Showing posts with label W.B Yeats. Show all posts
Showing posts with label W.B Yeats. Show all posts

McLuhan and Holeopathic Quadrophrenia | The Mouse-That-Roared Syndrome by Bob Dobbs

McLuhan and Holeopathic Quadrophrenia | The Mouse-That-Roared Syndrome


ListenBob Dobbs at “Legacy of McLuhan Symposium,” Lincoln Center, Manhattan, sponsored by Fordham University, 28 March 1998
by Bob Dobbs
(published in The Legacy of McLuhan)

Phase 1
"…much of III.3 (Book Three, Chapter Three-ed.) is telephone conversation… As III.3 opens with a person named Yawn and III.4 displays the ingress of daylight upon the night of Finnegans Wake, the note on VI.B.5.29 is interesting:
'Yawn telegraph telephone Dawn wireless thought transference.' "
Roland McHugh,The Sigla of Finnegans Wake, p.19, 1976

"…Orion of the Orgiasts, Meereschal MacMuhun, the Ipse dadden, product of the extremes giving quotidients to our means, as might occur to anyone, your brutest layaman with the princest champion in our archdeaconry, or so yclept from Clio's clippings, which the chroncher of chivalries is sulpicious save he scan, for ancients link with presents as the human chain extends,…"
James Joyce, Finnegans Wake, p.254, 1939

(In McLuhan's private library in one of his copies of Finnegans Wake he has pencilled in the words "me" and "moon child" next to Joyce's "Meereschal MacMuhun".)
"The ordinary desire of everybody to have everybody else think alike with himself has some explosive implications today."
(the first sentence in the first article McLuhan wrote for Explorations-ed.)
H. M. McLuhan, Culture without Literacy,Explorations Magazine, Volume1, p.117, December, 1953


"Entertainment in the future may have quite different patterns and functions. You'll become a yogi, you'll do your self-entertainment in yoga style."
Marshall McLuhan,Like Yoga, Not Like the Movies,Forbes Magazine, p.40, March 15, 1967


"T. S. Eliot's famous account of 'the auditory imagination' has become an ordinary form of awareness; but Finnegans Wake, as a comprehensive study of the psychic and social dynamics of all media, remains to be brought into the waking life of our world."
Marshall McLuhan,Letter to Playboy Magazine, p.18, March, 1970

"At electric speeds the hieroglyphs of the page of Nature become readily intelligible and the Book of the World becomes a kind of Orphic hymn of revelation."
Marshall McLuhan, Libraries: Past, Present, Future(address at Geneseo, New York-ed.), p.1, July 3, 1970

"The future of government lies in the area of psychic ecology and can no longer be considered on a merely national or international basis."
Marshall McLuhan and Barrington Nevitt,Take Today: The Executive as Dropout, p.227, 1972

"And do you know," he (Eric McLuhan-ed.) enthuses, "there are actually (four-ed.) laws governing media communications? At last we can prove to people that we aren't just theorists. This is a real science.... We know there is one more law," says Eric. "And we'll find it. Sooner or later."
Olivia Ward,Now! Son of Guru!,Toronto Star, p.D1, March 30, 1980

Marshall McLuhan made two decisions in 1937: one was the spiritual strategy of becoming a Roman Catholic, and the other was the secular strategy, after intensive study at Cambridge, of translating James Joyce's Work-in-Progress (later given the title of Finnegans Wake in 1939) into an aesthetic anti-environment useful for countering and probing the cultural assumptions of a practicing Catholic.
For the next twenty years he refined his understanding of, first, the Thomist concept of analogical proportionality as the expression of the tactile interval, and second, its usefulness in perceiving the cultural effects of the new electric technologies, through an ongoing dialogue, analysis, and sensory meditation on the nature of metaphor and consciousness (including extrasensory perception) as an artifact. Since McLuhan defined "metaphor"(1) as the act of looking at one situation through another, each situation constitutive of figure-ground interplay (a concept borrowed from Gestalt psychology), then a metaphor was an instance of mixed media, or two figure-grounds. And so was consciousness - because of its essential subjective experience as doubleness, which is doubled again as the objective effect of its autonomous interplay with other consciousnesses. Metaphor, for McLuhan, was hylomorphic(2). In retrospect, the equation McLuhan was playing with could be flattened out as:

