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In Mystical Discourse D.J. Moores builds on the work of current transatlantic scholarship in a lucid analysis of the connections between William Wordsworth and Walt Whitman. As he demonstrates, the "transatlantic bridge" between both poets lies in their privileging of a type of mystical language he calls "cosmic" rhetoric, which served the function of ideological resistance, as it enabled them to rebel against Enlightenment modes of thinking and being. In a thorough engagement with the work of Wordsworth and Whitman, Moores shows that the cosmic rhetoric of both writers involves a subversive reorientation towards self and society, nature and God, and knowledge and religion, as well as a radical revisioning of language and poetics.
Despite his protests, Anne Gilchrist, distinguished woman of letters, moved her entire household from London to Philadelphia in an effort to marry him. John Addington Symonds, historian and theorist of sexual inversion, sent him avid fan mail for twenty years. And volunteer assistant Horace Traubel kept a record of their daily conversations, producing a nine-volume compilation. Who could inspire so much devotion? Worshipping Walt is the first book on the Whitman disciples--the fascinating, eclectic group of nineteenth-century men and women who regarded Walt Whitman not simply as a poet but as a religious prophet. Long before Whitman was established in the canon of American poetry, feminists, socialists, spiritual seekers, and supporters of same-sex passion saw him as an enlightened figure who fulfilled their religious, political, and erotic yearnings. To his disciples Whitman was variously an ideal husband, radical lover, socialist icon, or bohemian saint. In this transatlantic group biography, Michael Robertson explores the highly charged connections between Whitman and his followers, including Canadian psychiatrist R. M. Bucke, American nature writer John Burroughs, British activist Edward Carpenter, and the notorious Oscar Wilde. Despite their particular needs, they all viewed Whitman as the author of a new poetic scripture and prophet of a modern liberal spirituality. Worshipping Walt presents a colorful portrait of an era of intense religious, political, and sexual passions, shedding new light on why Whitman's work continues to appeal to so many.
This work is not only a general inquiry into ecstatic states of consciousness and an historical outline of the ecstatic poetic tradition but also an intensive study of five representative poets--Rumi, Wordsworth, Whitman, Dickinson, and Tagore. In a refreshingly original, wide-ranging engagement with concepts in psychology, religion, philosophy, aesthetics, sociology and history, this book demonstrates that the poetics and aesthetics of ecstasy represent an ancient, ubiquitous theory of poetry that continues to influence writers in the current century.
The “transmigration of souls is no fable. I would it were, but men and women are only half human.” With these words, Ralph Waldo Emerson confronts a dilemma that illuminates the formation of American individualism: to evolve and become fully human requires a heightened engagement with history. Americans, Emerson argues, must realize history’s chronology in themselves—because their own minds and bodies are its evolving record. Whereas scholarship has tended to minimize the mystical underpinnings of Emerson’s notion of the self, his depictions of “the metempsychosis of nature” reveal deep roots in mystical traditions from Hinduism and Buddhism to Platonism and Christian esotericism. In essay after essay, Emerson uses metempsychosis as an open-ended template to understand human development. In Leaves of Grass, Walt Whitman transforms Emerson’s conception of metempsychotic selfhood into an expressly poetic event. His vision of transmigration viscerally celebrates the poet’s ability to assume and live in other bodies; his American poet seeks to incorporate the entire nation into his own person so that he can speak for every man and woman.
Cosmoconsciousness, or cosmic consciousness, is a term used to characterize a transcendence of the limits of self-consciousness. As an ultra-state of illumination of the mind, the roots of the conception are embodied in the quest for a spiritual connection with multi-dimensional cosmos. This quest searches for spiritual development as a pathway to human excellence, and can be associated with the mystics of ancient wisdom, as well as contemporary psycho-spiritual analysts. After its emergence in the late 19th century, cosmic consciousness rapidly became a source of inspiration for transpersonal psychology, moral therapy, and a thoughtful link to mystical quantum physics. By encouraging a spiritual way of perceiving the real world, cosmic consciousness also provides a source of inspiration for human excellence as the central idea of global ethics. In this perspective, the world cannot be changed for the better without changing individual consciousness. Global concerns, including ecological issues, violence and acts of terrorism, materialistic gratification and hedonism, could not be addressed effectively unless people’s consciousness is changed. Cosmic consciousness, by the very perception of the inner life, has the potential to struggle with global concerns, and hence, it holds a promise of human excellence. This book discusses cosmic consciousness against the backdrop of the emergence of the rational and autonomous conception of the self, and the modern psychological depiction of selfhood. It places the idea of cosmic consciousness at the centre of contemporary arguments on the nature of consciousness.
