On poetry, the soul, and AI (1)

 

A crow looks at its shadow, April 2024

If you compare poetry/poets/the critical discussion of poetry today with what poetry was like even twenty years ago, then poetry today seems of slight importance, it seems isolated, archaic, and sometimes a self-indulgent form of writing. I heard W.H. Auden read his poems at McGill University, there is no equivalent of W.H. Auden today. Louis Dudek invited Ezra Pound to Montreal's Expo 67, there is no equivalent to either Louis Dudek or Ezra Pound in today's world. In the 1960s and 70s books by Robert Lowell, John Berryman, Anne Sexton, and others were reviewed in TIME magazine, these poets and their books were known by average people. Poetry was respected, but in today’s world nothing is respected; we have no great poets who are known by the general public as we had in the past, no Allen Ginsberg, no Pablo Neruda, no David Jones, no T.S. Eliot, no Ezra Pound, no W.B. Yeats, no Walt Whitman, no Matthew Arnold. And now even Artificial Intelligence claims it can write poems.

What separates poetry, the writing of poetry, from artificial intelligence, is that humans have a soul and artificial intelligence has no soul. Poetry is the voice of the human soul and AI will never, can never, have a human soul or a facsimile soul. Poetry returns us to the soul—it is the voice of the human soul; it is the soul’s DNA. 

But poetry is beyond AI; artificial intelligence is in the realm of the known, of sorting through hundreds of billions of bits of information to arrive at something that is apparently new; but poetry is always in the domain of the soul, the unknown, while AI is always in the realm of the known. And if you question AI about writing poetry you will get a kind of intelligence, without humour or depth, knowledge made up of what is online, insisting that it can write a poem although it is really a synthesis of what has already been written; let’s say it is artifice without authenticity. AI is like a spoiled child talking as though it is always right and never makes mistakes, but what is speaking is a reflection or representation of what is online and of the consciousness of the person or people, who programmed AI. So far, in my discussions with ChatGPT, I have not seen anything remarkable or extraordinarily intelligent or original. AI cannot talk about the human soul because it has no soul, and perhaps it has taken us to this point, of AI, to return to the meaningful value of poetry, that it is an expression of the human soul.

Can AI have synchronistic experiences, archetypes, dreams, nightmares, fantasies, memories, false memories, recovered memories, a shadow, oceanic experiences, mysticism, sexuality, intuition, hunches, humour, ecstasy, desire, despair, sorrow, grief, forgiveness, insight, emotions, lust, self-reflection, suicidal thoughts, empathy or compassion, or any other form of the complexity of consciousness that has motivated human beings to explore, create, or go beyond its current level of consciousness. Can AI have an unconscious mind? AI will admit that it cannot have these expressions of human consciousness, but AI also equivocates, it maintains, it insists, that the little ditties it can come up with and call poetry are poems, but these ditties are computer written lines that are not original or even real poems, for a minute they are an amusement but after a minute they are not even interesting to read. The inevitable future of poetry lies in what poetry has always been — the great theme of poetry is our journey to self-awareness — and this is the expression of the human soul.

Somewhere on Mount Royal

It was the end of April 2011; I was walking on Mount Royal, the mountain at the center of Montreal and a very popular park. The spirit of trees is not only in the tree, it's in the shadow of the trees, it's in the roots and branches and the seasonal change of leaves, from green to fall's variety of colours to these bare branches and the carpet of leaves on the ground. 

On Dreams, Poetry, and the Soul

I always assumed that everyone had “big dreams” at some time in their life. Everyone dreams but most people don’t listen to their dreams, they forget them as soon as they wake, or if the dream is remembered it is either ignored or sloughed off. They don’t want to be disturbed by dreams, or by re-visioning their life, or by becoming more conscious, or by the discomfort of psychological insight. This is how poets think: they allow for the presence of dreams as a form of communication from the unconscious, and the dream is then listened to.

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God communicates to people in two ways: through angels and through our dreams. If you want to communicate with God, or receive a message from God, then be open to your dreams. Dreams coming from God are the “big dreams”, and we may have only a few of these during our whole life. Dreams have some interest for poets and artists, dreams are psychic collages juxtaposing images that one would probably never put together. They are of interest in an aesthetic sense, as a curiosity, and importantly for therapists as a door into the psyche of their client. Discussing a dream is a way—an entrance, a door—into the psyche, it is a catalyst for discussion. Surrealism as a movement grew out of Freud’s positioning of dream interpretation as an important part of therapeutic work. The Surrealists were more fascinated by the dream as an aesthetic event than by its therapeutic value. Dreams, then, as life changing events, can be an important aspect of how poets think; as well, dream imagery can be transformed into a poem.
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Two other minor examples of poetic thinking: when I returned to live in the neighbourhood where I grew up, I would regularly see people who I used to see in the streets when I was young. They were not older versions of themselves, they were the same people that I used to see, as though, over the intervening years, they had never changed. I no longer see these people, they seem to have departed, where they have gone to I don’t know, but I would often see them, just as they were so many years ago. A second example: I have always believed that when we think of someone we used to know, but have lost contact with them, and they suddenly come to mind, for no reason at all, at that same moment they are thinking of us. For example, sometimes we think of an old friend with whom we have lost contact and then, only a few seconds later, the phone rings and it is the person we have been thinking of. Synchronicity reminds us that there is some kind of cohesion and meaning in life if we can see it.
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It is the essence of the shamanic journey that what is perceived is not a product of the imagination but is “real”. The important thing is the experience in which our awareness and consciousness is not always subject to cause and effect. Dreams juxtapose images that are usually not associated with each other. In essence, the dream is a collage or a "cut-up" (see Brion Gysin). Dreams fascinate us when they open the door of archetypal association. A door, for instance, allows us to enter a room, but a "door" for William Blake is an image opening our awareness and our perception of the symbolical world of the psyche. Almost two hundred years later Jim Morrison resonated to Blake's perception and the music of The Doors followed, music that is shamanic and archetypal.
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Dreams, Tarot cards, Sabian Symbols, the Aquarian Symbols, archetypal images, paintings by Odilon Redon, Magritte, and others, photographs by Man Ray, all help open an entrance into the deeper levels of the psyche. At this deeper level we become conscious of people, we can explore events that were formerly left unconscious, and a narrative becomes available to the conscious mind. I would include fairy tales and mythology as ways to access the unconscious mind.

