EXPLORERS OF ETERNITY
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EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYEXPLORERS OF ETERNITY(An Indian Interpretation of Eight Western Poets)R.P. DWIVEDIR.P. DWIVEDIPage 2R.P. DWIVEDIPage 3
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITY“India is the cradle of the human race, the birthplace ofhuman speech, the mother of history, the grandmotherof legend and the great grandmother of tradition. Ourmost valuable and most instructive materials in thehistory of man are treasured up in India only.”Mark TwainR.P. DWIVEDIPage 4R.P. DWIVEDIPage 5
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYDEDICATED TOMy FatherISBN 9781497470637First Edition 2007Reprint 2014 R.P. DwivediRs. 500.00All rights reserved. No part of this publication may bereproduced, stored in a retrieval system, or transmittedin any form or by any means, electronic, mechanical,photocopying, recording, or otherwise, without theprior written permission of the copyright owner.R.P. DWIVEDIPage 6Late Pt. Devi Sahay DwivediR.P. DWIVEDIPage 7
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYCONTENTSACKNOWLEDGEMENTIntroductionI wish to express my indebtedness to all my near anddear ones and tender grateful acknowledgements to mywife Mrs. Rajeshwari Dwivedi for her implied andinspiring encouragement and particularly to mynephew Raghav Dwivedi, without whose willing cooperation, unfailing assistance and untiring labour thepublication of this compact volume would not havebeen possible.1.2.3.4.5.6.7.8.10Indian Spiritualism in Blake’s Poetry27Vedanta in Wordsworth’s Poetry47Coleridge’s Spiritual Quest and Indian Thought 62Byron: A Blend of Clay and Spark79Shelley: A Pilgrim of Eternity95John Keats: A Minstrel of Beauty and Truth119Emerson’s Spiritual Quest and Indian Thought 131Thoreau’s Tryst with Indian Culture143My grateful thanks are also due to Bhartiya VidyaBhavan, Mumbai and Gita Press, Gorakhpur for theirkind permission to include in this volume as many asseven articles published in their esteemed periodicalsviz. ‘Bhavan’s Journal’ and ‘Kalyana-Kalpataru’respectively.R.P. DWIVEDIPage 8R.P. DWIVEDIPage 9
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYINTRODUCTIONQuest for Truth has always been man’s eternal passionand pursuit. Since the very dawn of human civilizationhe has been at pains to unravel the mystery thatshrouds life and the world around him. And yet theenigmatic phenomenon of the universe is, to quoteTennyson “an arch wherethro’ gleams that untraveledworld whose margin fades, forever and forever” as manmoves to reach it, but it is never too late “to seek anewer world”.Man’s basic faith and his dauntless persistence inattaining truth both in the physical world and spiritualsphere sustains his endeavour and impels him to moveinto ‘fresh woods and pastures new’. In this sense bothScience and Religion have the identical aim ofdiscovering Truth and thus helping man to growmaterially and spiritually to achieve fulfillment. Theyearning of the poets (selected here) for exploring andexpressing Ultimate Truth or Eternity has beenhighlighted.This little volume of articles written at leisure from timeto time as a creative pastime reflects a modest attemptat tracing out the main thought-currents of the majorEnglish Romantic Poets and two prominent AmericanTranscendentalists – R.W. Emerson and H.D. Thoreauand co-relating them with our own philosophicalthought and rich religio-spiritual heritage.R.P. DWIVEDIPage 10Since these articles represent my stray and occasionalthoughts they have no claim to a thorough orcomparative study or a comprehensive coverage of allaspects of the poets. The perspective chosen is confinedto some of the distinct echoes of the Vedantic thought inthe poems of selected poets, but their publication in thejournals of international repute is indicative of theiracceptance and appeal and their role in blazing thetrails for a further study of their subject for researchscholars and others.The poets in this selection have taken life in its fullnessencompassing both matter and spirit – the visible worldand the invisible universe beyond it. They haveconceived of the shadow (world) not without substanceand movement not without a moving spirit behind it.Like our own Vedic poetry, the poetry of these poets isintensely religious in the sense of their having felt theliving presence of the Divine in the beauty and glory ofthe universe. Again, like our ancient Vedic poets theirpoetry was born out of a joyous and radiant spiritoverflowing with love of life, energy for action and avision of divinity which needed serene faith forinspiration. They were all transported into anotherworld by a rare spiritual exaltation, for they aspired forrevelation of the inner truth of Reality in their souls.Moreover, like our Vedic hymns their poems flowed likefresh and clear streams gushing out of rocky mountainsas our ancient sages had described long ago. ‘Like joyousstreams bursting from the mountain our songs havesounded to Brihaspati (preceptor of Gods).’What Emerson said of Thoreau’s greatness could also beapplied to a great extent to most of the poets selectedhere. Emerson remarked “His soul was made for theR.P. DWIVEDIPage 11
