{"id":4322,"date":"2009-10-22T23:08:28","date_gmt":"2009-10-23T03:08:28","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=4322"},"modified":"2009-10-22T23:08:28","modified_gmt":"2009-10-23T03:08:28","slug":"love","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/22\/love\/","title":{"rendered":"Love"},"content":{"rendered":"

\"love\"<\/strong><\/em><\/p>\n

A footnote to Clayton Chrusch\u2019s \u201cThe Hermeneutics of Charity<\/a>,\u201d drawn from some paragraphs on love I wrote about elsewhere.<\/strong><\/em><\/p>\n

The genuine Christianity that has survived its appalling historical record was founded on charity, and charity is invariably linked to an imaginative conception of language, whether consciously or unconsciously. Paul makes it clear that the language of charity is spiritual language, and that spiritual language is metaphorical, founded on the metaphorical paradox that we live in Christ and that Christ lives in us (The Double Vision, 17). <\/em><\/p><\/blockquote>\n

The various principles that are the foundation of Frye\u2019s concept of identity (metaphor, kerygma, possession, the fourth awareness, higher consciousness) should lead us, he says, to \u201cmyths to live by.\u201d\u00a0 But what are these existential myths that come from \u201cthe other side\u201d of the imaginative?\u00a0 What are the \u201ccoherent lifestyles\u201d that Frye\u2019s hopes \u201cwill emerge from the infinite possibilities of myth\u201d? (Words with Power<\/em>, 143). <\/em>Although he often appears hesitant to give a direct answer to these questions, preferring to assume the role of Moses on Mount Pisgah<\/a>, the answer does surface in the conclusions of his last three books where the gospel of love becomes the focus of his discussion.<\/p>\n

Frye\u2019s speculations on love begin early.\u00a0 In Notebook 3 (1946\u201348) he probes the meaning of love in different contexts: his own erotic and fantasy life, his attitude toward the Church, his reflections on yoga and on time.\u00a0 Here are two representative reflections:<\/p>\n

Joachim of Floris<\/a> has a hint of an order of things in which the monastery takes over the church & the world.\u00a0 That is the expanded secular monastery I want: I want the grace of Castiglione<\/a> as well as the grace of Luther<\/a>, a graceful as well as a gracious God, and I want all men & women to enter the Abbey of Theleme<\/a> where instead of poverty, chastity and obedience they will find richness, love and fay ce que vouldras<\/em>; for what the Bodhisattva<\/a> wills to do is good. (Northrop Frye\u2019s Notebooks and Lectures on the Bible and Other Religious Texts<\/em>, 17)<\/p><\/blockquote>\n

Each dimension of time breeds fear: the past, despair & hopelessness & the sense of an irrevocable too late: the present, panic & sense of a clock steadily ticking; the future, an unknown mystery gradually assuming the lineaments of the consequences of our own acts.\u00a0 Hope is the virtue of the past, the eternal sense that maybe next time we\u2019ll do better.\u00a0 The projection of this into the future is faith, the substance of things hoped for.\u00a0 Love belongs to the present, & is the only force able to cast out fear.\u00a0 If a thing loves it is infinite, Blake said, & the act of love is itself a vision of a timeless world. (ibid., 59)<\/p><\/blockquote>\n

