False Masks and Spiritual Advice: Yeatsian Edition

From the Yeatsian perspective, one of the advantages of embodiment is that it provides a unique sort of opportunity for two spiritual dimensions of creation to operate on each other. This appeals to me in part because it provides another angle from which we can illumine the Yoruba aphorism about the world being a marketplace, and it also provides another point of access into grasping the specificity of an individual’s of spiritual work.

When the human being is born two souls are intertwined with each other. One operates the daemonic-objective realm, the animates the human-subjective realm. The two realms are joined in much the same way the two souls are joined such that a firm distinction cannot be firmly established even though a rough and ready division can be made.

This is all a little refresher, because one of the dangers in the spiritual work described by the Yeatsian spirits is that we misunderstand the nature of the daemon to which we are joined and that we seek instead to work with another daemon entirely. This danger is so basic to the work of a life that when W. B. Yeats attempts to articulate the spirit material systematically, he assigns a category of misunderstanding to every stage associated with a life, calling it the ‘False Mask.’

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Communitas

Emphasizing the individual dimension of the sort of spiritual work to which the Yeatsian material opens onto a discussion of how to talk about what a community of individuals might look like. The sense of individuality operates in dialogue with the individuality of other people, helping to clear away the demands we unfairly place upon them to follow our spiritual progression, but also allowing us to appreciate both ourselves and others as exemplars. At its best, this sort of support is often (not always) support to go our own way.

As a spiritual undertaking, the members of the community are not just living and breathing fellows, but the less visible and subtle spirits that circulate through it. They, too, ought to be treated with in the same fashion.

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Mask, Personality, Synchronicity, Work

This is a little bit of a sorting post. First up, I’ve updated the “About”; it’s now the “What’s Going On Here” button at the top of the page.

Next, let me see if I can summarize some of the trajectories that I have been taking around the Yeatsian and Jungian material. I know, I’m doing that a lot lately; I’m winnowing and that isn’t glorious work, but it seems necessary.

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Yeatsian Practice, Brief Addendum

I woke up from a somewhat lengthy and discursive dream this morning and while writing it down realized that it was speaking to my treatment of the Intellect and Mask in the last post as ancillary to the Will and Body of Fate. In truth, that is only half correct.

The crises provide a shift between two phases, one in which the individual manages to establish the communication between the Intellect and Mask and the other in which they establish the communication between the Will and Body of Fate. Deceit and Pity are, precisely, the lack of awareness that communication must be achieved rather than simply exist as a given.

During the phase in which Will and Body of Fate are central, the Intellect and Mask are ancillary. But in the other phase, the Intellect and Mask are central while Will and Body of Fate are ancillary. As-if the spirits were fluids passing moved, under pressure, between two sets of chambers.

The order in which this is worked out has a significant impact on the way in which a soul develops (being one of the key points along which souls are gendered male/female), but it seems like this is also a point along which the issue of primary-solar/antithetical-lunar would come into play. I’m not sure the material fully articulates this.

Hmm.

Yeatsian Arconology, Footnote on the Mansions of the Moon

I’m putting this in a separate post because it relates to a side issue. It’s arcane in a scholarly fashion, but it does bear directly on how I am reading the Yeatsian material. I distinguish the spirits’s appeal to a lunar model from the Yeatses’ overdetermination of that appeal. If it doesn’t matter to you, you can ignore this post without any concern whatsoever.

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