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About the Book
Dejan Stojanović, Sunce sebe gleda, Književna reč, Beograd, 1999
By statement: Dejan Stojanović.
Series: Biblioteka Pismo
Source records: Library MARC record
Library MARC record
Language: Serbian
Dimensions: 21 cm.
Pagination: 157 p. ;
LCCN: 00279202
LC: PG1419.29.T587 S86 1999
Subject: Poetry
THE SUN WATCHES ITSELF
The second collection of Dejan Stojanovic's verse, "The Sun is Watching Itself," is covered by a metaphysical and philosophical veil. Eleven segments are connected by these two abstract approaches and by such key images as a circle, suggesting infinity, and silence, reflecting space and eternity. The circle serves as a powerful symbol and a device of the perpetual in this poetry: "the end without endlessness is only a new beginning," claims the poet. Thus, one of the poems bears the title "God and Circle," symbolizing the perennial search for an exit and the eventual finding of one, which only leads into another circle and to continuous evolution. This prompts Stojanovic to pose the question "Is God himself a Circle?"--implying that God is endless and ever present.
Although concise, the poems convey in a powerful and specific manner messages from the triad circle-God-eternity, connected by man's destiny and the poet's concept of human life and origins, and of the universe itself. In other words, microcosmic observations lead to macrocosmic revelations and didactic conclusions. The poems seem to teach us what is obvious in the context of common sense, often surprisingly remote to the modern man.
In terms of style and format, the author has a coextensional approach; he uses relatively simple expressions and words in an interplay of brilliant meanings that bring about highly complex but easily readable structures. If elegance is represented by simplicity, then these are some of the most elegant verses imaginable; unadorned verses that are a source of beauty and wisdom.
Stojanovic's perceptions of light and darkness, of fantasy and reality, of truth and falsehood present us with a circular format of infinity and resurrection.
The format has its logical beginning and end. "The Sun is Watching Itself" begins with poems dedicated to God and the universe, then descends from the metaphysical to the philosophical, focusing on more ordinary such us the symbolic meaning of a stone, a game, a place, silence, hopelessness, and the question "Is it possible to write a poem?" Stojanovic's collection might well serve as an affirmative answer to this question. The poet has taken us on a long journey from God and universe to our everyday world. We all seem to be a part of a circle, says the author, searching for the eternal in the universe, only to realize the finality of life on earth. The poet's message is doubly effective for its extraordinary, soul-searching content and its reflective, powerful language.
-Branko Mikasinovich, Washington, D.C.
WLT World Literature Today, A Literary Quarterly of the University of Oklahoma, Norman, Oklahoma
Volume 74, Number 2, Page 442, Spring 2000
SOLARNI KRUG ISTINE
Već sa prvom zbirkom ("Krugovanje") Dejan Stojanović je kvalitativno značajno postulirao svoj poetički credo i simbolički kompleks tako da uz pomoć njega može uspešno da se prati obimno koncipirana celina, kontinuitet i preokupacije, drama pesničkog stvaranja u borbi za istinu i traženje smisaonosti kroz kreaciju u zbirci "Sunce sebe gleda." Kroz poetičku prizmu narečenih zbirki jasno se sagledava i poetsko "vjeruju" Dejana Stojanovića koje bi bilo najbliže Nastasijevićevoj misli da bi trebalo prožeti se poezijom, a ne samo dodirnuti je. Pesnik sa prvom zbirkom prihvata izazov, koji još bolje značenjski produbljuje u drugoj; odricanje od moderne koja je sama sebi svrha, opredeljujući se da pesničkim simbolima iskaže univerzalnu dramatičnost.
Pesnik, i kada je osećanje slobode u njemu jedna od osnovnih dominanti osećanja sveta, ne može se oteti utisku da je još samo jedna karika u lancu potvrđivanja i nastavljanja volje onih spodoba koje iz dubina nebića izlaze na svetlo dana, zauzimajući sebi svojstvena i primerena mesta u hipokriziji, oportunizmu i egocentričnom konformizmu naših dana. Otuda je u poeziji Dejana Stojanovića put ka suštini i istini poetički i smisleno lociran "s druge strane vida" ("Krugovanje") dok se formalno poigravanje smislom reči—koje na planu metafizičkog usložnjavanja povlači razgranato poigravanje značenjem—prepliće sa nepomućenom verom u pročišćujuću ulogu reči. Profetska uloga poezije u prizivanju i ovekovečavanju kataklizme totalitarnog sveta daruje ontološki pečat postojanja svemu; u rekombinacijama i specifičnim međuodnosima i višnjoj harmoniji između stvari iz fundusa očiglednosti. Osluškivanje pulsacija bića izjednačeno je sa osluškivanjem večnosti koja vaskrsava u poetskoj matrici saznanja o nepreglednosti i, u isto vreme, uniženosti bića u odnosu na apsolut, ciji je pečat jasno utisnut u svakodnevnu pojavnost. Samim tim kategorije vanljudskog počivaju u metaforama i slikama sveta koji se atomizira u supstancijalni praelement smisla; u prapočelo, odakle se ponovo vaspostavlja pod blagotvornim utiskom i oblikom pesme.
Poniranje u nemušte i tajinske zone bica, osetljivost i pažljivost u građenju lirskog subjekta, imaginativni spojevi prepuni duhovne osetljivosti, od velike većine pesama zbirke "Sunce sebe gleda" stvaraju univerzalne simbole poetski rafinovane imaginacije, fantazijskih obasjanja i pazljivo odabranih folklornih rudimenata pamćenja izniklih iz našeg tla. Jezički senzibil uvodi nova značenja u poznate relacije; svetlo i tama—oportuna simbolika sna, pretvaraju se u okolnosti stvaranja, tišina prerasta u dinamično stanje unutrašnje molitve, a istina, kroz potrage za njenim ontološkim parametrima—preispitivanjem nutrine, postaje samosvojno stanje izopštenih i jurodivih umova. Upravo takvo posedovanje istine, kao unutrašnjeg osećanja i kao istupa iz sebe, u poetskom ludensu Dejana Stojanovića povlači irinijske i sarkastične linije pevanja; asketskog izrugivanja svetu materije, hipokrizije i prosečnosti, suprotstavljanja istine jedinke (bića) "istini" mase (kolektivnog zla utemeljenog u ne-bicu). Pozicija čoveka samca jeste pozicija pesnika u odnosu na, do obezličenja multiplikovan, organon vaskolikog sveta.
Stišani tonovi gradacije simbola, stvaranje specifične hijerarhije, traženje sebe u drugima i drugih u sebi, elementarizuju u ovoj zbirci jedinstvo kruga kao alegorični pečat apsoluta i istraživanja beskonačnosti i konačnosti zemaljskih dana. Između reči i glasova, katalizatora duhovnog i uzvišenog, apsoluta i smisla postojanja, sugestivno i simbolički redukovanih stihova, do širokog narativnog zamaha, utkana je čitava ova zbirka. Ova poezija je sva u jeziku i sva od jezika. Put Nojeve barke jezika jeste njeno apsolutno znanje kojim plovi kroz žamor i bure nerazumevanja, neshvatanja i reči iz kojih je iscureo smisao kao pesak iz klepsidre sveta čije dane prepune iskušenja intenzivno proživljavamo.
-Petar V. Arbutina, 1999.