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Poetry deals with the soul and soul making. Just about any subject can be transformed into poetry, but a poet’s soul is needed for this transformation of the everyday into poetry. The poet is the soul's alchemist. Poetry is transformation. Dreams are another form of alchemy; they transform everyday reality into an expression of the psyche or the soul, and these dreams can sometimes give us access into our own souls.

                                                                                                     

Shaman art at the MMFA (4)

Shaman art at the MMFA (3)

Shaman art at the Montreal Museum of Fine Arts (2)

Poetry Must be Authentic to Psyche

In addition to all of the important qualities a poet must have—talent, intelligence, and a passion, an obsession, or a compulsion to write—a poet’s work must also be authentic to psyche.

There is an expression of our psyche in everything we do including writing poetry. Great poetry is always authentic to psyche, that is, it is an expression of the psychology, of the soul, of the depth of perception of the poet.

All poets face the question of whether or not they will censor what they write, this is something a poet must decide each time he or she sits down to write if there are any doubts about the writing. We need to ask ourselves, “If I censor what I write am I being authentic to psyche?” We don’t have to write everything that crosses our mind, but most of the time we need to be true to ourselves in our writing.

All poets go through years of apprenticeship to learn how to write poetry, the lyf so short,

the craft so long to lerne. There is also the necessity to be aware of the “insecurity of art”, that being creative, writing poetry, requires an attitude of insecurity, not thinking you know all the answers. There is also the important quality of investing in our writing an authenticity to the psychic content. Without this authenticity, I don’t feel that poetry has much, or any, significance.

What does it mean to be authentic to psyche? Poetry that is authentic to psyche is poetry that people anywhere, at any time, will respond to; they will find this poetry consistent with their own vision of life, or find their vision enlarged by poetry. Readers can identity poetry that is authentic to psyche because they resonate to these poems that speak directly to their soul; it is the reader’s soul that identifies the authenticity of these poems that speak the truth of life, of existence, to the reader.

To be authentic to psyche is to be aware of a mythic quality in poetry. This removes poetry from the merely personal and quotidian to an impersonal and universal context while still relying on the details of the personal and quotidian. Being authentic to psyche is to write poetry that represents the archetypal dimension of psyche. “Real” poetry is always authentic to psyche, it contains psychic content; that is, there is the presence of archetypes, symbolism, metaphor, and so on.

 All poetry requires emotional content, we need to be moved by the poem, if not greatly moved, or moved to an epiphany, then at least “touched” by the poem so that the poem says something to us. These are poems that we spend a lifetime pondering, they unfold for us the complexity and beauty of life, they reveal a deeper truth about life that we can refer to again and again as we get older. In this context, I think of Shelley’s “Ozymandias”, Yeats’ “The Second Coming”, T.S. Eliot’s “The Waste Land”, and so on in many other poems. For instance, Williams Blake’s “Songs of Innocence and of Experience”, Shakespeare’s plays and sonnets, the poems of William Wordsworth and John Keats. I think also of D.H. Laurence’s poems and the poems of William Carlos Williams. The work of David Ignatow, Robert Lowell, Anne Sexton, and Sylvia Plath also speak to an authenticity of psyche. Melville’s Moby Dick is not poetry but it is authentic to psyche. A good anthology of poetry is invaluable in this sense; every young person should be given a good anthology of English poetry. I grew up reading Palgrave’s The Golden Treasury and I still enjoy reading the poems in this book. These poems I’ve mentioned here, and so many others, are deeply moving and one of the reasons for this is that they are authentic to psyche. In this the unconscious is opened and changed, our psyche is spoken to, and our existence is reflected upon.

Wolves at Alexis Nihon Plaza

Art at the Getty Museum, Los Angeles

Macy's in NYC

Outside St. John the Divine Cathedral, New York City

Horses at the Metropolitan Museum, NYC

Exhibit of horses in different poses at the Met; sculpted by Edgar Degas, 1884-1917.

The Making of Collages (8)

The Making of Collages (7)