The danger, I suppose, of using pseudonyms is that it interferes with that desirable process—the unification of the personality. Goethe said that even the writing of plays, dividing the imagination up among different fictional personalities, damaged what he valued — the mind’s wholeness. I wonder what he meant exactly, since he also described his mode of thinking as imagined conversations with various people. Maybe the pseudonyms, like other personalities conjured up in a dramatic work, can be a preliminary stage of identifying and exploring new parts of yourself. Then the next stage would be to incorporate them in the unifying process. Accept responsibility for them. Maybe that’s what Yeats meant by seeking his opposite. The great Sufi master Ibn el-Arabi described the essential method of spiritual advancement as an inner conversation with the personalities that seem to exist beyond what you regard as your own limits . . . getting those personalities to tell you what you did not know, or what you could not easily conceive of within your habitual limits. This is commonplace in some therapies, of course.

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No, the serpent did not
Seduce Eve to the apple.
All that's simply
Corruption of the facts.<p>Adam ate the apple.
Eve ate Adam.
The serpent ate Eve.
This is the dark intestine.<p>The serpent, meanwhile,
Sleeps his meal off in Paradise—
Smiling to hear
God's querulous calling.

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I think it’s the shock of every writer’s life when their first book is published. The shock of their lives. One has somehow to adjust from being anonymous, a figure in ambush, working from concealment, to being and working in full public view. It had an enormous effect on me. My impression was that I had suddenly walked into a wall of heavy hostile fire.

The Iron Man came to the top of the cliff. How far had he walked? Nobody knows. Where did he come from? Nobody knows. How was he made? Nobody knows. Taller than a house the Iron Man stood at the top of the cliff, at the very brink, in the darkness.

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Why do human beings need to confess? Maybe if you don’t have that secret confession, you don’t have a poem — don’t even have a story. Don’t have a writer. If most poetry doesn’t seem to be in any sense confessional, it’s because the strategy of concealment, of obliquity, can be so compulsive that it’s almost entirely successful.

However rootedly national it may be, poetry is less and less the prisoner of its own language. It is beginning to represent as an ambassador, something far greater than itself. Or perhaps, it is only now being heard for what, among other thngs, it is — a universal language of understanding, coherent behind the many languages in which we can all hope to meet. … We now give more serious weight to the words of a country's poets than to the words of its politicians — though we know the latter may interfere more drastically with our lives. Religions, ideologies, mercantile competition divide us. The essential solidarity of the very diverse poets of the world, besides being mysterious fact is one we can be thankful for, since its terms are exclusively those of love, understanding and patience. It is one of the few spontaneous guarantees of possible unity that mankind can show, and the revival of an appetite for poetry is like a revival of an appetite for all man's saner possibilities, and a revulsion from the materialist cataclysms of recent years and the worse ones which the difference of nations threatens for the years ahead. The idea of global unity is not new, but the absolute necessity of it has only just arrived, like a sudden radical alteration of the sun, and we shall have to adapt or disappear. If the nations are ever to make a working synthesis of their ferocious contradictions, the plan will be created in spirit before it can be formulated or accepted in political fact. And it is in poetry that we can refresh our hope that such a unity is occupying people's imaginations everywhere, since poetry is the voice of spirit and imagination and all that is potential, as well as of the healing benevolence that used to be the privilege of the gods.

It took the whole of Creation
To produce my foot, my each feather:
Now I hold Creation in my foot.
Or fly up, and revolve it all slowly – I kill where I please because it is all mine.
There is no sophistry in my body:
My manners are tearing off heads –
The allotment of death.

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Sylvia went furthest in the sense that her secret was most dangerous to her. She desperately needed to reveal it. You can’t overestimate her compulsion to write like that. She had to write those things — even against her most vital interests. She died before she knew what The Bell Jar and the Ariel poems were going to do to her life, but she had to get them out. She had to tell everybody . . . like those Native American groups who periodically told everything that was wrong and painful in their lives in the presence of the whole tribe. It was no good doing it in secret; it had to be done in front of everybody else. Maybe that’s why poets go to such lengths to get their poems published. It’s no good whispering them to a priest or a confessional. And it’s not for fame, because they go on doing it after they’ve learned what fame amounts to. No, until the revelation’s actually published, the poet feels no release. In all that, Sylvia was an extreme case, I think.