{"id":7257,"date":"2010-01-16T00:00:35","date_gmt":"2010-01-16T04:00:35","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=7257"},"modified":"2010-01-16T00:00:35","modified_gmt":"2010-01-16T04:00:35","slug":"angels-again","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2010\/01\/16\/angels-again\/","title":{"rendered":"Angels, Again"},"content":{"rendered":"

\"angels11\"<\/a><\/p>\n

This is a meditation and mini\u2011sourcebook, triggered by Michael Dolzani\u2019s uncommonly perceptive post<\/a> (not uncommon, of course for Michael, my editorial sidekick, who, as I\u2019ve said several times in print, is a reader of Frye without equal).\u00a0 Here\u2019s hoping that he\u2019ll continue to share with us what\u2019s on his mind.<\/p>\n

I<\/p>\n

Angels for Frye belonged to a complex of entities he called the world of \u201cfairies and elementals.\u201d\u00a0 In his notebooks he keeps promising himself to write an article of \u201cfairies and elementals\u201d (On the topic, see Late Notebooks<\/em> [CW 5], 189\u201390, 195, and Notebooks and Lectures on the Bible <\/em>[CW 13], 54; Notebooks on Romance<\/em> [CW 15] 143, 144; Notebooks for \u201cAnatomy of Criticism\u201d <\/em>[CW 23], Notebook 25, par. 7 [unpublished but posted in the Library as sect. 7 of \u201cUnpublished Notes\u201d]).\u00a0 He never got around to writing the article, but there are hints here and there about what the article would contain.\u00a0 At one point in his Great Code<\/em> notebooks Frye appears to conceive of three strands in the \u201celemental\u201d esoteric traditions:<\/p>\n

1.\u00a0 The fairy world itself<\/p>\n

2.\u00a0 The bardo<\/a> world<\/p>\n

3.\u00a0 The \u201ctotal magnet or anima mundi which accounts for mesmerism, telepathy, clairvoyance, second sight & magical healing cures\u201d (Notebooks and Lectures on the Bible<\/em>, 54).\u00a0 Frye sometimes calls this third strand the soul-world or Akasa (Sanskrit for \u201cspace\u201d or \u201cether\u201d), a term that he adapted from Madame Blavatsky<\/a>.\u00a0 Angels belong to what he refers to as \u201cnon-human forms of more or less conscious existence\u201d (ibid.)\u00a0 In Anatomy of Criticism<\/em>, these \u201cforms\u201d belong to the existential projection of romance (64), meaning that the writers of romance accept the world of fantasy as \u201ctrue\u201d and so populated their stories with angels, fairies, ghosts, demons, and the like.\u00a0 Angels, of course, occupy their place in Frye\u2019s accounts of the ladder of being on the rung between the human and the divine.\u00a0 They belong as well, in Blake\u2019s four\u2011storied cosmos, to Beulah, and they are a part of what Frye called in his first essay on Yeats \u201cthe hyperphysical world\u201d (Fables of Identity<\/em>, 227).\u00a0 Twenty years later he describes this world as<\/p>\n

the world of unseen beings, angels, spirits, devils, demons, djinns, daemons, ghosts, elemental spirits, etc.\u00a0 It\u2019s the world of the \u201cinspiration\u201d of poet or prophet, of premonitions of death, telepathy, extra-sensory perception, miracle, telekinesis, & of a good deal of \u201cluck.\u201d\u00a0 In the Bible it\u2019s connected with Lilith & other demons of the desert, with the casting out of devils in the gospels, with visions of angels, with thaumaturgic feats like those of Elijah & Elisha, & so on.\u00a0 Fundamentally, it\u2019s the world of buzzing though not booming confusion that the transistor radio is a symbol of.\u00a0 (Notebooks and Lectures on the Bible<\/em>, 90)<\/p><\/blockquote>\n

II<\/p>\n

I wonder if in Frye\u2019s anguished katabatic experience of Helen\u2019s death in Cairns we might not have a conjunction of the oracle and wit insight that was the essence of his Seattle epiphany<\/a>.\u00a0 This occured to me by looking again at the ultimate and penultimate remarks of Helen before she died\u2013\u2013after which Jane Widdicombe becomes a guardian angel.<\/p>\n

