{"id":10739,"date":"2010-04-22T09:25:41","date_gmt":"2010-04-22T13:25:41","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=10739"},"modified":"2010-04-22T09:25:41","modified_gmt":"2010-04-22T13:25:41","slug":"frye-fest-day-4","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2010\/04\/22\/frye-fest-day-4\/","title":{"rendered":"Frye Fest Day 4!"},"content":{"rendered":"

\"bannersbybrianbranch2\"<\/a><\/p>\n

Yesterday at 4pm I introduced Beth Powning, novelist, and Robert Moore, poet, and\u00a0then, with about 40 others, enjoyed a lively and intimate conversation.\u00a0 What sticks with me is their discussion of the false starts that each of them took in their writing career.\u00a0 Beth, when she first moved to Canada from the U.S., tried writing short stories and, as she said, almost killed herself in the process.\u00a0 Slowly she found her way, with a book of photographs accompanied by text, and several other kinds of writing, including a memoir Shadow Child, <\/em>until she\u00a0came into her own as\u00a0a novelist.\u00a0 Robert spent ten years writing plays until he realized he didn’t have the talent to create plots and his plays were all intended to set his characters up to\u00a0speak poetically.\u00a0 After the conversation\u00a08 of us, including Beth and Robert and their spouses, went out to dinner.\u00a0 Most pleasant.<\/p>\n

At noon yesterday Guy Gavriel Kay\u00a0was guest speaker at the YMCA literacy luncheon;\u00a0I wasn’t there, but I heard he was brilliant.\u00a0 He gave an extemporaneous speech that connected directly to the many literacy volunteers present.\u00a0 I had heard him Tuesday evening, in conversation, and found him to be brilliant and witty, especially on the subject of science fiction and fantasy being\u00a0genres separate and stigmatized.\u00a0 There are two generations now, he said, of readers and writers for whom the stigma and the separation no longer apply.\u00a0 He was heard to say that he would’ve liked to stay longer at the festival.<\/p>\n

At noon I was at the\u00a0‘Frye Symposium’ roundtable on “Voyaging into the Unknown in Folk Tales and in Dreams.”\u00a0 The four panelist (3 storytellers and folklorists, and 1 Jungian scholar and analyst) all focused on the forest as the image of the unknown where magical, unusual, transformative things happen.\u00a0 Craig Stephenson talked about this in terms of Frye’s idea that “the fundamental job of the imagination in ordinary life, then, is to produce, out of the society we have to live in, a vision of the society we want to live in.”\u00a0 This vision, this transformation, this reaching for the golden dawn, only comes through the experience of loss, descent, ashes.\u00a0 For all four panelists the key moment is the moment when the individual finds herself lost in the forest.\u00a0 The storytellers all love this moment, because it gives them freedom to take the story\u00a0off the beaten path.\u00a0 In this context, then, it was instructive for a member of the audience to rise and quote Frye, to the effect that the one great story, enclosing all others, is the story of loss of identity and recovery of identity, in the form of resurrection, golden age, etc.<\/p>\n

<\/p>\n

At 8 pm Craig Stephenson presented his talk “Reading Frye Reading Jung,” which Paul Curtis, our most enthusiastic and knowledgeable Frye advocate here, described as “magisterial.”\u00a0 I will give some extended excerpts below, though I understand that Craig plans to give a very similar talk\u00a0several places in Europe, including Zurich, before posting the entire paper on the festival website and on the\u00a0Frye blog.\u00a0 So I hope what I give below is not excessive in Craig’s eyes.\u00a0\u00a0Reading\u00a0from Frye’s\u00a01942-1955 Diaries\u00a0(volume 8 of the Collected Works) and from\u00a0Frye’s reviews of Jung’s works, Craig first shows Frye reading Jung and notes the great influence that Jung had, as Bob Denham, Michael Dolzani, and others have also remarked.\u00a0\u00a0Then Craig\u00a0‘reads’ Frye as Frye distances himself from Jung, and he (Craig) asks, What happened?\u00a0 Why did Frye distance himself from Jung?\u00a0 Why did he feel he had to?\u00a0 Craig\u00a0suggests that what was happening was something that Frye found almost impossible to articulate, beginning with the damn Blake-Jung paper that never got written.\u00a0 From the diaries: “Thursday, March 3, 1949: I think there’s\u00a0a jinx on my Blake and Jung paper, also on the damn course.”\u00a0\u00a0Craig’s was a fascinating reading of the relation between the 2 great thinkers\u00a0(genuises, possessed by daimons), and I hope it will soon appear in its entirety.\u00a0 (Someone suggested we might ask Bob where best to get it published eventually.)<\/p>\n

