Hermes Trismegistus ('the emerald canticle of Hermes' 263.22)



'Joyce believed that his words were 'Words of silent power' (345.19)....he believed that he was entrapping some part of the essence of life within (Finnega ns W a ke's) pages.... that somehow the spirit of language was working through him of its own volition....Joyce was not in his own opinion simply writing a book, he was also performing a work of magic.'



J.S.Atherton, The Books at the Wake, 1959, p.15

THE UNIVERSAL MIND

'With regard to the language used by Joyce, particularly in Finnegans Wake, it is sometimes forgotten that in his early years in Dublin Joyce lived among the believers and adepts in magic gathered round the poet Yeats. Yeats held that the borders of our minds are always shifting, tending to become part of the universal mind, and that the borders of our memory also shift and form part of the universal memory. This universal mind and memory could be evoked by symbols. When telling me this Joyce added that in his own work he never used the recognized symbols, preferring instead to use trivial and quadrivial words and local geographical allusions. The intention of magical evocation, however, remained the same.'



Frank Budgen, 'Further Recollections of James Joyce' in James Joyce and the Making of 'Ulysses', and Other Writings (1972) . This is an almost verbatim quotation of a letter dictated by Joyce to Budgen.*



'When I was writing on the ‘Aeolus' episode of Ulysses and the subject of the ‘Akasic records' mentioned in it cropped up in conversation, he seemed inclined to give some credence to the theory, held by certain occultists, that essentially thoughts, like matter, are indestructible and persist in some ‘repository’ out of space and out of time, yet accessible in certain privileged moments to the ‘subliminal self’.'



Stuart Gilbert introduction to Joyce's Letters, 1957, p.30

The Universal Mind and Memory is also called the Memory of Nature, Great Memory, and Spiritus Mundi or Anima Mundi (by Plato and Yeats). Gilbert tells us that Joyce read about it in the writings of the theosophist A.P.Sinnett.



'Consciousness is in indirect relations with the all but infinite memory of Nature, which is preserved with imperishable perfection in the all-embracing medium known to occult science as the Akasa.'



James Joyce's Ulysses A.P.Sinnett, The Growth of the Soul , 1896, quoted by Gilbert,



'Akasa' is from the Sanskrit word for sky. In his 1902 essay on Mangan, Joyce presents t his all-embracing Great Memory as a source of comfort:



'In those vast courses which enfold us and in that great memory which is greater and more generous than our memory, no life, no moment of exaltation is ever lost; and all those who have written nobly have not written in vain...'



James Joyce, 'James Clarence Mangan,' 1902







In Ulysses, the grieving Stephen thinks of his dead mother, folded away in the memory of nature along with her trinkets:

'Her secrets: old feather fans, tasselled dancecards, powdered with musk, a gaud of amber beads in her locked drawer. A birdcage hung in the sunny window of her house when she was a girl....Folded away in the memory of nature with her toys.'



'Telemachus'





And the liberator Daniel O'Connell's spoken words to his monster meetings may have been scattered to the winds, but they too survive in the Akasa:



'Gone with the wind. Hosts at Mullaghmast and Tara of the kings. Miles of ears of porches. The tribune's words howled and scattered to the four winds. A people sheltered within his voice. Dead noise. Akasic records of all that ever anywhere wherever was'

'Aeolus'



Even a casual encounter with a prostitute can be recorded in the Akasa:



'Against the wall. Face glistening tallow under her fustian shawl. Frantic hearts. Akasic records. Quicker, darlint!'