Brimming with the fascinating eccentricities of a complex and confusing movement whose influences continue to resonate deeply, 30 Great Myths About the Romantics adds great clarity to what we know – or think we know – about one of the most important periods in literary history. Explores the various misconceptions commonly associated with Romanticism, offering provocative insights that correct and clarify several of the commonly-held myths about the key figures of this era Corrects some of the biases and beliefs about the Romantics that have crept into the 21st-century zeitgeist – for example that they were a bunch of drug-addled atheists who believed in free love; that Blake was a madman; and that Wordsworth slept with his sister Celebrates several of the mythic objects, characters, and ideas that have passed down from the Romantics into contemporary culture – from Blake’s Jerusalem and Keats’s Ode on a Grecian Urn to the literary genre of the vampire Engagingly written to provide readers with a fun yet scholarly introduction to Romanticism and key writers of the period, applying the most up-to-date scholarship to the series of myths that continue to shape our appreciation of their work
• Reveals Jim Morrison as a shamanic initiate and esoteric teacher who used his role as a rock singer to promote the adventure of the spirit and express the power of inner experience • Examines Morrison’s deep occult and artistic influences, including Kurt Seligmann’s The Mirror of Magic, Colin Wilson’s The Outsider, and the works of Jack Kerouac • Draws on Morrison’s lyrics and poems, his intimate writings, and the recollections of friends like photographer Paul Ferrara and Doors keyboard player Ray Manzarek The groundbreaking 1960s band The Doors, named for Aldous Huxley’s The Doors of Perception, achieved incredible acclaim and influence, ultimately serving as a key group in the development of psychedelic and progressive rock. At the center of it all was front man Jim Morrison, who died in 1971 at age 27. Yet, as author Paul Wyld reveals, despite Morrison’s reputation as a lewd, drunken performer, he was a full-fledged mystical, shamanic figure, a secret teacher of the occult who was not merely central to the development of rock music, but also to the growth of the Western esoteric tradition as a whole. Wyld looks at the mystical works that inspired Morrison, including Kurt Seligmann’s The Mirror of Magic, Colin Wilson’s The Outsider, and the writings of Nietzsche and Jack Kerouac. Drawing on Morrison’s lyrics and poems, his intimate writings, and the recollections of friends like photographer Paul Ferrara and Doors keyboard player Ray Manzarek, the author makes the case that Morrison was not simply a superficial dabbler in the occult but an actual secret teacher transmitting knowledge through the golden thread stretching back to Egypt and Thoth-Hermes. Explaining how Morrison sought to use his role as a rock singer to express the power of inner experience, Wyld shows how praxis was at the heart of Morrison’s approach, revealed in his journey through the arduous ordeals of shamanic initiation. He was a shaman, mystic, and sage—and an essential part of a great spiritual awakening to which he gave himself over fully.
In much of the critical discourse of the seventies, eighties, and nineties, scholars employed suspicion in order to reveal a given text's complicity with various undesirable ideologies and/or psychopathologies. Construed as such, interpretive practice was often intended to demystify texts and authors by demonstrating in them the presence of false consciousness, bourgeois values, patriarchy, orientalism, heterosexism, imperialist attitudes, and/or various neuroses, complexes, and lacks. While it proved to be of vital importance in literary studies, suspicious hermeneutics often compelled scholars to interpret eudaimonia, or well-being variously conceived, in pathologized terms. At the end of the twentieth century, however, literary scholars began to see the limitations of suspicion, conceived primarily as the discernment of latent realities beneath manifest illusions. In the last decade, often termed the "post-theory era," there was a radical shift in focus, as scholars began to recognize the inapplicability of suspicion as a critical framework for discussions of eudaimonic experiences, seeking out several alternative forms of critique, most of which can be called, despite their differences, a hermeneutics of affirmation. In such alternative reading strategies scholars were able to explore configurations of eudaimonia, not by dismissing them as bad politics or psychopathology but in complex ways that have resulted in a new eudaimonic turn, a trans-disciplinary phenomenon that has also enriched several other disciplines. The Eudaimonic Turn builds on such work, offering a collection of essays intended to bolster the burgeoning critical framework in the fields of English, Comparative Literature, and Cultural Studies by stimulating discussions of well-being in the "post-theory" moment. The volume consists of several examinations of literary and theoretical configurations of the following determinants of human subjectivity and the role these play in facilitating well-being: values, race, ethics/morality, aesthetics, class, ideology, culture, economics, language, gender, spirituality, sexuality, nature, and the body. Many of the authors compelling refute negativity bias and pathologized interpretations of eudaimonic experiences or conceptual models as they appear in literary texts or critical theories. Some authors examine the eudaimonic outcomes of suffering, marginalization, hybridity, oppression, and/or tragedy, while others analyze the positive effects of positive affect. Still others analyze the aesthetic response and/or the reading process in inquiries into the role of language use and its impact on well-being, or they explore the complexities of strength, resilience, and other positive character traits in the face of struggle, suffering, and "othering."