Frye\u2019s speculations on love reappear some thirty-five years later in the conclusion of The Great Code<\/em>, where he probes <\/em>the meaning of the Word of God in the context of Biblical language.\u00a0 This language, Frye says, is enduring, inclusive, welcoming, and beyond argument, and it can move us toward freedom and beyond the anxiety structures created by the human and divine antithesis (231\u20132).\u00a0 The Great Code<\/em>, however, provides little concrete guidance about the function of love in the myths we are to live by, though the notebooks for The Great Code<\/em> contain numerous entries on \u201cthe rule of charity.\u201d\u00a0\u00a0 But during the eight years following The Great Code<\/em> Frye devoted a good deal of energy to working out the implication of the language of love.\u00a0 In Notebook 46 (mid- to late 1980s) he writes, \u201cLove is the only virtue there is, but like everything else connected with creativity and imagination, there is something decentralized about it.\u00a0 We love those closest to us, Jesus\u2019 \u2018neighbors,\u2019 people we\u2019re specifically connected with in charity.\u00a0 For those at a distance we feel rather tolerance or good will, the feeling announced at the Incarnation\u201d (Late Notebooks<\/em>, 2:696).\u00a0 This \u201conly virtue\u201d idea gets developed in Words with Power<\/em> where love, Paul\u2019s agape<\/em> or caritas<\/em> is said to be \u201cthe only genuine form of human society, the spiritual kingdom of Jesus\u201d (89).<\/p>\n

<\/p>\n

This idea gets repeated in \u201cOn the Bible\u201d:\u00a0 \u201cIn the New Testament love is regarded not as one virtue among others but as the only virtue there is, and one which is possible only to God and to the spirit of man, a virtue which, in Paul\u2019s language, believes and hopes everything [1 Corinthians 13:7], and thereby includes all the other virtues because, outside the order of love, faith and hope are not necessarily virtues at all\u201d (Northrop Frye on Religion<\/em>, 164).\u00a0 An in his interview with Bill Moyers he says, \u201cCharity is not only the greatest of virtues, but the only virtue there is\u201d (A World of Ideas<\/em>, 504).<\/p>\n

At the conclusion of Frye\u2019s seminal essay \u201cThe Dialectic of Belief and Vision\u201d love as the \u201conly virtue\u201d makes its appearance at the stage of imaginative identity, where human initiative ceases and the divine initiative begins.\u00a0 Frye says he is not qualified to write about the divine initiative, but in his last two books and in their notebooks, he writes a great deal about love.\u00a0 He even considered using a line from the Pervigilium Veneris<\/a><\/em> as a motto for Words with Power<\/em>: \u201cand those who have loved now love the more\u201d (Late Notebooks<\/em>, 1:145).<\/p>\n

Summarizing the \u201cmoral\u201d of the garden or Eros archetype of Words with Power<\/em>, Frye writes in Notebook 27, \u201clove is interpenetration, but it has to extend beyond the sexual interpenetrating of intercourse.\u00a0 Every act of hostility is penetration with a threat, with a desire to dominate or acquire for oneself.\u00a0 Love means entering into and identifying with other people and things without threats or domination, in fact without retaining an ego-self.\u00a0 That\u2019s what the woman-garden expansion means.\u00a0 The rejuvenating of the mother into the bride means (a) the internalizing of the maternal (b) the equalizing of a figure of authority\u201d (Late Notebooks<\/em>, 1:209\u201310).\u00a0 Here we have an expansion of Frye\u2019s own vision.\u00a0 In his early work he too easily identified the feminine half of the species with Blake\u2019s Female Will, and the natural world, with its repetitive cycles and Druidic analogies, was too much aligned with natural religion for Frye to work it into his structure of mythology as of primary significance.\u00a0 But the feminine principle gets renovated in Words with Power<\/em>, where we find Frye writing about the importance of the symbolically female Jerusalem and about how \u201cman is redeemed by woman\u201d (Words with Power<\/em>, <\/em>192).\u00a0 Moreover, he is drawn to the Jungian suggestion that the Trinity be expanded to a Quaternary \u201cby adding a representative of humanity, specifically female humanity, as a fourth term\u201d (Words with Power<\/em>, <\/em>193), and he says that the sexual bias in the conventions of love poetry can be reversed, so that the female becomes symbolically, like Blake\u2019s Emanation, the natural environment. (Words with Power<\/em>, 200\u20131)<\/p>\n

