Yeats and Alchemy bridges the resistant discourse of hermeticism and poststructuralism in alchemy's reclaiming of the culturally discarded value, in its theorizing of construction and deconstruction, and in its siting of the Other within the subject. Discussions of previously unpublished Yeats journals theorize on the Body's place and potential in spiritual transformation. Gorski also highlights the role Yeats assigned to alchemy in marriage and in his turbulent partnership with Maud Gonne.
Modernist Alchemy takes a close look at the work of twentieth-century poets whose use of the occult constitutes a recovery of discarded beliefs and modes of thought: Yeats and Plath try to dismiss conventional religion, Hughes captures a sense of adventure, H.D. seeks to liberate repressed concepts, while Duncan and Merrill hunt for a lost understanding of sexual identity which will allow for androgyny and homosexuality.
Unlike most other studies of alchemy and literature, which focus on alchemical imagery in poetry of specific periods or writers, this book traces the figure of the alchemist in Western literature from its first appearance in the Eighth Circle of Dante's Inferno down to the present. From the beginning alchemy has had two aspects: exoteric or operative (the transmutation of baser metals into gold) and esoteric or speculative (the spiritual transformation of the alchemist himself). From Dante to Ben Jonson, during the centuries when the belief in exoteric alchemy was still strong and exploited by many charlatans to deceive the gullible, writers in major works of many literatures treated alchemists with ridicule in an effort to expose their tricks. From the Renaissance to the Enlightenment, as that belief weakened, the figure of the alchemist disappeared, even though Protestant poets in England and Germany were still fond of alchemical images. But when eighteenth-century science almost wholly undermined alchemy, the figure of the alchemist began to emerge again in literature—now as a humanitarian hero or as a spirit striving for sublimation. Following these esoteric romanticizations, as scholarly interest in alchemy intensified, writers were attracted to the figure of the alchemist and his quest for power. The fin-de-siecle saw a further transformation as poets saw in the alchemist a symbol for the poet per se and others, influenced by the prevailing spiritism, as a manifestation of the religious spirit. During the interwar years, as writers sought surrogates for the widespread loss of religious faith, esoteric alchemy underwent a pronounced revival, and many writers turned to the figure of the alchemist as a spiritual model or, in the case of Paracelsus in Germany, as a national figurehead. This tendency, theorized by C. G. Jung in several major studies, inspired after World War II a vast popularization of the figure in novels—historical, set in the present, or juxtaposing past and present— in England, France, Germany, Italy, Brazil, and the United States. The inevitable result of this popularization was the trivialization of the figure in advertisements for healing and cooking or in articles about scientists and economists. In sum: the figure of the alchemist in literature provides a seismograph for major shifts in intellectual and cultural history.
This is the definitive edition of W.B. Yeats's folklore & early prose fiction, edited according to Yeats's final textual instructions. Its extensive annotation makes luminous Yeats's 'fibrous darkness', that 'matrix out of which everything else has come', by dealing with oral & written sources, abandoned & unpublished writings.
Ricorso and Revelation traces the impact on Modernism of the archaeological discoveries of the Palace of Knossos, the Royal Cemetery of Ur, and the Tomb of Tutankhamen, and the artifacts recovered from these sites, showing how they entered the narrative strategies of the Modernist movement. The author also develops a new argument about the four myth configurations - the maze, alchemy, the Great Goddess, and the Apocalypse - which were of central importance to the literature of European Modernism between 1895 and 1946, studying their appearances in a wide range of European modernist writers and in the paintings of Picasso and the films of Jean Cocteau. Drawing from a variety of theories on myth, Smith suggests that each of these four myths represents a creative return to the origins (ricorso), a reduction of the raw materials of daily life to the fundamental elements of creation (revelation), followed by a recreation of the world (cosmogenesis), of the poet (ontogenesis), and of the text (poesis/I>).
Modernism, as a powerful movement, saw the literary and artistic traditions, as well as pure science, starting to evolve radically, creating a crisis, even chaos, in culture and society. Within this chaos, myth offered an ordered picture of that world employing symbolic and poetic images. Both W.B. Yeats and Angelos Sikelianos embraced myth and symbols because they liberate imagination and raise human consciousness, bringing together humans and the cosmos. Being opposed to the rigidity of scientific materialism that inhibits spiritual development, the two poets were waiting for a new age and a new religion, expecting that they, themselves, would inspire their community and usher in the change. In their longing for a new age, archaeology was a magnetic field for Yeats and Sikelianos, as it was for many writers and thinkers. After Sir Arthur Evans’s discovery of the Minoan Civilization where women appeared so peacefully prominent, the dream of re-creating a gynocentric mythology was no longer a fantasy. In Yeats’s and Sikelianos’s gynocentric mythology, the feminine figure appears in various forms and, like in a drama, it plays different roles. Significantly, a gynocentric mythology permeates the work of the two poets and this mythology is of pivotal importance in their poetry, their poetics and even in their life as the intensity of their creative desire brought to them female personalities to inspire and guide them. Indeed, in Yeats’s and Sikelianos’s gynocentric mythology, the image of the feminine holds a place within a historical context taking the reader into a larger social, political and religious space.
This book delves into the life and work of architect William Richard Lethaby (1857–1931) and his relationship with the occult and alchemy, in particular. Using detailed analysis of Lethaby’s drawings and architecture, the research uncovers Lethaby’s familiarity with occult concepts and ideology during the spiritual revolution of the nineteenth century. Throughout this time, countless individuals, particularly members of the avant-garde, rejected more traditional religious pathways and sought answers through experimental and mystical alternatives. William Lethaby, Symbolism and the Occult reveals how the architect was profoundly influenced by the Zeitgeist, which was saturated with references to spiritualism, mysticism and the occult, and explores the impact of occultism on his contemporaries and the wider Arts and Crafts Movement. This book is written for upper-level students, researchers and academics interested in architectural history, William Lethaby and nineteenth century culture and society.
In the first full-length study of Joyce's direct and indirect use of alchemical allusions, DiBernard shows how an awareness of the alchemical metaphor guides a reader through the richness of Finnegans Wake. For example, the alchemical transmutation of lead into gold parallels the transmutation of the dross and commotion of ordinary life into a work of art. This study shows how the themes of Joyce's novel--death and rebirth, the conflict between physical and spiritual, incest, colors, forgery, and the reconciliation of opposites--relate to the alchemical process. The author then presents a theory, based on alchemical metaphor, on the much debated subject of Joyce's view of the artist.
