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With
anonymous green plants blossoming on the trail, I dance past
the shiny red leaves of Poison Oak, to a sparkling ocean
lifted by the moon and skimmed by a scoop of sharp-eyed pelicans.
Bobbing surfers in black
rubberwear paddle out. Pushed back, they persist forward,
to where waves rise and curl over a sun flaring in a straight
line to visions bursting behind my eyes.
After sliding down
a muddy embankment to a road, I realize I have a poisonous
snake slung over my right shoulder. It grabs the cuff of
my jacket in its jaws. I try to release its poison by squeezing
its jaws, but this doesn’t work. Then I think, 'I
must cut off its head,'
Some idealized myths: the
noble horse, virile bull, and the tree that embraces "the
very heart of earth, where hell and the kingdom of giants
are to be found."
"Yggdrasill,
with its roots in the earth and its branches in Heaven;
the first life came from that tree, and at the end of the
world the last couple will be buried in Yggdrasill; human
life begins and ends in the tree." [C.G. Jung, "Dream
Analysis: Notes of the Seminar Given in 1929-1930."]
A pollard tree, deracinated
by scholars, the myths
remain alive: rising from axon hillocks, circulating
through
dendritic trees,
leaping the void of synaptic chasms, the newest stories are
dreamed through ventricles to the oldest tales.
This is a necessary vision
if we are to affirm a progressive world within a
natural, familiar environment. The self, cut loose from its
attachments, must discover meaning where it may—a predicament,
evoked at its most nihilistic, that underlies both surrealism
and the circular growth of cultural
reforms.
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the very heart of earth:
M. Eliade, Patterns in Comparative Religion. New York,
1971
a natural, familiar environment: J. Clifford, The Predicament of Culture.
Cambridge, MA, 1988.
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