Regarding the association of nature and love, Frye thinks it is no accident that ecology and feminism have come to the forefront of consciousness at about the same time (Words with Power<\/em>, 225).\u00a0 In the same vein, \u201cThe only thing that gives Nietzsche away–and I haven\u2019t got the clue to that yet\u2013\u2013is the unvarying contempt of women in his writing.\u00a0 Blake is disturbing enough on this, but at least his poetry is concerned with nameless shadowy females that are not women.\u00a0 The spirit and the bride<\/em> say come, and Nietzsche\u2019s self-transcending man is a male.\u00a0 Sublimating love through violence (will to power<\/em>) won\u2019t work\u201d (LN<\/em>, 1:389).<\/p>\n

In one of a series of notebooks entries, written in 1986 when Frye is seeking to allay his grief over the death of his wife Helen, he writes, \u201cthe last \u2018m\u2019amour\u2019 fragment of Pound reveals (though Pound may not have known it) the profundity of Blake\u2019s \u2018emanation\u2019 conception: the objectivity one identifies with, with the woman one loves as its incarnate centre\u201d (Late Notebooks<\/em>, 1:142.)\u00a0 The observation gets repeated, though without the personal reference, in Words with Power<\/em>: \u201cin Blake we have the conception of the \u2018Emanation\u2019 or \u2018concentering vision,\u2019 the feminine principle that expands into the totality of what is loved. . . . In our day Jungian psychology has developed the conception of the anima, or feminine element in a male psyche, with symbolic affinities with nature.\u00a0 Before Jung had clarified his conception, however, Rilke had produced a poem called \u2018Wendung\u2019 (turning), where he says that he has internalized a large body of images in his earlier work, and that these images now form a single creature or \u201cmaiden within.\u201d\u00a0 We also referred earlier to one of\u00a0 Pound\u2019s final fragments, beginning:<\/p>\n

M\u2019amour, m\u2019amour,<\/p>\n

what do I love and<\/p>\n

where are you?<\/p><\/blockquote>\n

Part of the answer, at least, is the \u2018paradiso terrestre\u2019 which, he says, the Cantos<\/em> were an attempt to construct\u201d (Words with Power<\/em>, <\/em>199\u2013200).\u00a0 In his notebook Frye writes a bit later, \u201cI have discovered something of the reality of love in losing Helen\u201d (Late Notebooks<\/em>, 1:156).<\/p>\n

Frye worries about arriving at the seminal idea for Words with Power <\/em>that will answer the question \u201cso what?\u201d for the unsympathetic reader (Late Notebooks<\/em>, 1:210).\u00a0 From all that he says about love, especially in the concluding pages of that book, it seems clear that the seminal idea turns out to be love\u2013\u2013what he had earlier called \u201cthe supreme clue to otherness\u201d (Northrop Frye\u2019s Notebooks and Lectures on the Bible and Other Religious Texts<\/em>, 333):<\/p>\n

For the New Testament, the Word clarifies, the Spirit unifies, and the two together create what for it is the only genuine form of human society, the spiritual kingdom of Jesus, founded on the caritas<\/em> or love. (Words with Power<\/em>, 89)<\/p><\/blockquote>\n

The word love means perhaps too many things in English and for many has an over-sentimental sound, but it seems impossible to dissociate the conceptions of spiritual personality and love.\u00a0 The capacity to merge with another person\u2019s being without violating it seems to be at the center of love, just as the will to dominate one conscious soul-will externally by another is the center of all tyranny and hatred.\u00a0 (ibid., 126)<\/p><\/blockquote>\n

At the end of the Paradiso<\/em> Dante has reached the top of the axis mundi<\/em>, and is in the presence of God, where the question \u201cwhat happens next?\u201d has no answer and no meaning.\u00a0 The goal of the creative ascent is the transcending of time and space as we know them, and the attaining of a present and a presence in another dimension altogether.\u00a0 The present is the expanded moment of awareness that is as long as recorded human history; the presence is the love that moves the sun and the other stars.\u00a0 (ibid., 303)<\/p><\/blockquote>\n