PESNIK PRED OTVORENIM VRATIMA
Dejan Stojanović, u poslednje dve godine načinio je pravi podvig: objavio je šest knjiga. Osim jedne, sve knjige pesama.
Stojanović je pesnik koji traga za savršenim pesničkim oblikom jer istovremeno traga i za apsolutnim smislom čovekovog postojanja.
"Krugovanje" (1993) je naznačilo Stojanovićev pesnički put, a nove knjige—"Sunce sebe gleda", "Znak i njegova deca", "Tvoritelj", Oblik, uz treće, dopunjeno izdanje "Krugovanja", zaokruzile su njegovo dosadašnje pesničko delo. U "Razgovorima," Dejan Stojanović je sabrao intervjue koje je početkom devedesetih godina vodio sa veoma istaknutim srpskim i stranim stvaraocima, u Beogradu, Parizu i Čikagu, a objavljivao ih je tih godina (1990-1992) u magazinu "Pogledi". Nije mala stvar naći se oči u oči sa piscima kakvi su Alek Vukadinović, Momo Kapor, Nikola Milosević, Žak Klod Vilar, Sol Belou, Stiv Tešić, Branko Mikašinović, Čarls Simić i Nadja Tesić, ili sa slikarima Petrom Omčikusom, Ljubom Popovićem, Milošem Šobajićem, Savom Rakočevićem. Umeti sa njima razgovarati na visokom, dakle njihovom nivou, postavljati im odgovarajuća, za svakog od njih dobro promišljena i pronađena pitanja, koja otključavaju brave i njihovih dela i njihovih ličnosti, to je posao koji zahteva veliko i veoma rznovrsno znanje. Nije, onda, čudo što je za ovu knjigu Dejan Stojanović dobio nagradu Matice iseljenika i Udruženja književnika Srbije za intelektualni angažman.
Knjiga pesama "Krugovanje" bila je objavljena prvi put 1993. godine, a zatim je doživela još dva izdanja, 1998 i 2000. Pesnika iz Čikaga srpska javnost je doskora poznavala samo po toj knjizi. Poznavala i cenila, što se može zaključiti iz sažete ocene Aleka Vukadinovića: "Specifičan, iznenađujuće originalan, izvan tokova kolektivno negovanih senzibiliteta i pomodnih trendova. "
I poznati američki pesnik, Čarls Simić, ima laskavo misljenje o prvoj Stojanovićevoj knjizi.: "'Krugovanje' je knjiga u kojoj sam u potpunosti uživao. Obilje lepih kratkih pesničkih formi." Ne iznenađuje ovakva Simićeva ocena, jer on kao stvaralac i prevodilac Nastasijevića i Pope zna šta je lepota kratke pesničke forme. Zato je i važno to priznanje kada ono baš od njega dolazi, a pogotovo što se odnosi na nešto sto je bitna karakteristika Stojanovića kao pesnika: za njega su reči sakralni znaci, pa se on prema njima i odnosi sa krajnjim poštovanjem, odgovornošću, uzdržanošću, koja je na samoj granici straha:
Kada bismo utvrdili
Koliko je važno da se nešto kaže
Mozda nijednu reč ne bismo napisali
("Isto")
Ali strah ne sputava pesnika. Razmišljajuci o svojoj poetici , Stojanović se prisetio majstora nad majstorima, Betovena:
"Samo praznina kad gleda / Uvek isto vidi". Praznina može da vidi samo prazninu. A čovek kada gleda vidi čoveka—mada ni njega nije lako videti, pogotovo sagledati. Pesnik, međutim, gleda kroz čoveka i vidi ono što vide pravi stvaraoci, umetnici i duhovnici—tajnu. Stojanović je, pored ostalih, napisao i dve lepe pesme o tajni. Prva "Tajna" kao da je od ovoga, čovekovog i prirodnog sveta:
Bogata i daleka
Ti nemo čekas
Gde se kriješ
Daj znak
Primi u goste
Morem opasana
Nehajna—sebi dovoljna
Nećeš da otvoriš vrata
A druga tajna, u pesmi "Tajna i istina", kao da je ona koja je u vezi, pored drugih, sa jednom, najvišom istinom, istinom nad istinama, u vezi sa samim izvorom života i postojanja, sa istinom Tvoritelja:
Ima mnogo tajni
Nemoj ih sve rešavati
Ima mnogo istina
Samo ka jednoj teži
Sve istine iz jedne dolaze
U pesmi "Blago izvora", iz tog istog ciklusa "Betoven i smrt", u knjizi "Sunce sebe gleda", Stojanović se ponovo vraća sličnoj slici početka svih početaka, ishodištu svih ishodišta, izvoru svih izvora:
Ne propusti da vidiš
Kako se cveće Suncu
Galeb vodi raduje
Primi ih u sebe
Gledaj kroz mrak
Sanjaj kroz svetlost
Ka jezgru
Iz kog si na put krenuo
Pored apsolutnih, svemirskih "vrata", Stojanović ne zaboravlja ni čovekova vrata, na kojima se, ranije ili kasnije, ugleda smrt. I ta se pesma, "Betoven i smrt" odlično uklapa u ovaj ciklus u kojem se ukrštaju simboli izlazaka i ulazaka:
Smrt je na vratima
Kaže Betoven
Da li da mu verujemo
Možda se i nije šalio
Možda je stvarno video smrt
Oči im se srele
Njemu nije imao ko da kaže
Da zaključa vrata
I da mu je rekao, Betoven ih ne bi zaključao. Nije ih zaključao ni Stojanović. Srećom po sebe i poeziju koju piše drži ih i on širom otvorena.
Sreću mu se oči sa smrću, ali i sa svetlošću.
-Aleksandar Petrov
Amerikanski Srbobran, Književni dodatak, decembar 2000.
Table of contents:
NEBOKRET
Prva Tišina, 7
Vrh i dno, 8
Omeđen beskrajem, 9
Vetrenjača, 10
Sveti plam, 11
Tačka, 12
Vasiona, 13
Cvet svemira, 14
Jesi li ili nisi 15
BOG I KRUG
Dan svemira, 19
Nebo i krug, 20
Istina kruga, 21
Bog i krug, 22
NEBOHOD
Kiša apsoluta, 25
Oblak I, 26
Oblak II, 27
Svetlost i mrak, 28
Obmana, 29
Mladi starac, 30
Večnost i trajanje, 31
Večnost i večnost, 32
Nula, 33
Brzina, 34
Beskraj i kraj, 35
MESTO ZABORAVLJENO
Ognjište, 39
Bajka i kraj, 40
Paradoks, 41
Božji šegrt, 42
Varka, 43
Čvsrta zemlja, 44
Bog je zauzet, 45
Zvezda u travi, 46
Slovo njegovo, 47
Mesto zaboravljeno, 48
Vatra, 49
Povratak, 50
KAMEN I REČ
Gde prestaje pesma, 53
Reč, 54
Prva reč, 55
Kaman i reč, 56
Slaganje reči, 57
Skrivene reči, 58
Reči nekazane, 59
Priče, 60
Hipnoza reči, 61
Nekoliko reči, 62
Ista priča, 63
Misao II, 64
Laž, 65
Istina i laž, 66
Sokrat, 67
Umor, 68
Nova reč, 69
ŠTA POSLE
Nemost, 73
Ili, 74
Pitomi zvuk, 75
Tamo i ovde I, 76
Ništa, 77
Svetiljka, 78
Ovako i onako, 79
Šta posle, 80
Vitez, 81
Vitezovi, 82
IGRE
Ne, 85
Rat, 86
Stvari, 87
Prevara, 88
Cirkus, 89
Visočanstvo, 90
Patuljak, 92
Virus duše, 93
Vrednost i promašaj, 94
Produži dan, 95
Igra I, 96
Igra II, 97
Igra III, 98
Razmišljanje naljućenog, 100
MOŽE LI SE NAPISATI PESMA
Da li postoji Bog, 103
Uvreda I, 104
Božji sin, 105
Hrist, 106
Glava, 107
Život, 108
Blesak tišine, 109
Dobrotvori, 110
Može li se napisati pesma, 111
Predah, 112
BEZIZLAZ
Oduzetost, 115
Nasamo sa sobom, 116
Ako, 117
Tamo i ovde II, 118
Apsurd, 119
Uvreda II, 120
Podvala, 121
Misao o nama, 122
Pitanje suncu, 123
Seansa, 124
Stara klupa, 125
Vrt , 126
ZVUK TIŠINE
Šapni mi svoju tajnu, 129
Mera borbe, 130
Jednostavnost, 131
Empatija, 132
Put, 133
Pakao i raj, 134
Miris polja, 135
Lek, 136
Zrak, 137
Dan, 138
BETOVEN I SMRT
Izlaz, 141
Tajna, 142
Tajna i istina, 143
Blago izvora, 144
Možda, 145
Betoven i smrt, 146
Isto, 147
EPILOG
Pakao, 151
DODATAK
Solarni krug istine, Petar V. Arbutina, 155
Beleška o piscu, 158
By statement: Dejan Stojanović.
