological story or experience comes from our experiences as human beings in a physical body.
Campbell: Yes.
Mishlove: I would think that would be quite contrary to an earlier idea that mythology is pretty much the product of fantasy or imagination.
Campbell: Fantasy and imagination is a product of the body. The energies that bring forth the fantasies derive from the organs of the body. The organs of the body are the source of our life, and of our intentions for life, and they conflict with each other. Among these organs, of course, is the brain. And then you must think of the various impulses that dominate our life system—the erotic impulse; the impulse to conquer, conquest and all that; self preservation; and then certain thoughts that have to do with ideals and things that are held up before us as aims worth living for and giving life its value and so forth. All of these different forces come into conflict within us. And the function of mythological imagery is to harmonize them, coordinate the energies of our body, so that we will live a harmonious and fruitful life in accord with our society, and with the new mystery that emerges with every new human being—namely, what are the possibilities of this particular human life? And mythology has to do with guiding us—first, in relation to the society and the whole world of nature, which is outside of us but also within us, because the organs of our body are of nature; and then also, the guiding of the individual through the inevitable stages of life, from childhood to maturity, and then on to the last gate. And this is concerned with those matters.
Mishlove: So in a sense, behind every fantasy, behind every mythological story, there is some type of deeper truth about life.
Campbell: Well, yes. A mythology is not just the fantasy of this, that, or another person; it’s a systematized organization of fantasies in relation to the values of a given social order. So that mythologies always derive from specific social environments. And when you realize that every one of the early civilizations was based on a mythology, you can realize the force of this great, great heritage that we have.
***
Mishlove: Let’s talk a little bit more, though, about some of the underlying unities that occur in myth. For example, what are the common bodily experiences that we have to confront? I suppose part of our existential reality here in the world is the same, regardless of culture.
Campbell: One existential reality is that of the mystery of birth. That’s more than a biological phenomenon, believe me, the mystery of a new being coming in. And the next—every culture, everywhere, forever, has had to bring that little nature phenomenon into relationship to a society. That’s where the problem comes: Into what society are you going to bring this nature phenomenon? And the local myths stress you’re coming into our society, our way. That wouldn’t be bad if the society didn’t think of itself as the only one worth being incorporated in. Every society has had to guide this little biological phenomenon through the inevitabilities of growth, childhood, adolescence, then moving into marriage…And then to move on from that to the release of yourself from commitment to the world, and passing on then. And that isn’t a loss, it’s a gain, when you realize that you’re gaining an inward life. I mean, death is not loss. All it’s losing is simply this passing phenomenon of a body. But the consciousness is becoming more and more of itself. Proper mythology tells you how to die.
Mishlove: And there are some universals there, aren’t there?
Campbell: Those are the universals. The problem of the relationship of this mortal, passing, phenomenal vehicle of consciousness to the mystery of consciousness, and finding this more enduring aspect of your life in yourself—that’s what the religions are talking about. And they personify that mystery—you know, particularly in governing our lives, we have to have thoughts that govern us, certain images that we can target to. And these images then become the end…
Tikvah: ‘A’ word in Hebrew used to convey hope.
For etymological reference:
I discovered that logos has a profound meaning that has been buried beneath a long history of patriarchy and mistranslation and empire. This word has the potential to completely reframe how we understand our interactions with Spirit, nature, and ourselves.
Logos was first used in a cosmological way by Heraclitus of Ephesus, a Greek philosopher in the fifth century BCE. He used the word logos to articulate a kind of intelligent life force embedded in and interconnecting all things, “a divine reason implicit in the cosmos, ordering it and giving it form and meaning.”… One of the most revolutionary concepts he developed is the idea that all things are one.
Logos is similar to what biologists are revealing now about the way trees talk to one another and what quantum scientists have discovered at the center of molecules: not things, but relationships. Logos is about the divine relationship between all things. The system of their connection: conversation.
So why does every single modern version of the New Testament—no exception—translate the John 1 passage like this: “In the beginning was the Word”? Something happened in the fourth century that caused the Patriarchs to stop translating logos as sermo (conversation) and start translating it as verbum, or “word.”
The pope commissioned a revised set of Old Latin gospels to be used authoritatively by the Roman Catholic Church. These were called the Vulgate, meaning “for the commoners,” which is ironic because the commoners didn’t read Latin—only the priests did. In this sanctioned Vulgate version of the New Testament, the decision was made to use verbum (word) to translate logos for the opening hymn of John 1. Verbum means just one single vocable, the smallest fragment of language that has meaning: a single word. While it doesn’t make grammatical, contextual, or historical sense, it does make a point. Word (verbum) fit the objective of the “single supreme authority” of the now official Holy Roman Empire Church. After all, allowing Conversation (sermo) to define the essence of Christ could encourage those dissenting voices to be heard. No. They had been effectively shut down. Word was better. No back-and-forth, no room for dissent, no changes. Just the one and only Word, the last word, the capital-W Word. The inarguable Word, the end-of-discussion Word, the everyone-else’s-word-is-heresy Word. The hierarchy chooses Word, and so it remains Word. End of conversation.
