2nd: to see and to consider the three divine persons as on the regal seat or throne of their divine majesty, how they look down on the whole face and rotundity of the earth and all the people who are in such blindness, and how they die and descend to hell.
The idea that the God of Moses does not tolerate being represented in visual images does not ever seem to have occurred to Ignatius of Loyola. On the contrary, one might say that he claims for each and every Christian the grandiose visionary gifts of Dante or Michelangelo—without even the restraint that Dante seems obliged to impose on his own visual imagination when face to face with the celestial visions of Paradise.
In Loyola's spiritual exercise for the following day (second meditation), the person meditating has to put himself into the scene and assume the role of an actor in the imaginary action:
El primer puncto es ver las personas, es a saber, ver a Nuestra Sefiora y a Joseph y a la ancila y al nifio Jesu, despues de ser nascido, haciendome yo un pobrecito y es-clavito indigno, mirandolos, contemplandolos y serviendo-los en sus necessidades, como si presente me hallase, con todo acatamiento y reverencia possible; y despues reflectir en mi mismo para sacar algun provecho.
The first point is to see the people concerned, that is, to see Our Lady and Joseph and the handmaiden and the Child Jesus newly born, making myself into a poor wretch, a base slave, gazing on them, contemplating them and serving their needs, as if I were present there, with all possible devotion and reverence; and thereafter to reflect upon myself, in order to obtain some profit.
Certainly Catholicism of the Counter-Reformation possessed a fundamental vehicle, in its ability to use visual communication: through the emotional stimuli of sacred art, the believer was supposed to grasp the meaning of the verbal teachings of the Church. But it was always a matter of starting from a given image, one proposed by the Church itself and not “imagined” by the believer. What I think distinguishes Loyola's procedure, even with regard to the forms of devotion of his own time, is the shift from the word to the visual image as a way of attaining knowledge of the most profound meaning. Here too the point of departure and the point of arrival are already established, but in the middle there opens up a field of infinite possibilities in the application of the individual imagination, in how one depicts characters, places, and scenes in motion. The believer is called upon personally to paint frescoes crowded with figures on the walls of his mind, starting out from the stimuli that his visual imagination succeeds in extracting from a theological proposition or a laconic verse from the gospels.
Let us return to purely literary problematics and ask ourselves about the genesis of the imaginary at a time when literature no longer refers back to an authority or a tradition as its origin or goal, but aims at novelty, originality, and invention. It seems to me that in this situation the question of the priority of the visual image or verbal expression (which is rather like the problem of the chicken and the egg) tends definitely to lean toward the side of the visual imagination.
Where do they come from, these images that rain down into the fantasy? Dante, justifiably, had a high opinion of himself, to the point of having no scruples about proclaiming the direct divine inspiration of his visions. Writers closer to us in time (with the exception of those few cases of prophetic vocation) establish their contacts through earthly transmitters, such as the individual or the collective unconscious; the time regained in feelings that reemerges from time lost; or “epiphanies,” concentrations of being in a single spot or point of time. In short, it is a question of processes that, even if they do not originate in the heavens, certainly go beyond our intentions and our control, acquiring— with respect to the individual—a kind of transcendence.
Nor is it only poets and novelists who deal with this problem. A specialist on the nature of intelligence, Douglas Hofstadter, does a similar thing in his famous book Godel, Escher, Bach, in which the real problem is the choice between various images that have rained down into the fantasy:
Think, for instance, of a writer who is trying to convey certain ideas which to him are contained in mental images. He isn't quite sure how those images fit together in his mind, and he experiments around, expressing things first one way and then another, and finally settles on some version. But does he know where it all came from? Only in a vague sense. Much of the source, like an iceberg, is deep underwater, unseen—and he knows that. (Vintage edition, 1980, p. 713)
But perhaps we should first to take a look at how this problem has been posed in the past. The most exhaustive, comprehensive, and clear history of the idea of imagination I have found is an essay by Jean Starobinski, “The Empire of the Imaginary” (included in the volume L· relation critique, 1970). From the Renais- sance magic of the neo-Platonists originates the idea of the imagination as a communication with the world soul, an idea that was to recur in romanticism and surrealism. This notion contrasts with that of the imagination as an instrument of knowledge, according to which the imagination, while following channels other than those of scientific knowledge, can coexist with the latter and even assist it, indeed be a phase the scientist needs in order to formulate his hypotheses. On the other hand, theories of the imagination as a depository of the truths of the universe can agree with a Naturphilosophie or with a kind of theosophical knowledge, but are incompatible with scientific knowledge—unless we divide what can be known into two parts, leaving the external world to science and isolating imaginative knowledge in the inner self of the individual. It is this second attitude that Starobinski recognizes as the method of Freudian analysis, while Jung's method, which bestows universal validity on archetypes and the collective unconscious, is linked to the idea of imagination as participation in the truth of the world.