These themes get repeated in The Double Vision<\/em>, where Frye quotes approvingly Auden\u2019s line, \u201cWe must love one another or die<\/a>\u201d (34).\u00a0 But Frye is much more explicit in The Double Vision<\/em> than in Words with Power <\/em>in extending the power of love from the human world, both individual and social, to the natural world: \u201cthe feeling that nature should be cherished and fostered rather than simply exploited is one of the few welcome developments of the last generation or so\u201d (The Double Vision<\/em>, 34).\u00a0 Looking at nature as an object of love rather than simply as an intellectually coherent order is, Frye says, a \u201ccentral theme\u201d of The Double Vision<\/em> (84).<\/p>\n

If love emerged as the central myth to live by in Frye\u2019s late work, it also became one of the two organizing principles for the last four chapters of Words with Power<\/em> (the other is wisdom).\u00a0 Throughout his Late Notebooks<\/em> Frye struggles doggedly to find an organizing pattern.\u00a0 One early formulation comes from the phases of revelation in chapter 5 of The Great Code<\/em>.\u00a0 Another is a series of dialogues between word and spirit.\u00a0 Climbing of the ladder of higher love, which is central to the dialectic of word and spirit, takes us back to the principle of identity. \u00a0At one point Frye even considered the ascending movement in Hegel\u2019s Phenomenology of Spirit<\/em> to be a climb up the ladder of love.\u00a0 See Late Notebooks<\/em>, 2:499.<\/p>\n

In the chapter on \u201cMetaphor and Identity\u201d in Words with Power<\/em> Frye distinguishes three kinds of metaphorical experience: the imaginative, the erotic, and the ecstatic.\u00a0 About these he writes,<\/p>\n

The imaginative is an experience of the arts, including literature, in which we watch the dance of metaphors in a poem, joining them or retreating from them at pleasure.\u00a0 In the erotic we enter into an act of union followed by a separation, but not a separation into a simple subject-object relationship.\u00a0 According to Plato, using an image that will dominate the rest of this book, the lover climbs a ladder of refining experience: at the top of the ladder there is still a contrast between identity and difference, but this time he knows what it is: on the top level of experience, identity is love and difference is beauty.\u00a0 In the ecstatic state there is a sense of presence, a sense uniting ourselves with something else, even when it soon turns into a sense of absence.\u00a0 Here too are gods, says Heraclitus<\/a>, lighting a fire; Heidegger, 2500 years later, picks up the water jug on his lecture table and says essentially the same thing. (85)<\/p><\/blockquote>\n

The identification that occurs in the experience of ecstatic metaphor is, again, the moment of revelation, and this kind of revelation, as opposed to its doctrinal embodiments, is often found among mystics, medieval visionaries, and Neo-Platonists<\/a>.<\/p>\n","protected":false},"excerpt":{"rendered":"

A footnote to Clayton Chrusch\u2019s \u201cThe Hermeneutics of Charity,\u201d drawn from some paragraphs on love I wrote about elsewhere. The genuine Christianity that has survived its appalling historical record was founded on charity, and charity is invariably linked to an imaginative conception of language, whether consciously or unconsciously. Paul makes it clear that the language […]<\/p>\n","protected":false},"author":24,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","_links_to":"","_links_to_target":""},"categories":[16,40,72,82,95,111,170],"tags":[],"class_list":["post-4322","post","type-post","status-publish","format-standard","hentry","category-bob-denham","category-double-vision","category-great-code","category-intensified-consciousness","category-love","category-notebooks","category-words-with-power"],"yoast_head":"\nLove - The Educated Imagination<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/22\/love\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Love - The Educated Imagination\" \/>\n<meta property=\"og:description\" content=\"A footnote to Clayton Chrusch\u2019s \u201cThe Hermeneutics of Charity,\u201d drawn from some paragraphs on love I wrote about elsewhere. 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