Series: Biblioteka Pismo
Source records: Library MARC record
Library MARC record
Language: Serbian
Dimensions: 21 cm.
Pagination: 157 p. ;
LCCN: 00279202
LC: PG1419.29.T587 S86 1999
Subject: Poetry
For more information about my craft, please visit my profile page.
KEY LIME is a 105 carat handcrafted Sea Sediment Jasper gemstone pendant that I created swirling and shaping gold toned silver plate wire by hand, adding peridot chips to enhance the natural beauty, color and shape of the stone. The deep and vivid green colors in this stone remind me of a tropical and juicy key lime. The combination of the elegant, swirly gold wire setting, together with the earthy and dramatic gemstone creates a very versatile piece of wearable art that can be worn with a party dress or your favorite casual jeans. Stylish Care More pendants are sure to add a touch of natural drama to your fashion wardrobe
It measures 1 1/4" across and 2 3/4" top to tip including the bail.
The bail is designed to be large enough to accommodate your favorite chain, choker or cord. Your gift of a 17" gold plate chain is included.
All purchases are nicely packaged in a gift box.
The following metaphysical healing properties have been collected from various sources. For more specific information please contact an experienced Crystal Therapist.
Jasper's healing effects:
Healing Stone of Love and Calm.
Jasper is the stone of selflessness; it is the mother of all stones bringing about Love of all mankind. Red jasper assists in transmuting pain, especially menstrual pain. To draw away focus from pain, back to the centre. For emotional, mental and physical pain, it is a grounding and healing stone. Jasper makes its effects known slowly and gradually, just like nature. It's considered an emotionally calming stone, and can be an excellent stone for either those who are hypersensitive to crystalline energy and find it difficult to work with, or for those who like change to be a gradual, unfolding process.
Chakras: All
Astrological sign: Virgo, Libra, Scorpio
Artist MIRZA AJANOVIC Fine ART Photography, .
.
Artist MIRZA AJANOVIC: Painting with Light,.
Rhythm and Movement Painting, Music of light, painter of light, Painting Music, Visual expression of music in Photography, ART Avant-garde, Painting with Light, .
Motion ART, Painting with MOTION Light, Motion artist, .
Metaphysics ART, Spirituality, Transcendental ART, Mystic ART, Mystical Photography, Fine ART Photography,.
Artist MIRZA AJANOVIC Photography,.
Acutely observed realism brought a new level of emotional intensity, Observation of physical and psychological reality….
Perception beyond Appearance’s, POETIC Photography, Symbolism, Transcendental ART surrealism,.
Perception Internal,.
Perception Beyond the Veil,.
Perception beyond any veil; including the veil of religion,.
""I've brought you a mirror..
Look at yourself and remember me."".
- Jalaluddin Rumi.
www.wix.com/artajanovic/MIRZA.
These Pictures are Actually Not Photoshopped, images are not cropped.
Giorgio de Chirico. (Italian, born Greece. 1888-1978). Great Metaphysical Interior. Ferrara, April-August 1917. Oil on canvas, 37 3/4 x 27 3/4" (95.9 x 70.5 cm). Gift of James Thrall Soby. © 2008 Artists Rights Society (ARS), New York / SIAE, Rome
Danubiana Meulensteen Art Museum is a Slovak-Dutch museum of post-war visual art situated on the Danube river outside Bratislava, established in 2000
painter Daniel Brunovský (1959 Bratislava)
from the text of the art historian about Daniel Brunovský: Melancholy (intellectual contemplation), nostalgia (consolation with verified values) and metaphysics (what is hidden behind the deceptive face of visible reality) remain the key terms. Maybe alchemy too.
“Whether you take the doughnut hole as a blank space or as an entity unto itself is a purely metaphysical question and does not affect the taste of the doughnut one bit.” ―Haruki Murakami, A Wild Sheep Chase
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Exquisite Rock Crystal Clear Quartz step faceted spiral briolettes are meticulously wrapped in sterling silver wire and suspended from diamond-cut leverback earwires. All metal used is sterling silver. The silver has been oxidized to enhance the details and to achieve more of a mysterious antiqued look.
For more information about my craft, please visit my profile page.
LAVA is a 160 carat handcrafted wire wrapped black lava pendant that I created swirling and shaping non-tarnish sterling silver plate wire by hand to enhance the natural beauty and shape of the stone. The unique pattern in this rugged stone shows naturally formed "settings" for tiny gemstones that it collected as it cooled after the volcano erupted. The combination of the elegant, swirly and shiny wire setting, together with the earthy and dramatic stone creates a very versatile piece of wearable art that can be worn with a formal gown or your favorite casual jeans. Stylish Care More pendants are sure to be a focal point of any outfit.
It measures 1 1/2" across and 2 1/2" top to tip including the bail.
The bail is designed to be large enough to accommodate your favorite chain, choker or cord. Your gift of a 17" silver plate chain is included.
All purchases are nicely packaged in a gift box.
The following metaphysical healing properties have been collected from various sources. For more specific information please contact an experienced Crystal Therapist.
Basalt is solidified molten lava... an igneous volcanic rock produced in intense heat conditions. A stone of strength and fertility, Basalt provides stability in times of change. This stone helps to dissipate anger and provide guidance and understanding as it assists one in "bouncing back". A very grounding stone, black Lava will strengthen our connection to Mother Earth.
Lincoln is infested with right-wing bible-bashing cults.
This one has nothing better to do than stand outside Barclays Bank taking turns berating busy shoppers about their sinful worldly existence.
Metaphysical discourse of any kind should be welcome in this age of bland humanism.
But surely we deserve something a little more up to date than Jesus With A Pitchfork?
Here's a city where people suffering from alleged madness and genuine desperation coming in one direction routinely lurch into the welcoming arms of concerned happy-clappers from the other, usually via some fluoridated pharmaceutical intervention of an SSRI nature. That'll sort them out.
