Pipe

after offering the mouthpiece of the lit pipe to each of the four winds, the shaman should move the pipe in the same manner until the mouthpiece again points toward the west, and say: 'Circling, I complete the four quarters and the time.'

The pipe, circled toward the four winds, enacts a cosmological rite of temporal and spatial totality, functioning as the ritual axis that unites all directions, all times, and all gods within a single gesture.

Abram, David, The Spell of the Sensuous: Perception and Language in a More-Than-Human World, 1996thesis

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the North American Arikara tribe tell us that the supreme god Nesaru sent them a black meteorite as an emissary, which taught them the ritual of the sacred pipe, the peace pipe.

Von Franz frames the sacred pipe as a divinely transmitted instrument, its origin in a meteoric messenger from the collective unconscious conferring on it the status of a vessel for transpersonal spiritual knowledge.

von Franz, Marie-Louise, Psychotherapy, 1993thesis

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The alchemical stone, like the pipe and the noodle kitchen, are invitations to wonder, and that is a goal of re-search that would write down the soul of the work.

Romanyshyn positions the pipe — invoking Magritte's paradox — as a paradigm case of the metaphoric 'is and is not' that opens imagination and constitutes the epistemological ground of soul-centered research.

Romanyshyn, Robert D., The Wounded Researcher: Research with Soul in Mind, 2007thesis

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The Loon was not alive, but Nixant had its body wrapped up in the pipe. Nixant sang, and then commanded it to dive and try to bring mud.

In the Trickster mythology Radin documents, the pipe serves as a container of latent life-force, from which sacred animals are summoned into being through song, marking the instrument as a threshold between death and animation.

Radin, Paul, The Trickster: A Study in American Indian Mythology, 1956supporting

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with the next whiff from the pipe. The whole figure, in like manner, assumed a show of life, such as we impart to ill-defined shapes among the clouds, and half-deceive ourselves with the pastime of our own fancy.

Bloom reads Hawthorne's witch-pipe as the daemonic instrument of illusory animation, through which Feathertop's semblance of life is sustained — a figure for the imagination's capacity to project presence onto vacancy.

Bloom, Harold, The Daemon Knows: Literary Greatness and the American Sublime, 2015supporting

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he thought he might as well get the pipe ready for first thing tomorrow. Which meant cleaning it. And then melting a pretty big chunk into the bowl, ready to smoke, so he'd have to reach for it, get the high going before getting out of bed.

Lewis uses the methamphetamine pipe as a concrete index of addictive compulsion, illustrating how anticipatory craving organizes the addict's entire temporal horizon around the instrument of gratification.

Lewis, Marc, The Biology of Desire: Why Addiction Is Not a Disease, 2015supporting

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When she puts the pipe's mouth against her well-shaped hand and dips it in the flickering water's mass, no moisture enters. The air's bulk inside, falling upon the many close perforations, holds it back till she uncovers the full flow.

Padel cites Empedocles' clepsydra image — a perforated pipe-vessel — as an early model of the body's pneumatic channels, where breath and liquid share the same inner passages in competing and alternating flows.

Padel, Ruth, In and Out of the Mind Greek Images of the Tragic Self, 1994aside

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also of pipe-like objects, e.g. 'windpipe, blood-vessel, fistula' (medic., etc.), 'spear case', 'hole in the nave of a wheel', 'subterranean passage'

Beekes' etymological survey of the Greek syrinx reveals that the semantic field of 'pipe' in antiquity extends from musical instrument to bodily conduit to architectural passage, establishing the term's root metaphoricity across domains.

Beekes, Robert, Etymological Dictionary of Greek, 2010aside

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