T.L. Morrisey

Showing posts with label archetypes. Show all posts
Showing posts with label archetypes. Show all posts

Friday, July 23, 2010

"Holy Wells" in Ireland and Montreal



Recently, on Ireland's RTĒ television, there was a presentation on "holy wells" in that country. A "holy well" is not only a place where you can get water, it is also a sacred place. Many holy wells were originally sacred among pagans and then, when Ireland became Christian, the population assimilated the wells into their Christian faith; this is a fairly common occurrence, churches were built on the remains of pagan temples, and pagan or Celtic holidays were reconfigured into similar Christian holy days.

The history of holy wells reaches back to pagan time, perhaps 5,000 years, a time long before Christianity reached Ireland. There are approximately three thousand holy wells in Ireland where they are known as places of healing; one might visit a holy well to ask for help with a specific problem, or to give thanks that a problem, whether physical or spiritual, has already been resolved.

The holy well is a visible and physical manifestation of mythological, or archetypal and spiritual thinking; it a place where nature presents evidence of the existence of the divine in our lives.

I have been interested in holy wells for many years. The discussion that follows on holy wells also gives some background to the Prologue to Girouard Avenue as well present information on holy wells in our environment. Here is the Prologue in its entirety:

1. The Ancient Well of Ara

There is a well in Tipperary
visited by my ancestors
before they left for Canada.
They said, “This is a place
of sleep and dreams—
drink from the well
and know the mystery
of life.”

Looking down to the water
at the well’s bottom,
they saw the reflected sky
the size and roundness
of a coin with the emblem
of a bird.

On Main Street
where the well
is located, not long
after ships left harbour
and famine crossed the land
a wooden top was fitted
to the ancient well,
the water cold and still
beneath the earth’s surface.

2. The Forgotten Spring

In the big city, at the beginning
of a new millennium, in a park,
the corner of Doherty and Fielding,
where water gathers on the path,
asphalt lifted, broken,
a place always wet
as though it rained last night
although it didn’t, with a seven story
apartment building on one corner
and low-cost apartments across the street,
where six young men stand and talk
on a Sunday morning in summer—
these are not the ancient fields
but a city park where water
rises on either side of a path
from an underground spring,
reminding us of what we used to know,
but have forgotten—the water
insistent, forceful, always desiring wholeness.

Before writing this poem I read very briefly about the ancient well Ara, located in Tipperary. That a wooden top had been placed on it, sealing the well, seemed a good metaphor for the ending of one age, the age of shamanic and visionary consciousness, the age of Bardic poetry and an apprehension of reality that includes that which might not be visible to the naked eye but still exists on some other level of awareness. That age, when the Other World could be more easily penetrated to, ended for most people and emblematic of this ending is placing a top on the well.

Having said all of this, it was interesting to hear on this RTĒ programme that some Irish who were leaving for North America visited, before they left, a holy well. I don’t know, in fact, if this is what my own family members did before coming to Canada in 1837, but I envisioned them doing just that. Creativity, imagination, this might explain my having written this about them, but there is also ancestral memory, whether it is in our physical makeup or in our personality, our genetic makeup, or what have you. I place this “coincidence,” this synchronicity, to ancestral memory.

The next section of the prologue moves us from 1837 to present times. It is over 150 years later, now we are in Montreal, and street names in this area of Nôtre Dame de Grace (NDG), a predominantly English-speaking neighbourhood in westend Montreal, reflect the Irish presence that once existed here. Nearby is Loyola College, founded by Irish Catholics, but since 1973 Loyola has been a part of Concordia University. Many Irish moved to this part of the city so their children could attend Loyola High School and then Loyola College. However, most of the Irish who lived here in the 1940and 1950s have moved away. This neighbourhood was their destination back then, from working class Pointe St. Charles, Verdun, and Griffintown, to Nôtre Dame de Grace, and now the children and grandchildren of these people are scattered across Montreal, Canada, the United States, and beyond.

I used to walk up Belmore to Chester and then continue to Fielding, and walk along the grassy meridian at this part of Fielding. Across the street is Ignatius Loyola Park that covers two city blocks, so it is a huge expanse. Then I would walk by the corner of Fielding and Doherty and one spring day I noticed water running from the park, it ran down an asphalt path from where the baseball diamond was located and into a sewer on Fielding. The asphalt was lifting as water would run along it, and I wondered about this water and where it came from. I remember seeing this water, and there was a lot of it, and noticing how the asphalt bulged and cracked due to the water running under it, freezing, then lifting up the asphalt as it thawed. Every spring there was water there, and it wasn’t from snow melting, it wasn’t run-off from snow melting in the park. Eventually I found the source of the water, it came from a spring locatged behind the baseball diamond on the Doherty side of the park. I intuitively understood what I had found and the significance of this water, this spring. As I walked passed it I knew I was in the presence of more than just water, I was in the presence of something holy.

