A Vision (The Collected Works of W. B. Yeats, Volume 14) by W. B. Yeats
By W. B. Yeats
A brand new annotated variation of Yeats’s necessary, lifelong paintings of philosophy—a meditation at the connections among the mind's eye, heritage, and the metaphysical—this quantity unearths the poet’s maximum ideas at the occult.
First released in 1925, after which considerably revised through the writer in 1937, A Vision is a different paintings of literary modernism, and revelatory advisor to Yeats’s personal poetry and considering. crucial to an knowing of the poet’s overdue paintings, and entrancing by itself advantage, the publication provides the “system” of philosophy, psychology, background, and the lifetime of the soul that Yeats and his spouse, George, acquired and created via mediumistic experiments from 1917 throughout the early Nineteen Twenties. Yeats obsessively revised the unique e-book that he wrote in 1925, and the 1937 model is the definitive model of what Yeats desired to say.
Now, awarded in a scholarly version for the 1st time by way of Yeats students Catherine E. Paul and Margaret generators Harper, the 1937 model of A Vision is a vital, crucial literary source and essential for all severe readers of Yeats.
Read or Download A Vision (The Collected Works of W. B. Yeats, Volume 14) (Revised 1937 Edition) PDF
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Additional resources for A Vision (The Collected Works of W. B. Yeats, Volume 14) (Revised 1937 Edition)
4. A. N. Whitehead, Modes of Thought, 1938, p. 14. 5. Arnold Toynbee, A Study of History, [in 12 Vols. 1934–1961], Vol. I, p. 271. 6. E. Cassirer, The Philosophy of Symbolic Forms, Vol. 2 Mythical Thought, Yale, 1955. 7. See the admirable discussion of this distinction by Dorothy Emmet, in The Nature of Metaphysical Thinking, Macmillan, 1946, p. 100. 8. Albert Schweitzer, The Quest of the Historical Jesus, 1906, p. 6. 9. A. Toynbee, A Study of History, Vol. I, p. 279. 10. A. N. Whitehead, Adventures of Ideas, 1933, p.
25 TALKS ON BEELZEBUB’S TALES This applies especially to Gurdjieff’s doctrine of Conscience. He sets up the Sacred Impulse of Divine Conscience as the sole regulating principle of conduct. It is the antithesis of morality, which is no more than a system of external rules having only local and transient significance. ’”16 The very idea of Objective Conscience defies analysis. It is as dangerous as it is powerful. Institutional religion rejects inner self-judgment in favor of moral principles and rules of conduct not merely to secure thereby a better hold upon their followers; there is a genuine danger that the idea of conscience may degenerate into self-sufficiency and license.
I think that this conception was dimly sensed by the authors of the older Upanishads, and in the Serpent myths of many races, but it has never been understood as the sole remedy against the destructive power of time. In Gurdjieff’s myth, the Universe comes into existence to ensure the perpetual self-renewal of the Most Holy Sun Absolute or First Principle. This conception is so necessary for the understanding of human destiny that Gurdjieff in his final chapter, “From the Author,” translates it into ordinary language.