----- Original Message -----From: [log in to unmask] href="mailto:[log in to unmask]">Carrol CoxSent: Thursday, March 31, 2011 8:12 PMSubject: Re: Implications of the original Hyacinth myth in TWL [was Re: of religious poets]
Light imagery is tricky. It is of course crucial in Dante – and it also got some people burned in the middle ages! Manichaeanism, for example, builds its whole cosmology on light escaping from matter. In one weird version of the faith, believers stuffed children with vegetables until they died. It was believed that vegetables contained much light; hence if the children consumed vegetables, then died, that would hasten the escape of light from creation.
Consider Pound’s line:
Light fighting for speed.
Somebody review for us (me) the light imagery n the final Canto of Paradiso.
From: T. S. Eliot Discussion forum. [mailto:[log in to unmask]] On Behalf Of Richard Seddon
Sent: Thursday, March 31, 2011 10:55 PM
To: [log in to unmask]
Subject: Re: Implications of the original Hyacinth myth in TWL [was Re: of religious poets]
Has anyone considered the Neo-platonic implications of the scene ending with the line
“Looking into the heart of light, the silence”?
Often “light” is used in Neo-Platonic thought as an analogy for “The One”
Quoting from Plotinus (V,2,II)
“The One “overflows” and it excess begets an other(sic) than itself; begotten turns back towards the begetter and is filled with and becomes the contemplator. The Intelligence; its abiding with The One constitutes it Being; its contemplating The One constitutes its being Intelligence; because it abides with The One in order to see, It becomes –at one and the same time—Intelligence and Being.”
I have used “The Essential Plotinus” selected and translated by Elmer O’Brien, S. J., Hackett publishing, second edition, 1986 page 107
At the center, if The One can be thought of as having a center, The One would be absolutely silent and alone. It is not until its edges that The One overflows and becomes intellect which immediately and naturally contemplates its begetter and in that contemplation becomes also Being.