(You can see this area: go to Google Maps, search “Doherty and Fielding, Montreal,” and then do a “street view” and you’ll see the repair work to the sidewalk due to the run-off from the well.)

There are many underground streams in NDG--they have all been paved over--and the foundations of many homes are being repaired due to damage caused by water from underground streams. NDG was once a place of farms, for instance Benny Farm which became a housing development in the late 1940s for soldiers returning from World War Two. Where we lived on Montclair Avenue had been apple orchards until the house where we lived was built in the late 1940s. Family members used to go for walks along the old Western Avenue (now Boulevard de Maisonneuve West) which was a dirt road, that was back in the early 1940s; they’d walk from Girouard to Hampton. Near where I grew up on Oxford Avenue, along Côte St. Luc Road, we used to play in the fields where apartment buildings were later constructed; until a few years ago there was an old farm house on the corner of Dufferin and Cote St. Luc Road. When I was growing up we were always looking for some nature, some fields, to play in; there were lanes to walk in, behind people's homes, and it seems there was still quite a bit of undeveloped property back then, but you had to work to find it.

I was aware of underground streams in this area of Montreal, all of them paved over or buildings constructed over them. This particular well in Loyola Park, what I have called a holy well, had managed to penetrate the earth covering it and for some years, at specific times of the year, water would run down the asphalt path. You could see the water coming from the earth and others knew of this well. Indeed, a few years ago, when walking through Loyola Park, and passing where the well was located, I noticed that the City of Montreal had made this specific area, where the well existed, into an ecological reserve, they had put a fence around it, planted flowers and some other plants that thrive in wet areas, and encouraged the return of nature. Not much came of this as water was abundant in spring but by the middle of summer it would dry up. It also upset local residents who were concerned that mosquitoes would lay eggs in standing water, they were concerned with West Nile disease. Apparently, some of these people went with buckets and removed the water that was present. I don’t know if there is much left of this well-meaning, but failed, experiment by the City.

What constitutes a "holy well"? We used to drive some distance to an artesian well by a roadside, there were usually several other cars parked there and people filling large containers of water from this well. At first glance, I don't think of that well as being "holy." I think two things can make a well "holy," either found together or separately. First, there is some agreement, some consensus among people, that a certain place is holy. Perhaps miracles can be attributed to the place, or some other supernatural occurences that help form an idea among people that the well has extraordinary powers. Second, a place, a well for example, may be located on a ley line, a place where earth energy may be more abundant than at other places; this example doesn't rely on any consensus of opinion. Perhaps you have walked in nature and suddently felt that you were in a place that was different, more serene or imbued with a quality of silence, or that created a quality of silence in your own mind, and that this space was somehow sacred. I have encountered these places, for instance St. Patrick's Basilica in Montreal is one such place; another, more remote, is an abandoned farm on a slight hill near where we used to live. When I would visit this place I knew that there was something different--spiritual, sacred, holy--that wasn't present elsewhere.

Monday, June 28, 2010

The Making of Collages


A collage juxtaposes images or parts of images that seem to have little association with each other; the collage presents these images in an unexpected and seemingly random way. Profound images, for instance images of human suffering and hurt, become images describing our age. Archetypal images juxtaposed beside each other give a new association, a new idea of the age. The random aspect of the collage is also interesting, this is interesting because any image placed beside any other image gives a third and new image, a new idea or insight coming from the collage. These collages are a kind of Tarot card reading, or divination, of our age, there is the sudden appearance of some insight in the collage.

Collages are similar to Brion Gysin's cut-up technique which works with words and sounds instead of images. I think you could take any issue of TIME magazine, which has excellent photo-journalism, take the images and cut or tear them up at random, and then glue them to a surface in any order that they occur, and you will have a collage that reveals something of the age in which we live. This is what I did with the collages I am putting up here. There is no "thought" in the making of any of these collages. Gradually gluing down the images becomes a system, a process, for instance beginning every collage at the bottom right hand corner, or trying to impose some kind of order or intelligence on the collage as it is being made. When this happens you have to stop and eliminate this thought interference in the making of the collage.

Then, you can also take the collage and ask what does it suggest? What ideas are there in the collage? Archetypal images contain their own energy, their own impetus in driving the unconscious mind. They are an entrance into the collective unconscious and as such they can be very powerful. My suggestion is always to begin with the archetype and then proceed from there; you can try but you can never really defeat the authority of archetypes that are innate in the human psyche.

Sunday, February 28, 2010

Interview with Poetry Quebec, January 2010

View of Montreal from Pointe-à-Callière, museum, 2017




Here is the complete (unedited) text of my interview with Poetry Quebec from January 2010. 