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYnoblest society; he had, in short life, exhausted thecapabilities of this world. Wherever there is knowledge,wherever there is virtue, wherever there is beauty, he willfind a home.”which enabled him to perceive reflective communionwith God. Such a transcendental perception of Divinityin all creation and all creation in Divinity gave him asubtle insight into the ‘visions of eternity’. In otherwords, this contemplative vision of Infinity in the Finiteand the Finite in Infinity has been regarded as thedistinguishing mark of pure wisdom by Lord Krishna inthe Gita – “When one sees Eternity in things that passaway and Infinity in finite things, then one has pure(साि वक) wisdom.” [XVIII/20]. It was this intimation ofeternity that made Blake declare:These articles amply prove the fundamental fallacy ofRudyard Kipling’s assertion that “the East is east and theWest is west and the twain shall never meet” butcontrary to his view the East and the West representcomplementary views of the world. While the Westgives us the perfection and joy of eternal beauty in theouter world as expressed by Keats, the East gives us ‘thesplendor and joy of the Infinite in the inner world ofSoul’s vision’.That the physicist and the mystic reach the truth ofessential unity of all things and events by followingdifferent paths has been beautifully described bymodern scientist Dr. Frijof Capra “Thus the mystic andthe physicist arrive at the same conclusion, one startingfrom the inner realm, the other from the outer world. Theharmony between their views confirms the ancient Indianwisdom that Brahman, the ultimate reality without, isidentical to Atman, the reality within.”Clear and identical traces of our Vedic thought andscriptural ideas are found scattered all over the corpusof their poetic works. If we take up the outstandingideas of each poet for our consideration we find theirstriking resemblance with what abounds in our spiritualheritage. Let us consider their predominant thoughts,which find a distinct echo in our Vedic and holy texts.“To see the world in a grain of sand,And a Heaven in a wild flower,Hold Infinity in the palm of your hand,And Eternity in an hour.”Auguries of InnocenceMoreover, he strongly condemned man-made divisionsof humanity into numerous castes and creeds andpreached universal brotherhood based on love,understanding and sacrifice:“.for man is loveAnd God is love. Every kindness to another is a little deathIn the divine image, nor can man exist but bybrotherhood.”William Blake, who was the most prophetic of allmajor English poets, seems to have attained the raresuper-sensory or transcendental state of consciousnessR.P. DWIVEDIPage 12JerusalemR.P. DWIVEDIPage 13
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYAnd again he says:“Our birth is but a sleep and a forgetting,“Where mercy, love and pity dwellThe soul that rises with us, our life’s starThere God is dwelling too.”Hath had elsewhere its settingThe Divine ImageWilliam Wordsworth was essentially a seer-poet. Hewas perhaps the first English poet to appreciate theinnate kinship of man with Nature and find in her acalm and invisible spiritual presence in perfectcommunion with the Cosmic Soul. He recognized theessential spiritual unity of all things and theinterpenetration of human life with that of the universe.His poetic faith was based on an indwelling spirit innature which interpenetrated all life and transformedand transfigured with its radiance rocks, fields, treesand the people who lived close to them. He foundsomething that permeates and transfigures everything.He perceived this indwelling spirit and the vision of theInfinite (God) in his poetry. He concluded that Naturebeing the manifestation of God is our best moral guideand teacher:And cometh from afar.”His mystical experience of ‘that serene and blessedmood’ in which we ‘are laid asleep in body and become aliving soul’ and his perception of ‘a sense sublime ofsomething more deeply interfused,.a motionand a spirit that impels all thinking things, all objects ofall thought and rolls through all things’ reflect not onlyhis profound pantheism but also find close parallels inour own religio-spiritual literature.In his Ode to the Intimations of Immortality, which ishis spiritual autobiography, he expresses his belief inpre-existence which is also an article of faith in ourscriptural texts:Samuel Taylor Coleridge, who was one of the seminalminds of his generation, possessed the most fertileimagination. According