“I am trying to get back to the ‘rough-soul’ tradition of the samurai warrior stories from the medieval age,” he said. “Since World War II, the feminine tradition has been emphasized to the exclusion of the masculine. We wanted to cover our consciences. So we gave great publicity to the fact that we are peace-loving people who love flower arranging and gardens and that sort of thing."
Y. Mishima. www.pondblogger.com/Articles/Yukio_Mishima'_ Death.htm

E.O. Wilson. From: "The Eremozoic Era: the Age of Loneliness."

"The history of the creation of the Heavenly Stem (Stem) and Earthly Branch (Root) goes all the way back to 4000 years ago, at the time of Huang Di. At that point of time, words were not invented." http://www.hiakz.com/establishment.asp

G. Townsley, "'Twisted Language,' A Technique for Knowing." In, J. Narby & F. Huxley, Editors, Shamans Through Time. New York, 2001.

E. Carpenter, Eskimo Realities. New York, 1973

“All being is song, and I sing as I draw breath…Songs are thoughts, sung out with the breath when people are moved by great forces and ordinary speech no longer suffices.” In, K. Rasmussen, The Netsilik Eskimos: Social Life and Spiritual Culture. New York, 1976.

M. Prechtel. “Saving the Indigenous Soul: An Interview With Martin Prechtel by Derrick Jensen.” The Sun, April 2001.

In early summer, trees are sweating from the effort of trying to walk North with "heavenly stems and earthly branches," after 10,000 years down south. Rocks rise from the creek, singing to the resonant air, the whole question of the so-called 'primitive mind' which shamanism has so often been taken to exemplify, seems to lie exactly in an image of the person and knowing subject which, paradoxically, has no place for a 'mind' and associates 'mental' events with moist eyes glittering in a light that also reveals billions of dark things recently hatched. Each plant, every stone, embodies the ecology of its place, and beyond...

   I am this creek,
   a puppet made of trees,
   mud mixed overnight
   with leaves.

Thus, I followed a twisty path that included the "rough-soul tradition" of misleading signs, until I arrived at a hardscrabble landscape, where the Eskimo language, being polysynthetic, isn't composed of little words chronologically ordered, but of great, tight conglomerates, like twisted knots, within which concepts are juxtaposed and inseparably fused. Such conglomerates are not 'verbs'

or 'nouns' or even 'words'; each is a linguistic expression for an impression forming a unit to the Eskimo. Thus, 'the house is red' in Eskimo is phrased 'the-house, looking-like-flowing-blood-it is'; the sequence may indicate "no one knows what's connected to where."     Where do you dream?     How come you’re so late     to catch on?

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