{"id":7350,"date":"2010-01-18T20:05:50","date_gmt":"2010-01-19T00:05:50","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=7350"},"modified":"2010-01-18T20:05:50","modified_gmt":"2010-01-19T00:05:50","slug":"frye-on-word-and-spirit","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2010\/01\/18\/frye-on-word-and-spirit\/","title":{"rendered":"Word and Spirit"},"content":{"rendered":"

\"a_23a_word_and_Spirit\"<\/p>\n

Several years back I puzzled over the conjunction of Word and Spirit in Frye\u2019s later writing, concluding that they did in effect serve as a great code to his words of power.\u00a0 Here\u2019s an adaptation of what emerged:<\/em><\/p>\n

Word and Spirit in their capitalized forms appear, as one would expect, throughout his work, and in numerous contexts.\u00a0 In The \u201cThird Book\u201d Notebooks<\/em><\/a>, \u201cWord\u201d is often associated with what Frye calls the Logos vision and \u201cSpirit\u201d with the traditional Holy Spirit.\u00a0 But \u201cWord\u201d and \u201cSpirit\u201d do not appear in Frye\u2019s writing as a dialectical pair until the late 1970s, and before the writing of Words with Power<\/em> only three times.\u00a0 In one of the notebooks for The Great Code<\/em> he refers in passing to \u201cpericopes of Word & Spirit\u201d (CW 13, 268), and when he is trying to work the relation between the cycle, which he eventually abandoned, and the axis mundi<\/em>, which became his primary spatial metaphor, he speculates, in an intriguing entry, that \u201cthe up and down mythological universes form a wheel, and the wheel is the cycle of recurrence.\u00a0 In the cyclical vision everything<\/em> becomes historical, and there is no Other except the social mass.\u00a0 The impulse to plunge into that is strong but premature.\u00a0 Something here eludes me.\u00a0 The answers are in interpenetration and Thou art That, but the real individual is not the illusory series of phantasmal egos in time: it\u2019s the total body of charitable articulation.\u00a0 The assumptions underlying this articulation are Word & Spirit.\u00a0 Probably the crux of the whole book\u201d (CW 13, 327).\u00a0 Here Frye appears to have the answer but does not know what the question is.\u00a0 What are the two things that interpenetrate in this passage, a difficult one to gloss?\u00a0 Thou (the individual) and That (the social mass)?\u00a0 The self and the Other?\u00a0 \u201cCharitable articulation\u201d could be seen as Frye\u2019s final cause.\u00a0 The material cause would then be \u201cWord\u201d in its several senses, the formal cause \u201cSpirit,\u201d and the efficient cause criticism in all of its Frygian permutations: its aphorisms, commentary, schema, imaginative free play, investigations of myth and metaphor, analogical linkages, sober speculations, creative flights of fancy.\u00a0 The word \u201carticulation\u201d reminds us that Frye\u2019s universe is a linguistic one.\u00a0 \u201cI\u2019m glad I\u2019m not concerned with belief,\u201d he says, \u201cbut only with trying to understand a language\u201d (CW 13, 303), which is reminiscent of his later statement about not believing in affirmations but only in the verbal formulas he constructs (CW 5, 145).\u00a0 These formulas, he goes on to say, \u201cseem to make sense on their own, & seem to me something more objective than merely getting something said the way I want it said.\u00a0 I hope (but again it\u2019s not faith) that this is the way the Holy Spirit works in me as a writer\u201d (ibid.).\u00a0 Frye consistently focused on finding language to articulate the substance of his vision (spirit), which in turn leads to the end of that vision (charity).<\/p>\n

The third instance of \u201cWord and Spirit\u201d occurs in The Great Code<\/em> itself, where Frye writes that creative doubt of the Nietzschean variety can carry us \u201cbeyond the limits of dialectic itself, into the infinite identity of word and spirit that, we are told, rises from the body of death\u201d (227).\u00a0 Words with Power<\/em> is likewise relatively silent about the pairing of Word and Spirit.\u00a0 In that book Frye does write that \u201cthe unity of Word and Spirit in which all consciousness begins and ends\u201d is what constitutes the spiritual self, and he speaks of the \u201cintercommunication\u201d of Word and Spirit (Words with Power<\/em>, 251).\u00a0 In the Late Notebooks<\/em>, however, the phrase \u201cWord and Spirit\u201d occurs some fifty-two times, often as \u201cWord and Spirit dialogue\u201d or \u201cWord-Spirit dialogue.\u201d\u00a0 Frye uses \u201cdialogue\u201d here in the sense of dialectic.\u00a0 And the dialectic is between the two major modes in Frye\u2019s thought\u2013\u2013the literary mode of the word writ large, or logos<\/em> as Word, and the religious mode of spiritual vision, or pneuma<\/em> as Spirit.\u00a0 But dialogue is also a metaphor for the relation between Word and Spirit, or an \u201cintercommunication,\u201d as in the passage just cited.\u00a0 The Word, Frye says in Notebook 27, gives substance to the Spirit.\u00a0 Each sets free the other, and they are united in one substance with the \u201cOther.\u201d\u00a0 That is, Word and Substance interpenetrate (CW 5, 9).\u00a0 \u201cInfiltrate\u201d is another word Frye uses to define the relation (CW 5, 272).<\/p>\n