Theopoetics will be defined as, “‘a method of interpretation . . . [which] seeks to articulate the spiritual meaning that comes to us in, by, and through a symbolic experience’ (in that the focus is on the image) which affirms a generative and embodied perspective on the world.” (Page 14)
There is need for a connection between the body and the numinous, or put another way, of the Divine articulated in interacting with real-life experience in a Theopoetic framework. This developed out of a need to respond to questions posed by Time Magazine’s controversial 1966 cover that inquired “Is God dead?” It was presupposed by the articles in that issue that religion and spiritual discourse were becoming irrelevant and people were ready to move on to a more scientific understanding of the world. Scholars of religion were wrestling with ideas of how to refute this claim while also establishing a new way to engage with or understand the Divine. This wrestling with the idea of the death of God and its repercussions created the need for an organization to gather together scholars, poets, artists, and theologians to discuss what would be next for religious discourse and the arts. The Society for the Arts, Religion and Contemporary Culture (SARCC) was founded to answer such inquires, with some notable fellows being W.H. Auden, Joseph Campbell, Rollo May, Marianne Moore, and eventually Denise Levertov. It is within this cultural milieu that the process of creating a Theopoetics began. (Page 10)
Through Hopper, the framework was grounded in the idea of the artist’s imagination as central to theological discourse. Through Wilder, the artist is… given a wider role in presenting new and imaginative ways to engage the theological and the cultural aspects of society. (Page 13)
Poetic language became the missing link needed to revive the religious life as it presents nuance and an artful articulation that avoids becoming cold, ossified, creedal statements. For scholars of Theopoetics, there is a reciprocal nature embedded in poetry where spirituality needs poetry to create wonder and newness through metaphor, and poetry needs spirituality to undergird those metaphors with intrinsic value. In other words, poetry presents an image. Spirituality baptizes the image as “sacred.” (Page 13)
When the poet turns their gaze toward a particular object, they open that object up to its true nature and allow all to see the animation upholding all things and endowing them with divinity… The object then, does not become an inactive objectivized “god” but rather, something that one enters into, and like the poet, recognizes that, “Everything is holy! everybody’s holy! everywhere is holy!” (Ginsberg Howl). (Page 20)
In Wilder’s thought, the poet and their imaginative explorations through metaphor guide the audience into new and experiential ways of engaging with the numinous. In Wilder’s articulation, the newly termed “Theopoetics” is a framework that presents “a way toward that which bridges binaries, supplanting them not by the force of some unifying metaphysic or synthesis but through language that attempts to promote residences of experiential encounters with the Divine” (Keefe-Perry Way 39). (Page 12)
Poetry, in its use of metaphor and myth, requires for Alves, a “reading [that] is a non-reading . . . empty word- cages with open doors, with the purpose of creating the void for the Word. . . . What matters is . . the words that you hear, coming out of your forgotten depths” (Alves 17). (Page 12)
dis-Order: ‘A’ UnI-verse
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dis-Order: With-out-word
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dis-Order: You’re E-motion
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dis-Order: ‘A’ Vision
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The Absurd: En-circling
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The Absurd: Sense-less
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The Absurd: False Definitions
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The Absurd: The Frame
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The Absurd: The Absurd
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The Absurd
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‘A’ Slow Burn: You’re Light
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‘A’ Slow Burn: In-word
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‘A’ Slow Burn: Listening
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‘A’ Slow Burn: Attention
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‘A’ Slow Burn: Hear-in
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‘A’ Slow Burn: Rising
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‘A’ Slow Burn: You’re Life
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‘A’ Slow Burn: ‘A’ Spark
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‘A’ Slow Burn
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‘A’ Slow Burn
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‘A’ Slow Burn
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Face The Terrain: With-in
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Face The Terrain: Mourning
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Face The Terrain: Un-broken
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Face The Terrain: Hear
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Face The Terrain: Stars
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Face The Terrain: You Can See
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Face The Terrain: Light
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Face The Terrain: Sending You
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Face The Terrain: Roots
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Face The Terrain: Y’our Journey
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Face The Terrain: Exposed
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Face The Terrain: The Wall
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Friends of Wonder: De-light
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Friends of Wonder: Angling
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Friends of Wonder: Grace- Fully
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Friends of Wonder: Paddling Together
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Friends of Wonder: Received
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Friends of Wonder: ‘A’ Collective
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Friends of Wonder: Bound Together
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Friends of Wonder: You Belong
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Friends of Wonder: Exposed
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Friends of Wonder: Feeling
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Friends of Wonder
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Friends of Wonder
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‘A’ Humble Definition: Language
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‘A’ Humble Definition: You See
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‘A’ Humble Definition: Beyond Words
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‘A’ Humble Definition: Hope
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‘A’ Humble Definition: Whispers
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‘A’ Humble Definition: In-visible
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‘A’ Humble Definition: Good Nature
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‘A’ Humble Definition: The Impression
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‘A’ Humble Definition: ‘A’ Stream
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‘A’ Humble Definition: You Here
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‘A’ Humble Definition: Re: Image-ined
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‘A’ Humble Definition: Reflection
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‘A’ Humble Definition
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Facing Wonder
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Breath, w-here word-s-peak too;
Myst-ory, transformed by y’our; presence,
‘A’ gift; y’our self, B.E.-coming; ‘A’ part of
‘A’ larger body, life; entangling UnI- in an
Expanding -verse –
Look, Hear ~ 2024
For the present click;
Here, the brook babbling; in-viting you,
2k-now; the experience, hidden in-sight –
In Reverence
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Upstream of Consciousness
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You Are Invited: Wonder
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You Are Invited: With Awe
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You Are Invited: Delight
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You Are Invited: I’m-possible
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You Are Invited: You Can See
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You Are Invited: Unhinged In-words
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You Are Invited: ‘A’ Chorus
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You Are Invited
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You Are Invited
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You Are Invited
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Figures of man’s visionary experience have appeared in the religious art of every culture…
The more than merely aesthetic impression made upon the beholder by the great static masterpieces of religious art…have one characteristic in common: a profound stillness. And it is this which gives them their numinous quality, their power to transport the beholder out of the old world of his everyday experience, far away, toward the visionary antipodes of the human psyche…
The mystical art…where “denotation and connotation cannot be divided” and “no distinction is felt between what a thing ‘is’ and what it ‘signifies’.”…
Infused contemplation revealed the yet other otherness of the divine Not-Self. And somewhere between the two extremes were the experiences of the visionaries and the vision-inducing arts, by means of which it was sought to recapture and re-create those experiences…
Distance leads enchantment to the view…
How tiny…are the travelers who make their way along the valley!… And all the rest of the vast landscape is emptiness and silence. This revelation of the wilderness, living its own life according to the laws of its own being, transports the mind toward its antipodes; for primeval Nature bears a strange resemblance to that inner world where no account is taken of our personal wishes or even of the enduring concerns of man in general.
