‘Now as to magic’
|July 17, 2012|
“Dr Faustus in the Magic Circle”, from The Damnable Life and Deserved Death of Doctor John Faustus, P.F. Gent, 1969
From Lapham’s Quarterly:
If the paramount project of W. B. Yeats’ professional life was the perfection of the art of poetry, it was intertwined with a personal preoccupation, the study and practice of magic— not in any metaphorical sense, but the dedicated pursuit of supernatural powers based upon the ancient traditions of alchemy and necromancy, which began in his youth and persisted to the end of his long life.
Yeats wrote frankly about his vocation as a magician in several memoirs and in A Vision, a dense astrological treatise he labored over for twenty years. A Protestant Irishman in Victorian Britain, Yeats as a young man was pulled in conflicting directions, but the occult always trumped worldly concerns, because it was so deeply connected with his poetic craft. In 1892, when the Irish patriot John O’Leary admonished the twenty-seven-year-old poet for his devotion to magic at the expense of the Cause, Yeats answered:
Now as to magic. It is surely absurd to hold me “weak” or otherwise because I choose to persist in a study which I decided deliberately four or five years ago to make, next to my poetry, the most important pursuit of my life…If I had not made magic my constant study I could not have written a single word of my Blake book [The Works of William Blake, with Edwin Ellis, 1893], nor would The Countess Kathleen [stage play, 1892] have ever come to exist. The mystical life is the center of all that I do and all that I think and all that I write.
That’s plain speaking, which admits no ambiguity. If one would understand the works of the poet often described as the greatest of his age, it might seem necessary to come to terms with this lifelong passion. Yet apart from the prose works mentioned and a handful of supernatural tales in the vein of Edgar Allan Poe, Yeats never directly addresses the practice of magic in the poetry and plays upon which his magisterial reputation rests. He alluded to it only rarely, with ambiguous metaphors and a select hoard of words charged with esoteric meanings.
Magic imbrued Yeats’ thinking so profoundly that it’s nearly impossible to disentangle the strands without rending the garment. Kathleen Raine, a poet deeply influenced by Yeats, offered a useful formula: “For Yeats magic was not so much a kind of poetry as poetry a kind of magic, and the object of both alike was evocation of energies and knowledge from beyond normal consciousness.” The salient word there is “evocation,” casting the poet as a magus conjuring verbal spirits, not from his imagination but from a higher, or a deeper, place.
After forty, all life is a matter of saving face. For those whose successes have run out early, the years are measured less by the decreasing increments of honors achieved, than by the humiliations staved off and the reversals slowed. Among our canonical twentieth-century writers, none suffered this pronouncement—one avoids labeling it a fate—more than F. Scott Fitzgerald.
How Western Europe Developed a Full Scientific Method
The lone survivor of traditional Western European ‘scientific’ culture is science. It has survived because it is now the handmaid of technology, without which contemporary civilization would collapse utterly. Anyone who doubts this should try to get a research grant for genuinely “pure” research.
William Kentridge and The Benefits of Doubt
He had started the series from inside Plato’s cave, so when William Kentridge launched his sixth and final Charles Eliot Norton Lecture with a retelling of the story of Perseus, he gave familiar things back to his audience — the myth itself, and art’s gesture of circling toward origin at closure.
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