 -------------------------- 

 Interview with Stephen Morrissey 


1. Are you a native Quebecer? If not, where are you originally from? Why did you come to Quebec? 

 I was born in Montreal in 1950. My family moved from Ireland to New Brunswick around 1837 and my great great grandfather, Lawrence Morrissey, moved to Montreal from New Brunswick a few years later. On my mother’s side, John Parker, my grandfather, moved here with his wife and young son around 1910 from Blackburn, England, and he worked as a fireman with the City of Montreal. I’ve researched and written my family’s history, and this can be found at www.morrisseyfamilyhistory.com. Some poems written out of this research are in Girouard Avenue (forthcoming fall 2009), my new book of poems. My paternal grandmother lived at 2226 Girouard Avenue in N.D.G. for about forty years and, for me, it represents a psychic center that I often visit in dreams. 

 2. When and how did you encounter your 1st Quebec poem? 

 When I was a student at Monklands High School in the mid-1960s, I studied North American Literature with Mr. Dewdney, who was a terrific teacher. This course was mostly, if not all, Canadian literature, and we read poets and some fiction writers (for instance, Stephen Leacock) from the 19th and 20th Centuries. I loved the writing we studied and the poems of Bliss Carman, Archibald Lampman, and Charles G.D. Roberts have stayed with me all this time. We read Earle Birney’s “David,” one of the greatest Canadian poems. There were also English Quebec poems in the course textbook, A Book of Canadian Poems, An Anthology for Secondary Schools (McClelland and Stewart, Toronto, 1963), which was edited by Carlyle King, a professor at the University of Saskatchewan, and of which I still have a copy. I always took for granted the importance of Canadian literature since we studied it in school; and there were always poets and writers living in our community. The first Quebec or Montreal poem that really made an impression on me, that really touched me deeply, was A.M. Klein’s “Heirloom.” Later, I wrote a poem of my own, influenced by Klein’s poem. I used his title, and included it in my first book, The Trees of Unknowing (Vehicule Press, 1978). I was very impressed when I saw Endre Farkas’s play on Klein, Haunted House, at the Segal Centre for the Performing Arts, in the winter of 2009. Farkas’s play portrayed Klein’s life and showed how important Klein was to the development of Canadian poetry. 


3. When and how did you first become interested in poetry? 

Even when I was young I knew of Irving Layton and Louis Dudek. I remember they had a public falling-out that was in the newspapers, in letters to the editor, in the early 1960s. Max Layton, Irving’s son, was a student at West Hill High School with my older brother. I used to walk along Somerled Avenue to Willingdon School where I was a student. I would pass an apartment building I had heard was owned by Irving Layton. Montreal poets were famous nationally. F.R. Scott was a law professor at McGill University, a constitutional lawyer, and one of the founders of the CCF. He was widely known for his successful 1959 Supreme Court defense of Frank Roncarelli against the Quebec government. The premier of Quebec, Maurice Duplessis, intervened to deny Roncarelli, a Jehovah’s Witness, his legal rights. Scott’s intervention saw the eventual reinstitution of Roncarelli’s civil rights. However, I believe poetry was F.R. Scott’s passion and it is primarily for his poetry that he is remembered. Are poets born or are they created from the experiences of their lives? I think, in my case, it’s a combination of both. I always loved to write, especially poetry, but perhaps I was also driven to write by the circumstances of my life. Had I been more extroverted I may not have become a poet; perhaps introverts naturally gravitate to solitary activities, like writing poetry. I began writing poems when I was around fourteen years old and it took over my life. I’d sit in school and daydream, I’d stare out the window, or I’d write a poem. In the evenings, when I was avoiding doing school homework, I wrote poems. I was the editor of my high school’s literary magazine, and I published some of my own poems in it, but anonymously. Two excellent English literature teachers at Monklands were Mr. Boswell and Mrs. Montin, both encouraged my interest in English literature. I remember attending summer school at nearby Montreal West High School for a failed math course—I sat at the back of the class and wrote poems—of course, I failed the course and never took math again, but I’m still writing poems. 


 4. What is your working definition of a poem? 

 Poetry is largely metaphor, but it is also concise language, language imbued with some quality of music, and language that communicates an emotion. Poetry usually builds on the work of earlier poets, so there is a tradition or a lineage to the kind of poetry one is writing. Poetry is much more open-ended today than ever before: we have concrete and visual poems, sound and performance poetry, poetry that is computer generated, and so on. The study of ethnopoetics has embraced poetry by indigenous people from around the world, this literature was formerly of interest mainly to anthropologists. Diversity has increased the definition of poetry and the varied field of poetic expression open to poets today. In general, what I perceive as a “real” poem makes me want to write poetry. It inspires me to write. However, no single definition of poetry will suit everybody. 


 5. Do you have a writing ritual? If so, provide details. 

 By ‘ritual’ I guess you mean some repetitive, perhaps obsessive and compulsive, task that has to be done before one can write. The tennis great, Rafael Nadal, has his obsessive rituals, for instance listening to a certain piece of music and having several showers before entering the court, lining up bottles of water beside where he’s sitting during a tennis match, and so on. I don’t have any ‘rituals’ like this, I just do the writing. 