When we look very near or very far, man either vanishes altogether or loses his primacy…
The individual ceases to be himself and becomes a part of the vast impersonal universe. And so it is with the artist… In his work humanity loses its importance, even disappears completely. Instead of men and women playing their fantastic tricks before high heaven, we are asked to consider the lilies, to meditate on the unearthly beauty of “mere things,” when isolated from their utilitarian context and rendered as they are, in and for themselves.
[The following is a mashup of quotes that re-present what I see as being, encompassed by the words; Becoming Y’our Self, The In-spirited UnI-verse]
Becoming is its natural state.
What’s true of the universe is true of each of us. There’s a good chance you went to second grade when you were seven or eight. That first day in that new class you felt the expanse of that new space. The lessons were a little more difficult, the math was a little more complex, the vocabulary words were a little bigger. Ideally that class gave you new forms to grow and expand into… And, ideally, you kept going. Kept growing. Kept expanding… Those forms work until they can no longer contain the new thing that is happening in you, the new expansion that doesn’t fit in the current form. The same form that can be liberating and challenging and new and exciting can become over time limiting and stifling and conflicting. A form helps, until it doesn’t. It liberates, until it confines. The problem may not be the form, the problem may be looking to the form to continue to give you what it could only give you for that stage. That chapter. That time. That period of your life.
Which takes us back to those particles, leaping and swirling there in those first three minutes of the universe. What caused that big bang? What caused that one to become many?… Whatever that something was, it animated particles…and particles are a form, so it kept going, animating and energizing those particles to bond with other particles to create atoms. A new form. One the universe had never seen. In the ancient Genesis poem, this animating energy is called Spirit. And in that poem, Spirit enters and animates forms, which then create new forms. Particles couldn’t contain the fullness of Spirit, and that led to something new. That’s what Spirit does, it brings about new creation.
It would be easier if someone would just tell us. Where to go. What’s next… It would be easier if someone would just figure it out for us… It would be easier if the universe were a more static place. If we could just arrive. Or finish. Or cease all this messy becoming. If we could just get it set up once and for all, if we could nail down the forms… It’s easy to settle for solid ground. We spend so much time searching and longing for solid ground, only to discover it’s better than that. There’s Spirit. You try this, you try that. You throw yourself into it, and you hold it loosely. You give it everything you have as you acknowledge that this is what we’re doing now, who knows what will come next?
Spirit never stops unfolding, creating, whispering, shouting, inviting us to come along and take another step and enjoy this. What do you call this? This experience we’re having, this source it all flows from, this sense you have that when someone is violated, we’re all violated, this awareness you have that everything is connected with everything else. A word people have used for thousands of years is God. Or Spirit. Or Source. Or Ultimate. Or That of which nothing greater can be conceived. Or Ground of Being. Or What kind of universe are we living in? See what we just did there? The moment you pin down the butterfly so that you can carefully study it is the exact moment in which that butterfly can no longer fly. It’s the motion, the movement, the flying, that makes a butterfly a butterfly. Being animates forms, it doesn’t get trapped in them. There are lots of names for it, there needs to be. This is why when people argue for the existence of God you sometimes get this feeling that they’re actually denying God in the process. Exactly. To try to prove the existence of God is to place God in the same old forms as everything else when God is the name for Being Itself… This world, this phenomenon we know to be life, this event we find ourselves in. We’re not trying to prove anything, we’re naming this.
[The following is a mashup of quotes that re-present what I see as being, encompassed by the words; Connecting with Y’our Spirit]
I just want to be a part of something bigger than myself. Everything in the universe does. Particles come together with particles to join something bigger than themselves called atoms. Same with atoms, molecules – everything has a drive to be a part of something bigger than itself, that’s how the universe became a universe. Where does this drive come from? It comes from within. This power/drive/force/movement/engine/motion that has kept the universe moving forward for 13 billion years, causing things to unite as continually new forms come into existence, comes from deep within the universe itself. It’s the most basic nature of reality. To unite. To come together. To make something new. To seek out new forms and designs. To move beyond itself. To keep going. Have you ever heard someone talking about the meaning of life and they say, All that matters are relationships? Well, yes. It’s even better than that. Matter is relationships. Connection is an engine of creation. This is why loneliness creates such a deep ache in our bones. It’s holding up – and working against – the direction the universe has been heading for over thirteen billion years. Same with racism. Regardless of where we come from or what we look like, we’re all humans, and when humans fail to bond and unite and connect with other humans, that’s going against the direction the universe has been going for thirteen billion years.
