I wrote most of Igneous Range before I had any idea I was writing a Jeffers novel, thematically anyway: violence, vultures, redwoods, defiance, and above all fire. A repeating theme is the dominance of the subconscious, and there is also a sense of insanity.
Oh, and there’s genocide as well.
Toward the end of the story, Armen encounters a crazy old man in a cave who preaches the insanity of man. He does not mean that man is evil; only that man is not rational:
There are lots of intelligent animals, but there is only one mad animal.
While recently looking for images for a video project featuring the poem “Dawn” by California poet Robinson Jeffers, I came upon the painting “Dawn at the Alamo,” a rather imaginative and partisan depiction of the fall of the Alamo.
For those readers who aren’t familiar with the story, a band of Anglo-American Texans, apparently disregarding the urgings of their general Sam Houston, holed up in a Spanish mission after taking a Mexican town. They were doomed from the start. Major General Houston had no interest in holding the town, regarding it a strategic liability. The defense of the town did little or nothing for the cause of Texan independence, rather more likely harmed it—at least tactically, yet the defenders of the Alamo are remembered as martyrs of the cause, probably because they had to be remembered as such. They fought bravely, probably knowing that General Santa Anna, a bloodthirsty tyrant by all accounts, had no intention of sparing the lives of any of them. Continue reading →
The subjective influence of a gray day utterly changes the reality of the mind. Jeffers describes this not by describing the experience as subjective, but by describing the influence of the weather as objective fact.
You may be familiar with some of the more startling things said about homosexuality in the Bahá’í writings. If not, here’s a sampling:
Homosexuality is highly condemned … (6 October 1956)
… through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap. … it is forbidden by Bahá’u’lláh, … (26 March 1950)
… [the homosexual] must mend his ways, if necessary consult doctors, and make every effort to overcome this affliction, which is corruptive for him and bad for the Cause. If after a period of probation you do not see an improvement, he should have his voting rights taken away. (20 June 1953)
You know those people who knock on your door to introduce you to God? That used to be me. I have knocked on doors in the San Joaquin Valley of California, Los Angeles, South Carolina, North Carolina, and even on an Indian Reservation in South Dakota. I did it to “teach” the Bahá’í Faith, as recently as the mid 1980s. I’d been told a few years ago that Bahá’ís don’t go door-to-door anymore, but apparently that is not entirely true.
I recently heard that Bahá’ís in the Pacific Northwest had been running door-to-door “expansion campaigns” (a rather aggressive form of what Bahá’ís call “direct teaching”) as recently as two years ago, so I went out into Googlespace to see what I could scare up. There is ample evidence that Bahá’ís in Idaho, Oregon, and Washington State were knocking on doors in the years 2008–2010. I have also found videos about “direct teaching” from 2011, but I don’t see much in the years since then.
I think this activity was prompted by the Universal House of Justice in the wake of the 2007-8 Global Financial Crisis. Bahá’ís, like some other religious groups, beam with anticipation at the first rumor of crisis. The failures of others are their reassurance that they have the answer and that the world will soon come begging for help.
In the following video, a poster board street map is presented during a 2009 planning session during what was called the “17th Intensive Baha’i Program of Growth.”
It is commonly known that Muslims, for the most part, shun images of their prophet. They certainly do not approve of images of God, though Islám is perhaps as stained by idolatry as any religion. Muslims worship the Qurán as an uncreated being (the word of God exists before creation), they revere Muhammad as the perfect man, and they circumambulate a black stone in what is perhaps their foremost expression of worship. In addition to all that, the Qur’án itself reduces the will of God to a very specific image that can stifle the imagination.
Qur’án 2:115 (Muhammad al-Qtayfani)
But when it comes to the actual Face of God, the Qur’án anthropomorphizes God in a rather non-idolatrous way which I find quite inspired (“your mileage may vary”). It arises in the way that the Qur’án speaks of “the Face of God.” The Qur’án makes reference to this specific construct only twice. In one passage, the point is made that the Face of God can been seen everywhere, and presumably, in everything:
To God belong the East and the West; whithersoever you turn, there is the Face of God; God is All-embracing, All-knowing. [2:115]