The first volume of a three-volume edition of the collected papers and notebooks which comprise the "automatic writing" of W.B.Yeats. This material, which spans the years between 1917 and 1920, contains Yeats' thoughts concerning literature and art, which in turn, comprises his "vision".
The first volume of essays devoted to W. B. Yeats's 'A Vision' and the associated system developed by Yeats and his wife, George. 'A Vision' is all-encompassing in its stated aims and scope, and it invites a wide range of approaches--as demonstrated in the essays collected here, written by the foremost scholars in the field.
Contents: a packet for Ezra Pound; stories of Michael Robartes and his friends: an extract from a record made by his pupils; phases of moon; great wheel; completed symbol; soul in judgment; great year of ancients; dove or swan; all soul's night, an epilogue. With many figures and illustrations.
The Collected Works of W. B. Yeats, Volume XIII: A Vision is part of a fourteen-volume series under the general editorship of eminent Yeats scholar George Bornstein and formerly the late Richard J. Finneran and George Mills Harper. One of the strangest works of literary modernism, A Vision is Yeats's greatest occult work. Edited by Yeats scholars Catherine E. Paul and Margaret Mills Harper, the volume presents the "system" of philosophy, psychology, history, and the life of the soul that Yeats and his wife George (née Hyde Lees) received and created by means of mediumistic experiments from 1917 through the early 1920s. Yeats obsessively revised the book, and the revised 1937 version is much more widely available than its predecessor. The original 1925 version of A Vision, poetic, unpolished, masked in fiction, and close to the excitement of the automatic writing that the Yeatses believed to be its supernatural origin, is presented here in a scholarly edition for the first time. The text, minimally corrected to retain the sense of the original, is extensively annotated, with particular attention paid to the relationship between the published book and its complex genetic materials. Indispensable to an understanding of the poet's late work and entrancing on its own merit, A Vision aims to be, all at once, a work of theoretical history, an esoteric philosophy, an aesthetic symbology, a psychological schema, and a sacred book. It is as difficult as it is essential reading for any student of Yeats.
Yeats, Philosophy, and the Occult collects seven new essays on aspects of Yeats's thought and reading, from ancient and modern philosophy and cosmological doctrines, mysticism and esoteric thought.
Yeats Annual No. 11 has four broad themes: W.B. Yeats's written and oral poetic technique; his philosophical interests in Eastern thought and A Vision; his manuscripts: and Jack B. Yeats's work, including his illustrations for his brother's writing. The contributions include: Michael Sidnell on Yeats's 'Written Speech'; Helen Vendler on Yeats and Ottava Rima; Steve Ellis on Chaucer, Yeats and the Living Voice; P.S. Sri on Yeats and Mohini Chatterjee; Matthew Gibson and Colin McDowell on A Vision and the automatic script; Wayne Chapman on the 'Countess Cathleen Row' of 1899 and revisions to the play; Warwick Gould and Deirdre Toomey on The Flame of the Spirit; Hilary Pyle on Jack B. Yeats's Illustrations for his Brother; John Purser's edited transcript of Jack Yeats and Thomas MacGreevy in conversation. There are shorter notes by Morton D. Paley, A.Norman Jeffares, Lis Pihl and others. Fourteen new books are reviewed and the nine plates include hitherto unpublished images.
The third volume of a three volume edition of the collected papers and notebooks which comprise the "automatic writing" of W.B.Yeats. The material presented here is taken from the writings known as "the sleep and dreams" notebooks, the "vision" notebooks one and two and from Yeats' card files.
W.B. Yeats -- Twentieth-Century Magus is a comprehensive study of his magical practices and beliefs. Yeats moved through many different phases of spiritual development, believing that his life was an intellectual, spiritual, and artistic quest -- a quest greatly influenced by Celtic lore, Theosophy, Golden Dawn ceremonial magic, Swedenborg's metaphysics, the works of Jacob Boehme, and Neo-Platonism. For Yeats, writing poetry was an act of divine possession, and he believed that a perfected soul was the source of his inspiration, visiting him during times of superconscious awareness. Susan Johnston Graf meticulously documents and provides evidence that Yeats's poetry is a brilliant, lyric narrative of reality captured through the mind of a practicing magician working in the Western Tradition.