The oracle<\/em>: \u201cBesides, when Jane told her she was in hospital and had to get better before she could go home, she said \u2018I can take that from you.\u2019\u00a0 When I tried to say the same thing, she said \u2018Don\u2019t be so portentous.\u2019\u00a0 It was the last thing she said to me, and it sounds like an oracle.\u00a0 Meanwhile there is Jane, a daughter sent by God instead of nature.\u00a0 Guardian angels take unexpected but familiar forms, as in Homer\u201d (Late Notebooks<\/em>, CW 5, 137\u20138).<\/p>\n

The wit<\/em>: \u201cShe died at 3.10 p.m. on August 4 (the medical attendants said 3.30, but I happen to know when she actually left me).\u00a0 She was a gentle and very pure spirit, however amused or embarrassed she might be to hear herself so described.\u00a0 The day before her death the intravenous machine ran out of fluid and started ticking:\u00a0 Helen opened an eye and said \u201cIs that your pet cricket?\u201d\u00a0 I am grateful that in practically the last thing I heard her say there was still a flash of the Helen I had known and loved for over fifty years\u201d (\u201cMemoir,\u201d Northrop Frye\u2019s Fiction and Miscellaneous Writings<\/em>, CW, 42).<\/p>\n

Michael Dolzani shows how Frye, in all those passages about Helen in Notebook 44, moves from a negative to a positive faith, having been transported from the abyss where he has confronted her death to some form of apocalyptic revelation, where Helen has now become for him a Beatrice or Laura.\u00a0 He needs no longer now accuse himself of having murdered her by taking her to Australia.<\/p>\n

<\/p>\n

Two pages after Frye announces that Helen has become a Court of Love mistress, he writes two extraordinary entries that are ostensibly about points he is considering for Words with Power<\/em>, but it is difficult not to read these in the context of Helen\u2019s death.<\/p>\n

I\u2019ve said that the poem passes into the critical reader through a process of death & absorption in a new life.\u00a0 This is an essential point in Two<\/em> [i.e., chap. 2 of Words with Power<\/em>], where the transition is made from hypothetical to existential metaphor, or actual identity with.\u00a0 Also in Two<\/em> is the sense of dianoia<\/em> as stasis: this can be a seed or germ like Henry James\u2019 suggestion (preface to The American<\/em> particularly) or mandala object of contemplation.<\/p><\/blockquote>\n

St. Thomas distinguishes ratio from intellectus, the former being logic & the latter what we call vision.\u00a0 It comes from the active intellect, which comes in turn from angels or other messengers of Sapientia.\u00a0 Meister Eckhart talks about every soul as a Virgin Mary giving birth to the Word in the soul.\u00a0 For poets their poems are a mimesis of the Word, just as love for Provencal & later Italian poets become[s] a mimesis of agape, and Classical myth a (positive) mimesis of Christian myth.\u00a0 Aucassin\u2019s hell; the Romaunt of the Rose; the possible secret (e.g. Templar) cults.<\/p>\n

Notice the series of oppositions here:<\/p>\n

death\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 new life<\/p>\n

hypothetical metaphor\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 existential metaphor<\/p>\n

ratio\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 intellectus<\/p>\n

logic \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 vision<\/p>\n

mimesis of the Word\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 mimesis of agape<\/em><\/p>\n

Aucassin\u2019s hell*\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Roumant of the Rose<\/p><\/blockquote>\n

[* \u201cAucassin says he\u2019d rather go to hell because everything that makes life in the least worth living is quite obviously headed for there, whereas nobody wants heaven except a bunch of old crocks who are good for nothing else,\u201d CW 6, 552]<\/p>\n

In terms of Frye\u2019s Great Doodle, the movement from negative to positive faith would be the vertical trust from the Thanatos to the Logos vision.<\/p>\n