Today’s events are starting soon, so I’d better stop.\u00a0 A roundtable at noon on “Stories, and What They Do.”\u00a0 Bookclub at 2 with Steven Galloway.\u00a0 Interview at 5 with Noah Richler and Jean Fugere.\u00a0 Dinner at 6 with Annabel Lyon and friends.\u00a0 Soir\u00e9e Frye at 8, with readings, music, and awards to young people\u00a0who entered\u00a0a writing contest.\u00a0 Night Howl at 10, where we do just that, with invited poets.<\/p>\n

So,\u00a0here\u00a0are a few excerpts from Craig Stephenson’s talk:<\/p>\n

Earlier in 1949, Frye read Jung\u2019s Psychological Types<\/em>, and his diary seems to record him identifying enthusiastically with Jung\u2019s argument about dreams, identifying himself as individuating, as living out Jung\u2019s psychological process of individuation. Almost paraphrasing Jung, Frye distinguishes between Freudian sex-dreams or Adlerian power-dreams which indicate unconscious regressive tendencies, and other dreams which work differently, which seem to center the personality with images of self. He writes:<\/p>\n

Tuesday, January 4, 1949: Everyone admits that the dream comments on the previous day, & everyone knows that the problems of that day are sometimes solved by sleep alone. Does not this imply that the dreaming consciousness rearranges material from waking consciousness in a wish-fulfilment form, & that this material, now dramatized, is assimilated to the archetypes below it, from whence it reemerges to consciousness? This would explain how dreams hook themselves onto the key experiences of childhood, as I\u2019m convinced that impressions taken in the first few years of life recreate for the individual all the primary archetypes.Thus the dream assimilates the haphazard and involuntary experiences of waking life, the becoming world, into the archetypal world of being where everything is a wish-fulfilment comedy. Each dream is a personal episode of a universal comedy of the human collective unconscious, a drama broken off from the one great epic. If the individual is not progressing, then his dreams will be Freudian sex-dreams or Adlerian power-dreams, concerned only with an antithesis between reality and desire. These fall into the childhood archetypes & reemerge autonomously in life: the whole process is involuntary, sterile, & regressive \u2013 or rather, it follows the organic curve of life, & becomes regressive from 35 on, in the dismal poverty of ideas one sees in age. If he is progressing, his individuality, Jung\u2019s self, takes form at the centre of the wheel, instead of being one of the foci of an ellipse, the other being a point in the dark. (8, p. 61)<\/p>\n

[\u2026]<\/p>\n

So when Frye characterizes Freudian and Adlerian dreams as regressive, he\u2019s very explicitly identifying himself with Jung\u2019s psychology and with Jung\u2019s perspective in Psychological Types<\/em>. Frye makes this even more explicit in an entry he writes on Saturday, July 8, 1950:<\/p>\n

The rush of adolescent memories continues: I\u2019m just at the \u201cchange of life\u201d period in Jung\u2019s psychology, I suppose. They now take the form of wishing I\u2019d spent my youth practising writing fiction; it\u2019s silly, of course, but it\u2019s part of a general recognition of the damage I did my future life in my earlier years. A certain amount of daydreaming is normal, I suppose, but I daydreamed to excess, and hesitated to start any real work on fulfilling my ambitions because I was so afraid my first efforts wouldn\u2019t show true genius. I worried a lot about genius. I think too that my present excess of embarrassment over various failures to achieve perfect life rhythm in social behaviour is largely due to an exaggerated picture of myself built up in reverie during adolescence. I suppose that repentance\u2026 consists first of all in determining the conditions under which your life must henceforth operate. The irrelevant emotion of regret thereby built up is remorse. (8, p. 401)<\/p>\n

Here Frye is mapping his life in terms of Jung\u2019s stages of development, contrasting a dreamy adolescent first half of life with a socially awkward adulthood shadowed by limitation and regret. He\u2019s also being very hard on himself. Jung described the first half of life more compassionately as the attempt by the young adult to reconcile desire and reality often by compromising with family and society, by throwing one\u2019s lot with a dominant or superior function of the personality rather than experiencing consciously all the contradictions of the whole personality, and so muscling forward with what appears to have worked best in adolescence in order to make one\u2019s way out into the world. Of course, Jung does says that in the second half of life, there\u2019s often hell to pay from the rest of the personality for this psychological one-sidedness. And sure enough, Frye seems to have identified with this and is writing from within just such a blue funk of second-stage remorse.<\/p>\n

