READING, MYSTICISM, and WALT WHITMAN's DISCIPLES a Dissertation by STEVEN JAY MARSDEN Submitted To

Total Page:16

File Type:pdf, Size:1020Kb

READING, MYSTICISM, and WALT WHITMAN's DISCIPLES a Dissertation by STEVEN JAY MARSDEN Submitted To CORE Metadata, citation and similar papers at core.ac.uk Provided by Texas A&M University “HOT LITTLE PROPHETS”: READING, MYSTICISM, AND WALT WHITMAN’S DISCIPLES A Dissertation by STEVEN JAY MARSDEN Submitted to the Office of Graduate Studies of Texas A&M University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY August 2004 Major Subject: English “HOT LITTLE PROPHETS”: READING, MYSTICISM, AND WALT WHITMAN’S DISCIPLES A Dissertation by STEVEN JAY MARSDEN Submitted to Texas A&M University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY Approved as to style and content by: ____________________________ ____________________________ M. Jimmie Killingsworth William Bedford Clark (Chair of Committee) (Member) ____________________________ ____________________________ Michael Hand Jerome Loving (Member) (Member) ____________________________ _____________________________ Janet McCann Paul Parrish (Member) (Head of Department) August 2004 Major Subject: English iii ABSTRACT “Hot Little Prophets”: Reading, Mysticism, and Walt Whitman’s Disciples. (August 2004) Steven Jay Marsden, B.A., Western Illinois University; M.A., Northern Illinois University Chair of Advisory Committee: Dr. M. Jimmie Killingsworth While scholarship on Walt Whitman has often dealt with “mysticism” as an important element of his writings and worldview, few critics have acknowledged the importance of Whitman’s disciples in the development of the idea of secular comparative mysticism. While critics have often speculated about the religion Whitman attempted to inculcate, they have too often ignored the secularized spirituality that the poet’s early readers developed in response to his poems. While critics have postulated that Whitman intended to revolutionize the consciousness of his readers, they have largely ignored the cases where this kind of response demonstrably occurred. “Hot Little Prophets” examines three of Walt Whitman’s most enthusiastic early readers and disciples, Anne Gilchrist, Richard Maurice Bucke, and Edward Carpenter. This dissertation shows how these disciples responded to the unprecedented reader- engagement techniques employed in Whitman’s Leaves of Grass, and how their readings of that book (and of Whitman himself) provided them with new models of identity, iv politics, and sexuality, new focuses of desire, and new ways in which to interpret their own lives and experiences. This historicized reader-response approach, informed by a contexualist understanding of mystical experience, provides an opportunity to study how meaning is created through the interaction of Whitman’s poems and his readers’ expectations, backgrounds, needs, and desires. It also shows how what has come to be called mystical experience occurs in a human context: how it is formed out of a complicated interaction of text and interpretation (sometimes misinterpretation), experience and desire, context and stimulus. The dissertation considers each disciple’s education and upbringing, intellectual influences, habits of reading, and early religious attitudes as a foreground to the study of his or her initial reaction to Leaves of Grass. Separate chapters on the three figures investigate the crises of identity, vocation, faith, and sexuality that informed their reactions. Each chapter traces the development of the disciples’ understanding of Whitman’s poetry over a span of years, focusing especially on the complex role mystical experience played in their interpretation of Whitman and his works. v For the Reader. vi ACKNOWLEDGEMENTS This project would not have been possible without the support of many people. I’d like to thank Jimmie Killingsworth for keeping me at it and letting me follow it out, William Bedford Clark for teaching me the value of a comma, Jerome Loving for providing his valuable and considered judgment, and Janet McCann for asking the right questions. Thanks also to Michael Hand, for asking some difficult ones. Finally, I’d like to thank Laura Osborne for being around. vii TABLE OF CONTENTS Page ABSTRACT………………………………………………………………………… iii DEDICATION……………………………………………………………………… iv ACKNOWLEDGEMENTS…………………………………………………............ vi TABLE OF CONTENTS……………………………………………………............ vii CHAPTER I INTRODUCTION……………………………………………………………..... 1 Disciples and Critics………………………………………………................ 4 Reevaluation…………………………………………………………............ 13 Mysticism and Method……………………………………………………… 16 Real and Imaginary Readers………………………………………………… 25 A Précis of Chapters………………………………………………………… 36 II “A WOMAN WAITS FOR ME”: ANNE GILCHRIST AND LEAVES OF GRASS………………………………………………………. 39 III “SO SACRED—THE EXPLICATING NOTE”: DOCTOR RICHARD MAURICE BUCKE READING “COSMIC CONSCIOUSNESS”………… 91 There Was a Child Went Forth……………………………………………… 94 Into the Wilderness………………………………………………………….. 99 Medicine, Romanticism, and Positivism……………………………………. 105 On First Reading Whitman………………………………………………….. 119 Illuminations………………………………………………………………… 128 Man’s Moral Nature………………………………………………………… 140 Biography and Exegesis…………………………………………………….. 148 Comparative Readings and a Community of Believers…………………….. 155 Cosmic Consciousness……………………………………………………… 174 Ciphers, Mystic and Otherwise………………………………………........... 184 The Purpose of Cosmic Consciousness………………………………........... 202 Conclusions…………………………………………………………………. 211 viii CHAPTER Page IV “THE FACE OF HIS HOURS REFLECTED”: EDWARD CARPENTER’S READING OF LEAVES OF GRASS…………………………..…………... 215 Childhood and Family Life…………………………………………………. 225 Reading Nature……………………………………………………………… 232 Schoolboy Loneliness and Sexuality……………………………………….. 237 Religious Career and Vocation……………………………………………... 251 First Reading Whitman……………………………………………………… 254 “The Religious Influence of Art”…………………………………………… 256 Escape and Romantic Disappointment…………………………………….... 266 Narcissus and Other Poems……………………………………….………… 268 “The Face of His Hours Reflected”……………………………………......... 278 Italy and Jane Olivia Daubeny…………………...………………………….. 283 Letters and Discipleship……………………………………………………... 286 Pilgrimage: Reading Whitman……………………………………………..... 299 Crisis, Rereading, and the Bhagavad-Gita………………………..…….…… 304 Reading, Mysticism, and the Subject / Object Barrier………………..……. 315 Sex, Reading and Subject-Object…………………………………….….….. 318 Writing Naked………………………………………………………….…… 321 The Use of Materials……………………………………………………….. 327 Speaking the Password………………………………………………….….. 331 Mirrors and Laughter……………………………………………………....... 333 Ideals………………………………………………………………………… 338 Preparation of Stores for Future Wants…………………………………….. 342 Language, Evocation, and Context…………………………………………. 344 The Freemasonry of Comrade-Love and the Great Celestial City………….. 346 Final Impressions of Whitman………………………………………………. 352 IV CONCLUSION: THE MATERIALS OF PERSONALITY…………………….. 366 Conclusions…………………………………………………………………. 366 Other Cases………………………………………………………………….. 375 WORKS CITED…….………………………………………...…….……………...... 378 VITA………………………………………………………………………………… 392 1 CHAPTER I INTRODUCTION Miracle is simply the religious name for event. Every event, even the most natural and usual, becomes a miracle, as soon as the religious view of it can be dominant. To me all is miracle. In your sense the inexpressible and strange is miracle, in mine it is no miracle. The more religious you are, the more you see miracle everywhere. – Friederich Schleiermacher, On Religion Whoever you are, now I place my hand upon you, that you be my poem. – Walt Whitman, “To You” Since the beginning of what we might call professional Whitman studies, critics have not known quite what to make of those who preceded them, those admirers and followers who for a variety of reasons were drawn to Whitman in his last years. I mean in particular those for whom Whitman’s works and presence were matters of vital religious or spiritual import, who came to believe that Whitman was as much prophet as poet. _______________ This dissertation follows the style and format of the MLA Handbook. 