Notes to Self

templo-tlaloc-1

Image 22. Mount Tlaloc Aztec Ceremonial Site [Mexico]. Photographer not given. NEEDS PERMISSION.

Date of Photo: not given

Source: http://www.latinamericanstudies.org/mount-tlaloc.htm

Author: not given

Attribution: NEEDS PERMISSION

Retrieved November 13, 2015 from http://www.latinamericanstudies.org/mount-tlaloc.htm

 Dr. Antonio Rafael de la Cova, December 15, 1997

803-777-2957, adelacov@mailbox.sc.edu; called nov 27

திருவண்ணாமலை

Image 11. திருவண்ணாமலை மலையின் ஒரு தோற்றம் [= A look at the mountain of Thiruvannamalai.] [= Arunachala Hill = Annamalai, Thiruvannamalai, Tamil Nadu, India]. Photo by Thamiziniyan.

Date: 25 October 2011

Source: http://arunachala-live.com/gallery/displayimage.php?pid=1330

Author: Thamiziniyan (https://commons.wikimedia.org/wiki/User:Thamiziniyan)

Attribution: “திருவண்ணாமலை” by Thamiziniyan – Own work. Licensed under CC BY-SA 3.0 via Commons – https://commons.wikimedia.org/wiki/File:%E0%AE%A4%E0%AE%BF%E0%AE%B0%E0%AF%81%E0%AE%B5%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BE%E0%AE%AE%E0%AE%B2%E0%AF%88.jpg#/media/File:%E0%AE%A4%E0%AE%BF%E0%AE%B0%E0%AF%81%E0%AE%B5%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BE%E0%AE%AE%E0%AE%B2%E0%AF%88.jpg

Retrieved November 26, 2015 from https://commons.wikimedia.org/wiki/File:%E0%AE%A4%E0%AE%BF%E0%AE%B0%E0%AF%81%E0%AE%B5%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BE%E0%AE%AE%E0%AE%B2%E0%AF%88.jpg#/media/File:%E0%AE%A4%E0%AE%BF%E0%AE%B0%E0%AF%81%E0%AE%B5%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BE%E0%AE%AE%E0%AE%B2%E0%AF%88.jpg

 

120px-Chortens_andKailash

Image 7. Chortens [= Stupa = religious architectural structures] and Mount Kailash north face [Tibet]. Photo by Yasunori Koide, (https://commons.wikimedia.org/wiki/User:Tarabagani), 2005.

Attribution: “Chortens and Kailash” by Yasunori Koide – Own work. Licensed under GFDL via Wikimedia Commons – https://commons.wikimedia.org/wiki/File:Chortens_andKailash.jpg#/media/File:Chortens_andKailash.jpg, retrieved October 18, 2015

Image 22. Mount Tlaloc Aztec Ceremonial Site [Mexico]. Photographer not given. NEEDS PERMISSION.

Date of Photo: not given

Source: http://www.latinamericanstudies.org/mount-tlaloc.htm

Author: not given

Attribution: NEEDS PERMISSION

Retrieved November 13, 2015 from http://www.latinamericanstudies.org/mount-tlaloc.htm