[The following is a mashup of quotes from Everything Is Spiritual that re-present what I see as being, encompassed by the words; The Spirit of Being, human-; Nature]
We’re made of the same stuff as everything else. Carbon, oxygen, hydrogen, nitrogen – there are these basic elements that everything is made of, including us. Rocks, trees, oceans, bodies, stars. Same stuff. I call it thingness, this matter that everything is made of. You can hold it in your hand, you can feel it, you can measure it, make things with it. Wood, stone, skin, bone. Thingness has form, shape, texture, boundaries. Life has more complexity, but less form. Where does a pulse begin and end? Can you hold breathe in your hand? You can hold a rock in your hand. But life, pulse, flow, process – that has form but less specific shape and borders and form than something like a rock that’s made of just thingness. We’re made of thingness, and we also have life. There’s more. We also have minds. We’re made of thingness, we have life, we have minds, and we also have soul… You feel soul, you get glimpses of soul, you connect with soul…you resonate with soul. You listen to soul. You look for the soul of something. It’s difficult to describe the form. Someone asks you to name the form of soul, and a concrete description eludes language. You shift to image, picture, metaphor… Soul does have some form – we talk about our soul, someone else’s soul, the soul of a place, the absence of soul – there is some semblance of form there…This place has no soul. What you’re articulating is an absence of self. You didn’t feel anybody behind all that brick and neon and stucco and concrete. You didn’t sense that actual human beings wanted this and gave of themselves for this to exist. What it feels like is someone had a job and they were told what to do and they did it. Mind received its marching orders and mind got the job done…Mind does things. Builds. Constructs. Achieves. Follows the plan. Wins whatever there is to win…But soul – soul calls you to your deepest, truest self… This is true of songs and paintings and nature and events and classes and programs and all kinds of art and design. You create something, and then you share it with others, and they have their own experience of it, which may have similarities to why you made it in the first place, and may not. They may have an experience way beyond anything you ever could have imagined for whatever it is that you’ve created. Spirit…Spirit needs form, and form needs Spirit…Both are needed. We need forms – guides, reference points, traditions, lineages, films, sculptures, texts, prayers, poems, stories, songs, rituals, practices, reminders. They help us access and experience Spirit… Thingness – the solid, material reality that you can depend on because you can hold it and see it and feel it – thingness and stuff and matter are, in the end, relationships of energy. What appears to be solid is not, ultimately, all that solid. The world, the universe, each of us, all of it – one big unending series of relationships? This is so utterly basic to science, but to me, it was earth-shattering. No wonder I had sensed an energy in the soil and water and air in those places where I came from. No wonder I had always felt a pulse, a flow, a connection. The whole thing is relationships, and what you do in relationships is you enter in.
Once Zhuang Zhou dreamt he was a butterfly, fluttering about joyfully just as a butterfly would. He followed his whims exactly as he liked and knew nothing about Zhuang Zhou. Suddenly he awoke and there he was, the startled Zhuang Zhou in the flesh. He did not know if Zhou had been dreaming he was a butterfly, or if a butterfly was now dreaming it was Zhou. Now surely Zhou and a butterfly count as two distinct identities, as two quite different beings! And just this is what is meant when we speak of transformation of any one being into another – of the transformation of all things.
One confidential evening, not three months ago, Lionel Wallace told me this story of the Door in the Wall. And at the time I thought that so far as he was concerned it was a true story… To him at least the Door in the Wall was a real door leading through a real wall to immortal realities… As his memory of that remote childish experience ran, he did at the very first sight of that door experience a peculiar emotion, an attraction, a desire to get to the door and open it and walk in. And at the same time he had the clearest conviction that either it was unwise or it was wrong of him—he could not tell which—to yield to this attraction. He insisted upon it as a curious thing that he knew from the very beginning—unless memory has played him the queerest trick—that the door was unfastened, and that he could go in as he chose… I seem to see the figure of that little boy, drawn and repelled. And it was very clear in his mind, too, though why it should be so was never explained, that his father would be very angry if he went through that door… Then, he said, he had a gust of emotion. He made a run for it, lest hesitation should grip him again, he went plump with outstretched hand through the green door and let it slam behind him. And so, in a trice, he came into the garden that has haunted all his life… There was something in the very air of it that exhilarated, that gave one a sense of lightness and good happening and well being; there was something in the sight of it that made all its colour clean and perfect and subtly luminous. In the instant of coming into it one was exquisitely glad—as only in rare moments and when one is young and joyful one can be glad in this world. And everything was beautiful there… There was a keen sense of home-coming in my mind, and when presently a tall, fair girl appeared in the pathway and came to meet me, smiling, and said Well?’ to me, and lifted me, and kissed me, and put me down, and led me by the hand, there was no amazement, but only an impression of delightful rightness, of being reminded of happy things that had in some strange way been overlooked…
Each one of us is potentially Mind at Large. But in so far as we are animals, our business is at all costs to survive. To make biological survival possible, Mind at Large has to be funneled through the reducing valve of the brain and nervous system. What comes out at the other end is a measly trickle of the kind of consciousness which will help us to stay alive on the surface of this Particular planet. To formulate and express the contents of this reduced awareness, man has invented and endlessly elaborated those symbol-systems and implicit philosophies which we call languages. Every individual is at once the beneficiary and the victim of the linguistic tradition into which he has been born – the beneficiary inasmuch as language gives access to the accumulated records of other people’s experience, the victim in so far as it confirms him in the belief that reduced awareness is the only awareness and as it bedevils his sense of reality, so that he is all too apt to take his concepts for data, his words for actual things.
The arhat and the quietist may not practice contemplation in its fullness; but if they practice it at all, they may bring back enlightening reports of another, a transcendent country of the mind; and if they practice it in the height, they will become conduits through which some beneficent influence can how out of that other country into a world of darkened selves, chronically dying for lack of it.