III<\/p>\n

The esoteric traditions are a central to Frye\u2019s effort to understand the spiritual world.\u00a0 In his Notebooks on Romance <\/em>he writes, \u201cThe next step is the total West & total East reintegration: I talk big; perhaps big things are happening in the spiritual world.\u00a0 My<\/em> next step, anyway, is an effort to make sense of the whole spiritual world from seraphim to poltergeists.\u00a0 I must study doctrines of spirits so as to visualize that whole world as a system.\u00a0 Socratic & Apuleian daimons, Dionysian angels, & the devils cast out in the Gospels are among the main problems.\u00a0 I wish a slight crack in that other half-brain of mine would let in a ray or two\u201d (CW 15, 99).\u00a0 Jung\u2019s Red Book<\/a> <\/em>would have fit right into Frye\u2019s effort to study the spiritual world.\u00a0 It has a number of cousins, including Nietzsche\u2019s Zarathustra<\/em><\/a>, Yeats\u2019s A Vision<\/em><\/a>, Blake\u2019s illuminated manuscripts, the Avatamsaka Sutra<\/em><\/a> and the Lankavatara Sutra<\/em><\/a>, Boehme<\/a>\u2019s The Signature of Things and Six Theosophic Points<\/em>, Madame Blavatsky\u2019s The Secret Doctrine<\/em><\/a>\u2013\u2013all of which held deep fascination for Frye.\u00a0 The list of such works is quite large.\u00a0 His library contained 272 books (254 of them annotated<\/a>) that might be described as esoteric and placed alongside Jung\u2019s Red Book<\/em>\u2013\u2013books on alchemy<\/a>, astrology<\/a>, Gnosticism<\/a>, gnosis<\/a>, magic<\/a>, mysticism<\/a>, cabalism<\/a>, Rosicrucianism<\/a>, channeling<\/a>, synchronicity<\/a>, astral projection<\/a>, the Tarot<\/a>, fourth\u2011force psychology<\/a>, paranormal phenomena<\/a>, numerology<\/a>, secret societies<\/a>, and other manifestations of the occult, some of which Frye referred to as his \u201ckook books.\u201d\u00a0 A preliminary study of these things is in Northrop Frye: Religious Visionary<\/em><\/a>, chap. 6.<\/p>\n

IV<\/p>\n

 <\/p>\n

Otherwise on angels, a baker\u2019s\u2011dozen sampler:<\/p>\n

1. <\/strong>In his earliest notebook for the Anatomy<\/em>, written at about the time Fearful Symmetry <\/em>was published, Frye wrote, in an astonishing catalogue of angels and demons who can be either \u201clooked at\u201d or \u201clooked through\u201d:<\/p>\n

Angel is from \u03b1\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2, messenger, who in the Classics is Hermes or Mercury.\u00a0 Hermes the thrice-great with his Egyptian origin & his secret doctrines & powers, is the Classical Covering Cherub.\u00a0 In Hebrew ruach<\/em> usually means evil<\/em> spirit: the good ones are usually ma\u2019lok, a word suggesting the C.C. [Covering Cherub] analogy melek, king.\u00a0 Cf. the MHH [The Marriage of Heaven and Hell<\/em>] pattern in Blake.\u00a0 I suppose angel : imagination : Albion or Israel : Jesus.\u00a0 We look out with titanic powers, & the creature perceived through<\/em> the eye reflects the vision: we look at<\/em> the same thing & it becomes its own arsehole, as in Exodus.\u00a0 The angel, the C.C. or Hermes, becomes then an elemental spirit or watching star.\u00a0 The angel of a Church is the Zeitgeist or ether-reservoir of ideas.\u00a0 In vision, the fallen angel or meteor is the Prometheus-Jesus, the descending friend of man; in analogy, he\u2019s the worshipped angel, warned against in Colossians [2:18], Hebrews [1:13\u201314], Revelation [19:10, 22:8\u20139].\u00a0 The worshipped angel is really the accepted chain of being.\u00a0 The serpent who tempted Adam was the serpentine form of his own intelligence, so the fallen serpent form is<\/em> the Adamic body.\u00a0 Looked at, the C.C. is a devil-basilisk-Leviathan; looked through, he\u2019s an angel of God (melek-ma\u2019lek).\u00a0 Looked at, the Ocean; looked through, Atlantis.\u00a0 Looked at, the concealing form of God who turns out to be the Father-alone or (as in Blake\u2019s Tharmas) \u201cParent power\u201d principle [The Four Zoas<\/em>, Night the First, pl. 4, l. 6], the Angelo or regent.\u00a0 Looked through, he\u2019s the spiritual form of the king, the only-begotten Son of God.\u00a0 Looked at, the atomic bomb, the secret power of the thrice-great triple-formed monstrous & hermetic Cerberus; looked through, the furnace or alembic of the three children in which we can see the form of the fourth [Daniel 3:25].\u00a0 Looked at, the magician with wand & cloak; looked through, the released Prospero whose body is the island.\u00a0 The angelology-chain of being link is pretty clear in the whole Dionysian-Thomistic tradition. (Notebooks for \u201cAnatomy of Criticism\u201d<\/em> [CW 23], 22)<\/p><\/blockquote>\n