 Dr. Antonio Rafael de la Cova, December 15, 1997

Chapter 10
House of Ephesus:
wikipedia on above has pic
Our Lady of Ephesus Prayer House
1347 feet elevation
31 Dispute within Navajo about which is sacred but 6 normally picked, some places if not mountains secret
30 “Billions connect to peaks in a spiritual way, finding them integral to their worldview and daily lives (Bernbaum 1990).
**36: ” and the names are highly descriptive in a pictorial sense (Wilson 1995).**
EVIL
39 Mount Taylor NM: “In the past the mountains was also the home of Yé’iitsoh, the wicked big monster chief of the Enemy Gods, who terrified the Navajo homeland by eating the Diné. [= the Navajo or the People] The Hero Twins, Monster Slayer and Born for Water, killed the monster on the summit, the blood flowing down to coagulate as the lava flows and the decapitated head thrown to the northeast to become Cabezon Peak (Reichard 1950; Winford 2000)
CHAPTER 1
33 “Mountain soil symbolizes the Earth’s flesh (Jett 2001) and the mountain soil bundle (nah nÍdiilyééh) carried by traditional Navajos represents the medicine bundle of First Man, out of which came all life (Gill 1981). Mountain products are collected by Navajo singers (medicine men) for ceremonial and healing use (Mayes and Lacy 1989); the spiritual power of stones from the sacred mountains was recognized in their use for the altar in the Crownpoint, New Mexico Catholic Mission (Guterson 1997).  …”
“Four of these sacred mountains are aligned in cardinal directions on the boundaries of the historic core of Navajo settlement in the Southwest (Dinétah), supporting the Navajo sky and serving as the energy source for animate beings (Farella 1984). …’
CHAPTER 4
45 Gobernador Knob “The shape of the knob inspired an earlier form of the hogan, the male or forked-stick style (Wyman 1970)” and was thought to itself be a hogan for the gods.
 43  Huerfano NM “As the home of First Man and First Woman, Huerfano once harbored an old hogan and fence 44 occupied by these deities (Brugge 1999b). Eventually this was also the house of Changing Woman, the most trusted Navajo deity. … The shape of the mesa inspired the female or round-roof form of hogan, the traditional Naajo house type that is frequently observed today on the reservation.”
CHAPTER 3
32 “Mountains were the first places created in this world; thus here the Holy People are most evident or accessible to mortal pilgrims, … 33 (Kelley and Francis 1994).
CHAPTER 3: The Land of the Dead
41 Hesperus CO “As the dark sacred mountain of the north, Hesperus has an association with fear or evil (Baars 1995). In the northern La Platas is Island Lake, thought to be the place of emergence of the people into this world and the place where spirits of the dead pass down to a lower world (Van Valenburgh 1999). If a Navajo singer seeks for evil to befall anyone, the death of an enemy for example, this is the place to go (Brugge 1999a).
SHRINE
At GK: “Many small caches of pottery shards dot the top of the knob, and at the exact summit are ceremonially arranged stones, shards, and recalling the symbolic association of the know with the forked-stick hogan style, a crooked piece of wood (Figure 12).” rare recreational use because remote and difficult access. Rarely used by Navajos either but “the arrangement of the objects at the summit does nevertheless change from time to time.”
54 Figure 12: Summit of Gobernador Knob with ceremonially arranged pottery shards, stones, and forked stick. The summit benchmark is located in the right center of photo. Photo by author, September 2000.
“most threatened with outside interference by new gas well drilling the the San Juan Basin.” “clearing and leveling of the forest and construction of well-head and pipeline facilities, along with the concomitant noise and traffic of drilling and production activities.” though fought, in 1999 and 2000 “new gas wells were developed within one half mile of Gobernador Knob, …”
CHAPTER 8
Blake 50 the Peaks (SF) “are the ‘dominant, deeply meaningful fact inner environment” (Cline 1985, 11) could fit the Navajo environmental ethics of sacred mountains, yet it was given in reference to Flagstaff residents.” — In response to attempt of Tufflite to expand mining of Pumice on SF Peaks: Support for limiting instead of expanding came from above but also Interior Secretary Bruce Babbitt “call the mine ‘a sacrilege’ (McLeod 2000), the Sierra Club, who said the ‘mine is like tearing up the Sistine Chapel to get at the dirt’ (Mocker 1999), a student at Northern Arizona University, who said ‘these mountains transform our days, they help us transcend the mundane” (Randazzo 1999)” as well as Indians
49 “The pumice had been sold for horticultural products and the manufacturing of stonewashed jeans. The vast majority of the thousands of public comments received by the Forest Service opposed the mine expansion (McLeod 2000).” 50 anti also were endangered species, non-motorized recreation opportunities, etc.
SHRINE CHAPTER 8
47 “Flagstaff mines over 400 million gallons of water each year from the Inner Basin with a complex system of deep wells and pipelines (Breed 1985).
51 Regarding the steep and difficult Hesperus: “Being in connection with the mountain is most important to Navajo ceremonial use, not necessarily summiting, and collecting ceremonial soil or plants would, of course, typically best be done at lower elevations below the rocky summit cone. The highest evidence of Navajo ceremonial use on Hesperus is a rocky shrine site at about 11,600 feet in an area of extensive bighorn sheep scat.”
51 tainted with OHV noise. climbed by whites rarely. remote. “In recent decades, however, and without Navajo consultation, at least twelve major transmission towers have been erected in dense clusters on the south extension of the mesa.” Goals of land development by Bureau of Land Management in 1967 led to David M. Brugges report “on the spiritual significance of the mesa. His report noted the importance of Huerfano and the other sacred mountains for the mountain soil bundle, Blessingway ceremony, and other songs and prayers (Brugge 1999b).”
52 Led to a land transfer of important places and sites to Navajo.
53 Did not permanently resolve all issues. Blake found non-Indians partying and throwing beer cans at night off the summit. 1991 proposal “to establish an asbestos dump five miles east of Huerfano in Blanco Canyon” defeated by Indian protest. Parallel to Tibet.
 