In a world where education is predominantly verbal, highly educated people find it all but impossible to pay serious attention to anything but words and notions… But when it comes to finding out how you and I, our children and grandchildren, may become more perceptive, more intensely aware of inward and outward reality, more open to the Spirit, less apt, by psychological malpractices, to make ourselves physically ill, and more capable of controlling our own autonomic nervous system – when it comes to any form of non-verbal education more fundamental (and more likely to be of some practical use) than Swedish drill, no really respectable person in any really respectable university or church will do anything about it.
Verbalists are suspicious of the non-verbal; rationalists fear the given, non-rational fact; intellectuals feel that “what we perceive by the eye (or in any other way) is foreign to us as such and need not impress us deeply.” Besides, this matter of education in the non-verbal humanities will not fit into any of the established pigeonholes. It is not religion, not neurology, not gymnastics, not morality or civics, not even experimental psychology. This being so the subject is, for academic and ecclesiastical purposes, non-existent and may safely be ignored altogether or left, with a Patronizing smile, to those whom the Pharisees of verbal orthodoxy call cranks, quacks, charlatans and unqualified amateurs.
Like the flowers, they glowed, when I looked at them, with brighter colors… so intense, so intrinsically meaningful, that they seemed… more insistently on my attention. “What about spatial relationships?” the investigator inquired… The mind was primarily concerned, not with measures and locations, but with being and meaning… And along with indifference to space there went an even more complete indifference to time. “There seems to be plenty of it,” was all I would answer, when the investigator asked me to say what I felt about time. Plenty of it, but exactly how much was entirely irrelevant… The investigator directed my attention to the furniture… I was looking at my furniture, not as the utilitarian who has to sit on chairs… but as the pure aesthete whose concern is only with forms and their relationships within the field of vision or the picture space. But as I looked, this purely aesthetic, Cubist’s-eye view gave place to what I can only describe as the sacramental vision of reality. I was back where I had been when I was looking at the flowers-back in a world where everything shone with the Inner Light, and was infinite in its significance.
The man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less cocksure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable Mystery which it tries, forever vainly, to comprehend.
We live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves… Sensations, feelings, insights, fancies – all these are private and, except through symbols and at second hand, incommunicable. We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes. Most island universes are sufficiently like one another to Permit of inferential understanding or even of mutual empathy or “feeling into.” Thus, remembering our own bereavements and humiliations, we can condole with others in analogous circumstances, can put ourselves (always, of course, in a slightly Pickwickian sense) in their places. But in certain cases communication between universes is incomplete or even nonexistent. The mind is its own place, and the Places inhabited by the insane and the exceptionally gifted are so different from the places where ordinary men and women live, that there is little or no common ground of memory to serve as a basis for understanding or fellow feeling. Words are uttered, but fail to enlighten. The things and events to which the symbols refer belong to mutually exclusive realms of experience.
The ancient tradition that the world will be consumed in fire at the end of six thousand years is true, as I have heard from Hell.
For the cherub with his flaming sword is hereby commanded to leave his guard at the tree of life, and when he does, the whole creation will be consumed, and appear infinite and holy whereas it now appears finite & corrupt.
This will come to pass by an improvement of sensual enjoyment.
But first the notion that man has a body distinct from his soul, is to be expunged; this I shall do, by printing in the infernal method, by corrosives, which in Hell are salutary and medicinal, melting apparent surfaces away, and displaying the infinite which was hid.
If the doors of perception were cleansed everything would appear to man as it is, infinite.
For man has closed himself up, till he sees all things thro’ narrow chinks of his cavern.
dis-Order
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In-word expressions of wonder; re:
Define, the discussion of what is; I’m-
Possible, ‘A’ place w-here we encounter;
Wonder-, land entangling UnI-; in an
Expanding -verse –
Listen, Hear ~ 2024
For the present click;
Here, the brook babbling; in-viting you,
2k-now; the experience, hidden in-sight –
In Reverence: Re: Joy-ce
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In Reverence: Mountains
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In Reverence: ‘A’midst
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In Reverence: ‘A’ Witness
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In Reverence: The Land-scape
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In Reverence: With-in
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In Reverence: Whole-heartedly
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In Reverence: You Hear
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In Reverence: Covered
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In Reverence
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“When it comes to atoms, language can be used only as in poetry. The poet, too, is not nearly so concerned with describing facts as with creating images and establishing mental connections.”
The Art of Wonder re-presents, Nature with-; in ‘A’ human world-view, you can see; y’our breathe, in-formed by the air; reciprocity with-, in landscapes of language; composed, with- out-word; joy, with- in-word; awe-, in -some place re: generative; abundance, with- out scarcity; care, with- out competition; knowing, y’our kind-ness; shared, wisdom the hope; ‘A’ feeling, you here; amore than human voice, s-peaks; unseen, you enter; ‘A’ symbolic conversation, about-facing I’m-possibility; y’our life, finding the point; w-here, you can cross over; ‘A’-bridge, human-Nature; ‘A’ symbolic boundary, wandering about; landscapes awe-waken, y’our wonder; ‘A’ quest-ion, y’our point; hidden, somew-here beyond; human perception, the horizon; over-looking things-, peaking above y’our head; ‘A’ myst-ory in-forms, y’our world-view; flowers speaking to bees, trees speaking to fungus; humans speaking too, ego; defined in civilized terms, dominance; the allusion, clearly stumped; UnI- look in -verse two, find y’our self; under- old growth -standing, looking up-words; hear you see, y’our over- story; ‘A’ place with-, in-vision you’re un-herd of; thoughts, conceiving re: b-Earth; the crowning experience, two real-eyes being human-; Nature, reflecting y’our wonder; moving language, across the landscape you see; perspectives, soaring up-word; w-here everything you encounter s-peaks, in-word; with-out-word, expression re: forms y’our experience; re: cognized with-, in ‘A’ symbol of being human-; Nature Re-presented –
re-presents ‘A’ way to visualize; experience within, human-Nature; defined by ‘A’ symbolic form of
images
re-presents ‘A’ way to voice; experience within, human-Nature; defined by ‘A’ symbolic form of
words
re-presents ‘A’ way to join; experience within,
human-Nature; defined by
‘A’ symbolic form of
wood
“I am enough of the artist to draw freely upon my imagination. Imagination is more important than knowledge. Knowledge is limited. Imagination encircles the world.”