6. What is your approach to writing of poems: inspiration driven, structural, social, thematic, other? 

 CZ, who is a poet and editor as well as my wife, often gives me titles for poems and I can usually direct my inspiration into whatever the title suggests to me; at other times, I’ll sit and write and later, with a lot of editing, I’ll find the poem hiding in what I’ve written. When I’m writing, I don’t know in advance where the writing will take me. I think of this writing as improvisation, on a title or a theme, on what these suggest to me, or on an emotion. Of course, the process of writing poetry is a lot more complicated than this but it gives a general idea of my approach to writing. 


7. Do you think that being a minority in Quebec (i.e. English-speaking) affects your writing? If so, how? 

 This question raises a lot of contentious issues. I feel that over the last thirty or forty years Quebec politics—the question of Quebec’s separation from Canada and the language issue in Quebec—has soured and made unpleasant the experience of living here for many people, including myself, in the English-speaking community. This situation is complicated and affects one’s daily life although I doubt it is a subject for much poetry written here. 


 8. Do you think that writing in English in Quebec is a political act? Why or why not? 

 English is one of the most used, most spoken, languages in the world, so when English is your mother tongue you don’t really think too much about writing in any other language or that writing in English is a political act. Politics—government and how best to govern the country—have always been of vital interest to me, as a social democrat and as someone who believes in the western liberal tradition. Politics are defined by where one lives and when; poetry is not defined by time and place. My calling in life has been to poetry and not to politics. 


9. Why do you write? 

 Writing, being creative, is a celebration and an act of affirmation. For me, this is an important aspect of writing poetry. We need to embrace life and not accept an attitude of denial that is so easy to fall into. The very act of writing affirms life, even if the content of the writing is negative or questions ultimate values. Some of my work deals with death, regret, and grief, all negative subjects; but for me, writing the poems I have written has also been to rise above personal experiences. To write poetry is to affirm being alive. 


10 Who is your audience? 

While a poet’s first reader is himself, there are also many others who read poetry. I give numerous readings in Montreal, and there are always people who speak to me after the reading. They thank me for a particular poem, they have questions or express interest in something mentioned in the poetry. I’ve read my work to audiences across Canada and in different parts of the United States. There are many people who are readers of poetry, although maybe not as many as those who read detective novels! When CZ and I were in New York City last year we read at Haven Art Gallery in the South Bronx. We spent a delightful hot summer evening meeting both audience members and other poets who read at that event. It was really quite exhilarating to meet so many people who value both poetry and poets. Later, we visited the New York Public Library where we found copies of all our books, available to readers there. Our books are also in major libraries across Canada. So, you see, the audience is there and it is a large one. I was one of the eighteen poets who gave readings for the Montreal Gazette’s online poetry reading series this summer, 2009; each poet read only one poem. What a varied group of poets! This type of experience was impossible before the Internet; now, anywhere in the world, people can see Montreal poets read their work. With the Internet we have an international audience that is beyond anything possible in the past. My website, www.stephenmorrissey.ca, also includes some of my poems, and it has at least sixty new visitors at the site every day from all parts of the world; again, this kind of exposure for poetry was unheard of just a few years ago. CZ and I co-founded www.coraclepress.com and publish online poetry chapbooks and, more recently, print medium books. The online chapbooks reach an enormous audience in all parts of the world. The opportunities for publishing have increased with the many literary sites and magazines. In terms of audience, I don’t think there’s a better time to be a poet than now. In the future readers will be able to purchase books, printed on demand; we are increasingly moving away from print medium to digital. I welcome these changes. 


11. Do you think there is an audience, outside of friends or other poets, for poetry? 

 Audience is there, at readings, online, or listening to literary programmes on the radio. I’ve read my work before audiences at conferences, universities, high schools and grade schools, coffee houses, church basements, and other places. There is also the more personal experience we have of audience, one day you meet someone reading a book of poetry, and they’re the last person you would expect to read poetry but there they are, carrying a book of poetry and reading it on the bus, or where they work. One of the best public reading experiences I’ve had was at the N.D.G. Food Depot over the course of several years. Here was a group of people who needed to visit the food bank to make ends meet. These audiences applauded after each poem, and were genuinely enthusiastic and appreciative of my reading. Many came up and talked to me after the readings. I was deeply touched by their welcoming and positive response. 


12. Does your day job impact on your writing? How? 

Writing requires time to write. A day job that gives you time to be by yourself is what poets need. If your day job takes up too much time, writing will be impossible. Poets also need time to revise their work, read what other poets or writers have written, and time to daydream. It is very difficult to write poetry if your day job demands too much of your time, your thinking, your being. I have been blessed by having a college teaching position that has allowed me to enjoy the work I have done to make money, but also the time that is needed to do my writing. 


13. How many drafts (beer too) do you usually go through before you are satisfied/finished with a poem? 

 As many drafts as it takes, but seemingly more drafts as I get older. A poem might take fifty drafts, or be publishable with the first or second draft, although, for me, this seldom happens. The editing process is laborious and takes up a lot of time. When CZ edits a poem for me it goes a lot faster, she is not only a brilliant poet but has many years of experience editing poetry, and this is a gift that is not found in many editors. 