There is something of a problem locally with demonic possession, hearing voices, yes, gabbling unintelligbly, yes. Social Services is holding a corporate review of the situation with a view to establishing a Demon Monitoring Unit with responsibility to the Dept of Xenolalia and Glossolalia at the Peter (As Chairman of the Health Authority I Put Fluoride In Them) Hodgkinson Psychiatric Unit.
Column hectares of Lincoln newspaper letters pages are devoted to dire warnings, complete with biblical quotes, of the influence of Harry Potter on children's desire to get involved in witchcraft.
There's no such thing as a white witch, they opine, evidently hoping for a revivial of popular assent to the existence of a few black ones upon whom they can vent their sexual frustrations.
A good slogan might be: "Down with thongs, in with tongs, out with their tongues." Poor Miss Rowling.
In the midst of this primitive superstitious timewasting, perhaps a sermon on string theory from the local philosophy society would make a nice change from this fantastical question-begging over what God says about you not believing in God.
Unfortunately it meets at the Bishop's Palace, part of the cathedral, suggesting that even the non-shouty metaphysicians have not progressed very much further than their anti-telephone brethren depicted here.
I suspect they chose that venue because the more "normal" godbotherers want to keep a shifty eye on any rival isms that might be taking hold, such is the competition for fee-paying disciples.
Paranoid? But then what is God but a big conspiracy theory?
Worse even, the Bishop's Palace do is actually a philosophy COURSE, where after a brief loss leader event you go and pay quite a large sum to listen to someone else's rather eggy philosophy.
This illustrates the fascinating thing about philosophy - that going on courses about it or even spending years on it at university is acceptable, even admirable behaviour for a human being to indulge in.
But actually HAVING a philosophy, or discussing "reality" or "existence" outside these confines, is a risky, oddball (and in a thudheaded provincial nuthouse like Lincoln even dangerous) thing to do.
At least with these street philosophy vendors you get a free show, and you can take your own eggs if you desire.
Over twenty years this group has dwindled from a peak of about nine, to four.
Due, I suspect, to the group's lack of a proper business plan and a well-defined market niche, the sinful shoppers have failed to flock to this particular version of what Jesus said.
Right wing or wrong, in a battle between mindless consumerism and mindless deism these are the losers.
If only the public wanted a saviour, instead of a saver.
But a few theologico-financial schisms away the Plymouth Brethren are thriving, a sort of inbred, Amish-style, our-children-are-not-mixing-with-the-Devil-yes-that's-you group with their very own computerless, telephoneless, televisionless, outsiderless and doubtless clueless "school".
Where the fruits of their irrepressibly naughty loins are educated about how great it is not finding out about things or meeting other people, except God and his chosen representatives.
Better hide the razor blades on the top shelf, maw.
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For more information about my craft, please visit my profile page.
MOUNTAIN GATHERING is a substantial 170 carat handcrafted brown Tennessee Conglomerate pendant that I created swirling and shaping gold toned silver plate wire by hand, adding tiger eye chips and picture jasper square beads to enhance the natural beauty, color and shape of the stone. This earthy pendant will be a dramatic addition to your jewelry collection. This gemstone is a gorgeous example of Mother Nature's artwork showing off lots of color and design, with many shades of beiges and browns The combination of the elegant, swirly wire setting, together with the earthy and natural gemstone creates a very versatile piece of wearable art that can be worn with a party dress or your favorite casual jeans. Stylish Care More pendants are sure to add a touch of natural drama to your fashion wardrobe.
It measures 1 1/4" across and 3" top to tip including the bail.
The bail is designed to be large enough to accommodate your favorite chain, choker or cord. Your gift of a 17" gold plate chain is included with this purchase.
All purchases are nicely packaged in a gift box.
The following metaphysical healing properties have been collected from various sources. For more specific information please contact an experienced Crystal Therapist.
Conglomerate's healing effects:
Spiritually- it enhances critical thinking and correction.
Subconsciously- it improves one's sense of enhancing or hindering influences.
Mentally- It helps scrutinize oneself now and again and corrects one's desires.
Physically- it fortifies circulation, the spleen, small intestine and digestion.
Michael Smith (Princeton) giving a paper on "Internal Reasons and the Metaphysics of Responsibility". This photo was taken at the conference in honour of Bernard Williams at the University of Leeds in 2009.
For more information about my craft, please visit my profile page.
PAISLEY is a 65 carat handcrafted wire wrapped gold, bronze and gray Fossil Bamboo Jasper pendant that I created swirling and shaping antique brass copper wire by hand, adding goldsand chips and a gold metal paisley charm to enhance the natural beauty, color and shape of the stone. This unique stone has dramatic metallic shades of pewter, bronze, copper and gold. The combination of its many textures from the glisening goldsand chips to the chunky gemstone to the shiny swirly wire, creates a very versatile piece of wearable art that will be sure to be admired by others. Stylish Care More pendants are sure to add a touch of natural drama to your fashion wardrobe.
It measures 1" across and 2" top to tip including the bail.
The bail is designed to be large enough to accommodate your favorite chain, choker or cord. Your gift of a 17" antique bronze chain is included.
All purchases are nicely packaged in a gift box.
The following metaphysical healing properties have been collected from various sources. For more specific information please contact an experienced Crystal Therapist.
Jasper's healing effects:
Healing Stone of Love and Calm.
Jasper is the stone of selflessness; it is the mother of all stones bringing about Love of all mankind. Red jasper assists in transmuting pain, especially menstrual pain. To draw away focus from pain, back to the centre. For emotional, mental and physical pain, it is a grounding and healing stone. Jasper makes its effects known slowly and gradually, just like nature. It's considered an emotionally calming stone, and can be an excellent stone for either those who are hypersensitive to crystalline energy and find it difficult to work with, or for those who like change to be a gradual, unfolding process.
In this post I return to the subject of Hermeticism and its relation to Sufism, which I had been intending to do for some time. My earlier essay on the subject, “From Hermeticism to Sufism,” can be found in The Secret of Islam (2003) and also in the online book, Science, Knowledge, and Sufism, available elsewhere on this site. This post can be considered as an addition to that.ntroduction to his Hegel and Hermeticism (New York: Cornell University Press, 2001), Glenn Alexander Magee gives a concise summary of Hermeticism (Part 3: “What is Hermeticism?” pp.8-14). I wish to build on this by using quotations from the Grand Master of Sufism, Ahmet Kayhan. These can be found in my own Teachings of a Perfect Master (2012).
What Does God Need?
Pointing out that “Hermeticism is difficult to define rigorously”, Magee concentrates on “one essential feature that I shall take as definitive of Hermeticism.”
Hermeticism constitutes a middle position between pantheism and the Judaeo-Christian conception of God. According to traditional Judaeo-Christian thought, God utterly transcends and is infinitely distant from creation. Furthermore, God is entirely self-sufficient and therefore did not have to create the world, and would have lost nothing if He had not created it. Thus the act of creation is essentially gratuitous and unmotivated. God creates out of sheer abundance, not out of need. This doctrine has proved dissatisfying and even disturbing to many, for it makes creation seem arbitrary and absurd.
Pantheism, on the other hand, is equally dissatisfying, for in pantheism everything becomes God, and there is no God beyond the sum of all things.
