We were camping at Huntington Beach in South Carolina, and I woke up before dawn and walked down to the ocean. The sky was beginning to brighten to the east and I watched for the coming sunrise. 

When the sun broke the horizon, its motion was noticeable and I watched it slowly lift from the water. But then, something happened: The sun stopped dead in its tracks and my frame of reference shifted involuntarily and instead of the sun moving up, the earth I was standing on jerked forward, as if I were coming over the top of a ferris wheel and I nearly lost my balance. It seemed the ground was moving away from under my feet, toward the immobile sun. 

At the same time, seawaves reflected the bright copper sheen and the shadowed portions of the water formed a network of glossy black, making the entire landscape before me into a shimmering enameled lattice and more, it seemed not so much to reflect the sun, but rather to be glowing from within. 

The magic lasted only a few moments and the earth stood still again and the sun began climbing once more. I felt that I had been given a chance to see how things really were — a stationary sun and a rotating earth — and the whole, with its copper and black waves, was unutterably beautiful.

Such visions are epiphanies. 

Of course, “Epiphany” means different things. In the Roman church, it is the name for the visitation of the wise men; in the Orthodox churches, it marks the baptism of Jesus and the descent of the dove; according to some early Church fathers, it marks the miracle at the wedding feast at Cana; and for Syriac Christians, it celebrates the rising light of dawn, as expressed in Luke 1:78. In all these versions, it refers to the recognition of divinity as it shines forth. 

But I take the word for its otherwise secular meanings. It is a sudden recognition of reality, or the momentary transformation of the ordinary into something strange, or the psychological state of overlaying the personal in registration with the objective world, the way you might orient a map to match the landscape in front of you. Then the two meld into a single thing. In any version, you experience a moment out of time. 

It is the word James Joyce used when referring to such experiences, usually something quite ordinary, but seen in a new, illuminating way. A theophany with no theos. 

In his early novel, Stephen Hero, he defined these epiphanies as “a sudden spiritual manifestation, whether in the vulgarity of speech or of gesture or in a memorable phase of the mind itself.” And he “believed that it was for the man of letters to record these epiphanies with extreme care, seeing that they themselves are the most delicate and evanescent of moments.” 

In an early manuscript, Joyce collected 22 pages of these moments he found in his own life, and used many of them later in his finished works. At one point, there were at least 71 epiphanies written down in Joyce’s own handwriting. 

Later in his career, the term grew in meaning and significance, and tends to mean moments of behavior observed or experienced that seem to metaphorically summarize some insight or contain “meaning” in some way or other. 

In ordinary usage, “meaning” is a term of translation: “This means that,” but it has another purpose: significance. An experiences doesn’t have to “mean” something that we can express in paraphrase, or take as a lesson we have learned, but can have meaning, unexplainable except in terms of itself, as when a dream feels meaningful even if you don’t know why. 

I believe we all have such moments. They tend to stick with us. I know I have had them throughout my life. The first one I can remember was at the age of four or five and driving with my family along the Palisades at night, looking across the Hudson River at the constellation of lights in the darkened Manhattan buildings. It was my first remembered experience of something I would call beauty. I couldn’t wait for the next time we visited my grandparents so I could see those lights again. 

Often we function as actors in a stage set, with the world as backdrop. Our focus is on the particular action or conversation, with the set merely happenstance; it could easily be some other set. But the epiphany is when you step back and see actor, set, words, as a single unit, all of a piece. We can live our lives barely noticing the world we walk through, except as it helps or hinders us — it is functional. But that moment comes when the boundary between us and the rest of it all evaporates and we sense ourselves as part of a whole. That instant is the epiphany and for it, time stops, even as the clock keeps moving. It is an uncanny feeling.

It feels as if you are taken out of the real world for a moment, but actually, you are dropped into it. The illusion of separateness is dispelled and you become face to face with something bigger. 