14. Do you write with the intention of “growing a manuscript” or do you work on individual poems that are later collected into a book? 

My ambition has always been to write a thematically cohesive book. I remember, in high school, running home at lunch time and listening to the Beatles’ “Sergeant Pepper’s Lonely Hearts Club Band.” I believe this is one of the first concept or thematic albums. Then, there was also Frank Zappas’s parody of the Beatles’ album, and that was also fun. It was from the Beatles that I had the idea of a thematic book of poems, and I’ve followed this ever since. My new book, Girouard Avenue, is the most cohesive and thematic of all of the books I’ve written. It took many years to write Girouard Avenue, I must have started the writing in 1995, and then I’ve waited years to publish the book, my first since 1998. Girouard Avenue begins with a prologue, “Holy Well,” a memory of Ireland from where my family originated, but it is a mythical Ireland, a place of the unconscious mind, and then the poem also reflects on where we are today, in Montreal. The unconscious has always been important to my work, as it must be to any poet, for where do the poems come from but the unconscious, that place of dreams, mythology, and psychological and spiritual depth. There are four long poems in Girouard Avenue, the first two are poems of place, of different homes where we lived in Montreal. The first of these is “Girouard Avenue Flat” which celebrates my grandmother and includes family history. She lived for over forty years at 2226 Girouard Avenue, renting a large flat below Sherbrooke Street West in Montreal. This home was busy with the daily life of a large family, which included seven children. Many played musical instruments. Other family members also lived there, due to illness or old age. Even my parents and my brother and I lived on Girouard Avenue in the early 1950s, with my grandmother, my Aunt Mable, and my great aunt Essie, because of my father’s heart condition. Before that we had lived a few blocks away on Avonmore. This was my parents’ first home after they married in 1940, but a small 3 ½ room apartment wasn’t a good environment for a family of four people when one of them is seriously ill. After the war it was difficult to find a larger apartment to rent, so off we went to Girouard. By 1969, after my grandmother died, there was just my grandmother’s two very elderly sisters left living there and I talk about visiting them with my brother at Christmas. The next poem is “Hoolahan’s Flat, Oxford Avenue,” where we moved in 1954, after living at my grandmother’s for the previous two years. “Hoolahan’s Flat, Oxford Avenue” is a poem of the 1950s, of television, and family. In this poem I purposely avoided being overly confessional or emotional in favour of a kind of reporting on the times in which I lived, what they were like, in a fairly matter-of-fact way. I mention my first friend, Audrey Keyes, the girl next door, and over forty years later Audrey saw the poem online and contacted me, and we’ve become friends again, as though no time has intervened. These first two poems in the book are of places where I lived in Montreal, but they are also significant for other reasons. More happened in these two flats than just daily life. These homes were foundational to the development of who I am as a poet and as a person. Even as a child I felt there was a bravery and heroism to everyday life as it is lived by everyday people. There is a courage in average people that has always interested me. I’ve loved stories of family, of who did what and when. These family stories are framed by history. These accounts have an aura of historical reality; my poems about family are also poems of spirit, of courage, of dedication to family and everyone working hard. This is what I want remembered, so that these people aren’t forgotten, so that the ancestors are suitably remembered. “November” is the third long poem in Girouard Avenue. The month of November is the time when I have always been closest to the unconscious mind, to dreams, to Spirit, to what the spirits say to me. The days are growing shorter, we are moving relentlessly into winter, and the fabric between our material world and the other world is at its thinnest. Now I return to my father departing for Boston in 1956, where he died a few weeks later; but I also reflect on the importance of the railroad in Canada. Many members of my family worked for the Canadian Pacific Railroad. The railway was an important form of transportation in the past. In this poem there is the juxtaposition of the personal with the impersonal, but always memory of the people I am descended from and who I honour. But a poet is more than this: a poet affirms life and writes from a vision that reminds the reader there is more to life than mundane activity, there is epiphany, spirituality, aesthetics, and dignity even in the most humble people. The final poem in the book is “The Rock, Or a Short History of the Irish in Montreal” and uses my own family’s history in Montreal, from when they arrived here around 1844, to recall something of the history of the Irish in Montreal. The Irish were an enormous immigrant population here; people who mostly arrived with nothing, which is also the story of the Irish in other North American cities. Within several generations these Irish immigrants rose to become doctors and lawyers, politicians and leaders in government. The Irish have always believed in education and fighting to survive. There is the Black Rock, a memorial to the Irish who arrived in Montreal in 1847 from famine-ridden Ireland, only to die in fever sheds located near present-day Victoria Bridge. Here you can see the heroism I am referring to. Families came all this way from Ireland, so hopeful, so desirous of a new life, and then five thousand of them perished soon after arriving. It’s a tragic story but at least they opted for survival and a new life, rather than give up and die in Ireland. Having said this, perhaps there’s a balancing of tragedy and bravery that I find compelling. It is also my own Irish sensibility that causes me to perceive tragedy and melancholy in what I see around me, in the stories and lives of people. Even my father’s story is a combination of bravery and tragedy: he was a man of such intelligence that he rose from the working class to quite a prestigious executive position in the C.P.R., but he had rheumatic fever when he was a child and this eventually caused medical problems, scarring of his heart, that caused his early death. He didn’t give up, he lived as long as he could, he had a family, he did his best despite knowing that his life would not last as long as other people’s. Had my father lived for just another six months medical advances were achieved that could have extended his life for many more years. But that was not to be. His death when I was only six years old changed my life, and perhaps it made a poet out of me. The last poem, the epilogue, is “The Colours of the Irish Flag,” which celebrates marriage, family, and love. But it is also a poem about being strong, not being defeated without a fight for one’s survival, or the survival of what one believes in. You don’t just roll over and give up, you fight, you struggle, you go the distance, you don’t be a coward, you be a man or a woman. We’ll have no cowards here. You can see that I feel very strongly about all of this. 