Hermeticism is a middle position because it affirms both God’s transcendence of the world and his involvement in it. God is metaphysically distinct from the world, yet God needs the world to complete Himself.
In other words, God is both transcendent and immanent, or, to use the corresponding Sufic concepts, God is both incomparable to creation and similar to it. Hence, God has Attributes of incomparability (sifat al-tanzih) that set Him apart from created things, and also Attributes of similarity (sifat al-tashbih), from which the attributes of created things are themselves derived. So choosing only one of these complementary aspects neglects the other. One of Ibn Arabi’s favorite quotations from the Koran is the Sacred Verse: “Nothing is like Him. He is the Hearer, the Seer” (42:11). Here, in one single Verse, we have this complementarity in a nutshell.
But what about God “needing” creation? Master Kayhan puts it this way:
Why did God create the human being? In order to let Himself be found. So that the human may say, “God exists.”
God is not in need of anything. Yet He does have one need. What is that? Nobody knows God. God created man in order to be known.
Notice, first, that the question: “Why did God create the universe?” is being answered here. Another way of phrasing this question is: “Why is there something rather than nothing?” which is the fundamental question of philosophy.
Second, God “needs” to be known. And for this reason, human beings are created, for only human beings are endowed with the capability to know God fully, in the way He deserves to be known. No other sentient or conscious entity possesses this ability—not even angels, exalted though they are. It follows from this that the rest of the universe is created as a dwelling place for man, as a “supporting cast” for human beings. In Sufism, Homo sapiens is that valuable.
Of course, Master Kayhan is here referring to the well-known “Hidden Treasure” Holy Tradition, attributed to the Prophet (in which God speaks in the first person singular): “I was a hidden treasure. I desired to be known, hence I created Creation so that I would be known.” In the original, “desired to be known” occurs as “loved to be known” (fa ahbabtu an ‘urafa), so the entire universe was created out of this love. It is in this sense that the act of creation is a need, a desire, a longing.
As Master Kayhan explains,
He says, “I created everything for you, and you I created for Myself.”
And hence,
The universe has an owner. His name is God. Let’s eat, drink, have children, suffer their worries, and get out of here. Is this all we came here for? We came to search for the owner of the universe. You haven’t found the master of the house yet. We need to find the owner of the cosmos. And for this, calmness is necessary, patience is necessary, work is necessary.
In other words, the universe is the setting for a vast Treasure Hunt, in which the Hidden Treasure is God.
God-Knowledge
Now what does Hermeticism say about this? Back to Magee:
Hermeticists not only hold that God requires creation, they make a specific creature, man, play a crucial role in God’s self-actualization. Hermeticism holds that man can know God, and that man’s knowledge of God is necessary for God’s own completion.
This, of course, brings to mind the Sufic “arc of ascent.” God created the universe in an “arc of descent” (qaws al-nuzul), manifesting in entire creation. Now, the human being has to complete the return trip to God, and this is called the “arc of ascent” (qaws al-‘uruj). And how does one perform this ascent? Through God-knowledge (Gnosis: marifat-Allah) or knowledge of God, that is, by getting to know God.
Magee quotes from the third-century A.D. Corpus Hermeticum:
“For mankind this is the only deliverance, the knowledge of God… Who is more visible than God? This is why he made all things: so that through them all you might look on him.”
One is reminded here of a couplet by the famous Sufi poet, Niyazi Misri:
There is nothing more apparent than God
He is hidden only to the eyeless.
Magee quotes from Hermeticism scholar Garth Fowden:
“Not only does Man wish to know God, but God too desires to be known by the most glorious of His creations, Man.” In short, it is man’s end to achieve knowledge of God (or “the wisdom of God,” theosophy). In so doing, man realizes God’s own need to be recognized. Man’s knowledge of God becomes God’s knowledge of himself. …
In the standard Judaeo-Christian account of creation, the creation of the world and God’s command that mankind seek to know and love him seem arbitrary, because there is no reason why a perfect being should want or need anything. The great advantage of the Hermetic conception is that it tells us why the cosmos and the human desire to know God exist in the first place.
This Hermetic doctrine of the “circular” relationship between God and creation and the necessity of man for the completion of God is utterly original. It is not to be found in earlier philosophy. But it recurs again and again in the thought of Hermeticists…
Of course, Magee cannot be expected to know that Sufism had already spoken of these matters long ago, and that Hermeticism may be viewed as an earlier incarnation of Sufism.
Hermeticism is also very often confused with Neoplatonism. Like the Hermeticists, Plotinus hold that the cosmos is a circular process of emanation from and return to the One.
—In other words, the Sufic arcs of descent and ascent mentioned earlier.
As Fowden notes: “Hermetic initiation seems to fall into two parts, one dealing with self-knowledge, the other with knowledge of God.” It can easily be shown, simply on a theoretical level, that these two are intimately wedded. To really know one’s self is to be able to give a complete [account] about the conditions of one’s being, and this involves speaking about God and His entire cosmos. As Pico della Mirandola puts it, “he who knows himself knows all things in himself.”
Here we arrive at the famous Tradition of the Prophet: “He who knows his self knows his Lord.” For as we mentioned above, God created the entire universe as a life-support system for Man. This means that Man cannot be conceived or understood without the context of the universe. He cannot exist apart from the air, the sun, the water that sustains him, the earth below that nurtures him, the starry sky above. He is not a “bag of skin” isolated and divorced from the rest of existence. To repeat: “I created everything for you, and you I created for Myself.” Without knowing this, Man goes heedlessly from death to death. But knowing this, Man also knows his Lord.
Purification
Back to Magee:
Salvation for the Hermeticists was, as we have seen, through gnosis, through understanding. This could be attained only through hard work, and then it could be attained only by some.
And here is Master Kayhan:
Always work, serve, don’t stay idle. Together with knowledge. Always to work.
What does God say? “I love those who work. I help those who work.” That’s all. To work, both materially and spiritually. What do we need? We need to persevere. To continue in every task. Not to abandon it. To be brave and hopeful—“I’m going to succeed in this task!” If you do this, you will be successful. God says, “If you want from Me, work. Be more hopeful.” Be hopeful physically and spiritually.
From the Corpus Hermeticum:
“it is an extremely tortuous way, to abandon what one is used to and possesses now, and to retrace one’s steps towards the old primordial things.”
From the Koran:
“We have come from God and we shall return to Him” (2:156).
“God loves those who purify themselves” (2:222).
“As for those who struggle in Our cause, surely We guide them in Our paths” (29:69).
From the Corpus Hermeticum:
“All those who heeded the proclamation … participated in knowledge and became perfect [or “complete,” teleioi] people because they received mind. But those who missed the point of the proclamation are people of reason [or “speech,” logon]…”
In Sufism, we have the contrast between the Perfect Human (insan al-kaamil) and the People of Speech (ahl al-kaal). The first is truly realized, the latter are stuck at the level of mere words. They are the opposite of, more generally, the People of States (ahl al-hal).
In order to clarify this difference, let me relate a Sufi story, the first time I am putting it down in print. After the illustrious mystic Mawlana Rumi met up with Shams, Rumi was showing Shams some books he had studied from. At that time they were standing beside a pool. Shams snatched the books out of Rumi’s hands and threw them in the pool.
Rumi exclaimed: “What have you done? One of those books was given to me by none other than the author himself, the great Jami!”