At this point, there is a question I cannot evade: in which of the two tendencies outlined by Starobinski would I place my own idea of the imagination? To answer that question I am forced to look back at my own experience as a writer, and especially at the part that has to do with “fantastic” narrative writing. When I began to write fantastic stories, I did not yet consider theoretical questions; the only thing I knew was that there was a visual image at the source of all my stories. One of these images was a man cut in two halves, each of which went on living independently. Another example was a boy who climbs a tree and then makes his way from tree to tree without ever coming down to earth. Yet another was an empty suit of armor that moves and speaks as if someone were inside.
In devising a story, therefore, the first thing that comes to my mind is an image that for some reason strikes me as charged with meaning, even if I cannot formulate this meaning in discursive or conceptual terms. As soon as the image has become sufficiently clear in my mind, I set about developing it into a story; or better yet, it is the images themselves that develop their own implicit potentialities, the story they carry within them. Around each image others come into being, forming a field of analogies, symmetries, confrontations. Into the organization of this material, which is no longer purely visual but also conceptual, there now enters my deliberate intent to give order and sense to the development of the story; or rather, what I do is try to establish which meanings might be compatible with the overall design I wish to give the story and which meanings are not compatible, always leaving a certain margin of possible alternatives. At the same time, the writing, the verbal product, acquires increasing importance. I would say that from the moment I start putting black on white, what really matters is the written word, first as a search for an equivalent of the visual image, then as a coherent development of the initial stylistic direction. Finally, the written word little by little comes to dominate the field. From now on it will be the writing that guides the story toward the most felicitous verbal expression, and the visual imagination has no choice but to tag along.
In Cosmicomics (1965) the procedure was a little different, since the point of departure was a statement taken from the language of science; the independent play of the visual images had to arise from
this conceptual statement. My aim was to show that writing using images typical of myth can grow from any soil, even from language farthest away from any visual image, as the language of science is today. Even in reading the most technical scientific book or the most abstract book of philosophy, one can come across a phrase that unexpectedly stimulates the visual imagina- tion. We are therefore in one of those situations where the image is determined by a preexistent written text (a page or a single sentence that I come across in my reading), and from this may spring an imaginative process that might either be in the spirit of the text or go off in a direction all its own.
The first cosmicomic I wrote, “The Distance of the Moon,” is possibly the most “surrealistic,” in the sense that the impulse, derived from gravitational physics, leaves the door open to a dreamlike fantasy In other cosmicomics the plot is guided by an idea more in keeping with the scientific point of departure, but always clad in a shell of imagination and feeling, and spoken by either one voice or two. In short, my procedure aims at uniting the spontaneous generation of images and the intentionality of discursive thought. Even when the opening gambit is played by the visual imagination, putting its own intrinsic logic to work, it finds itself sooner or later caught in a web where reasoning and verbal expression also impose their logic. Yet the visual solutions continue to be determining factors and sometimes unexpectedly come to decide situations that neither the conjectures of thought nor the resources of language would be capable of resolving.
One point to be cleared up about anthropomorphism in Cosmicomics: although science interests me just because of its efforts to escape from anthropomorphic knowledge, I am nonetheless convinced that our imagination cannot be anything but anthropomorphic. This is the reason for my anthropomorphic treatment of a universe in which man has never existed, and I would add that it seems extremely unlikely that man could ever exist in such a universe.
The time has come for me to answer the question I put to myself regarding Starobinski's two modes of thought: imagination as an instrument of knowledge or as identification with the world soul. Which do I choose? From what I have said, I ought to be a determined supporter of the first tendency, since for me the story is the union of a spontaneous logic of images and a plan carried out on the basis of a rational intention. But, at the same time, I have always sought out in the imagination a means to attain a knowledge that is outside the individual, outside the subjective. It is right, then, for me to declare myself closer to the second position, that of identification with the world soul.
Still there is another definition in which I recognize myself fully, and that is the imagination as a repertory of what is potential, what is hypothetical, of what does not exist and has never existed, and perhaps will never exist but might have existed. In Starobinski's treatment of the subject, this comes up when he mentions Giordano Bruno. According to Bruno, the spihtus phan-tasticus is “mundus quidem et sinus inexplebilis formarum et spe-cierum,” that is, a world or a gulf, never saturable, of forms and images. So, then, I believe that to draw on this gulf of potential multiplicity is indispensable to any form of knowledge. The poet's mind, and at a few decisive moments the mind of the scientist, works according to a process of association of images that is the quickest way to link and to choose between the infinite forms of the possible and the impossible. The imagination is a kind of electronic machine that takes account of all possible combinations and chooses the ones that are appropriate to a particular purpose, or are simply the most interesting, pleasing, or amusing.
I have yet to explain what part the indirect imaginary has in this gulf of the fantastic, by which I mean the images supplied by culture, whether this be mass culture or any other kind of tradition. This leads to another question: What will be the future of the individual imagination in what is usually called the “civilization of the image”? Will the power of evoking images of things that are not there continue to develop in a human race increasingly inundated by a flood of prefabricated images? At one time the visual memory of an individual was limited to the heritage of his direct experiences and to a restricted repertory of images reflected in culture. The possibility of giving form to personal myths arose from the way in which the fragments of this memory came together in unexpected and evocative combinations. We are bombarded today by such a quantity of images that we can no longer distinguish direct experience from what we have seen for a few seconds on television. The memory is littered with bits and pieces of images, like a rubbish dump, and it is more and more unlikely that any one form among so many will succeed in standing out.