metaphor=mixed media=doubleness =consciousness=tactile interplay=the Christian Holy Cross=figure/ground=analogical mirror=iconic fact= cliché/archetype=resonant field= hendiadys=menippean irony,

each and all (except for "metaphor") squared. However, after he made personal contact with Wyndham Lewis in 1943, their dialogue enhanced his appreciation of adopting Wyndham Lewis' social probing style as a political anti-environment to McLuhan's own commitment to the poetry of T. S. Eliot, Ezra Pound, W. B. Yeats, and James Joyce. Hence, his own studies simulated the doubleness he was observing technically. For the rest of his career McLuhan juggled the artistic approaches of these five artists in miming the tactile qualities of the analogical drama of proper proportions - the drama of being and perception. For him, language was the drama of cognition and recognition, or consciousness.

"The measure of our (Catholics-ed.) unawareness and irrelevance can be taken from the fact that no Thomist has so far seen fit to expound St. Thomas's theory of communication by way of providing modern insight into our problems."
H. M. McLuhan,The Heart of Darkness(unpublished review of Melville's Quarrel with God by Lawrence Thompson, 1952-ed.), p.8, 1952

"The analogical relation between exterior posture and gesture and the interior movements and dispositions of the mind is the irreducible basis of drama. In the Wake this appears everywhere. So that any attempt to reduce its action, at any point, to terms of univocal statement results in radical distortion.(p.33)... It needs to be understood that only short discontinuous shots of such a work as Joyce's are possible. Linear or continuous perspectives of analogical structures are only the result of radical distortion, and the craving for 'simple explanations' is the yearning for univocity."(p.36-7)
Marshall McLuhan,James Joyce: Trivial and Quadrivial (1953) in The Interior Landscape, pp.33 and 36-7, 1969

W.B Yeats: Politics, Psychology and Spiritualism


He created a complex system of spirituality, using the image of interlocking gyres (similar to spiral cones) to map out the development and reincarnation of the soul....
...He published his intricate theories of personality and history in A Vision in 1925 (which he substantially revised in 1937), and some of the symbolic patterns (gyres, moon phases) with which he organised these theories provide important background to many of the poems and plays he wrote during the second half of his career.--http://www.independent.ie/entertainment/books/wb-150/magic-myth-and-secrecy-wb-yeats-and-the-occult-31207213.html


We are entering," he said, "the political era, dominated by considerations of political necessity which belong to your people. That will be bad enough, but there will be worse to come. For after that there will be an age dominated by psychologists, which will be based on the complete understanding by everyone of all his own motives at every stage of his life. After that, there will be the worst age of all: the age of our people, the spiritualists. That will be a time when the separation of the living from the dead, and the dead from the living, will be completely broken down, and the world of the living will be in full communication with that of the dead.
          Yeats expressed these ideas in a half-prophetic, half-humorous vein, and I may have distorted them in recording them. But certainly he spoke of the three ages to come, of the political, the psychological, and the spiritual: and he affirmed that the last would be "the worst". It is difficult to understand how to take such a prophecy. What is clear though, is that he saw spiritualism as a revolutionary social force as important in its power to influence the world, as politics, psychology, or science. (World Within World, 180–81)-- http://yeatsvision.blogspot.nl/

Japanese Noh Play: Chant and music (from wikipedia)

Chant and music

Hayashi-kata (noh musicians). Left to right: taiko, ōtsuzumi (hip drum), kotsuzumi (shoulder drum), flute.
 