“Oh, is that so,” said Shams, and pulled the books out of the pool. They were soaked. He made a pass with his hand above and beneath them, and handed them to Rumi. Now they were dry as a bone: not a drop of wetness, no smearing of the ink, not a sign of warping that comes from the immersion of paper in water.
Rumi couldn’t believe his eyes. “Master, what is this?” he asked.
“All this,” said Shams, pointing to the books, “is tittle-tattle (kiyl u kaal). Ours is the Science of States (ilm al-hal).”
Hermeticists do not rest content with the idea of an unknowable God. Instead, they seek to penetrate the divine mystery.
Master Kayhan:
My God, thank you for giving these seven organs [two each of eyes, ears and nostrils, one mouth]. This [the head] is the Mount Sinai of Moses [7:143]. From the neck upwards, there are seven visible organs. There are a thousand, a million, invisible organs. …
This head is the antenna of the eighteen thousand worlds, it’s the antenna of the Torah, the Psalms, the Gospel and the Koran. …
A Sacred Saying: “I did not fit in anyone’s Heart but the Heart of the Perfect Faithful.” Nobody says “Don’t do it,” He says, “Work and become,” for heaven’s sake! Work. Yes! Let’s work and do it. Don’t wait for God from afar, bring Him close.
As Above, So Below
For the Hermeticists, says Magee, everything is intimately connected. This finds expression in their famous maxim: “As above, so below.” This lays the basis for the unity of the cosmos.
The most important implication of this doctrine is the idea that man is the microcosm, in which the whole of the macrocosm is reflected. Self-knowledge, therefore, leads necessarily to knowledge of the whole.
Likewise, the sources of Sufism tell us that “the universe is man writ large, man is cosmos in the small.” As al-Qashani says, for example, “Man is a Small Universe, while the universe is a Big Man.” In a poem, Ali the Fourth Caliph expressed it this way:
Your remedy is within you, but you do not sense it.
Your sickness is from you, but you do not perceive it.
You presume you are a small entity,
but within you is enfolded the entire Universe.
Is Hermeticism Dead?
Many people may lament the fact that such an admirable system as Hermeticism is now extinct, that it has been consigned to the dustbin of history along with so many other schools and philosophies.
And yet, Hermeticism is not dead. It survives in its most sophisticated form. It lives on in Sufism.
For more information about my craft, please visit my profile page.
DIAMOND ICE is a 75 carat handcrafted Crystal Quartz pendant that I created swirling and shaping silver plate wire by hand to enhance the natural beauty and shape of the stone. This dramatic and sparkly clear crystal pendant is pure white and shimmers with its many druzy points. The combination of the elegant, swirly silver wire setting, together with the natural bling of this dramatic gemstone creates a very versatile piece of wearable art that can be worn with a formal gown or your favorite casual jeans. Stylish Care More pendants are sure to add a touch of natural drama to your fashion wardrobe
It measures 1 1/2" across and 2 1/2" top to tip including the bail.
The bail is designed to be large enough to accommodate your favorite chain, choker or cord. A 17" silver plate chain is included and is nicely packaged in a gift box.
The following metaphysical healing properties have been collected from various sources. For more specific information please contact an experienced Crystal Therapist.
Quartz in any form is a powerful stone. It can store energy, amplify it, focus it, transmit it, transform it, balance it and absorb it. Clear Quartz is known as the Master Healer. It has an organizing and harmonizing effect on all parts of the body. When attuned to the person requiring healing, it can act at a very deep vibrational level bringing the body, subtle bodies and aura back into balance. It has a similar vibration as humans. Speeds up healing, fortifies the nerves, balances the two halves of the brain and stimulates glandular activity. Effective for chronic fatigue, arthritis, depression, bone ailments and gastrointestinal troubles. Improves mental and physical stamina. Associated with the crown chakra, but is also effectively used to energize all of the chakras.
“Whether you take the doughnut hole as a blank space or as an entity unto itself is a purely metaphysical question and does not affect the taste of the doughnut one bit.” — Haruki Murakami, A Wild Sheep Chase
WH: Metaphysical leper colony
OK if you are four years old and these are your dollhouse family, it is perfectly fine. However, as an adult, these I have a problem with this so called family.
To discover that metaphysical Tree which hid
From my worldling look its brilliant vein
Far deeper in gross wood
Than axe could cut.
But before I might blind sense
To see with the spotless soul,
Each particular quirk so ravished me
Every pock and stain bulked more beautiful
Than flesh of any body
Flawed by love's prints.
— Sylvia Plath “On The Plethora Of Dryads”
Mamiya Super 23
Sekor 100mm f3,5
6x9 format
Kodak T-Max 400 sviluppo in microphen 1+1 - Canoscan 8400f
Double exposure
NO PHOTOSHOP
Balthasar de Monconys (1611-1665) was a French physicist and judge, born in Lyon. In 1618, Monconys' parents sent him to a Jesuit boarding school in Salamanca, Spain, as a plague had broken out in Lyon. Monconys was deeply interested in metaphysics and mysticism, and studied the teachings of Pythagoras, Zoroastrism, and Greek and Arab alchemists. From a young age, he dreamed of travelling to India and China. However, he returned to Lyon after finishing his studies. At the age of thirty-four years old he was finally able to leave behind the safety of his library and the theoretical speculation of the laboratory, and become a tireless traveller in Europe and the East.
Monconys travelled to Portugal, England, Germany, Italy, the Netherlands, Istanbul and the Middle East with the son of the Duke of Luynes. Even in his very first journey to Portugal, it is obvious that in each city Monconys is very soon able to connect with mathematicians, clergymen, surgeons, engineers, chemists, physicians and princes, to visit their laboratories and to collect “secrets and experiences”.
After Portugal, Monconys travelled to Italy, and finally departed to the East, to study the ancient religions and denominations, and meet the gymnosophists. In 1647-48 he was in Egypt. Seeking the Zoroasters and followers of Hermes Trismegistus, he reached Mount Sinai. In Egypt, the 17th century European was lost in a labyrinth of small and winding streetlets, and discovered different cults and religions, the diversity of ethnicities and their customs: Turks, Kopts, Jews, Arabs, Mauritans, Maronites, Armenians, and Dervishes. He followed several superstitious suggestions and discovered marvellous books of astronomy in Hebrew, Persian and Arabic. Later on, after his pilgrimage to the Holy Land, he crossed Asia Minor and reached Istanbul, from where he planned to travel to Persia. For once more in his life however, the plague forced him to change his course; he left for Izmir, and returned to Lyon in 1649.
Fron 1663 to 1665 Monconys travelled incessantly between Paris, London, the Netherlands and Germany. He visited princes and philosophers, libraries and laboratories, and maintained frequent correspondence with several scientists. Finally, after consequent asthma attacks he passed away before his travel notes could be published.
His travel journal (1665-1666) was edited and published by his son and by his Jesuit friend J. Berchet. The journal is enriched by drawings which testify to the wide scope of Monconys' interests. Monconys collected a vast corpus of material which includes medical recipes, chemistry forms, material connected to the esoteric sciences, mathematical puzzles, questions of Algebra and Geometry, zoological observations, mechanical applications, descriptions of natural phenomena, chemistry experiments, various machines and devices, medical matters, the philosopher's stone, astronomical measurements, magnifying lenses, thermometres, hydraulic devices, drinks, hydrometres, microscopes, architectural constructions and even matters connected to hygiene or the preparation of liquors.