2 These readers had not studied Leaves of Grass as a detached object of critical contemplation, but, influenced by Whitman’s own complex rhetoric of reading—a rhetoric derived from, but perhaps richer than Ralph Waldo Emerson’s own Gnostic theory of response—had attempted to put it to work as a force in their own experience. They had used it, taken it seriously, and attempted to follow its suggestions and dictates. Though they all saw the book according to their own lights, they also changed as they thought it prescribed them to change. Among them were two writers who would prove instrumental in the creation and popularization of the idea of comparative mysticism itself and the basic assumptions and methods of reading that made it possible, Richard Maurice Bucke and Edward Carpenter. These two men came from very different backgrounds. Bucke was a medical doctor and financial speculator, a materialist involved in the development of late nineteenth-century depth psychology, a warden of the insane who was more than usually cognizant that what we called sanity was “a matter of fashion.” Carpenter was a gay former Anglican priest seeking a new vocation. A socialist radical and reformer educated in the liberal Christianity of his day, Carpenter subsequently became involved in the intellectual currents that fueled the study of Eastern religion and comparative mythology in England. Despite their differences, both modeled their lives and pursuits after their own vision of Whitman, and developed between them an understanding of Whitman’s message that
Recommended publications
  • University Microfilms International
    MYSTIC IDEAS AND IMAGES IN JALAL AL-DIN RUMI AND WALT WHITMAN Item Type text; Dissertation-Reproduction (electronic) Authors Fayez, Ghulam Muhammad Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 30/09/2021 21:59:32 Link to Item http://hdl.handle.net/10150/298459 INFORMATION TO USERS This was produced from a copy of a document sent to us for microfilming. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the material submitted. The following explanation of techniques is provided to help you understand markings or notations which may appear on this reproduction. 1.The sign or "target" for pages apparently lacking from the document photographed is "Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting through an image and duplicating adjacent pages to assure you of complete continuity. 2. When an image on the film is obliterated with a round black mark it is an indication that the film inspector noticed either blurred copy because of movement during exposure, or duplicate copy. Unless we meant to delete copyrighted materials that should not have been filmed, you will find a good image of the page in the adjacent frame.
    [Show full text]
  • Consciousness and Its Evolution: from a Human Being to a Post-Human
    Uniwersytet Marii Curie-Skłodowskiej w Lublinie Wydział Filozofii i Socjologii Taras Handziy Consciousness and Its Evolution: From a Human Being to a Post-Human Rozprawa doktorska napisana pod kierunkiem dr hab. Zbysława Muszyńskiego, prof. nadzw. UMCS Lublin 2014 Table of Contents Introduction ………………………………………………………………………………………. 8 Chapter 1: Consciousness, Mind, and Body …………………………………………………… 18 1.1 Conceptions of Consciousness …………………………………………………………. 18 1.1.1 Colin McGinn’s Conception of Consciousness ……………………………………….... 18 1.1.1.1 Owen Flanagan’s Analysis of Colin McGinn’s Conception of Consciousness ….…….. 20 1.1.2 Paola Zizzi’s Conception of Consciousness ………………………………………….… 21 1.1.3 William James’ Stream of Consciousness ……………………………………………… 22 1.1.4 Ervin Laszlo’s Conception of Consciousness …………………………………………... 22 1.2 Consciousness and Soul ………………………………………...………………………. 24 1.3 Problems in Definition of Consciousness ………………………………………………. 24 1.4 Distinctions between Consciousness and Mind ………………………………………... 25 1.5 Problems in Definition of Mind ………………………………………………………… 26 1.6 Dogmatism in Mind and Mind without Dogmatism ……………………………………. 27 1.6.1 Dogmatism in Mind …………………………………………………………………….. 27 1.6.2 Mind without Dogmatism …………………………………………………………….… 28 1.6.3 Rupert Sheldrake’s Dogmatism in Science …………………………………………….. 29 1.7 Criticism of Scientific Approaches towards Study of Mind ……………….…………… 30 1.8 Conceptions of Mind …………………………………………………………………… 31 1.8.1 Rupert Sheldrake’s Conception of Extended Mind …………………………………….. 31 1.8.2 Colin McGinns’s Knowing and Willing Halves of Mind ……………………………..... 34 1.8.3 Francisco Varela’s, Evan Thompson’s, and Eleanor Rosch’s Embodied Mind ………... 35 1.8.4 Andy Clark’s Extended Mind …………………………………………………………... 35 1.8.5 Role of Mind Understood by Paola Zizzi ………………………………………………. 36 1.9 Mind in Buddhism, Consciousness in Tibetan Buddhism ……………………………… 36 1.9.1 Mind in Buddhism ……………………………………………………………………… 36 1.9.2 B.