CHAPTER 8
32 “To harm sacred land is a violation causing the loss of healing power and the ability of a mountain to restore harmony to Navajo lives (Michelson 1995).
56 “Navajo symbolism has at times been considered in management plans, but without receiving top priority.”
Since not summit alone, it is also lower areas and surrounding so landscape as a whole. Crosses borders as 4 of the mountains are off Reservation and in different states.
57 argues that two remote mountains, G and Huerfano should be preserved because little interest outside Navajo and “one less gas well and an official buffer around Gobernador Knob, and the relocation of the communication towers at Huerfano Mountain, seem insignificant costs compared to the power of sacred mountains.”
Not all indians for, eg, truck drivers wanted not to be barred from driving.
Some of 6 not in danger because of various reasons: not big impact or climbing not done high enough or too remote 46, etc.
50 Interaction between Forest Service and tribal requests not uniform.
 
CHAPTER 10:
sacred homeland = all the territory with mountains as features part of sacred geography (32 symbolic boundaries
34 6 agreed on but some include others, “It is likely that interpretations of the early mountains that manifest the mountains of Navajo origin 35 stories could have shifted over time with Navajo migrations (Jett 1992).
35 competing mountains with Blanco

From darkness is light can be taken in two ways

Other archetypes comparison

What is the difference between autonomy of the psyche and the metaphysical view?

Battle going on in self: go to inner mountain for battle within and sort out and find peace if lucky

Dogen CH7fn ambivalent demons

Inn but also religious: ambiguous

Vertical axis parallel tree which also organizes horizontal into which way to go. So the self is high and low but not totally but the part that is mountain: elevated mood and feeling and thoughts, lofty thoughts, down, up, all on axis and also fantasies

When no mountain in life where appears

If inner can project onto vertical axis to sun vs dark

Center of axis temporalis

Conquer mountain – religious too in another way. Hillary always angry and thrash around == can go there and be self. Want to win = bercome god. Whether not

Chapter 6: Dalai Lama defense of mountains

St John of the Cross pics from the book of The Ascent of Mt. Carmel

Denali

Law suit of 12 nations: http://www.jstor.org/stable/10.1086/599069?seq=1#page_scan_tab_contents

Symbol of fujiyama in chapter 12

Chorten

Ch 8 Duran? Daugh mtns, penance, bridge

Thumbs

Cover

Three permissions

Format of pic section

Center captions

74? Compiling?

Check on iphone

CSS problems with inline editing

Is it possible to see how the Table of Contents with sub-chapters

Moon poem treats mountain as a kind of unreal phenomenon. Like a mental image that is one of many and not real like the self. It is not the self but iut is still mental.

I Ching translation has two implications. One is that the mountain blocks but doesn’t focus on mountain but on feeling of being blocked. Or just stopping and knowing when to stop. Double mountain is  a mountain range. Movement of body but also not talking and keeping mind still and finding another point of view.

Dream 1 Intro: RECURRING: avoiding mikvah, immersing self: give woman’s history: not letting herself become part of life, holding herself out of and over it and takes a lot of effort. She is dipping into life barely. Not just a rocky personality though could be described that way. Moral and above and unusual experiences that are magical and most would be impressed by. Communication with animals. Never married as I remember. No children. Tense and on guard. Holding off the unconscious except barely and on mountain.

Dream 2: alone with god and terrifying: the true mountain attitude. Taboo.

Dream 3: amusement park: ambiguity between inn and religious quest: how? Letting go and relaxing is a way of going into the imagination and thus contacting something on a different level; Tunnels: going into the mountain as in Alchemy. Inside the mountain there is work, inside the self, unconscious, dark. Must go through there to reach goal. Line of pilgrims, this is a collective work on a symbolic or collective mountain, part of culture, an Exodus: Leaving something behind, the old way. Through tunnel again but Bars or Pegs. Work dangerous. Not her own way but from those who have come before. LEVELS as in initiation. Different stages. Vertical axis. Higher.; Not enough strength; competition = Hillary like. Others have gotten ahead. A Registration desk: this is an initiation. Going towards SUMMIT to get VIEW that is, knowledge, another perspective on life, but good enough for her. PATIO: pretty and pleasant is her way of talking about the rebirth, the newness. DOES NOT FEEL UNIQUE or NEW VIEW cause others there. And comfortable. Not sure what RESORT is but straggled to top after husband (competition) and STAIRWAY so again, collective archetypal. Crevasse of Jung’s dream of little hooded man and this is where the woman can find these figures. Inner planets in tunnel like alchemy. Inside mountain. Gods live in mountains. Palaces or cities on mountains mimiced by man.

WOODY ALLEN: commedian, neurotic, city oriented, loves NY, hates the country. Coming down into life.; walk off the end of a path; night; peaks;

OLD LADY DREAM: nurse is lost: mother used to caring for others. Identity or role is helper. No one to help and panicked.

 

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The Mountain Archetype Copyright © 1988 by Thomas R. Hersh. All Rights Reserved.

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