If I have included visibility in my list of values to be saved, it is to give warning of the danger we run in losing a basic human faculty: the power of bringing visions into focus with our eyes shut, of bringing forth forms and colors from the lines of black letters on a white page, and in fact of thinking in terms of images. I have in mind some possible pedagogy of the imagination that would accustom us to control our own inner vision without suffocating it or letting it fall, on the other hand, into confused, ephemeral daydreams, but would enable the images to crystallize into a well-defined, memorable, and self-sufficient form, the icas-tic form.
This is of course a kind of pedagogy that we can only exercise upon ourselves, according to methods invented for the occasion and with unpredictable results. In my own early development, I was already a child of the “civilization of images,” even if this was still in its infancy and a far cry from the inflations of today. Let us say that I am a product of an intermediate period, when the colored illustrations that were our childhood companions, in books, weekly magazines, and toys, were very important to us. I think that being born during that period made a profound mark on my development. My imaginary world was first influenced by the illustrations in the Corriere dei piccoli, the most widely circulated weekly for children. I am speaking of my life between three and thirteen years of age, before a passion for the cinema became an absolute obsession, one that lasted all through my adolescence. In fact I believe that the really vital time was between three and six, before I learned to read.
In Italy in the twenties the Corriere dei piccoli used to publish the best-known American comic strips of the time: Happy Hooligan, the Katzenjammer Kids, Felix the Cat, Maggie and Jiggs, all of them rebaptized with Italian names. And there were also Italian comic strips, some of them of excellent quality, according to the graphic taste and style of the period. In Italy they had not yet started to use balloons for dialogue (these began in the thirties with the importation of Mickey Mouse). The Corriere dei piccoli redrew the American cartoons without balloons, replacing them with two or four rhymed lines under each cartoon. However, being unable to read, I could easily dispense with the words— the pictures were enough. I used to live with this little magazine, which my mother had begun buying and collecting even before I was born and had bound into volumes year by year. I would spend hours following the cartoons of each series from one issue to another, while in my mind I told myself the stories, interpreting the scenes in different ways—I produced variants, put together the single episodes into a story of broader scope, thought out and isolated and then connected the recurring elements in each series, mixing up one series with another, and invented new series in which the secondary characters became protagonists.
When I learned to read, the advantage I gained was minimal. Those simple-minded rhyming couplets provided no illuminating information; often they were stabs in the dark like my own, and it was evident that the rhymster had no idea of what might have been in the balloons of the original, either because he did not understand English or because he was working from cartoons that had already been redrawn and rendered wordless. In any case, I preferred to ignore the written lines and to continue with my favorite occupation of daydreaming within the pictures and their sequence.
This habit undeniably caused a delay in my ability to concentrate on the written word, and I acquired the attention needed for reading only at a later stage and with
effort. But reading the pictures without words was certainly a schooling in fable-making, in stylization, in the composition of the image. For example, the elegant way in which Pat O'Sullivan could draw the background in a little, square cartoon showing the black silhouette of Felix the Cat on a road that lost itself in a landscape beneath a full moon in a black sky: I think that has remained an ideal for me.
The work I did later in life, extracting stories from the mysterious figures of the tarot and interpreting the same figure in a different way each time, certainly had its roots in my obsessive porings over pages and pages of cartoons when I was a child. What I was trying to do in The Castle of Crossed Destinies (II castello dei destini incrociati) is a kind of “fantastic iconology,” not only with the tarot but also with great paintings. In fact I attempted to interpret the paintings of Carpaccio in San Giorgio degli Schia-voni in Venice, following the cycles of St. George and St. Jerome as if they were one story, the life of a single person, and to identify my own life with that of this George-Jerome. This fantastic iconology has become my habitual way of expressing my love of painting. I have adopted the method of telling my own stories, starting from pictures famous in the history of art or at any rate pictures that have made an impact on me.
Let us say that various elements concur in forming the visual part of the literary imagination: direct observation of the real world, phantasmic and oneiric transfiguration, the figurative world as it is transmitted by culture at its various levels, and a process of abstraction, condensation, and interiorization of sense experience, a matter of prime importance to both the visualization and the verbalization of thought. All these features are to some extent to be found in the authors I acknowledge as models, above all at those times particularly favorable to the visual imagination—that is, in the literatures of the Renaissance, the Baroque, and the Romantic age. In an anthology that I compiled of nineteenth-century fantastic tales, I followed the visionary and spectacular vein that pulses in the stories of Hoffmann, Cham-isso, Arnim, Eichendorff, Potocki, Gogol, Nerval, Gautier, Hawthorne, Poe, Dickens, Turgenev, Leskov, and continues down to Stevenson, Kipling, and Wells. And along with this I followed another, sometimes in the very same authors: the vein that makes fantastic events spring from the everyday—an inner, mental, invisible fantasy, culminating in Henry James.
Six Memos for the Next Millennium (Vintage International) Page 9