    [Show full text]
  • Mysticism and Mystical Experiences
    1 Mysticism and Mystical Experiences The first issue is simply to identify what mysti cism is. The term derives from the Latin word “mysticus” and ultimately from the Greek “mustikos.”1 The Greek root muo“ ” means “to close or conceal” and hence “hidden.”2 The word came to mean “silent” or “secret,” i.e., doctrines and rituals that should not be revealed to the uninitiated. The adjec tive “mystical” entered the Christian lexicon in the second century when it was adapted by theolo- gians to refer, not to inexpressible experiences of God, but to the mystery of “the divine” in liturgical matters, such as the invisible God being present in sacraments and to the hidden meaning of scriptural passages, i.e., how Christ was actually being referred to in Old Testament passages ostensibly about other things. Thus, theologians spoke of mystical theology and the mystical meaning of the Bible. But at least after the third-century Egyptian theolo- gian Origen, “mystical” could also refer to a contemplative, direct appre- hension of God. The nouns “mystic” and “mysticism” were only invented in the seven teenth century when spirituality was becoming separated from general theology.3 In the modern era, mystical inter pretations of the Bible dropped away in favor of literal readings. At that time, modernity’s focus on the individual also arose. Religion began to become privatized in terms of the primacy of individuals, their beliefs, and their experiences rather than being seen in terms of rituals and institutions. “Religious experiences” also became a distinct category as scholars beginning in Germany tried, in light of science, to find a distinct experi ential element to religion.
    [Show full text]
  • The Rice Professor Who Saw Cosmic Consciousness
    HH Houston Chronicle |HoustonChronicle.com | Sunday, September 22, 2019 | F3 BELIEF Houston Chronicle, 9/22/2019 Cropped page Page: F3 GRAY MATTERS TheRice professor whosaw cosmic consciousness By Mark B. Ryan such as near-death experienc- CORRESPONDENT es,paranormal encounters — andflips. In hisshort, zestynew book The revisionarypotential of “The Flip:EpiphaniesofMind that turnofattentionshows in andthe FutureofKnowledge,” Kripal’ssuggestions about how RiceUniversity’s JeffreyJ.Kripal it could affectacademic and calls forarevolution in academ- intellectual life. Kripalisan ic cultureand, with it,inthe associate dean of humanities at general intellectuallifeofour Rice, andone of hisdeepest times. Kripal, aprofessorof concerns is therole of human- religion, asserts thatmind or itiesinuniversitiesand beyond. consciousnessisnot merely a If consciousness is basic in the product of the neurophysiology cosmos, human nature inevita- of the humanbrain but rather a blyis, as he puts it,“irrepress- fundamental dimensionofthe ibly spiritual.”Itcravesori- cosmos. entation,insome fashion, Undeniably, ourawareness is toward the largerwhole. correlatedwithbrain chem- But delving into the impene- istry,but consciousness itself, trable mysteriesofthatlarger he argues, is wholerequires the insights something far both of sciences and human- bigger,and more ities, theexactingprocedures basic. of scientific inquiry and the That,of imaginative and interpretive course, is acen- skills of humanistic thought. tral insightof The twoindeep conversation mysticalexperi-
    [Show full text]
  • Matthew Fox and the Cosmic Christ
    Matthew Fox and the Cosmic Christ ~GARETBREARLEY The myth of matricide Matthew Fox, an American Dominican, is a prolific and controversial author, whose 'creation spirituality' is gaining wide influence within both Roman Catholic and Anglican churches and retreat centres. To review his recent book, The Coming of the Cosmic Christ: The Healing of Mother Earth and the Birth of a Global Renaissance (Harper & Row, San Francisco 1988) is an even more complex task than reviewing his earlier writings, for it is somewhat like a hologram; its beginning, entitled: 'Prologue: A Dream and a VISion', already contains its end; each segment of the text is interdependent on the rest and, in a sense, contains the whole. Rather than developing thought and argument in logical progression, the book represents shafts of light thrown from different perspectives on one central image or myth. For the first time Fox has constructea an all-embracing myth which he believes is capable of explaining the totality of contemporary reality. He then demonstrates a new ethic, derived from that myth, and finally demands that an utterly new reality be formed on the basis of his central myth and its ethic. The dominant myth is that of matricide. Fox accuses traditional Christi­ anity - and therefore Western culture - of being matricidal. In earlier writings he had already radically condemned Christian orthodoxy. While claiming to restore the Hebrew roots of Christianity, Fox had in fact rejected both the God of Israel and traditional prayer as 'useless' and denied both Old and New Testaments as sources of revelation.1 In The Coming of the Cosmic Christ Fox is even more radical.
