The Stolen World

Modernity has a unique gift—that of generating its opposite. In the sterile wake of the Scientific Revolution and the Enlightenment, the Romantic philosophers and poets, especially those of Germany and England, resisted the totalizing demands of “science” and “progress” and sought to restore a vision of human flourishing mindful of mystery, of nature, and of the imagination. In the bleak aftermath of industrialization and rapacious streams of Capitalism in the late 19th century, people turned to alternative methods of inquiry in movements as diverse as the Celtic Twilight, The Theosophical Society, the Occult Renaissance, and a renewed fascination with the World of Faerie. All of these various movements hide within themselves the often unspoken admission that modernity (and postmodernity) leaves much unspoken and more unaddressed.

We live in such times, times that are always-already happening.

In the early modern period, hermetic thinkers like Paracelsus, Jacob Boehme, Robert Fludd, as well as the Metaphysical poet Henry Vaughan and his twin brother, the Anglican priest and alchemist Thomas, resisted the abstractions of Descartes and the world he was creating (creating by ignoring half of it) that directly led to the disenchanted and dismal landscape we now inhabit. In the transition from the 18th to the 19th centuries, William Blake’s poetic railing against all forms of slavery—both of physical servitude as well as of mental and imaginative enthrallment—did much the same thing. They all may have been on the losing side of history, but they were not on the wrong side.

In the late 19th and into the 20th centuries, the Irish poet William Butler Yeats straddled all of these worlds. A folklorist, hermetic magician, mystic, and politician as well as a poet, Yeats upheld the value of what might be called the Great Tradition, which encompassed not only Neoplatonism and medieval sensibilities of the microcosm and the macrocosm, but also folk traditions he found in the Irish peasantry, particularly the belief in faerie and the magical properties of stones and plants. Indeed, the desire for a society more closely connected to the visible and palpable world as well as the invisible worlds that coincide and shine through it is characteristic of those facing the abyss of modernity’s false promises of progress. The Cottingly Fairies, for instance, became cause célèbre in face of the inhumanities and horrors of World War I (the 1997 film Fairy Tale: A True Story illustrates this beautifully), echoing the popularity of J.M. Barrie’s Peter Pan just a decade earlier. All were responses to the crowning features of alienation and confusion that is modernity: “For the world’s more full of weeping than you can understand,” in Yeats’s apt phrase.

We live in such a time.

Yet, it is still a time of hope, a time of creating a new world, reimagining where we are and examining how we arrived here. Unfortunately, not everyone in the reimagining business is interested in hope so much as in control, and I am as concerned as anyone about people in whom I have no trust (politicians for the most part) exerting power in a moment of distress. Nevertheless, I find great comfort in Yeats’s short meditation “The Body of Father Christian Rosencrux,” first published in 1895 and later gathered in the collection, Ideas of Good and Evil (and which I later published in The Heavenly Country):

The followers of the Father Christian Rosencrux, says the old tradition, wrapped his imperishable body in noble raiment and laid it under the house of their order, in a tomb containing the symbols of all things in heaven and earth, and in the waters under the earth, and set about him inextinguishable magical lamps, which burnt on generation after generation, until other students of the order came upon the tomb by chance. It seems to me that the imagination has had no very different history during the last two hundred years, but has been laid in a great tomb of criticism, and had set over it inextinguishable magical lamps of wisdom and romance, and has been altogether so nobly housed and apparelled that we have forgotten that its wizard lips are closed, or but opened for the complaining of some melancholy and ghostly voice. The ancients and the Elizabethans abandoned themselves to imagination as a woman abandons herself to love, and created great beings who made the people of this world seem but shadows, and great passions which made our loves and hatreds appear but ephemeral and trivial phantasies; but now it is not the great persons, or the great passions we imagine, which absorb us, for the persons and passions in our poems are mainly reflections our mirror has caught from older poems or from the life about us, but the wise comments we make upon them, the criticism of life we wring from their fortunes. Arthur and his Court are nothing, but the many-coloured lights that play about them are as beautiful as the lights from cathedral windows; Pompilia and Guido are but little, while the ever-recurring meditations and expositions which climax in the mouth of the Pope are among the wisest of the Christian age. I cannot get it out of my mind that this age of criticism is about to pass, and an age of imagination, of emotion, of moods, of revelation, about to come in its place; for certainly belief in a supersensual world is at hand again; and when the notion that we are “phantoms of the earth and water” has gone down the wind, we will trust our own being and all it desires to invent; and when the external world is no more the standard of reality, we will learn again that the great Passions are angels of God, and that to embody them “uncurbed in their eternal glory,” even in their labour for the ending of man’s peace and prosperity, is more than to comment, however wisely, upon the tendencies of our time, or to express the socialistic, or humanitarian, or other forces of our time, or even ‘to sum up’ our time, as the phrase is; for Art is a revelation, and not a criticism, and the life of the artist is in the old saying, “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the spirit.”