<\/p>\n

Frye originally intended to entitle the last half of Words with Power<\/em> \u201cDialogues of Word and Spirit\u201d\u2013\u2013what he eventually called \u201cVariations on a Theme,\u201d the four themes being the four archetypes in chapters 5\u20138: the mountain, the garden, the cave, and the furnace.\u00a0 \u201cWord\u201d in this context means the Bible, and \u201cSpirit\u201d refers to the extra\u2011biblical response to the Bible (CW 5, 275, 278\u20139).\u00a0 In another early formulation, developed in Notes 52, Frye relates the Word and Spirit dialogue, described as a series of four responses to four epiphanies (CW 6, 427) and to the seven phases of revelation developed in chapter 5 of The Great Code<\/em> (ibid., 462, 471).\u00a0 Four does not divide neatly into seven, but Frye, forever ingenious, simply divides the apocalyptic phase into its panoramic and participating forms to create a proper divisor.\u00a0 This is an outline of the way Frye sets out the relation in Notes 52:<\/p>\n

Creation \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 First epiphany of the Word<\/p>\n

Exodus \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 First response of the Spirit<\/p>\n

Law\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 \u00a0 \u00a0 \u00a0 \u00a0 Second epiphany of the Word<\/p>\n

Wisdom\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 Second response of the Spirit<\/p>\n

Prophecy \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 Third epiphany of the Word<\/p>\n

Gospel \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\u00a0\u00a0 Third response of the Spirit<\/p>\n

Panoramic Apocalypse \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Final epiphany of the Word<\/p>\n

Participating Apocalypse\u00a0\u00a0\u00a0\u00a0\u00a0 Final response of the Spirit (CW 6, 471)<\/p>\n

In another notebook Frye sees this dialectic as the particular revelation of the Bible (Word) and the universal revelation of literature (Spirit), saying that this dialectic is the \u201cessence of the book\u201d (CW 5, 100).\u00a0 This organizing pattern was eventually discarded in favor of \u201cVariations on a Theme\u201d (the four archetypes), but not before Frye had sought to connect the four archetypes to what he called the HEAP scheme, which is connected to the Word and Spirit dialogue.<\/p>\n

Frye is devoted almost to the point of obsession to exploring the metaphorical and thematic implications of the four gods he called collectively HEAP: Hermes, Eros, Adonis, and Prometheus.\u00a0 They are, he says following Blake, \u201cthe spectres of the dead\u201d because they have no concentering vision, and Frye sets out like a questing knight to discover such a vision for them, the four quadrants of which will be, when the code is finally deciphered, Hermes Unsealed (the liberation of wisdom), Eros Regained (the liberation of love), Adonis Revived (the liberation of life from death), and Prometheus Unbound (the liberation of power).\u00a0 Each of the four gods represents a cluster of numerous thematic associations: the number of entries dedicated to the HEAP cycle in all of the notebooks exceeds eight hundred, and in the late notebooks Frye devotes almost three hundred separate paragraphs to one or more of these \u201cspectres of the dead.\u201d\u00a0 The four gods are also called \u201cemblems\u201d and \u201cinforming presences,\u201d and they eventually become, as just mentioned, the \u201cvariations on a theme\u201d in the last half of Words with Power<\/em>.<\/p>\n