'Aeolus'



VISIONS OF THE PAST



The best thing I've read about Joyce and the Universal Mind is James Joyce Quarterly, Vol.15. No.3. He quotes a passage from A Portrait of the Artist as a Young Man, where Stephen Dedalus experiences a timeslip, a vision of Viking Dublin: Craig Carver's 1978 article 'James Joyce and the Theory of Magic' , in the, Vol.15. No.3. He quotes a passage from, where Stephen Dedalus experiences a timeslip, a vision of Viking Dublin:



'In the distance along the course of the slowflowing Liffey slender masts flecked the sky and, more distant still, the dim fabric of the city lay prone in haze. Like a scene on some vague arras, old as man’s weariness, the image of the seventh city of christendom was visible to him across the timeless air, no older nor more weary nor less patient of subjection than in the days of the thingmote

....So timeless seemed the grey warm air, so fluid and impersonal his own mood, that all ages were as one to him. A moment before the ghost of the ancient kingdom of the Danes had looked forth through the vesture of the hazewrapped city.'



The timeless air, says Carver, is the Akasa. He then quotes a passage in the Wake where Joyce parodies the same text:



'It scenes like a landescape from Wildu Picturescu or some seem on some dimb Arras, dumb as Mum’s mutyness, this mimage of the seventyseventh kusin of kristansen is odable to os across the wineless Ere no oedor nor mere eerie nor liss potent of suggestion than in the tales of the tingmount.' 53.01



Carver says the vision is 'odable' because of the 'odic force', which Blavatsky, in Isis Unveiled, described as 'the divine light through which the soul perceives things past, present and to come.'



In the Cork episode of A Portrait, the sight of the word 'Fœtus' cut into a desk evokes another vision, of the student who cut it:



'A vision of their life...sprang up before him out of the word cut in the desk. A broadshouldered student with a moustache was cutting in the letters with a jackknife, seriously. Other students stood or sat near him laughing at his handiwork. One jogged his elbow. The big student turned on him, frowning. He was dressed in loose grey clothes and had tan boots.'



Carver comments:

'This..is not a scene from personal memory, but a disturbingly real, if trivial, scene out of the universal memory. Its clear hard details are typical of such visions as A.P.Sinnett explains: 'We are in a position to remember it not in that dim shadowy way which physical memory alone achieves, but in such a way that the past scene...re-enacts before us in vivid perception of detail.''



The se are un call ed vi sion s from the Universal Memor y. Joyce believed that, as an artist, he could use language to summon such visions . Carver quotes this boast of Stephen's:



'You have spoken of the past and its phantoms, Stephen said. Why think of them? If I call them into life across the waters of Lethe will not the poor ghosts troop to my call?'



'Oxen of the Sun'



Carver also cites Joyce's 1912 lecture on Blake, in which he told his Trieste audience that he planned 'to recall (Blake's) spirit from the twilight of the universal mind, to detain it for a minute and question it.'



Here's Carver's conclusion:



'The importance of memory and the past for Joyce's work is self-evident....It is no wonder then that Joyce was interested in the concept of the Great Memory, the all-recording Akasa, and the artist's relation to it. His whole work is in a sense an evocation of the memory of nature, imaginatively transformed and artistically embodied.'



FINNEGANS WAKE AS THE UNIVERSAL MIND DREAMING

' I n his last work he includes all the memory of humanity, all histories, all the world, a representation of universal life, of All space in a Natshall'.



Louis Gillet, 'The Extraordinary Adventure of James Joyce', 1941, Claybook for James Joyce, 1958, p.61



Another place where Joyce believed that we might experience the Universal Mind is in our dreams. In his Scribbledehobble notebook, he wrote:



'dream thoughts are wake thoughts of centuries ago: unconscious memory: great recurrence: race memorial' VI.A.571



In a wonderful lecture at the very first Joyce s y mposium, J.S.Atherton argued that the Universal Mind is the Dreamer of Finnegans Wake:



' As I see FW it is everyone’s dream, the dream of all the living and the dead....It is the universal mind which Joyce assumes as the identity of the dreamer; he, of course, is writing it all down but everyone else contributes. Sometimes the contributions are those of 'the...intermisunderstanding minds of the anticollaborators' (118.25), but they are made all the same. The idea may seem strange. Like many of Joyce’s ideas it is spreading. The Jesuit biologist, Teilhard de Chardin, wrote 'Taken in its entirety, the living substance spread over the earth—from the first stages of its evolution—traces the lineaments of one single and gigantic organism. To see life properly we must never lose sight of the unity of the biosphere that lies beyond the plurality and essential rivalry of individual beings.'...One final word about my theory. It may also give the Wake (I say this with some diffidence) a purpose and a message. Joyce is saying that mankind is one. We are 'humble indivisibles in this grand continuum'(472.30). It is customary, or was until a year or so ago, to speak of Joyce as entirely uninterested in politics. He was an ardent pacifist; he saw the world as a single family. Can we not also see it as one in which it is time the boys grew up and stopped fighting? If so the Wake is not a “crazy book” but a work of importance for all of us.'



J.S.Atherton,'The Identity of the Sleeper', A Wake Newslitter, Vol IV no 5, October 1967.





If Joyce saw himself as a channel for the Universal Mind rather than a conventional author many odd features of the Wake are explained. This may be why he added so many words from foreign languages which he couldn't speak; why he used as the basic material phrases extracted from hundreds of other books and newspaper articles (a way of magically absorbing these texts into his own); and why, in Ellmann's words, he ' was quite willing to accept coincidence as his collaborator'.



'Every dimmed letter in it is a copy and not a few of the silbils and wholly words....The last word in stolentelling!' 424.32



'Really it is not I who am writing this crazy book,' Joyce told a party of friends. 'It is you, and you, and you, and that man over there, and that girl at the next table.'



Eugene Jolas, 'My Friend James Joyce' in James Joyce: Two Decades of Criticism (ed Givens), 1948

PROPHECY

Joyce's sense that he was a channel for something much bigger lies behind another magical idea – that his writing had the power of prophecy.

'I sometimes felt there was a hint of the uncanny in his facility of inner visualization, rather like that of the 'sensitive' who, under certain conditions, can evoke latent memories with a precision impossible to his normal self and occasionally displays clairvoyance. On more than one occasion Joyce told me that certain incidents in his writings ('A Painful Case' in Dubliners was one) had proved to be premonitions of incidents that subsequently took place.'

Stuart Gilbert introduction to Joyce's Letters, p.30

'The word scorching has a peculiar significance for my superstitious mind not so much because of any quality or merit in the writing itself as for the fact that the progress of the book is in fact like the progress of some sandblast. As soon as I mention or include any person in it I hear of his or her death or departure or misfortune: and each successive episode, dealing with some province of artistic culture (rhetoric or music or dialectic), leaves behind it a burnt up field.'

To Harriet Shaw Weaver, 2 July 1919, Letters p129

'In one of your letters, which I cannot refer to here, you mentioned some book or writings of on the subject of prophecy. It was in connection with the articles in a Viennese paper about the coincidence of 'A Painful Case'. May I ask you for the name of the writer?'





To Weaver, 9 December 1920, Letters p151



'It is strange that on the day I sent off to you a picture of an epicene professor of history in an Irish university college seated in the hospice for the dying etc after ‘eating a bad crab in the red sea ' I received a paper from Dublin containing news of the death at the age of 41 of an old schoolfellow of mine in the hospice for the dying, Harold's Cross, Dublin, professor of law in the university of Galway who, it seems, had lately returned from the West Indies where his health collapsed. More strangely still his name (which he used to say, was an Irish (Celtic) variant of my own) is in English an epicene name being made up of the feminine and masculine personal pronouns — Sheehy. It is as usual rather uncanny, I have written to his father (an ex M.P. for Meath) and did not care to think of it too much. '

To Weaver 23 Oct 1923 Letters, p.205



'Thanks for remembering my birthday. Ruggiero did so too....I have had many more since, Italian, one from Magdeburg, one by a Russian American, a remarkable one and, naturally enough perhaps, a strange symbolical affair from Helsinki — sent about 6 weeks ago — where, as foretold by the prophet, the Finn again wakes. I should not jest.'