Neither can I get it out of my mind that this age is about to pass, and an age of imagination, of emotion, of moods, of revelation, about to come in its place.

William Butler Yeats’s poem “The Stolen Child” set to music by Mike Scott of The Waterboys

Michael’s latest books are an edition of The Chymical Wedding of Christian Rosenkreutzand Transfiguration: Notes toward a Radical Catholic Reimagination of Everything. He can be reached at director@thecenterforsophiologicalstudies.com See also The Center for Sophiological Studies' available courses.

Ars Poetica: The Death (and Resurrection) of Poetry

The Death of Orpheus by Jean Delville

I’ve been teaching a lot of poetry to undergrads these days, and these are typically the moments my teaching becomes most inspired. I’m not sure the students necessarily understand what I’m talking about—poetry is often a very foreign, very strange object to them, for ours is a culture sadly and (for the most part) unconsciously suffering from a lack of the poetic. I ask my students how many of them know any poems by heart. None. I ask them if they remember and Mother Goose. None. Then I recite Keats’s “On First Looking into Chapman’s Homer,” Lewis Carroll’s “Jabberwocky,” part of Shelley’s “Ode to the West Wind” and so forth. In general, the only exposure to poetry most of my students have is when they had the writing of haiku inflicted on them sometime in elementary school. Poetry should not be a punishment. It should be a lived experience. I fear sometimes I must appear a madman from the past or future to my students, someone speaking in a strange language that sounds like English, but a language mysteriously other. It only gets worse when I speak about the poetry of Czeslaw Milosz, John Donne, William Blake, or W.B. Yeats. Surely some revelation is at hand.

This week I had one class read Dana Gioia’s now classic essay “Can Poetry Matter?” which I read long ago and which impelled me to rethink what poetry could be. Gioia discusses all of the varieties of entropy contributing to poetry’s decline—without whining about the general public. Instead, he blames the “professionalization” of poets in academic circles as well as the insular and self-absorbed culture created by MFA programs in poetry. Before his untimely death, Franz Wright criticized the same phenomena—though in language far more strident (and far less polite) than Gioia’s.

As the founder and editor of the journal Jesus the Imagination, I can only concur with the opinions of Gioia and Wright. Most of the poetry I receive is of two types. The first is of the garden variety (I-write-for-my-cohort) MFA pablum. It all sounds the same, the voices of multitudes homogenized into a dull uniformity. This is depressing. The other kind of poetry I tend to get is reactionary formal verse, apparently intended to revive the golden age of Christendom. I have nothing against formal verse—I’ve written and published a ream of it myself—but this reactionary propaganda is poetry as ideology. And it’s bullshit.

In fact, I was so discouraged by the recent batch of submissions (not that all of them were lacking in imagination, but…) that I almost decided to suspend publication of Jesus the Imagination. But only almost. When I founded the journal, my primary inspiration was the reimagination of culture, not the regurgitation of fallen ones. Among those already mentioned, I looked for inspiration to Paul Claudel, William Everson, David Jones, and Oscar Vladislas de Lubicz-Milosz—poets unafraid to move into a space reserved to prophets—not in imitations of style but of their daring. But we live in fearful times. As Blake quotes Numbers in the Preface to Milton: “Would to God that all the Lords people were Prophets.”