2. <\/strong>Frye as angel. <\/strong>From the Late Notebooks<\/em> a suggestive entry about who or what Frye might be, freely cruising along in a higher world future, after he ceases to be a literary critic:<\/p>\n

I must never forget that I\u2019m a literary critic.\u00a0 Socrates\u2019 daimon, tutelary deities, angel guardians, may well be ourselves in a future stage of development.\u00a0 Henry James\u2019 Sense of the Past, one Ralph Pendrell imprisoned in the Regency & the other cruising freely in the future, yet still affected by his behavior.\u00a0 Or we could read \u201chigher\u201d for \u201cfuture\u201d above.\u00a0 Prospero recreating his enemies in a submarine purgatory. (CW 6, 715)<\/p><\/blockquote>\n

3.<\/strong> Angels as symbolic of psychological powers:<\/p>\n

In this world all power leads to the abuse of power: the angels symbolize the released conscious powers of intellect & imagination.\u00a0 I suppose yoga techniques move in this direction: anybody who completely achieved Patanjali\u2019s agenda would be an angel.\u00a0 Note that a lot of people, from Heraclitus to Blake, have identified man\u2019s guardian angel with his own essential genius. (Late Notebooks<\/em>, CW 5, 78)<\/p><\/blockquote>\n

4.<\/strong> Detectives as angels:<\/p>\n

The reason why detectives in detective stories are so preternaturally intelligent is that they\u2019re angels.\u00a0 Guardian angels of society; avenging angels for the murderer.\u00a0 Everyone is guilty of something, so all the major characters are suspects. (Late Notebooks<\/em>, CW 5, 95)<\/p><\/blockquote>\n

5.<\/strong> Angels as principle of interpenetration:<\/p>\n

Angels, according to St. Thomas Aquinas, belong in a pure presence and don\u2019t have to move in space, their real or universal form being the Holy Spirit, who, being everywhere at once, is the pure principle of interpenetration. (Late Notebooks<\/em>, CW 6, 562)<\/p><\/blockquote>\n

[A similar notion]\u00a0 Angels here have passed beyond space altogether, as God has passed beyond time. (Notebooks and Lectures on the Bible<\/em>, CW 13, 91)<\/p><\/blockquote>\n

[Another parallel]\u00a0 Angels are spiritual<\/em> beings because they don\u2019t travel but just epiphanize (when they do) in an interpenetrating space, and all angels by the royal metaphor are One Spirit, a little higher (Ps. 8 ) than we are. (Notebooks and Lectures on the Bible<\/em>, CW 13, 331)<\/p><\/blockquote>\n

6.<\/strong> On planning his next big job after Words with Power<\/em> and The Double Vision<\/em>:<\/p>\n

I\u2019m haunted by the feeling that even WP [Words with Power<\/em>] needs a few extra paragraphs about the imaginative universe, the warning that the axis mundi is an exceedingly arbitrary choice from a whole complex\u2014perhaps even a hint that this may be my next big job, with these Emmanuel lectures the transition between them.\u00a0 How long do I have, angel? (Late Notebooks<\/em>, CW 6, 628)<\/p><\/blockquote>\n

7.<\/strong> Angels as spirits<\/p>\n

The omnipresence of spirit and its independence of simple location: angels are spirits, and the number that can stand on the point of a pin is either none or an infinite number, depending on whether they occupy space or not.\u00a0 I think I can risk speculating on the fact that the spiritual body consists of energy rather than matter, but I hate to think of some form of Whitman\u2019s \u201cbody electric.\u201d\u00a0 Not that anyone knows what electricity is. (Late Notebooks<\/em>, CW 6, 637)<\/p><\/blockquote>\n