to William Hazlitt he ‘hadangelic wings and fed on manna’ for his writings areethereal, mystical and magical. Endowed with a rare‘mystic idealism’ he was, besides being a great poet, aspeculative philosopher also who considered life as ‘avision shadowy of Truth’. He justified the phrase –‘Renaissance of wonder’, for he revived the supernaturaland invested it with indefiniteness and suggestionwhich characterize his imagination. He drew hisconceptions from ‘myth’ and embodied them withsymbols. His images express his emotion, spiritual stateand metaphysical experience. Unlike other poets hispoetry grew from his inner organic law and madesupernatural and romantic subjects credible to humannature by creating ‘that willing suspension of disbelief’that constitutes his poetic faith. He was the first greatBritish idealist of his age who preferred the intellectualR.P. DWIVEDIR.P. DWIVEDI“One impulse from a vernal woodMay teach you more of man,Of moral evil and of good,Than all the sages can.”Page 14Page 15
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYintuition to the conceptual dialectic. The image andvision of God, ‘imago dei’ as an intellectualcontemplation (speculari) of the transcendent Absolute(the prius) of all beings is an aspect of his speculativemysticism.revolutionary thought which reflects his visions of thefuture. Endowed with rationalist speculative intuitionhis poetry symbolizes the spirit of human welfare:Byron, however, stands apart from all other poetsincluded herein for although his philosophy of life wasaltogether different from that of his contemporaries, hewas a force, a portent and historical phenomenon in hisage. He was endowed with a rare fire for liberty,indomitable courage, sacrificing spirit and propheticzeal which are undoubtedly great human values. Hisinevitable attitude was revolt both social and personal.As an influence and portent he was the most powerfulpoet in his age for he created that Byronic legend whichbecame a historic phenomenon of lasting fascination ofhis personality. Endowed with fiery energy, his selfportrait of careless arrogance or even daemonic figurewas a persona of romantic panache. He was a portraitand a symbol whom it was possible to worship orcondemn but never to neglect.Prometheus I/303“I wish no living thing to suffer pain”The desire of Shelley reminds us of our scripturalprayer – “सव भव तु सु खनः सव स तु नरामयाः।” Hisimagination is idealistic and vision synoptic. He dealswith the heavens and light and aspired for theregeneration of the world through love. To him there isno dualism between the material and spiritual life, forthey are the aspects of same reality. To him onlyEternity is real while the phenomenal world is but anillusion or माया – a veil that hides true light. He echoes aVedic truth when he says:“The One remains, the many change and pass;Heaven’s light forever shines Earth’s shadows fly.P.B. Shelley, who was ‘one frail form – a phantomamong men, companionless’ (Adonais), occupies aunique position among Romantic poets. Essentially hewas a visionary whose philosophy of enlightenmentmade his poetry fanciful and ethereal. He was a bornrevolutionary who launched a crusade against theorganized religion and society. Disgusted by the gloomystate of the world he dreamed a world of beauty,freedom and virtue and made his poetry a trumpet ofnarcissistic fantasy. A solitary intellectual ‘wanderingcompanionless’ (Alastor), his poetry is the projection ofhis sense of isolation. He was fired by rationalistLife like a dome of many-coloured glassR.P. DWIVEDIR.P. DWIVEDIPage 16Stains the white radiance of Eternity.”Adonais L/11He treats natural objects and forces as symbols for hisown emotional patterns. In his ‘Ode to the West Wind’he uses the West Wind as a spirit of destruction andregeneration or death and rebirth. He considers deathas only a prelude to renewed life and this shows hisfaith in the transmigration of human soul or the cycle ofdeath and rebirth. He declares:Page 17
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITY“If winter comes, can spring be far behind?”Ode to the West WindHis entire poetry is a vivid and symbolic expression ofthe wretched actuality and the radiant idea. He wants toherald a perfect world order based on love andfreedom. He treats poetry as a potent instrument ofredemption and it was his deep romantic sensibility andfanciful ecstatic Platonic love that earned him thisdescription of ‘pinnacled dim in the intense inane’. Hewas one of the greatest lyricists and an‘unacknowledged legislator of the world’ of thought andimagination.John Keats, who in his own words was ‘a fair creatureof an hour’, was perhaps the first conscious artist whoseartistic intuition was far ahead of his time. By declaringthat “an artist must serve Mammon” he wished to conferon arts a special status and thus laid the foundation ofthe