    [Show full text]
  • Panpsychism and Priority Cosmopsychism Nagasawa, Yujin; Wager, Khai
    Panpsychism and Priority Cosmopsychism Nagasawa, Yujin; Wager, Khai License: Unspecified Document Version Peer reviewed version Citation for published version (Harvard): Nagasawa, Y & Wager, K 2015, Panpsychism and Priority Cosmopsychism. in G Brüntrup (ed.), Papsychism. Oxford University Press. Link to publication on Research at Birmingham portal General rights When referring to this publication, please cite the published version. Copyright and associated moral rights for publications accessible in the public portal are retained by the authors and/or other copyright owners. It is a condition of accessing this publication that users abide by the legal requirements associated with these rights. • You may freely distribute the URL that is used to identify this publication. • Users may download and print one copy of the publication from the public portal for the purpose of private study or non-commercial research. • If a Creative Commons licence is associated with this publication, please consult the terms and conditions cited therein. • Unless otherwise stated, you may not further distribute the material nor use it for the purposes of commercial gain. Take down policy If you believe that this document infringes copyright please contact [email protected] providing details and we will remove access to the work immediately and investigate. Download date: 04. Apr. 2017 OUP UNCORRECTED PROOF – FIRSTPROOFS, Tue May 17 2016, NEWGEN 4 Panpsychism and Priority Cosmopsychism Yujin Nagasawa and Khai Wager 4.1 Introduction A contemporary form of panpsychism says that phenomenality is prevalent because all physical ultimates instantiate phenomenal or protophenom- enal properties. According to priority cosmopsychism, an alternative to panpsychism that we propose in this chapter, phenomenality is prevalent because the whole cosmos instantiates phenomenal or protophenomenal properties.
    [Show full text]
  • For Cosmic Consciousness
    SELF HYPNOSIS for Cosmic Consciousness In this groundbreaking book, Ron Havens explores the hypnotic pathways that can lead to an alternate experiential world. This world of inner peace and happiness can be created by even a Cosmic Consciousness for momentary immersion in the unknown potentials that lie just beneath the surface of everyone’s conscious awareness. It is a world removed from the cares and concerns of contemporary life, and every perception is charmed by a sense of beautiful magic. It is a world that soothes the soul, brings SELF HYPNOSIS SELF HYPNOSIS contentment, and heals wounded spirits. The commitment that the author shows to this topic is not to be mistaken for a naïve acceptance of supernatural spiritualism. The alterations of consciousness dealt with throughout this book merely for Cosmic Consciousness involve a different way of perceiving the world, not a way of tapping into some mythical external “Universal Mind” and are most certainly not a source of superhuman powers or energies. However, it has been shown that even a brief taste of such a mystical or transcendental experience seems to change people in dramatically positive ways. The experiences generated by the hypnotic approaches described in this book can range from relatively mild or temporary states of relaxation to intense bursts of overwhelming sensation, or even to profound alterations in thought or understanding. Join in this exploration of these “altered states” of consciousness and sit back, relax and enjoy whatever happens. Ronald Havens is a Professor of Psychology at the University of Illinois at Springfield where he has taught for the past 30 years.