Noh theatre is accompanied by a chorus and a hayashi ensemble (Noh-bayashi 能囃子). Noh is a chanted drama, and a few commentators have dubbed it "Japanese opera". However, the singing in Noh involves a limited tonal range, with lengthy, repetitive passages in a narrow dynamic range. Clearly, melody is not at the center of Noh singing. Still, texts are poetic, relying heavily on the Japanese seven-five rhythm common to nearly all forms of Japanese poetry, with an economy of expression, and an abundance of allusion. The singing parts of Noh are called "Utai" and the speaking parts "Kataru".[7]

The chant is not always performed "in character"; that is, sometimes the actor will speak lines or describe events from the perspective of another character or even a disinterested narrator. Far from breaking the rhythm of the performance, this is actually in keeping with the other-worldly feel of many Noh plays, especially those characterized as mugen.

Noh hayashi ensemble consists of four musicians, also known as the "hayashi-kata". There are three drummers, which play the shime-daiko, ōtsuzumi (hip drum), and kotsuzumi (shoulder drum) respectively, and a shinobue flautist.

http://en.wikipedia.org/wiki/Noh#Chant_and_music

Certain Noble Plays of Japan.

Title: Certain Noble Plays of Japan
       From The Manuscripts Of Ernest Fenollosa

Author: Ezra Pound

Commentator: William Butler Yeats

"All imaginative art keeps at a distance and this distance once chosen must be firmly held against a pushing world. Verse, ritual, music and dance in association with action require that gesture, costume, facial expression, stage arrangement must help in keeping the door. Our unimaginative arts are content to set a piece of the world as we know it in a place by itself, to put their photographs as it were in a plush or a plain frame, but the arts which interest me, while seeming to separate from the world and us a group of figures, images, symbols, enable us to pass for a few moments into a deep of the mind that had hitherto been too subtle for our habitation. As a deep of the mind can only be approached through what is most human, most delicate, we should distrust bodily distance, mechanism and loud noise--Certain Noble Plays of Japan.
http://www.gutenberg.org/files/8094/8094-h/8094-h.htm

W.B Yeats and tinctures within tales


A smidge of insight into W. B Yeats, and a part of his work which resonates with the other great thinkers from  the tale of the tribe. Here we can imagine both taoism and quantum mechanics entangled with the tinctures in Robert Anton Wilson's Kitchen.
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Yeats states that the ‘whole system is founded upon the belief that the ultimate reality, symbolised as the Sphere, falls in human consciousness, as Nicholas of Cusa was the first to demonstrate, into a series of antinomies’ (AV B 187) and refers later to ‘a phaseless sphere that becomes phasal in our thought, Nicholas of Cusa’s undivided reality which human experience divides into opposites’ (AV B 247). Elsewhere Yeats refers to the ‘antinomy of the One and the Many that Plato thought in hisParmenides insoluble’ (VPl 935), and he preserves this Platonic opposition in his duality, though expanding it by association to include, the objective and the subjective, Love and Strife or Concord and Discord, the Solar and the Lunar, and asserts the constant conflict of the two opposites. --http://www.yeatsvision.com/Tinctures.html#Prim

Victorian Occultism and the Art of Synesthesia

“I have always considered myself a voice of what I believe to be a greater renaissance — the revolt of the soul against the intellect — now beginning in the world,” wrote William Butler Yeats to his mentor, the Irish nationalist John O’Leary, in 1892. Yeats believed that magic was central not only to his art, but to a dawning epoch when spirituality and technology would march together toward an uncertain future. - See more at: http://publicdomainreview.org/2014/03/19/victorian-occultism-and-the-art-of-synesthesia/#sthash.cxAVF4cN.dpuf

W.B Yeats and Avision

Snipped from the NATION:

Think back to the autumn of 1917. Stuck in the Ashdown Forest Hotel, her four-day-old marriage a disaster, George began (by her own admission) to “fake” automatic writing in order to entertain her despondent husband: she then felt her hand seized by an unseen power. Willy described what happened next in the revised edition of A Vision (1937), the esoteric account of all human history and personality that the automatic writing ultimately made possible:
What came in disjointed sentences, in almost illegible writing, was so exciting, sometimes so profound, that I persuaded her to give an hour or two day after day to the unknown writer, and after some half-dozen such hours offered to spend what remained of life explaining and piecing together those scattered sentences, “No,” was the answer, “we have come to give you metaphors for poetry.”