The third volume includes a hundred and sixty-five medical, chemical and physics experiments with their outcomes as well as a sonnet on the battle of Marathon. There are five detailed indexes for the classification of the material. At the same time, this three-volume work permits the construction of a list of names (more than two hundred and fifty) of scholars, physicians, alchemists, astrologists, mathematicians, empirical scientists and other researches. From Monconys' text and correspondence a highly interesting network emerges, as it is possible for specialists of all disciplines to reconstruct the contacts between scientists and scholars of Western Europe, for a period spanning more than a decade in the mid-17th century.
Monconys' work is written in a monotonous style, but nevertheless possesses a perennial charm, as it is a combination of a travel journal and a laboratory scientist's workbook. The drawings accompanying the text make up a corpus of material unique in travel literature.
Written by Ioli Vingopoulou
Fransız asıllı fizikçi ve yargıç Balthasar de Monconys (1611-1665) (okunuş: Baltazar dö Monkoni) Lyon şehrinde doğar. Yaşadığı kentte 1618 yılında veba salgını baş gösterince, ailesi onu Salamanka şehrine bir Cizvit yatılı okuluna gönderir. Metafizik ve gizemcilik (mistisizm) için yoğun ilgi duyan Monconys, Pythagoras öğretilerini, Zerdüştlüğü, hatta Yunan ve Arap simyacıların eserlerini okur. Daha küçük yaştan beri Hindistan ve Çin'e kadar ulaşmayı düşlemesine karşın eğitimini tamamladıktan sonra Lyon'a geri döner ve nihayet 34 yaşındayken kütüphane güvenliğini ve teorik laboratuvar bilgilerini terkedip kararlı bir biçimde Avrupa ve Doğu'ya seyahat etmeye başlar.
Monconys, Luynes dükünün oğluyla birlikte Portekiz, İngiltere, Almanya, İtalya, Alçak Ülkeler (Hollanda), İstanbul ve Orta Doğu'ya seyahat eder. Daha ilk yolculuğundan (Portekiz'de) uğradığı her şehirde kısa zamanda matematikçi, rahip, cerrah, mühendis, kimyager, doktor ve prens gibi çeşit çeşit insanlarla bağ kurup laboratuvarlarını ziyaret ederek "sır ve tecrübeler" derler. Yazdığı metinde bu süreci izlemekteyiz. Portekiz'den sonra ilk kez olarak İtalya'ya gider ve nihayet çeşitli dogmaları, eski dinleri ve "gymnosophist"leri (çıplak bilgeler) incelemek üzere Doğu'ya doğru yola çıkar. 1647-48 yıllarında Mısır'da bulunmaktadır; Zerdüştçüler ve Hermes-Thot (Hermes Trismegistus) müritleriyle karşılaşmak için Sina dağına kadar ulaşır. Mısır'da 17. yüzyılın bu Batı Avrupalısı daracık sokakların oluşturduğu labirent içinde yitip, türk, kıptî, yahudî, arap, moritanyalı, maruni, ermeni, derviş gibi binbir çeşit dogma ve mezhep, milliyet ve kültürel adet keşfeder. Batıl inançlara uyar, ibranice farsça yada arapça dillerinde yazılmış şahane gökbilim kitapları keşfeder. Kutsal Yerlere hacılık ziyaretinin ardından Anadolu'yu boydan boya geçip İstanbul'a varır. Buradan İran'a gitmeyi planlar. Ancak veba salgını bir kez daha onu kaçmaya zorlar; İzmir'e geçip oradan 1649 yılında Lyon'a döner.
Monconys 1663'ten 1665'e kadar hiç ara vermeden Paris, Londra, Hollanda ve Almanya arasında mekik dokuyup prens ve filozoflarla konuşur, çeşitli kütüphane ve laboratuvarları ziyaret eder ve birçok bilim adamıyla yoğun bir mektuplaşma sürdürür. Ancak sonunda üstüste geçirdiği astım krizlerinden sonra seyahat notlarının kitap olarak basılmış halini göremeden ölür.
Sözkonusu yayın (1665-1666) Monconys'nin oğlu ve dostu Cizvit rahip J. Berchet tarafından hazırlanmıştır. Monconys'nin geniş bir ilgi alanına sahip oluşu günlüğünü tamamlayan desenlerle kanıtlanmaktadır. Derlemiş olduğu çeşitli ve zengin malzeme içinde: ilâç reçeteleri, kimyasal formüller, gizli ilimlerle ilgili malzeme, matematik bilmeceleri, cebir ve geometri problemleri, zoolojiye (hayvan bilimi) ilişkin gözlemler, mekanik uygulamalar, doğa fenomenleri betimlemeleri, kimyasal deneyler, makineler, tıp konuları, felsefe taşı, astronomi ölçümleri, büyüteçler, termometreler, su tesisatıyla ilgili cihazlar, içkiler, hidrometreler, mikroskoplar, mimarî yapılar, hijyen ve likör yapımı gibi konular var.
Kitabın üçüncü cildinde işlenen konular arasında 165 tane fizik kimya ve tıp deneyi ve sonuçları, ve Maraton muharebesi hakkında bir sone yer almaktadır. Bu içeriğin sınıflanması için kitaba beş tane ayrı çözümlemeli dizin eklenmiştir. Aynı zamanda, Monconys'nin üç ciltlik eserinden upuzun bir isimler katalogu da (250'den fazla isim) elde edilebilir. Bu isimler yazar ve düşünür, doktor, simyacı, astrolog, matematikçi, deneyci ve çeşitli uzman araştırmacılara aittir. Monconys'nin metninden ve mektuplaşmalarından, 17. yüzyıl ortalarında özellikle batı Avrupa'da, 20 yıldan fazla bir süre için, tüm bilim uzmanlarının yeniden birleştirebileceği son derece ilginç bir bilimler arası ilişki ağı ortaya çıkmaktadır.
Monconys'nin yazış uslubu tekdüze olmakla birlikte, bir laboratuvar araştırmacısının seyahat günlüğü ile gözlem defterini bir arada bulundurması açısından eşsiz bir cazibeye sahiptir. Metne eşlik eden desenler seyahat edebiyatı yayınlarında rastlanan ender türden bir malzeme oluşturmaktadır.
Yazan: İoli Vingopoulou
Book of Shadows pages I created. These are not pre-punched so they can be customized for most any Book of Shadows. These pages are on parchment paper 8.5 x 11 size.
Family And Rites V
Theme: ΜΕΤΑΦΥΣΙΚΟ (Metaphysical) – Orpheus Peridis
Hold on, do not let yourself fall into the abyss.
Trinity smiled and caressed the other female feline's face. "Very good. And now, are you prepared to finish your 5th task for me - to do the last thing and become truly apart of this mehwet?" Looking up at Ioh, she gave him a warm smile, letting him know he was to stay and to witness, to be a part of this ritual with Amara and herself. She turned her eyes back toward Amara with a look of encouragement.
Ioh tried not to blush, and, for some reason, his eyes were starting to glow green again. It felt funny to be credited for something. Yet, the acknowledgement felt good. As he watched and listened, he focused on Trinity, growing curious again about the 5th task. He wondered if he was to leave, thinking he was in the midst of some secret society or some other sort of ceremony that the uninitiated are not to observe. But Trinity's smile seemed to indicate that he was to remain present, and so he did.
"Yes Bastet," said Amara, "I'll do my best to accomplish it and prove my worth." The serious tone of her voice was a change from her more bubbly side she presented herself as. Her body in obedience became postured in a way that recognized the shorter Trinity as her leader.