In closing, let me share some thoughts from the chapter entitled “On Poetry and Prophecy” from my book, The Incarnation of the Poetic Word:

What I am describing here, then, is no less than what Nikolai Berdyaev has called “the apocalypse of culture.” Such is the product of our decent into spiritual torpor and thence into slavery: a slavery in our day of our wills to technology, our feeling to a shallow narcissism, and our thinking to the opinions of the electronic coterie which turns us all into mimetic sciolists. Cultural ennui is indistinguishable from spiritual and religious ennui. Culture without religion rapidly decays, while religion without culture loses its mooring in actual human life and has nothing to claim but the past:

“Behind the ideal values there stood prophets and geniuses in their day, with creative inspiration and fire. But when monuments have been erected to the prophets and the geniuses, and the streets have been called by their names, a chilled and mediocre culture comes into shape which no longer endures a prophetic spirit and a new spirit of genius.”1

The apocalypse of culture ensues: “Culture must be transfigured into a new life, as the whole earth must be. It cannot linger on indefinitely in its mediocrity, in its cold legalism.”2

The prophet is he who lives in the barren places, attentive to parousia, eating locusts and wild honey as he awaits the coming of the divine utterance. The poetic vocation also requires such wildness, such authentic transgressivity. The much-lauded “transgressivity” of the academic poet has nothing transgressive about it. If the coterie holds the same opinions, there is no transgression. Transgression, to be authentic, requires the ground of the spirit, the source of all life. The transgression of the academy is mimetic transgression, anchored in the world, possessing no life. And, because of its privileged status, it spreads like a cancer….

...The primal quality of the prophetic voice is fearlessness. Fear of speaking permeates our society. Indeed, such fear has become its hallmark. It infests academe: show me a professor not afraid to speak truth before the archons of the academy and the assured punishment inflicted by the egregore, and I’ll show you a career destroyed. Fear poisons workers in the arts, who then become its tools of power. It even touches the episcopacy. Fear, we know, is the primary tool of the Enemy.

“All the tortures of repentance are tortures of self-reproach on account of our leaving the Divine Harvest to the Enemy, the struggles of entanglement with incoherent roots. I know of no other Christianity and of no other Gospel than the liberty both of mind & body to exercise the Divine Arts of Imagination.” (William Blake, Jerusalem, plate 77)

Like Blake, Joséphin Péladan recognized the divine nature of the poetic vocation, a legacy fundamentally abandoned in our current cultural milieu, a milieu in which the guardians of art and poetry offer incense before the idols of utilitarianism, politics, and self-promotion and leave prophecy to the extravagances of a past that, in their postmodern positivism, they regard with condescension, themselves satisfied with the puny returns of publication, position, and notoriety.

Michael’s latest books are an edition of The Chymical Wedding of Christian Rosenkreutz and Transfiguration: Notes toward a Radical Catholic Reimagination of Everything. He can be reached at director@thecenterforsophiologicalstudies.com See also The Center for Sophiological Studies' available courses.

1 Nikolai Berdyaev, Slavery and Freedom, trans. R.M. French (New York: Charles Scribner’s Sons, 1944), 129.

2 Ibid.

An Advent Gift: A Course on the Metaphysical Poets

The Traherne Windows, Hereford Cathedral

As we make our way through Advent in anticipation of the Great Feast of Christmas, I am making available my Metaphysical Poets online course for free, though for a limited time. I will have it available until at least Twelfth Night, and I hope you enjoy it. The intended sequence of the course is "On Agapeic Criticism," "Metaphysical Poets: Introduction and Background," and then John Donne, George Herbert, Richard Crashaw, Henry Vaughan, and Thomas Traherne—but you certainly can pick and choose which lectures you want to see and in whatever order you like. It's all available on my YouTube page.

Wishing you a blessed Advent and a happy Christmas.

Henry Vaughan, Part 2

Michael’s latest books are an edition of The Chymical Wedding of Christian Rosenkreutz and Transfiguration: Notes toward a Radical Catholic Reimagination of Everything. He can be reached at director@thecenterforsophiologicalstudies.com See also The Center for Sophiological Studies' available courses.