[\u2026]<\/p>\n

Four years later, in 1954, Frye writes a very long review, entitled \u2018Forming Fours\u2019, in which he declares the importance of Jung\u2019s work. First, he describes Jung\u2019s concept of individuation as shifting psychotherapeutic treatment out of a medical analogy of diagnosis, treatment and cure, into something more akin to creating a therapeutic alliance with the biological and teleological forces of the personality, forces that push the personality towards its own peculiar maturity. That is to say, he\u00a0 affirms\u00a0 here the way Jung is practising psychotherapy. He goes on to say that Jung\u2019s notion of individuation includes a collective component; he writes, \u2018the dreams and fantasies of the individual should not be interpreted solely in relation to his personal life; they are also individual manifestations of a mythopoeic activity found in everyone.\u2019 This movingly suggest that the suffering experienced by an individual has a collective meaning, that the healing of an individual carries import for a society. Frye is a little worried about Jung\u2019s attitude toward Christian doctrine (he sniffs a negative complex at work \u2013 which indeed was the case \u2013 Jung\u2019s father was a Protestant preacher who suffered a crisis of faith and died in middle age), and he\u2019s even more suspicious about possible charges circulating of anti-Semitism in Jung\u2019s references to racial psychologies. Still, what intrigues Frye is that while Jung\u2019s work of collecting images of a single dream type \u2018may be largely meaningless to most therapeutic psychologists, [it] places [his work] squarely within the orbit of literary criticism\u201d; Frye writes, \u201cJung seems to be leading Freud\u2019s great discoveries in the direction of a first hand study of literature, whereas Freudian criticism itself, even Freud\u2019s brilliant essay on Leonardo, tends to take us away from the works of art into the biography of the artist.\u201d<\/p>\n

And only now in his review does Frye come to Jung\u2019s new book, entitled Psychology and Alchemy<\/em>. He\u2019s a bit hard on Jung, saying that Jung is wrong to claim that historically alchemy was heretical or that alchemy carried shadowy projections of \u2018bad taste\u2019 for Christian orthodoxy. More important, Frye says that what Jung charts in alchemy and maps out in the romantic argument of the individuation process, he could just as easily have found in biblical typology. The problem was that Jung was too influenced and mislead by the idiocyncracies of Goethe who in his treatment of symbolism is \u2018brilliant, varied and ingenious\u2019, whereas Dante, Spenser and Blake are \u2018scholarly\u2019. Frye\u2019s use of the term \u2018scholarly\u2019 is intriguing, since in many ways, Goethe\u2019s is precisely that \u2013 learned, but ultimately unbelieving (personal correspondence, Paul Bishop, 28\/03\/2010). Still, the review closes with a generous and excited concluding sentence: \u201cWe can see that Jung\u2019s book is not a mere specious paralleling of a defunct science and one of several Viennese schools of psychology, but a grammar of literary symbolism which for all serious students of literature is as important as it is endlessly fascinating\u201d.<\/p>\n

And now we arrive at a kind of turning point in reading Frye reading Jung. Frye begins to distance himself from Jung: not because a Jungian interpretation reduces literature to biography \u2013 as he pointed it, it doesn\u2019t; not because animas, shadows and wise old men and crones are essentialist \u2013 Frye knows how to refute a post-modernist objection to archetypal images. Outwardly he distances himself from the Jung who is being read as anti-Semitic, although Professor Thomas Willard has described how he corrected Frye in this regard, and Frye said \u201cThen I have no problem with Jung\u201d (See \u201cArchetypes of the Imagination\u201d, in The Legacy of Northrop Frye).<\/p>\n

So what happened?<\/p>\n

Just in case you may think this is a question coming from a grumpy Jungian fundamentalist, let me quote a letter from Professor Robert Denham, who edited the diaries (and many other volumes of the collected works): \u201cLike you, I\u2019ve been fascinated by the Frye-Jung connections for some time. Frye always wanted to distance himself from Jung, I think, but he was much more influenced by Jung than he let on\u201d (Denham, personal correspondence, 16\/08\/2001). Also Professor Michael Dolzani writes in his introduction to the Romance Notebooks: \u201cPossibly the most significant figure in this area is C. G. Jung, whose influence on Frye was greater than he was willing to admit. Frye objected to Jung\u2019s deification of the void, and to his reduction of all symbolism to an allegory of the psychological process of individuation. But he also speaks of \u2018the articulation of symbolism in modern thought, which begins in Jung\u2019 (NB 32.79)\u2026 and he says that \u2018Jung is the most comprehensive guide to the romance, and the romance is the clearest illustration of his archetypes\u2018 (NB 32.79)\u201d. And Professor Thomas Willard writes: \u2018It seems likely that Frye\u2019s legacy as an archetypal critic will remain linked with Jung\u2019s. If anything, they will probably get linked more closely\u201d (See \u201cArchetypes of the Imagination\u201d).<\/p>\n

So what did happen?<\/p>\n

I would like to propose a hypothesis.\u00a0 Frye was interested in Jung\u2019s psychological typology.<\/p>\n

(End of excerpts from Craig\u2019s talk.)<\/p>\n","protected":false},"excerpt":{"rendered":"

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