The Places You’ll Gr-Oh: Grace
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The Places You’ll Gr-Oh: Humble
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The Places You’ll Gr-Oh: Contentment
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The Places You’ll Gr-Oh: Presence
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The Places You’ll Gr-Oh: Real-eyes
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The Places You’ll Gr-Oh: To-word
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The Places You’ll Gr-Oh: You Turn
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The Places You’ll Gr-Oh: Head In-word
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The Places You’ll Gr-Oh: You’re Story
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The Places You’ll Gr-Oh: Crystalizes
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The Places You’ll Gr-Oh: Another Peak
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The Places You’ll Gr-Oh: Empath-eyes
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You’re Dreaming: Mysterious Connections
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You’re Dreaming: The Opportunity
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You’re Dreaming: Back-words
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You’re Dreaming: The Silence
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You’re Dreaming: You’re Future
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You’re Dreaming: Wandering About
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You’re Dreaming: Guiding Us
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You’re Dreaming: The Unknown
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You’re Dreaming: After -Life
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You’re Dreaming: Rise Again
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You’re Dreaming: The Loss
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You’re Dreaming: H-our Light
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Upstream of Consciousness: Upstream
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Upstream of Consciousness: The Water
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Upstream of Consciousness: Flow
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Upstream of Consciousness: With In-sight
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Upstream of Consciousness: An Invitation
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Upstream of Consciousness: Babbling
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Upstream of Consciousness: The Brook
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Upstream of Consciousness: Something Deeper
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Upstream of Consciousness: Life’s Potential
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Upstream of Consciousness: Feeling Amidst
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Upstream of Consciousness: The Hook
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Upstream of Consciousness: Catch and Release
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The Encompassing Direction
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You’re Presence
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T-heArt of Wonder
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Thank You For Preserving ‘A’ Wild Place With Wonder
You’re Presence
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Nature Re-presented
“When it comes to atoms, language can be used only as in poetry. The poet, too, is not nearly so concerned with describing facts as with creating images and establishing mental connections.”
The Art of Wonder re-presents, Nature with-; in ‘A’ human world-view, you can see; y’our breathe, in-formed by the air; reciprocity with-, in landscapes of language; composed, with- out-word; joy, with- in-word; awe-, in -some place re: generative; abundance, with- out scarcity; care, with- out competition; knowing, y’our kind-ness; shared, wisdom the hope; ‘A’ feeling, you here; amore than human voice, s-peaks; unseen, you enter; ‘A’ symbolic conversation, about-facing I’m-possibility; y’our life, finding the point; w-here, you can cross over; ‘A’-bridge, human-Nature; ‘A’ symbolic boundary, wandering about; landscapes awe-waken, y’our wonder; ‘A’ quest-ion, y’our point; hidden, somew-here beyond; human perception, the horizon; over-looking things-, peaking above y’our head; ‘A’ myst-ory in-forms, y’our world- view; flowers speaking to bees, trees speaking to fungus; humans speaking too, ego; defined in civilized terms, dominance; the allusion, clearly stumped; UnI- look in -verse two, find y’our self; under- old growth -standing, looking up-words; hear you see, y’our over- story; ‘A’ place with-, in-vision you’re un-herd of; thoughts, conceiving re: b-Earth; the crowning experience, two real-eyes being human-; Nature, reflecting y’our wonder; moving language, across the landscape you see; perspectives, soaring up-word; w-here everything you encounter s-peaks, in-word; with-out-word, expression re: forms y’our experience; re: cognized with-, in ‘A’ symbol of being human-; Nature Re-presented –
re-presents ‘A’ way to visualize; experience within, human-Nature; defined by ‘A’ symbolic form of
images
re-presents ‘A’ way to voice; experience within, human-Nature; defined by ‘A’ symbolic form of
words
re-presents ‘A’ way to join; experience within, human-Nature; defined by ‘A’ symbolic form of
wood
“I am enough of the artist to draw freely upon my imagination. Imagination is more important than knowledge. Knowledge is limited. Imagination encircles the world.”