The four gods had been a part of Frye\u2019s consciousness from an early age.\u00a0 His interest in the Adonis archetype can be traced all the way back to his undergraduate reading of Frazer<\/a>, Prometheus to his reading of Shelley<\/a>, Eros and Hermes to his reading of Plato<\/a>.\u00a0 Adonis, Prometheus, and Eros figure importantly in his account of the Orc cycle in Fearful Symmetry<\/em>, and these three also make their way into Anatomy of Criticism<\/em>.\u00a0 Hermes is the odd god out, so to speak, during the years Frye was writing the Anatomy<\/em>.\u00a0 He does speak of Hermes\u2019 role as the angel-messenger or Covering Cherub in a notebook entry from the late 1940s, but this role is not connected with the archetypes of the other three gods.\u00a0 In the same notebook we first encounter a spatial representation of the gods as a cycle of archetypes, with Orpheus now joining Eros, Adonis, and Prometheus as the fourth god, Frye locating them as cardinal points on a circular diagram with horizontal and vertical axes.\u00a0 This diagram was one of the many components of what Frye called the \u201cGreat Doodle.\u201d\u00a0 In his diagrammatic way of representing the HEAP cycle, the gods eventually took their places within the quadrants, rather than at the cardinal points (Eros at the northeast, Prometheus at the southeast, Adonis at the southwest, and Hermes at the northwest), the vertical axis being an ascending and descending stair or ladder and the horizontal axis a temporal movement from the past (wisdom) to the future (prophecy).<\/p>\n

The HEAP scheme remained in a state of flux for a number of years: it \u201ckeeps reforming & dissolving,\u201d as Frye says in Notebook 44 (CW 5, 126).\u00a0 He experiments with six additional sequences, before finally settling on the order Hermes, Eros, Adonis, and Prometheus.\u00a0 These archetypes\u2013\u2013what the four gods represent apocalyptically as well as demonically\u2013\u2013gradually define themselves over the years by their different cosmological principles, Blakean and biblical analogues, primary elements, associated images, typical themes, feminine aspects, narrative directions, and the like.\u00a0 But the four gods vanish from Words with Power<\/em>, or at least appear to do so.\u00a0 The reason for their apparent absence is that Frye, as Michael Dolzani has shown in his introduction to The \u201cThird Book\u201d Notebooks<\/em><\/a>, decided in one of his late revisions of the book to abandon the cycle as his fundamental organizing image and to replace it with the axis mundi<\/em>.\u00a0 Ascent and descent along a vertical axis then became the primary structural metaphor of Frye\u2019s \u201cvariations on a theme.\u201d\u00a0 Still, the four gods remain hidden in the wings in Frye\u2019s published work, coming on stage only for a cameo appearance in the final chapter of Words with Power<\/em>.\u00a0 In one brief passage (277) Frye explains that each of the four gods, whose symbolism he had so persistently explored for forty years, has been a \u201cpresiding deity\u201d over the four metaphors (mountain, garden, cave, and furnace) and the respective ascent\/descent themes, their presence serving to configure the last half of the book as follows:<\/p>\n

Archetype<\/em> God<\/em> Ascent\/Descent Theme<\/em> Dialogical Focus<\/em><\/p>\n

Mountain\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hermes\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Higher Wisdom\u00a0\u00a0 \u00a0 \u00a0\u00a0\u00a0\u00a0 Clarifying Word<\/p>\n

Garden\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Eros\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Higher Love\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 \u00a0\u00a0 \u00a0 Unifying Spirit<\/p>\n

Cave\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Adonis\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Lower Love\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Unifying Spirit<\/p>\n

Furnace\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Prometheus\u00a0\u00a0\u00a0 Lower Wisdom\u00a0\u00a0\u00a0\u00a0 \u00a0 \u00a0 \u00a0 Clarifying Word<\/p>\n

Here, epiphany and response of the outline in Notes 52, just reproduced, have been replaced by clarity and unity.\u00a0 \u201cClarification\u201d is a word for Frye that connotes intelligibility, discrimination, and division, associations it has in 2 Timothy 2:15, where God\u2019s workman is enjoined to \u201crightly divide the word of truth.\u201d \u00a0Such charts as this, however, suggest a much more systematic effort to relate Word and Spirit to the four archetypes than Frye consciously undertakes in Words with Power<\/em>.\u00a0 In the Late Notebooks<\/em>, he appears to be aiming for a more or less definitive organizing pattern to replace the discarded epiphany-response dialectic described above.\u00a0 Of the numerous Word-Spirit formulas that emerge, here is a baker\u2019s dozen:<\/p>\n

1.\u00a0 The images of the Word-Spirit dialogue are a metaphorical counterpart to what Hegel creates conceptually in The Phenomenology of Spirit<\/em>.<\/a> <\/strong>(CW 5, 19). <\/strong><\/p>\n

2.\u00a0 Word and Spirit are more or less synonyms for metaphor image (juxtaposed images) and symbol (spiritual meaning).\u00a0 (CW 5, 185\u20136)<\/p>\n

3.\u00a0 The interpenetration of word and spirit is higher kerygma, not the proclamation of God associated with lower kerygma. (CW 5, 209)<\/p>\n