Trinity pulled away and took her hands from Amara. "If you are to be a medic, I have to know you can care for my kits." The tone of her voice was a warm, welcoming display of her feelings toward the cats under her. Drawing a long, curved, ivory colored claw her fingertip, Trinity smiled peacefully before suddenly bringing the claw across the side of her neck. The blood is instant, leaking down her chest between her breasts. Her body tensed up as the pain and adrenaline overtook her. It was deep, gaping, and could be fatal if, of course, there isn't a medic around.
While continuing to observe things. Ioh was in something like a state of nirvana. He felt happiness and pride at watching Amara with Trinity. But then, what was done happened quick and took him in one swirl of surreal state of bliss to one of heightened emergency. He couldn't believe what his eyes saw and rushed to Trinity. "Bastet!" His eyes glowed green and, because of what has just happened, he didn't even think to hide the radiance of his eyes as his focus was on Trinity. Turning to Amara he spoke in a strangely commanding tone, "Heal her. Take your bandages and apply your medicine. Hurry!"
Amara gasped and remained frozen for a few seconds. "Ba- Trinity, what're you doing?!" She dashed behind her, not even thinking of this as some sort of test. Luckily Amara had gone through the kit beforehand and knew where to find the items vitally needed. Using the gauze first to halt the blood flow, Amara forgot about rank and began scolding the other female feline while gesturing Ioh for help. "Are you mad?! Cut the wrong blood vessel and you'd be dead in seconds! Ioh, there's a can in there. Blue. Open it and hand it to me, please?" Amara wiped the blood from the cut to see it better. "Damn. It's deep. I need to numb the area first, then stitch it shut."
Trinity was not able to speak. The wound hurt. She was bleeding and her pale skin was growing more and more ghastly as the moments passed. She held up a hand to Ioh and shook her head. Her eyes met his and told him through hers to observe, and not to help. This was Amara's task. Not his. Of course, helping Amara by passing things to her was allowed. That was common sense. She looked up at Amara and let her move Trinity this way and that. The blood was everywhere - thick and oddly sweet smelling.
Ioh rummaged for the can that Amara spoke of. He then focused back on Trinity, and wondered how it was possible that a white cat could look any more pale. The pondering was only for a moment as he awaited to take action. The sweet scent of the blood made his eyes glow more in that greenish hue. He strangely purred as he focused on Trinity. The goddesses come to mind at that moment. He became completely calm, and was ready to do what he could do to help.
After taking the opened can, Amara smeared some gel on her pinkie finger, applying the gel in a thin layer over the wound. It was a topical anesthetic and would not last very long, but it would be sufficient for the time needed to do the stitching. It also kept the blood from flowing so readily. Amara moved like she was built for this - grabbing for this, tearing at that, and checking the suture kit she was using. She muttered approval over the strength of the surgical thread as she leaned closer to begin sewing, then whispered to Trinity, "I'm sorry if this hurts. I 'm going as fast as I can." Granted Amara was already sewing the opening closed as she spoke. "Ioh, keep an eye on her. If it looks like she's passing out, tell me." In about a minute or so, Amara was done stitching. But between the time things were patched up an the however long it may take to heal, who knew what could happen?
Trinity closed her eyes. The pain was blaring, even with the special salve. Even so, she kept such a soft, serene smile on her face. Her head started to droop. The wound was stitched and the bleeding stopped. It was a tense moment of utter silence. The paling cat laid there breathing in soft, shallow breaths that seemed to get worse, and then suddenly better. Her eyes fluttered open as she looked toward Amara and reached up with her hand to cup Amara's cheek. "Very good," she croaked, pulling Amara toward her. Trinity brought her head to press with Amara's in the manner that felines did in nature to identify family.
Ioh kept silent and focused on Trinity, purring still. His eyes continued glowing as he looked over Trinity, his Bast. Sekhmet came into his mind as he muttered a prayer, barely audible. His hands motioned over Trinity with some sort of seal of protection, as if it would add to the medicine that was being applied physically as well. He listened to the breaths grow shallow but did not waver in his focus on the prayer and symbols upon Trinity, until seeing her come back to life. As he blinked, his eyes came back to normal and he smiled, "We did it!" He turned to Amara and gave her a glance of gratitude, then turned back to Trinity, looking at her affectionately.
Amara was in an odd state of relief and had a strong urge to strike Trinity for scaring her like that. Purring softly as she nudged against the pale woman's head, she said, "Don't move or speak too much yet. I'll apply something to keep infection at bay and dress the wound properly, Bastet. Dear God, that surprised me." Amara did as she promised, finishing things off so Trinity's wound was properly taken care of. Smirking weakly at Ioh, she nodded, "Yep. Rather extreme fifth task though. Would really suck if one of the leaders were to suddenly pass on in such a manner. Bastet, I'll get you some pain medicine. Sit tight."
Book of Shadows pages I created. These are not pre-punched so they can be customized for most any Book of Shadows. These pages are on parchment paper 8.5 x 11 size.
Go to Page with image in the Internet Archive
Title: The tongue of time, and star of the states: : a system of human nature, with the phenomena of the heavens and earth. : American antiquities, remains of giants, geology, volcanoes, Egyptian and Indian magic, diet, dress, drinks, diseases, sleep, somnambulism, trances, resuscitation. : Also an account of persons with two souls, and of five persons who told colors by the touch
Creator: Comstock, Joseph
Publisher: Hartford: : [s.n.]
Sponsor: Emory University, Woodruff Health Sciences Center Library
Contributor: Emory University, Woodruff Health Sciences Center Library
Date: 1840
Language: eng
Description: Relief prints
Checklist Amer. imprints
Includes index
Electronic reproduction
Former owner: Daniel Wadsworth
Stained leather binding with gold stamping and cream colored endpapers
HEALTH: Added as part of 2008 Rare Book Project
digitized
The online edition of this book in the public domain, i.e., not protected by copyright, has been produced by the Emory University Digital Library Publications Program
If you have questions concerning reproductions, please contact the Contributing Library.
Note: The colors, contrast and appearance of these illustrations are unlikely to be true to life. They are derived from scanned images that have been enhanced for machine interpretation and have been altered from their originals.
Read/Download from the Internet Archive
metaphysical gravity …
a quote from r. buckmister fuller.
perhaps a geodesic dome would have better completed the piece.
done 1/30/2010 for the kate spade valentine submissions …
Book of Shadows pages I created. These are not pre-punched so they can be customized for most any Book of Shadows. These pages are on parchment paper 8.5 x 11 size.
Now i’m sure we’ve all heard of the term ‘Golden Girl’ usually referring to a young woman who has become unusually successful at an early age or a favored youth, held in high esteem by others, and for whom there are high hopes. This golden girl's name is actually Auram but prefers to go by 'Dawn'. She has her own very successful range of 'Golden Dawn' cosmetics.
She is attempting to parlay this success into re-establishing the Hermetic Order of the Golden Dawn, an organization devoted to the study and practice of the occult, metaphysics, and paranormal activities during the late 19th and early 20th centuries. Mainly because her great grandfather was one of the original founders. In my opinion it's not the best reason to bring back a magical society in 2019, especially with all the success of Harry Potter. That said she’s the golden girl and not me...
It is A2 in size and made using spray paint, acrylic, paint pen and charcoal.
Love
Id-iom