    [Show full text]
  • Cosmic Consciousness We Are All One St Mary’S Matters
    Cosmic Consciousness we are all one St Mary’s Matters St Mary’s Matters Issue 43 I 2016 I $31 Contents The Ferment of Becoming Trevor Parton Myth of Separateness David Cantwell Cosmic Unconsciousness Tony Carroll The Necessary Miracle of Touch Ann Ooms Cosmic Consciousness David Pincus From the Stillness Michael Tansky A Reflection on Cosmic Consciousness Barbara Fingleton Cosmic Consciousness Peeling Onions Bob Aldred owever we interpret this topic, one thing is clear. HWe need to take responsibility for the bit of the Creating Room to Read cosmos that lies at our door. Kathy Hedeman We take care of each other, we rail against the injustices Cosmic Consciousness we see being perpetrated in our name, and we have Carolyn Vincent respect for the planet on which we live. A Cosmic Experiment As a community and as individuals we can move Shar Ryan towards a sense of interdependence and connection Creator of the Cosmos with all about us. Anne Maguire Re-Imagining Luke We are lucky to have such a long standing relationship Greg Jenks with Micah. This helps us to pursue our goals of justice and peace. And the work we share with this body of Awareness people reminds us to keep living by the words of its Brian O’Hanlon eponymous prophet: Sonnet Live justly Robert Perrier Love tenderly Learning from a Place of Conflict Walk justly. Anne Brown Clearly this topic resonated with the creative minds At the Beautiful Brookfield Spirituality Centre in the community as a number of excellent poems Photostory were submitted. These included one titled ‘Creative Presence’, the author of which I cannot remember.
    [Show full text]
  • Father Ed Dowling — Page 1
    CHESNUT — FATHER ED DOWLING — PAGE 1 May 1, 2015 Father Ed Dowling CHESNUT — FATHER ED DOWLING — PAGE 2 Father Ed Dowling Bill Wilson’s Sponsor Glenn F. Chesnut CHESNUT — FATHER ED DOWLING — PAGE 3 QUOTES “The two greatest obstacles to democracy in the United States are, first, the widespread delusion among the poor that we have a de- mocracy, and second, the chronic terror among the rich, lest we get it.” Edward Dowling, Chicago Daily News, July 28, 1941. Father Ed rejoiced that in “moving therapy from the expensive clinical couch to the low-cost coffee bar, from the inexperienced professional to the informed amateur, AA has democratized sani- ty.”1 “At one Cana Conference he commented, ‘No man thinks he’s ug- ly. If he’s fat, he thinks he looks like Taft. If he’s lanky, he thinks he looks like Lincoln.’”2 Edward Dowling, S.J., of the Queen’s Work staff, says, “Alcohol- ics Anonymous is natural; it is natural at the point where nature comes closest to the supernatural, namely in humiliations and in consequent humility. There is something spiritual about an art mu- seum or a symphony, and the Catholic Church approves of our use of them. There is something spiritual about A.A. too, and Catholic participation in it almost invariably results in poor Catholics be- coming better Catholics.” Added as an appendix to the Big Book in 1955.3 CHESNUT — FATHER ED DOWLING — PAGE 4 “‘God resists the proud, assists the humble. The shortest cut to humility is humiliations, which AA has in abundance.