15. What is the toughest part of writing for you? 

Because every poet is different, what is difficult for one poet may be simple, or come easily, to another. I’m sorry I can’t be more specific. Writing is a lot of work and requires dedicating your life to this art. What is tough changes with time. Consider poetry all hard work; it’s all tough. 


16. What is your idea of a muse? 

 A muse is what Sharon Stone portrays in the film The Muse. A muse brings a man to life, and my life since meeting CZ has been transformed by her. The feminine animates the empty or damaged shell that is the condition of some men or women. A muse inspires creativity. There is always a price to be paid for having a muse; it’s not something to be trivialized, the muse needs to receive presents for her work, and not cheap baubles, as Sharon Stone‘s character made clear in this film. There is no free ride in this life. Creativity is a lot of work with a few moments of rest, but worth every minute of the journey. You can always rest when you’re dead, because living is to embrace life and accept the challenges of inspiration more fully, more consciously. The idea of a muse is no simple topic, and you don’t have to be a poet to be moved by a muse. 


17. Do you have a favourite time and place to write? 

I’ll write just about anywhere and at any time. I’ve written poems during classes when I was a student and I’ve written while classes of my students are writing a test when I was the teacher. I’ve written during other people’s readings and while lying in bed with the only light being from a flashlight. I’ve written sitting on a lawn chair balanced on a rock in the middle of a river. I’ve written sitting on a beach in both Vancouver and Mexico. I’ve written during snowstorms and heat waves. I’ve written in hospital cafeterias and waiting rooms. I’ve gotten up in the middle of the night and written down a poem that came to me in my sleep, or that I was writing in my mind while still awake in the dark. I’ve spent innumerable hours sitting at desks writing poems. This isn’t just my experience but probably the experience of many poets. 


18. Do you like to travel? Is travel important to your writing? Explain. 

I can’t say that I like to travel, although I’ve done my fair share of traveling. I enjoy travel on business, for a conference, or to visit relatives or friends, but being a tourist for its own sake doesn’t interest me. I agree with Thoreau’s sentiment when he said, “I am well traveled in Concord.” 


19. Do you have a favourite Quebec poet? If yes who and why? My favourite Quebec poet is Louis Dudek. I don’t think his work is dated at all, it’s contemporary and significant. One day more people will hopefully realize how accomplished and important a poet Dudek really was. Doug Jones is a gifted poet and John Glassco, who is mostly known for his memoir, is also a very good poet. Artie Gold is a terrific poet who was very talented and creative. Of course, I always enjoy reading what friends are writing, such as Carolyn Zonailo, Sharon H. Nelson, Carolyn-Marie Souaid, and others who are my contemporaries. For many years I’ve liked Deborah Eibel’s original voice in poetry. Ian Ferrier is a wonderful spoken-word poet. I meet and hear interesting new Montreal poets, talented younger voices, at readings that I give or attend. It is with great sadness that Montreal’s poetry community lost the poet and painter Sonja Skarstedt who died this summer, 2009. Emile Nelligan, St-Denys Garneau, and Anne Hébert are three poets I teach in translation, and I continue to enjoy their work very much. All of these poets stand out for me as exceptional. 


20. Do you write about Quebec? If so, how and why? If not, why not? 

Some poets write from a specific place that they are identified with, but they always transform the specific into the universal. So, Charles Olson’s Glouester and William Carlos William’s Paterson are places that are identified with these poets but are also places that have been transformed into an archetypal geography that represents the human condition in general. That’s why I named my selected poems Mapping the Soul: Selected Poems 1978-1998 (Muses Company, Winnipeg, 1998). In my writing I am not only interested in a geographical location—for instance, Montreal—but in the manifestation of the soul in this place, in the expression of the landscape of the unconscious mind, this is what interests me. I won’t always write about Montreal, but in the writing I have done that refers to this city, and the work I am doing now, I am attempting to transform the city into something more than a specific place, but always retaining the specificity of the place.