Over the next several years, Willy and George produced more than 3,600 pages of script, his questions, her answers. This is their most intimate exchange, and it is almost never referred to in the actual letters Willy and George wrote to each other.
The first few days of automatic writing have not been preserved (the remainder having lately been transcribed and edited by George Mills Harper and a fleet of assistants), so there is no record of Yeats being assured that the spirits had contacted him, through his wife, to further his poetic career. George remembered the initial contact differently: “What you have done is right for both the cat and the hare,” she scribbled, confident that her husband would understand that the hare was Iseult Gonne and the cat was herself, which he did. In the approximately 450 sessions of automatic writing that followed, the intimate sex life of George and Willy Yeats looms as prominently as metaphors for poetry (though Willy would go on to write great poems about sex). “What is important,” says one spirit through George, is “that both the desire of the medium and her desire for your desire should be satisfied.” Willy is advised to keep up his strength by making love to his wife more than once a day: “it is like not taking enough exercise & a long walk exhausts you.” “You mean,” asked Willy, “by doing it once I will lose power of doing it twice.” Yes, came the answer, “& then of doing it once.”
The automatic script ranges widely over innumerable topics; it is often tedious; it calls on vast reserves of esoteric knowledge. But one theme is constant: if the conversations are to continue, the medium (or “interpreter,” as George preferred to be called) must be satisfied. And when the interpreter is not satisfied, the script shouts it out loud and clear:
     I dont like you
     You neglect me
     You dont give me physical symbols
to use
 Despite the aura of possible chicanery that inevitably surrounds such an enterprise, George emerges from it as the same brilliantly capable person who managed her husband’s career while also raising two children and electing to spend her summers in a castle with no electricity, no indoor plumbing, jackdaws nesting in the chimneys and a first floor that regularly flooded to a height of two feet.
http://www.thenation.com/article/160781/imperfect-life-george-and-wb-yeats?page=0,1

Twenty Twelve Line Verses v3.0 (Icosoheedrome)

Twenty Twelve Line Verses to 'the tale of the tribe' (v3.0) by Fly Agaric 23
To be printed as TWENTY TRIANGLES to build an Icosohedron.
Thanks to Mark Pesce for kicking this into 'hyperspace'

W i l l i a m
Astrology Laureate
Automatic Visionary
Silver AppleMoon Golden Applesun
Oriental Spiritualist Dramatist

Great
Nietzsche
Return Pantheist
Philologist Pastmoderniche
Continental JungFreud Superman
Existential Perspectivist Genius
Count
Alfred
Organism Binding
Aristopple Intraverse

Ash
Magic Memory
Giordano Nolan
Hermetical Quintessence
Decentralized Models Cyberspace
Shadow Nickusa Gio Mnemonic
Heretical Transmigration Infinite
Art
Ernest
Francisco
Writing Japanheart
Oriental Scholar
Holowriting dossier
Ideogram Metaprogram
Economic Symbolism Structuring

Processing
Klassikspace
Bio Computer
Automation Thinking Humanist
Neuro-linguistic Minded Holismgram

Orson
Writer Citizen Actor Director
Shakespearean Academy Screenplayer

Thunder Rhetoric
Historicist Ribelle
Metaphysique Episteam Vichean

Graff
Spaceship Architect
Goes In For Structure Ezra Sez’
Energetic Synergetix Manual

Von
WarGame Zero Sum
Co-creator Internet
Etching Digital Density Binary
Minimaxi Combinatrix Information

Wilhelm
Psychoanalyst
Imposition Orgone
Energetic Biofeedback
Omnipresent Dialectic Dynamo

Bio Interface
Cetacean Nation
Acoustical Linguistics
Interspecies Communication
Dyadic Cyclone Floatation mindtank

Taxonomic McLuhan
Vico Recorsi Timewave Novelty
Panspermia Cyberculture Psilocybin

Bohemian Startrek
Statistical Totality Gravity