‘A’ Humble Definition
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Re-member
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Re-member
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Re-member
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The Places You’ll Gr-Oh
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You’re Dreaming
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You’re Dreaming
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You’re Dreaming
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The Places You’ll Gr-Oh
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The Places You’ll Gr-Oh
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A-version of Fine
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Beyond Senseational
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Beyond Senseational
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Growth
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A-version of Fine
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The See-d of Awe-wareness
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Experience Re: b-Earth
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Experience Re: b-Earth
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Expressive Resonance
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Metaphorically Styled
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‘A’ letter containing symbolic forms;
Images, words and wood-;
Lands in your e-mail –
Be-stowed With Hope
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Upstream of Consciousness
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Clearly Stumped
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Lines In The Sand
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Images | Words | Wood
Wonder, ‘A’ place I hope to share with you; experience, re: defined as art-; work, composed of images; words and wood, form; quest-ions, you feel charged to ask; what do eIe see, hear; ‘A’ Humble Definition, with-in; ‘A’ metaph-oracle form, speaking; with-in-, formation; physical re-presentations, B.E.-coming; ‘A’ Vision Hidden In-site, human-; Nature, re-presented with-in ‘A’ UnI-verse-; all Experience, being; ‘A’ living quest-ion, y’our-self; inviting you too, explore; belo, the surface of things; Conceptual Pathways, abstract-ions; ideas, about-facing y’our-; self, searching for meaning with-in; the image of Nature re-presented through reflection, re: image-ined; life, leaving old tracks behind; headed to ‘A’ sense-ational place, meaning; if you can find this place, feeling; free to explore and reflect, hope-fully; thoughtfulness invites you too, look; with-in, The Encompassing Direction; Wonder, leaves ‘A’ path; riddled with Roots, Up-; Word, giving definition to The Indefinite; Roots, punctuating the un-certain; ideas, steep trails guide you to Quest-ions; open the gait to y’our thoughts, locked-in; step to the beat-, en-root; the way y’our mInd made sense, b-earth; speaking with-in, ‘A’-scent; Wandering up-, words; connecting, The Conversation Partners with Icons; cymbals, awe-wakening ‘A’ desire to reflect in-word-; play, w-here the meta-phorces push you up-; words, you try to dis-entangle; meaning, all-ways expressed in terms of Wonder; Re: Defined through Forms of Expression, language; threads, The Web weave woven; I’mperceptible, intention entangled with-in; T-heArt of Wonder, Wild; flowing Upstream, consciousness; you are invited too, re: create; y’our own forms of wonder, with-in; ‘A’ Structure, holding space for Y’our Image-ination; ‘A’ place of Expressive Resonance –
Please Double Check Your Order
Given the size and context of this store, I do not accept returns. However, under certain conditions, I do offer refunds.
As you navigate this sight, please keep in mind, everything you see is designed, operated, and maintained by one person.
I appreciate your intention to preserve The Art of Wonder by purchasing a form of good.
It is my intention to pre-Serve the better half of human-Nature as a form of Policy:
T-heArt of Wonder
Together We Can
pre-Serve The Better Half of
You’re human-Nature
5% –Tithed Together– 5%
10% of Profits Donated
Thank You For Preserving T-heArt of Wonder
Each physical re-presentation that is available for purchase is a print on demand product, which means it is produced specifically for you. This reduces overproduction and waste often associated with traditional forms of mass production. However, given the size and context of my store, I have limited options to choose from when offering physical re-presentations. But as a point of policy, I intentionally select print on demand providers that are trying too, organize around the intention to pre-Serve the better half human-Nature. For example, all of the apparel that is available for purchase is printed with a direct-to-garment (DTG) printing method using high efficiency technologies that result in reduced energy demand for printing and almost zero wastewater. In addition, the inks that are used are vegan, water-based, and free of harmful chemicals. As a result, when you purchase physical re-presentations from The Art of Wonder you in-directly pre-Serve the better half of human-Nature.
Below are a few ways the organizations I use act with intention too; pre-Serve the better half human-Nature:
Ad Imaginem Naturae
– Chris
Greetings,
I appreciate your intention to contact The Art of Wonder. Feel free to contact me using The Art of Wonder General Contact Form or through any other form of contact that makes sense to you.
It is my intention to offer you whatever kind of support you need by responding to your inquiry in kind, through a timely manner. I will do my best to respond within 24 hours. If I have not responded in 48 hours please contact me again. Sometimes when we try to communicate with others across space, our forms do not always make contact.
Ad Imaginem Naturae
– Chris
Given the size and context of this store, I do not accept returns. However, under certain conditions, I do offer refunds.
Recommendation:
Even if you receive a refund, I do not accept returns. In the event the product you ordered is useable but you cannot put it to use, please gift it to a person or an organization so it has the potential to become a form of meaningful use.
Rationale:
Everything available for purchase on this site (e.g., apparel, accessories, photography, etc.) is printed on demand. Thus, I do not hold inventory and am not able to exchange products without the cost of printing a new product. Given that fact, I would rather have a product donated than returned with the hope that it can become a meaningful form of use to some person.
Submission Timeline:
Refund claims must be submitted within 7 days from when you receive the product.
If you have any questions or concerns, please contact me right away using The Art of Wonder General Contact Form.
Honesty, Transparency, and Intentionality:
It is my intention to provide you with honest and transparent options. I will always provide you with as much information from the manufacturer as I can so you can make an informed decision regarding your order. However, even though generalizations can be made about certain aspects of a product, there are often aspects, especially in apparel, that are uniquely interpreted. For example, aspects such as size, weight, feel, or fit, are often interpreted differently across manufacturers and consumers. As a result, these aspects of interpretation are out of my control and will not typically result in a refund. So please feel free to contact me, even before you make a purchase. I will always provide you with as much information from the manufacturer as I can so you can make an informed decision regarding your order.
Refunds will be granted for mistakes in product fulfillment. Such as:
Refunds will not typically be granted for issues such as:
Response Timeline:
It is my intention to offer you whatever kind of support you need by responding to your inquiry in kind, through a timely manner. I will do my best to respond within 24 hours. If I have not responded in 48 hours please contact me again. Sometimes when we try to communicate with others across space, our forms do not always make contact.