8.<\/strong> On the principle that the evidence for the existence of angels is provided by sensory awareness (experience), which in Frye\u2019s case he has not had.\u00a0 His doubt is not about the event but about himself.<\/p>\n

If I had been on the hills of Bethlehem in the year one, I do not think I should have heard angels singing because I do not hear them now, & there is no reason to suppose that they have stopped. (Notebooks and Lectures on the Bible<\/em>, CW 13, 74)<\/p><\/blockquote>\n

[Another version]\u00a0 If I had been out on the hills of Bethlehem on the night of the birth of Christ, with the angels singing to the shepherds, I think that I should not have heard any angels singing. The reason why I think so is that I do not hear them now, and there is no reason to suppose that they have stopped. (The Critical Path<\/em>, 114)<\/p><\/blockquote>\n

9. <\/strong>Angels as embodied imaginary constructs:<\/p>\n

Incarnation includes creation in the sense of realization or physical embodiment.\u00a0 It includes all imaginary constructs, of angels, the spiritual world, & the like, which can be embodied, in works of art or whatever.\u00a0 (Notebooks and Lectures on the Bible<\/em>, CW 13, 223)<\/p><\/blockquote>\n

10.<\/strong> Angels as a subcategory of \u201cgods\u201d:<\/p>\n

Gods include all the potentially numinous powers of nature, angels, devils, elemental spirits, ghosts, the lot.\u00a0 (Notebooks and Lectures on the Bible<\/em>, CW 13, 249)<\/p><\/blockquote>\n

11.<\/strong> An anatomy of angels in the New Testament:<\/p>\n

Degrees of angels: lower ones over the elements: Rev. 7:1 (wind); 14:18 (fire); 16:5 (water).\u00a0 They\u2019re too busy to observe the Sabbath.\u00a0 Some are guardians of individuals: Matt. 18:10; Acts 12:15.\u00a0 The highest orders are angels of the presence (note analogy with court) and of sanctification. (Notebooks and Lectures on the Bible<\/em>, CW 13, 287.\u00a0 Frye is drawing here on R.H. Charles, Apocrypha and Pseudepigrapha <\/em>2:10)<\/p><\/blockquote>\n

12.<\/strong> On the function of angels in the Bible, see lecture 7 of Frye\u2019s Symbolism in the Bible<\/em> (Notebooks and Lectures on the Bible<\/em>, CW 13, 467\u201375.\u00a0 This could be supplemented by taking account of Frye\u2019s commentaries on the angelic (Hallelujah Chorus) perception of the sun in Blake\u2019s Vision of the Last Judgment<\/em>, the angels in The Marriage of Heaven and Hell<\/em>, and Rilke\u2019s angels.<\/p>\n

13. <\/strong> \u201cIs Michael the only saint who is also an angel?\u00a0 If so, why?\u00a0 If not, who are the others?\u201d (Late Notebooks<\/em>, CW 5, 134).\u00a0 \u201cMichael is the \u2018angel of humanity\u2019\u201d (Notebooks and Lectures on the Bible<\/em>, CW 13, 288).\u00a0 Whether the references are to Dolzani or Happy is uncertain. <\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

This is a meditation and mini\u2011sourcebook, triggered by Michael Dolzani\u2019s uncommonly perceptive post (not uncommon, of course for Michael, my editorial sidekick, who, as I\u2019ve said several times in print, is a reader of Frye without equal).\u00a0 Here\u2019s hoping that he\u2019ll continue to share with us what\u2019s on his mind. I Angels for Frye belonged […]<\/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":[16,46,88,111],"tags":[],"class_list":["post-7257","post","type-post","status-publish","format-standard","hentry","category-bob-denham","category-esoterica","category-kook-books","category-notebooks"],"yoast_head":"\nAngels, Again - 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\/2010\/01\/16\/angels-again\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Angels, Again - The Educated Imagination\" \/>\n<meta property=\"og:description\" content=\"This is a meditation and mini\u2011sourcebook, triggered by Michael Dolzani\u2019s uncommonly perceptive post (not uncommon, of course for Michael, my editorial sidekick, who, as I\u2019ve said several times in print, is a reader of Frye without equal).\u00a0 Here\u2019s hoping that he\u2019ll continue to share with us what\u2019s on his mind. 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