Monday, September 14, 2009

A Poet's Journey

When you see your life as a journey, right away you've mythologized it, placed it in an experiential framework, a narrative with a beginning, middle, end--you've thought the way poets think.

Monday, July 27, 2009

Le Grand Seminaire (two)


A photograph (above) of Le Grand Seminaire from Sherbrooke Street West and then some photographs (below) taken on the grounds. 


Beginning with towers (one is seen above), I think of the Tarot cards, and then the Twin Towers in New York City. There is Joyce's tower in Dublin but, also, Yeats's famous tower; there is Robinson Jeffers' tower and C.G. Jung's tower. There is the poet's tower which is an archetype that exists inside the psyche of every poet. 

There is also a long pool of water on the grounds of the Grand Seminaire, overgrown and intimate, with its invitation to dream, to the unconscious, to other pools of water and to water itself, the unconscious mind, a timelessness and place existing beyond space, beyond the here and now but thoroughly involved in the here and now. Water to enter and find, at the ocean's bottom, strange fish from the water's cold depths and perhaps sunken ships and lost treasure. 

Doors are entrances, but they are also exits, and they are firmly closed (possibly not opened for many years and next to impossible to open), or left open and busy, part of the mercantile class, or ominous and forbidding, but always archetypal and evoking the unconscious. 

Always the invitation to the unconscious is there, that place of poetry and creativity, presented in archetypes, in that which is timeless and gives us hope against the soul deadening efforts of everyday life at the material level. What is life denial? It is existing in the here and now, with no God, no prayer, no meditation, no art, no poetry, no dreams, forsaken of the spiritual... and there are those people in our society with their efforts to eradicate the spiritual by condescension and ridicule and life denial. And then, the presence of archetypes, the unconscious, the mythic dimension. There are the life deniers among us, but no one can ever fully succeed in denying life because, always waiting, like water in a spring (so important to the Celts), are the archetypes, the spiritual, the divine presence, which is always there, always waiting to appear, as natural as fresh water bubbling up from a spring on the side of a road. And what is as natural as water from a spring? It is that the unconscious mind is seemingly hidden but always present, always showing itself in dreams and archetypal dream imagery or strange complex behaviour only explainable by psychology. 

The unconscious is present, it is always "behind the scenes" so that life is not as we might rationally want, but as the unconscious decides in its own way, almost a separate entity with its own rules and, importantly, always moving towards psychic wholeness, psychic healing. 

You ignore the unconscious at your own peril. The archetypes are portals into the unconscious, into poetry.

Revised: 31 March 2020; this is substantially the same commentary as when it was originally published; I have edited a few sentences, included paragraph breaks, and so on; some of this is no longer what I would write today. 

In the name of making money and nothing else, what you see in these photographs no longer exists.  
















Friday, April 3, 2009

The Archetypal Field of Poetry

Published in 2022

Published in 2022, Ekstasis Edition, Victoria, BC, Canada



C.G. Jung made archetypes one of the central concepts to his approach to psychology, and this has been elaborated upon and expanded on by some of his followers, for instance James Hillman. An archetype is a psychological concept, it is a blue print, a prototype, an image, or a pattern of behavioural experience. It is also a term, used popularly today, suggesting that the experience of mythological characters is a pattern that can be seen in the behaviour of average people (as explored in Jean Shinoda Bolen’s books). Another contemporary Jungian thinker who has been influenced by the concept of archetypes is Michael Conforti, a Jungian analyst and author of Field, Form, and Fate: Patterns in Mind, Nature, and Psyche (Spring Publications, Woodstock, 1999).

In poetry an archetype, as an image, or as a narrative, gives depth and sophistication to a poem letting it work on several levels of meaning simultaneously. Maud Bodkin, in Archetypal Patterns In Poetry, Psychological Studies Of Imagination (Vintage Books, New York, 1958) examines C.G. Jung’s “hypothesis in regard to the psychological significance of poetry.” She writes,

The special emotional significance possessed by certain poems—a significance going beyond any definite meaning conveyed—he attributes to the stirring in the reader’s mind, within or beneath his conscious response, of unconscious forces which he terms “primordial images,” or archetypes. These archetypes he describes as “psychic residua of numberless experiences of the same types,” experiences which have happened not to the individual but to his ancestors, and of which the results are inherited in the structure of the brain, a priori determinants of individual experience.

An archetype can include psychological complexes—it is a way to analyze and find patterns in any behaviour. Conforti extends the concept of archetypes to posit, if I understand him correctly, an external existence to the archetypes independent of the psyche, or of psychology. Archetypes, for Conforti, are not only psychological constructs, they also have an empirical existence, such as the pattern iron filings on a piece of glass will make when a magnet is placed under the glass. The division between the inner, psychological and spiritual domain, and the outer domain of consensual and empirical reality, is blurred, even eliminated. Conforti’s concept of archetypes seems to be both outside of time and space, and also firmly located in their expression inside the temporal and spatial. It is a fascinating and, some might say, a mystical idea, one that will be rejected by some (or many) clinical psychologists.