To Frank Budgen 8 Feb 1940 Letters p 408

'My daughter-in-law staged a marvellous banquet for my last birthday and read the closing pages on the passing-out of Anna Livia — to a seemingly much affected audience. Alas, if you ever read them you will see they were unconsciously prophetical!

....I have received a number of foreign notices of my book.....the most curious comes from Helsinki where as was predicted, the Finn again wakes.'

To Constantine Curran, 11 February 1940, Letters, p 408



'For Joyce himself, Finnegans Wake had prophetic significance. Finn MacCool, the Finnish-Norwegian-Irish hero of the tale, seemed to him to be coming alive again after the publication of the book, and in a letter from France I received from him last spring, he said: '...It is strange, however, that after publication of my book, Finland came into the foreground suddenly....the most curious comment I have received on the book is a symbolical one from Helsinki, where, as foretold by the prophet, the Finn again wakes, and volunteer Buckleys are hurrying from all sides to shoot Russian generals....'Prophetic too, were the last pages of my book...' he added in the same letter. The last pages, that had cost him such profound anguish at the time of their writing. 'I felt so completely exhaiusted,' he told me when it was done, 'as if all the blood had run out of my brain. I sat for a long while on a street bench, unable to move....'

'And it’s old and old it’s sad and old it’s sad and weary I go back to you, my cold father, my cold mad father, my cold mad feary father, till the near sight of the mere size of him, the moyles and moyles of it, moananoaning, makes me seasilt saltsick and I rush, my only, into your arms.'

There was no turning back after these lines, my friend. You knew it well. Adew!'

Eugene Jolas, 'My Friend James Joyce', 1941 in Sean Givens (ed) James Joyce: Two Decades of Criticism, Vanguard Press, 1948, p17-18

SOURCES FOR OCCULT JOYCE





Occult Joyce: The Hidden in Ulysses, 2007, whose opening chapters Another good source is Enrico Terrinoni's book,, 2007, whose opening chapters are online here . He gives a useful summary of Joyce's occult reading:



'Among the volumes on occult subjects he had in his personal library in Trieste, we find many texts concerning occult matters, like Jacob Boehme’s The Signature of all Things, Emanuel Swedenborg’s Heaven and Its Wonders and Hell, two books on theosophy and discipleship by Annie Besant, a tract on the occult meaning of blood by Rudolph Steiner, a study in French on Spiritism, a volume by Merlin called The Book of Charms and Ceremonies Whereby All May Have the Opportunity of Obtaining Any Object They Desire, a translation of Plutarch’s theosophical essays, a study on Yogi philosophy and oriental occultism, a work by Giordano Bruno and a study on him, and finally several works by Blake and Yeats. Joyce remained interested in the occult also in his more mature years. In the Paris library we find a copy of The Occult Review (July 1923) which features essays and articles on the “Practical Qabala,” the “Akasic Records,” and “the alleged communication with Madame Blavatsky.” The Paris library hosts also other books on similar subjects...'

*

'Y eats's defence & definition of magic: a)

T he borders of our minds are always shifting tending to become part of the universal mind b ) the borders of our memory also shift and form part of universal memory. c) This universal mind and memory c an be evoked by symbols.

It should be pointed out that Mr J. lived amidst all this (including Ye ats) and his library was fi ull of theophicle ( sic) works though he did not use the recogni s ed symbols – using i ns tead trivial and quadrivial and local geographical allusions (Trivial m ea ning l i terally – carrefour – where three roads meet.'

Letter dic tated by Joyce to Budgen, quoted by Clive Hart in his i ntroduction to Jam es Joyce and the Making of Ulysses, p xvii

Budgen also quotes Joyce's reply to a critic: 'Yes, some of the means I use are trivial and some quadrivial'

He meant that Finnegans Wake includes all seven of the liberal arts. The trivium (three ways) comprised grammar, rehetoric, and logic. The quadrivium (four ways) was

arithmetic, geometry, music, and astronomy