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135 .OTES Introduction 1. Andrey Tarkovksy, Sculpting in Time: Reflections on the Cinema, 36, 237–41. 2. Both titles were introduced into the scholarship on Voegelin by the author of the first monograph on his work, Eugene Webb; see Eugene Webb, Eric Voegelin: Philosopher of History and Philosophers of Consciousness: Polanyi, Lonergan, Voegelin, Ricoeur, Girard, Kierkegaard. 3. For Voegelin’s study of Greek tragedy, see Eric Voegelin, The World of the Polis, vol. 2 of Order and History, 317–40; for his essay on James’s novella, see Eric Voegelin, “On Henry James’s Turn of the Screw,”in Published Essays, 1966–1985, 134–71. Lonergan’s“Art” appears in Bernard Lonergan, Topics in Education: The Cincinnati Lectures of 1959 on the Philosophy of Education, 208–32. 4. Eric Voegelin, “On the Theory of Consciousness,” in Anamnesis: On the Theory of History and Politics, 64. 5. Bernard Lonergan, Insight: A Study of Human Understanding, 22. 6. Lonergan discusses transcendence as a “realm of meaning” in Bernard Lonergan, Method in Theology, 83–84, 257, 265–66, 272–75. 7. For an extended discussion and application of Voegelin’s and Lonergan’s analyses of transcendence in relation to problems in philosophy of history, see Glenn Hughes, Transcendence and History: The Search for Ultimacy from Ancient Societies to Postmodernity. 8. George Steiner, for example, asserts: “In ways so obvious as to make any statement a tired cliché, yet of an undefinable and tremendous nature, music puts our being as men and women in touch with that which transcends the sayable, which outstrips the analysable . Music is plainly uncircumscribed by the world as the latter is an object of scientific determination and practical harnessing. The meanings of the meaning of music transcend . It has long been, and continues to be, the unwritten theology of those who lack or reject any formal creed. Or to put it reciprocally: for many human beings, religion has been the music which they believe in. In the ecstasies of Pop and of Rock, the overlap is strident” (George Steiner, Real Presences, 218). One: Childhood, Transcendence, and Art 1. Karl Jaspers identified the essential period of the discovery (or key refinements in the understanding) of transcendent reality as roughly 800 to 200 b.c.e., and named it the“Axial Period” of human history. Jaspers, The Origin and Goal of History, 1–21. For in-depth studies of Axial Period breakthroughs and cultural transformations, see S. N. Eisenstadt, ed., The Origins and Diversity of Axial Age Civilizations. 2. Bernard Lonergan,“Time and Meaning,” 118–19. 3. Eric Voegelin, Israel and Revelation, vol. 1 of Order and History, 41. On “cosmological ” consciousness, see 39–53, 99–100, 123–24. On the “primary experience of the cosmos ,” see Eric Voegelin, The Ecumenic Age, vol. 4 of Order and History, 118–28. 4. Lonergan, Method in Theology, 76–77, 83–84, 265–66. 5. Lonergan,“Time and Meaning,” 116, 119. 6. Gaston Bachelard, in a penetrating meditation on childhood, recognizes the importance of this insight: “[C]hildhood remains within us a principle of deep life, of life always in harmony with the possibilities of new beginnings. . . . Without childhood, there is no real cosmicity.” He also emphasizes how the art of poetry serves to revive the primary experience of the cosmos in our adult selves: “The poet awakens within us the cosmicity of childhood.” Bachelard’s meditation differs from ours, however, in that he carefully keeps his reflections “psychological” and “phenomenological,” avoiding the historical, metaphysical, and religious questions with which we shall be concerned. Gaston Bachelard , The Poetics of Reverie: Childhood, Language, and the Cosmos, 124, 126. 7. For Lonergan’s discussion of the “four basic realms of meaning”—common sense, theory, interiority, and transcendence—see Method in Theology, 81–85, 265–66, 272. 8. Quoted in Stephen Mitchell, ed., The Enlightened Mind: An Anthology of Sacred Prose, 204. 9. Lonergan, Insight, 556. . 10. Lonergan,“Time and Meaning,” 119 (emphasis added). . 11. On Voegelin’s notion of “the balance of consciousness,” see Voegelin, The Ecumenic Age, 291–302; for further explication, see Glenn Hughes,“Balanced and Imbalanced Consciousness ,” in The Politics of the Soul: Eric Voegelin on Religious Experience, 163–83. 12. William Wordsworth,“Ode: Intimations of Immortality from Recollections of Early Childhood,” in The Complete Poetical Works of William Wordsworth, Vol. 5: 1806–1815, 61. 13. Dylan Thomas,“Fern Hill,” in The Collected Poems of Dylan Thomas, 178–80. 14. Thomas, Collected Poems, xiii, 112. 15. See, for example, Eric Voegelin, “The Drama...