While hearing Conforti speak, to the C.G. Jung Society of Montreal last fall (2008), I realized that his concept of archetypes is one of the clues I had been looking for regarding how poetry is composed. It occurred to me that there is an archetypal field of poetry, which does not mean that poems have already been written and poets merely record what they “hear,” although this is what some poets describe as their experience when writing or composing poems. I suggest (and it’s just a thought) that there is an archetypal field of poetry, a psychological state accessed by poets when writing poems. Writing poems is a [“kind-of”] shamanic journey or process in which images (which can also be archetypal) are retrieved and expressed in composition. This should not conflict with the popular division of poets into romantic (or spontaneous) and classical (or formal).

It is very difficult for us to conceive such a thing, but the reality—not just the idea—of the static ego, formed and unchanging, might one day be replaced with a different concept: of a perceiving entity in the active present moment, a constellation of selves with an identifiable Persona, moving in and out of time and space, and possibly existing in the “undifferentiated unity of existence” (W.T. Stace, The Teaching Of The Mystics, Selections From The Great Mystics And Mystical Writings Of The World, A Mentor Book, New York, 1960). We may, one day, conceive of a poem as an existing entity that both exists and doesn’t exist before it is written, and that it comes to us uninvited to be transcribed by the poet. Just as J. Krishnamurti described, during his lectures—including lectures that I attended in Saanen, New York City, and Ojai—that an apparently living entity came to him—not as an invention of his psyche—but as, for instance, a living presence that had a quality of goodness or love that exists outside of his individual consciousness, an entity perceivable at times by him, as existing in the world by itself. There is no “how” as in “how does one access this experience?” There is only the work of creating a foundation for the work to come if it does come or if it is to come.

So, if asked where my poems come from, I would answer that they are from the archetypal field of poetry.

Thursday, October 30, 2008

The Cut-up Technique


John Cage poem by Stephen Morrissey



The process of making cut-ups is fairly simple. Take a page of someone’s writing—for instance Arthur Rimbaud or Blaise Cendrars—and cut the page into four, eight, ten, or whatever number of pieces one chooses. Then, randomly assemble the cut-up pieces of text by gluing them onto a fresh sheet of paper. Now, you have a new piece of writing by the same author, but changed, the words altered, a new voice speaking through the random assemblage of fragments of their work. The linear writing you began with has been re-visioned in a non-linear way, often producing surprising new phrases that contradict normal rational logic. As a variation on this process, you can take two authors, cut-up their writing, and assemble a new, single, and combined page of, for instance, Rimbaud-Cendrars.


I learned of the cut-up method in William Burroughs and Brion Gysin’s book Minutes to Go that I read in the early 1970s. I was just beginning to read my work in public and the cut-ups made a huge impression on me at the time. Indeed, the writings of Jack Kerouac and Allen Ginsberg, Gregory Corso and William Burroughs, and others, spoke to many of us in a personal and relevant way. Writing poetry was our journey and these older writers were our mentors. I also read all of Henry Miller and Anaïs Nin, and other writers that Henry Miller recommended in his The Books in my Life; indeed, that’s where I first heard of Blaise Cendrars and, possibly, J. Krishnamurti. At the time of these early public readings and performances, I was also involved with the writings of John Cage that emphasized silence, randomness, coincidence/synchronicity, and non-linearity in art.

I have always liked several things about making cut-ups: For instance, 1) the physicality (or non-cerebral aspect) of the cut-ups, using scissors and glue to create new writing; 2) the relationship of the cut-ups to making collages, which are really visual cut-ups; 3) I have always been intrigued by the randomness of the cut-ups, allowing a new voice to emerge from the writing; 4) the connection to visual art (painting, film, etc.) interested me; 5) avoiding the imposition of the ego in the writing, always seemed to me one of the objectives I was attempting to achieve in my experimental writing; 6) cut-ups can be performed using several voices, or a room full of voices, or the reading/performance can have several cut-ups read simultaneously.

The cut-ups remind us of a serious ambition in poetry, in sound poetry, in visual poetry, and in printed poetry. In my writing since the cut-ups—writing concerned with redemption and witness—the context has always been living in an existential world in which insight and affirmation of life has been hard-won. The cut-ups affirm life, they show meaning and creativity in randomness and coincidence.

A final note: you can't escape the jester archetype in all of this. The idea of new, intelligible poems coming from the cut-up remains of someone else's poems suggests a supreme act of jesting. Are our poems so slight, or so dense, that a new and possibly significant text can be found after its cut-up pieces are randomly assembled? Is the cut-up up technique also some kind of jest or put-on? Of course, the jest is a part of the process...

SM, 30 October, 2008