4.\u00a0 The \u201cultimate fusion\u201d of Word and Spirit is, like the fourth awareness, beyond the poetic.\u00a0 This fusion might have been evident in Stevens\u2019s<\/a> great poem of earth and Mallarm\u00e9<\/a>\u2019s alchemical Great Work, had they been able to write them (LN<\/em>, 1:214).\u00a0 In like manner, \u201cSpirit is the initiative excluded from literature\u201d; for vision to be total, the Spirit must animate the Word. (CW 5, 271\u20132)<\/p>\n

5.\u00a0 Word and Spirit have nothing to do with doctrine and everything to do with experience. (CW 6, 704)<\/p>\n

6.\u00a0 The total identity of Word and Spirit results when the hierarchy of Plato\u2019s three\u2011storied universe is left behind by an Aufhebung<\/em><\/a> that does not cancel myth and metaphor but lifts them to a spiritual level where all ideology is dissolved (CW 5, 391).\u00a0 An oracular version of the same point: \u201cthe mountain [that is, the image of authority and hierarchy], after passing the metamorphosis of the Word (Transfiguration) moves into the stars and the great cosmic dance begins\u201d (CW 5, 279).<\/p>\n

7.\u00a0 If we think of the story of Jesus not as history but as a myth occurring in the eternal present, then the doctrine of the Resurrection can be humanized and along with it the often uncharitable idea of salvation (no one is \u201csaved\u201d outside of or before Jesus).\u00a0 \u201cThe Word and Spirit in man then coincide into something that has its being in God\u201d (CW 6, 671).<\/p>\n

8.\u00a0 In the Word and Spirit dialogue, proclaimer and listener, signifier and signified are identified: words become spiritual realities.\u00a0 (CW 5, 286)<\/p>\n

9.\u00a0 In the apocalypse of the Word and Spirit dialogue, the Creation is transformed and renewed and \u201cthe U-shaped comic ending reverses the cycles of history, where resurrection abolishes rebirth and revolution-culbute abolishes revolution-turning wheel\u201d (CW 5, 329).<\/p>\n

10.\u00a0 Without an interaction of Word and Spirit, the Word dies, as the first generation of Israelites did in the wilderness. <\/strong>(CW 5, 32). <\/strong><\/p>\n

11.\u00a0 The Word and Spirit dialogue is a dialectic of revelation.\u00a0 (CW 5, 116)<\/p>\n

12.\u00a0 Word and Spirit are a part of the katabatic movement.\u00a0 In the Romantic cosmos, they meet at the bottom of the descent into nothingness; they are different aspect of the same substance. (CW 5, 294\u20135)<\/p>\n

13.\u00a0 Because the dialogue of Word and Spirit is about human awareness, it moves \u201cin the direction of obliterating all the nonsense of either-or and God plus man.\u201d\u00a0 It therefore does not involve any suggestion of the supernatural, though \u201cit doesn\u2019t eliminate such suggestions either.\u201d (CW 5, 368).<\/p>\n

If there is a common thread running through these discontinuous speculations, it is the effort to specify the goal of the dialogue, and the language used to formulate that goal is familiar: the unity that comes from the Hegelian Aufhebung<\/em> (as in no. 1), the interpretation in higher kerygma and resurrection (as in nos. 3 and 9), the fusion achieved in the fourth awareness (as in no. 4), total identity (as in nos. 6 and 8), the dialectic of revelation (as in no. 11), and the erasing of either\u2011or distinctions (as in no. 13).\u00a0 The monologue is always surrounded by the anxieties of the self-alienating ego, but the dialogue is a social form of dialectic.\u00a0 As a communal form, the dialogue of Word and Spirit should issue in, to quote again a passage from Words with Power<\/em>, \u201cthe only genuine form of human society, the spiritual kingdom of Jesus, founded on the caritas<\/em> or love which for Paul is not one virtue among others but the only virtue there is\u201d (89).\u00a0 This is the conclusion that Frye draws from what the clarifying Word and the unifying Spirit can, in his words, create together<\/em>, love being the product of the unifying vision.<\/p>\n","protected":false},"excerpt":{"rendered":"

Several years back I puzzled over the conjunction of Word and Spirit in Frye\u2019s later writing, concluding that they did in effect serve as a great code to his words of power.\u00a0 Here\u2019s an adaptation of what emerged: Word and Spirit in their capitalized forms appear, as one would expect, throughout his work, and in […]<\/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":[16,111,149,150,169],"tags":[],"class_list":["post-7350","post","type-post","status-publish","format-standard","hentry","category-bob-denham","category-notebooks","category-spirit","category-spirtual-vision","category-word"],"yoast_head":"\nWord and Spirit - 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