The Cantain Valley mountains have always been shrouded in a mysterious beauty, with dark descending holes that seemed without  bottom, a fog that comes at night and lingers into daylight, unexpected storms and sometimes, collapsing shelves of stone, and unusual rock formations. There are many local myths explaining how the mountains came to be, and about the ancient inhabitants of the valley. Some would have the mountains as a gift to humans, from a kindly god who passed this way, but never returned, others would have the mountains as a stone smashed atop a mass grave that holds the bones of the valley’s ancient ancestors, an angry “good riddance” from a reaper God who went from there to bring destruction to some other worlds. The valley awaits his return. There was some concern in recent years, among the superstitious and plain older folks there, who still held sway over many events that would bring the Valley to the modern world. Various modernizations met with resistance - ; the introduction of electrical lines, and the first telephone poles meant the modification of some of the landscape. Cutting trees, and dynamiting a pathway through the mountains proved fatal for many workers, as the elders of the valley had predicted. But rather than use their political muscle, they allowed the projects to go forward, contented that the spirits bound to this place would cause havoc when disturbed. And, so it was. The ancient dead do not wish to be disturbed, or reminded that the world continues without them. Electricity came to some areas, but many houses still have none, and life is little changed for many thousands of years. And it is probably true, though it is the kind of thing boasted of, and in such communities, legal documents and records are a little insignificant, but, when you see the faces of those still working in the fields and performing heavy physical labor, you will see many old ones there. The lifespan is typically believed to be well over one hundred, and there is claim that some inhabitants who resolved to live high in the mountains and have no general human contact, are close to four hundred years of age. So in silence life continues there and seems uninterrupted by the common experience of death, in those high mountains. This of course brings us to the person of Rebecca Mu, who is perhaps still, one of those high mountain people, disappeared from even family, resolved to live permanently and invisibly. It is an unlikely thing for us to have any record of such a person, but as is the case with much of that recognized or characterized as “Oneye,” the cream has risen to the surface; the power of the work they do has made its presence know through some sort of radiance, or resonance, a power separate from the desires and intentions of the makers. Some early surveyors told of strange branch arrangement as they went into the mountains of the valley to assess the labor required for modernization. While many were content to leave the valley in its peace, it was an obstacle to others as it blocked progress of other neighboring areas and more progressive communities. The branches were often seen to change their relation to each other, to the ground, and placement  in the landscape. Some thought it a kind of code from local people to talk over time to each other as they passed by these spots, some workers thought it was for their benefit, others felt it was a mystical threat. Some thought to roughly write down the arrangements that would often change several times in a single day – These notes survive, and show that the arrangement go through several cycles, though at each repetition, one crucial element will be added, altered or shifted, which would change all the subsequent relationships, and give the form an overall stumbling effect of forward, top heavy movement. Some centuries past, A Rebecca Mu had made a bit of a name for herself as the only person from this obscure region to attend a school on the outside. The fact is, she was never enrolled in a school, but had worked as a cleaning lady during the night at the massive and thousand year old library that was and still is the center of Cullberry University. We can only imagine that her unusual gifts gave her a wanderlust that at least for some part of her life have drawn her out to meet the world. Evidence her presence at Cullberry Library was what at first was an anonymous little act. Each night, it seemed Rebecca would spend some of her time reading, which, we imagine also is something she taught herself. But, that was not enough, it was what and how she read. In the morning, small stacks of books would be found in unusual configurations laying about on the spacious library tables. Some were close, others open to different pages. Some students and librarians began to make note of the arrangements and of the specific texts, and their relationships in the space of the rooms to each other – and found there was indeed a sense to it, a reasoning, and, in fact, a second topic created from the unification of the texts chosen thus. It would seem now that this was mere exercise, compared to what would follow, but, it was significant enough that attention was drawn to its source and Rebecca was confronted, though not in a hostile way; she was offered freedom to monitor classes, by consensus, in any topic at the school. Scholars at this great school wanted to see what they could make happen with their teaching, the effect on her selections and arrangement. It appeared that there was for those teachers great purpose for this. Several faculty members soon after suddenly began producing documents on theory of art, studies of the future of composition, and imaginative first hand philosophies. Where Rebecca lived during this time is not known. It may be that she simply wandered during her days and time away from the school, washing her clothes in near rivers and managing to remain generally undetected as was her skill as a resident of the Valley, and as that life had instilled in her. Some notes remain from those library arrangements and the jottings of librarians, students and teachers. But though interesting, they are not as the work to be found in the mountains, they are more simply how she intersected herself and the outer world, and as a generator as she was, it took the form of evaluation and intellectual digestion through a creative processing. What it does do for us, which is significant, is to give us a kind of marker or stamp which allows us to identify her later product, based on similar nuance and tendency. Then one day, she was gone from the University, from the Library, and from her job as night cleaning lady. No one there every saw her again. But her influence had completely changed the library, school, and lives of faculty. Many many years have been spent trying to assess the values of those night time arrangements of books. Meanwhile and since, her work occurs variously in the valley and mountain areas and attests to the possibility that yes, she may be one of these permanent and undying ones… 

It is certainly possible with what we know now and this group through time, of creative generators, that their gifts, or distinctions, as given to them by some higher nature, might have at times allowed for the extension of a life, so to fulfill an important and particularly long and needed part of a larger work, the form of which we are presently unaware of.  Later work draws our attention to conditions through time of environs where the work is present; and, it was found when duplications were made, there were a  body of environmental effects that sudden manifest themselves, in he vicinity of the art - . Some researchers observed completely different phenomenon however. At first, it was thought, this is subjective judgment, and material that plays heavily and perhaps in a psychic way, on perception. What we learn later is, that there are several subjective realities possible through perceptions of these works of arranging, but there is one, and one, objective quantity possible that is almost unnaturally completely measurable. So, through this almost super strength as something fixed unnaturally solidly in one reality, it is stretched in its subjective realm almost infinitely, which makes for a fascinating work, but one almost impossible to talk about in its particulars, as no two people will have an experience even remotely close to each other regarding it. No contemporary attempt has been made to track down or find Rebecca Mu. Those who are interested in this subject are believers that yes she is still alive, as they see her manifest like a giver of offerings, they come in small number but often to the mountains, and are never disappointed. They will always find evidence, and either take directly, or leave this evidence, making careful notes as to conditions, orientations, etc. Rebecca Mu is thought of among them as a living laboratory, and one which they are respectful enough not to disturb. It is useless to further describe or discuss the work for reasons as I have already stated, here, and in other notes regard to “Oneye” situation. This is an opportunity for presentation I write for, as several university doctorate candidates have been making this topic their life work, and this presentation is the product of their efforts, and I should let their study speak. I am confident that it will say little, by itself, but at best let Rebecca Mu speak to us, if that is what this is about; it is after all what makes this so very interesting- we have no idea of long term design and effect, but like all great endeavors, well, in we go! I am sorry if you expected more biographical information concerning Rebecca Mu, or an analysis, which I am incapable of delivering. I am at best a humble message runner,  happy to be here, but, not particularly impressive I am afraid. But this is good, for this presentation. No amount of external information or setting will guide or direct you. You must simply experience what has been done. Notes by Lewis Gesner