When I was about 10, my younger brother, Craig, and I thought to follow the brook that ran through our property in New Jersey, through the woods behind the house, to see where it went. It ended as it fed into the Hackensack River. We then followed the river to the Oradell Reservoir and followed the railroad tracks. We were crossing a little bridge when a train arrived and we ducked under the bridge, sitting on the concrete abutment  not more than a couple of feet from the screaming wheels of the train as it passed over. Time may have stopped, but the train didn’t. It was thrilling. It was untameably real. 

In high school, I spent one summer vacation in Europe, crossing over the Atlantic on a steamship. After days of faceless unchanging ocean horizon, one  night came when on deck I looked out and saw pinpricks of light in the darkness, maybe 8 or ten miles away. It was the Orkney Islands and I was dumbstruck at their remoteness. They were ghostly lights strung out along the horizon in a seemingly infinite blackness. They seemed unmoored to this now. 

There is often sense of the uncanny, of something we don’t quite see, but feel it is there. 

On night, I was driving up the Big Sur, between San Luis Obispo and Monterey. With the sun finally below the horizon, it was completely black, but with grades of black showing in front of me. The blackest black is rock, rising in cliffs to the right side of the road. The glossiest black was the ocean on the left below. As I whipped along the road with my up-beams gleaming back at me from the reflectors on the road stripe, I could occasionally see a flash of light in the corner of my eye. When I looked, there is nothing, but when I turned back to the road, it flashed again. But there seemed to be something riding beside my car. I called it the “God of the Nighttime Highway.” 

It turned out to be my own running lights reflecting off the guard rail at the edge of the road. But for 10 minutes or so, until I figured it out, the experience was eerie and I almost believed in a spirit world that I don’t believe in. 

I imagine it must be episodes like this that gave rise to the myths and folklores of the ancients. The experience feels so real, it must be real. 

And these epiphanies are not especially rare. I’ve had many in my life. My wife and I had left Yellowstone National Park early on a gray, rainy day, driving eastward on the North Fork Highway through Wyoming’s Shoshone Canyon. At the canyon’s mouth the land broadened out and dipped down into vast plains with the Buffalo Bill Reservoir in the distance. We had just turned on the radio and the skies suddenly parted and the scene before us was drenched in sunlight just as the radio began pouring out the early morning sign-on music of “America the Beautiful,” and the Mormon Tabernacle Choir sang, “Oh beautiful for spacious skies and amber waves of grain…” And there it was, before us, just as in the song, and we had to laugh, but also we had to recognize the emotional power of what we were seeing. 

Once, camping at the Outer Banks with my friend Sandro, we walked along the beach at Hatteras Point at night, carrying a Coleman lantern. The air was so humid that it was on the edge of becoming fog. And the light we carried threw our shadows up into the sky, among the stars, and we could see we were giants. 

Or, visiting Verdun in France, my wife and I drove through the old World War I battlefields that had been blasted into moonscape by artillery fire, but now had grown back into woodlands. But there, between the tree trunks, the shell craters were still there, pock-marking the ground nearly a hundred years later. 

I’ve had that strange recognition many times when visiting old battle sites — as if the past is always present. I’ve had it at Antietam, at the Little Bighorn, at Shiloh, at the Normandy beaches, at Wounded Knee, at Appomattox. The epiphany that breaks through isn’t just history as you read it in books, but rather the persistence of events: that what once happened is still happening; wave ripples running out through time. 

I once spent the night alone on the North Rim of the Grand Canyon in Arizona. My campsite was a good 30 miles from any other human being and the sky was darker than any I had seen before or since and the stars were spilled like beach sand across the expanse, with the Milky Way splitting the dome in two. About 3 in the morning, I woke up, left the tent and sat on the hood of my car, staring up at the infinity. I stared for maybe 20 minutes or a half hour, and a kind of hypnosis took over and I no longer felt like I was on my back staring up, but rather as if I were at the forward point of a planet racing through infinite space toward those stars. The planet was at my back, and I could almost feel the wind on my face as this planetary vehicle was racing forward toward the lights. 

And, of course, this is exactly what was happening. The ordinary sense of terra firma under a wide sky is the illusion. The recognition of a giant ball of earth and water raging through an infinite void is the reality. Sometimes we see it that way. 

And that is the epiphany.