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Look, back in the future; w-here you will find, ‘A’ new path-way; two connect y’our home, with ‘A’nother home; ‘A’ habitat built, four humanity –
By Mary Oliver
Chapter Seven
We Need Wilderness
By Sigurd Olson
A loon calls and is answered from a lake over the hills. For a moment the timbered ridges echo and re-echo with their wild notes… I have found that people go to the wilderness for many things, but the most important of these is perspective. They may think they go for the fishing or the scenery or companionship, but in reality it is something far deeper. They go to the wilderness for the good of their souls. I sometimes feel as though they had actually gone to another planet from which they can watch with cool detachment the fierce and sometimes meaningless scurryings of their kind. Then when the old philosophy of earth-oneness begins to return to them, they slowly realize that once again they are in tune with sun and stars and all natural things, and with that knowledge comes happiness and contentment.
By Peter Murphy, et al.
We are the imaginative species that lives metaphorically. This is a strange condition. What it means is that human beings ‘act’ in pursuit of meaning, rather than ‘react’ out of instinct as other species do… Soon it finds that its inner explorations are conjoined with its outer explorations, and one form of exploration becomes the metaphor for another kind. The metaphorical power of ‘as if,’ the power to imagine one thing as another, makes the human world a virtual one… Metaphors turn the impossible into the possible, and thereby new meanings emerge.
A Vision Hidden In-site
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What do I Know?
Montaigne pursues his quest for knowledge through experience; the meaning of concepts is not set down by means of a definition, it is related to common language or to historical examples. One of the essential elements of experience is the ability to reflect on one’s actions and thoughts. Montaigne is engaging in a case-by-case gnôti seauton, “know thyself”: although truth in general is not truly an appropriate object for human faculties, we can reflect on our experience. What counts is not the fact that we eventually know the truth or not, but rather the way in which we seek it. … Man is everywhere enslaved by custom, but this does not mean that we should accept the numbing of our mind. …Sudden shifts of perspective are designed to escape adherence, and to tackle the matter from another point of view. The Essays mirror a discreet conduct of judgment,… The aim is not to ruin arguments by opposing them, as it is the case in the Pyrrhonian “antilogy”, but rather to counterbalance a single opinion by taking into account other opinions. In order to work, each scale of judgment has to be laden. If we take morals, for example, Montaigne refers to varied moral authorities, one of them being custom and the other reason. Against every form of dogmatism, Montaigne returns moral life to its original diversity and inherent uneasiness. Through philosophy, he seeks full accordance with the diversity of life: “As for me, I love life and cultivate it as God has been pleased to grant it to us”.
This Experience Is Still In-Formation…
Four Quartets
Quartet No. Four
By T.S. Eliot
The Spell of the Sensuous
Chapter Five
By David Abram
The Dream smells like peppermint but tastes like strawberry shortcake. And for so long I have wanted to escape into the Dream, to fold my country over my head like a blanket. But this has never been an option because the Dream rests on our backs, the bedding made from our bodies. And knowing this, knowing that the Dream persists by warring with the known world, I was sad for the host, I was sad for all those families, I was sad for my country, but above all, in that moment, I was sad for you…What I told you is what your grandparents tried to tell me: that this is your country, that this is your world, that this is your body, and you must find some way to live within the all of it. I tell you now that the question of how one should live within a black body, within a country lost in the Dream, is the question of my life, and the pursuit of this question, I have found, ultimately answers itself.
Chapter Six
There Is A Season: From Language to Life
On Being
The Spell of the Sensuous
Chapter Four
By David Abram
By Mary Oliver
By May Sarton
Outside | Bellingham, WA
Chapter Eleven
Landscape Of The Universe
By Sigurd Olson
By Mary Oliver
Steep Trails
Chapter One
By John Muir
New Highs
Geographer
Blue Squares
Nature Spirit
By May Sarton
This Gallery Is In-formation…
Hello. My name is Chris Peckover. Thanks for visiting my gallery, The Art of Wonder. Throughout my life I have wandered about Nature and followed quest-ions that in-form human-Nature. On those quests about Nature I often brought things home through the form of ideas, images, sticks, and stones. Pursuing in-sight to quest-ions, I wondered about on my journey, following a path through an academic field where education, philosophy, and society grow together; forming, ‘A’ mountain of ideas. After I wondered up this mountain to its highest degree, I encountered an iconic landmark. But as I have been drawn down a different path, I have come to see that the most iconic landmark I have encountered is the place where everything intersects. The place where one cannot distinguish the lake from its stream of influence. The Art of Wonder is this type of place. It is w-here my in-word experience flows with-out-word expression, formed in terms of ‘A’ symbolic confluence of ideas; picked up while wandering about Nature. From this perspective, I see my inner self; standing at the edge of human experience, looking out over unknown landscapes of Nature, trying to re-cognize how every form of space can be filled with wonder, and then re-presenting moments of awe-wakening that speak to me as a way to share them with you. Through my work, I try to bridge human-Nature with ‘A’ holistic perspective of life by using images, words, and wood to re-present human experience as ‘A’ quest-ionable form of Nature. Sense b-Earth, The Art of Wonder was conceived as an image-inary land-scape w-here I play with ideas and recreate with things to re-present the Nature of life; from the way I see it, Experience; ‘A’ UnI-verse, joined in song-; lines of riddled roots, all-ways in-formation. Composed of Alfresco Imagery and Timber Grain, every re-presentation carries within it-self the possibility to draw us back into, and awe-waken us to, forms of interconnectedness that help us re-member; we are a, small; part of ‘A’, larger; body of Nature. And so it is, in this spirit; I share with you my wild, and image-inative re-presentations; hoping, you will be moved too; wonder.
Ad Imaginem Naturae
– Chris
Outside | Bellingham, WA
Outside | Bellingham, WA
Outside | Bellingham, WA
Outside | Bellingham, WA
Outside | Bellingham, WA