    [Show full text]
  • Disciplines and Vows (Yamas and Vratas): How the Mystical Yields to the Ethical in Yoga and Jainism
    Theological Studies Faculty Works Theological Studies 2007 Disciplines and Vows (Yamas and Vratas): How the Mystical Yields to the Ethical in Yoga and Jainism Christopher Key Chapple Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/theo_fac Part of the Hindu Studies Commons Recommended Citation Chapple, Christopher Key. “Disciplines and Vows (Yamas and Vratas): How the Mystical Yields to the Ethical in Yoga and Jainism.” Archiv fur Religionsgeschichte 9 (2007). Pp. 9-21. This Article is brought to you for free and open access by the Theological Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Theological Studies Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. Disciplines and Vows (Yamas and Vratas): How the Mystical Yields to the Ethical in Yoga and Jainism Christopher Key CHAPPLE Conversion followed with a life-altering resolve to abide by high ethical standards constitutes a core piece of the process of religious experience. In this paper, I will first explore the contours of these two ideas as articulated a century ago by William James. I will then look at two traditions from India that offer an Asian counterpart to this process of self-discovery: Yoga and Jainism. I will include with some reflections on my own training on the spiritual path within these traditions. William James
    [Show full text]
  • NOTAS Para LA LLAVE DE LOS SUE˜NOS I El Conocimiento De Uno
    NOTAS para LA LLAVE DE LOS SUENOS~ I El conocimiento de uno mismo 1. La peque~nafamilia y su Hu´esped. 2. Un animal llamado Eros 3. El uno y el infinito 4. Sabidur´ıadel cuerpo y acci´onde Dios 5. A amo d´ocilservidor violento { o cuerpo, esp´ırituy ego 6. El papel del sue~no{ u homenaje a Sigmund Freud 7. Arquetipos y manifestaciones de Dios 8. Sue~noy libre arbitrio 9. Experiencia m´ısticay conocimiento de s´ımismo { o la ganga y el oro II El conocimiento espiritual 10. De la porra celeste y del falso respeto 11. Milagros y raz´on 12. Pensamiento religioso y obediencia 13. Verdad y conocimiento 14. Matem´aticae imponderables III El conocimiento religioso 15. La firma de Dios 16. Creencia, fe y experiencia 17. El ni~noy el m´ıstico 18. La \Gran Revoluci´onCultural" ser´adesencadenada por Dios 19. Dios se oculta constantemente { o la convicci´on´ıntima 20. Marcel L´egaut{ o la masa y la levadura 21. Los ap´ostolesson falibles { o la gracia y la libertad 22. Mi amigo el buen Dios { o Providencia y fe 23. Misi´ony creaci´on{ o Jes´uscreador (1) 24. Misi´ony karma { o el aprendiz y el Maestro 25. Jes´uscreador (2) { o expresi´ony concepci´onde una misi´on 26. Los ap´ostolescreadores 27. Cuando hay´aiscomprendido la lecci´on{ o la Gran Broma de Dios 28. El infierno cristiano { o el gran miedo a morir 29. Dios participa { o el Juez y su penitencia 30. La Providencia: >invenci´ono descubrimiento? 31.
    [Show full text]
  • The Journal of the Rutgers University Libraries
    The JOURNAL OF THE RUTGERS UNIVERSITY LIBRARY Volume IV DECEMBER 1940 Number I Two years ago Dr. Coad published in The Journal a detailed account of a Walt Whitman manuscript which is in the Library. Since that time more Whitman materials have been acquired by the University. From a portion of this material Dr. Coad has been able to fill out the story of a much-debated controversy concerning a debt of Whitman. VlINOR episode in the career of Walt Whitman, which is sometimes omitted entirely by his biographers but which generated considerable heat in its day, is the Parton debt controversy. Probably the fullest report of the matter hitherto available is the brief statement, containing Whitman's own written summary, in Horace Traubel's With Walt Whitman in Camden. The Library of Rutgers University has recently acquired a set of manuscripts—mainly unpub- lished letters to and from William Sloane Kennedy, the poet's friend and champion—that gives a more complete record of the dispute than is to be found elsewhere. While the whole affair was little more than a tempest in a tea-pot, as one of the participants said, yet, since it concerned the character of a famous man who has always been something of a storm center, it may be of interest to get at the facts as nearly as possible. The debt in question, although contracted late in 1856 or early in 1857, did not reach the controversial stage until after Whitman's death. In the New England Magazine for January, 1893, appeared an article on James Parton, the distinguished biographer, who had recently died.
    [Show full text]