doctrine of ‘Art for Art’s sake’. His minute, delicateand sensuous observation of the visible world of Natureinspired his poetry which he wanted to ‘load’ with aspecial excellence. His delightful communion withNature and the sensuous ecstasies of its sight, sound,smell, touch and taste formed some of his best poetry.His delicacy and keenness of perception and love forpassive contemplation made him exclaim – “O, for a lifeof sensations rather than thought!” But in fact most ofhis sensations were his thoughts, for they wereembodied in sensuous pictorial form and rich symbolicimagery.but also for poetic maturity. This philanthropic attitudeof Keats brings him very close to our ardent Indianprayer - “सव भव तु सु खनः सव स तु नरामयाः।” – Mayall be happy; may none struck with disease. To find anescape from the fret and fever of life he sought refuge inan infinite yearning for beauty and turned to the realm‘of Flora and old Pan’, but soon realized the transience ofthe world and started exploring permanence. He couldfind it in the spirit of beauty, which is but a reflection ofeternal truth. His passionate pursuit of ideal beautywhich he identified with truth has been beautifullyexpressed in the following oft-quoted lines:“Beauty is truth, truth beauty that is all,Ye know on earth, and all ye need to know”Ode on a Grecian UrnThis fundamental unity or oneness of beauty and truthand their interplay in the visible world are themainsprings of his poetic creed.As a liberal enthusiast he felt that sharing the distress ofhumanity or participation in “the agony and strife ofhuman hearts” was essential not only for human growthThe conflict between transience and permanence formsthe theme of his famous Odes and he longs for asolution and lasting happiness in the form of Art or ‘onthe viewless wings of Poesy’. At the height of hisimpassioned contemplation when the life of the spirit isfused with the objects of immediate sensuousexperience he has glimpses of the permanence ofbeauty which reflects Eternal Truth. In one of his letters(281) he declares “I can never feel certain of any truth,but from a clean perception of its beauty.” And at anotherplace, when he finds mortality and immortality polesapart, he asserts the everlasting value of truth. “Truth”,he says, “means that which has lasting value.” This firmR.P. DWIVEDIR.P. DWIVEDIPage 18Page 19
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYconviction of Keats seems to be a distinct echo of ourVedantic dictum:Though Keats died at the young age of 26 years, he leftan indelible imprint on the history of English poetry, forhis deep and pervasive influence could be easily seen onTennyson’s early work. Moreover, he was indisputablythe precursor of the Pre-Raphaelite movement. In fact,he had reached near perfection in poetic craftsmanshipwhich will ever remain worthy of emulation for thesucceeding generations of poets.स यमेव जयते नानतृ म स येन प था वततो दे वयानः।येना म त.य तत स य!य परमं नधानं।।“Truth alone triumphs, not untruth. By truth is laid outthe Path Divine along which the seers, who are free fromdesires and cravings ascend the supreme abode of Truth,”Mundak Upanishad III/1/6Again the Vedic seer says that the Atman (self) is to berealized only through truth:स येन ल%&सतपसा 'येष आ मा।मु डकोप नषद III/1/5Thus truth is the foundation of Dharma (righteousness),for it is an essential and abiding value of human life. Theeternal oneness of beauty and truth and vice versa andtheir transcendental reality was Keats’ poetic creed andthe realization of this basic spiritual truth raised him toa level of sublime consciousness which is the mark of atrue seeker of truth or seer.In sum, we may say that though ‘a lily of a day’ Keatsproved that a crowded hour of glory is far better thanan age without a name as has been stressed in our epicMahabharat where Queen Vidula exhorts her sonSanjaya: “मुहूत/म 0व1लतं 2ेयो न तु धुमैतम 4चरं ।” – “It isbetter to flame forth for an instant than to smoke awayfor ages.”R.P. DWIVEDIPage 20Ralph Waldo Emerson, known as the ‘Sage of Concord’,acted as a bridge between the East and the West. Hisabiding interest in the Indian scriptures andparticularly the Gita was a source of the ConcordMovement in America. According to SwamiVivekananda all the broad movements in America areindebted to the Concord Party. Mahatma Gandhiremarked after reading Emerson’s Essays: “The Essaysto my mind contain the teaching of Indian wisdom in aWestern ‘Guru’; it is interesting to see our own sometimesdifferently fashioned.” Emerson drew freely on theUpanishads, Manusmriti, Vishnu Puran and above allthe Gita and his writings reflect his indebtedness to ourholy texts.Pt. Jawaharlal Nehru admired Emerson’s gospel of selfreliance and righteousness in particular and regardedhim as one of the builders of America. Atranscendentalist and thinker par excellence, Emerson’sideas shaped not only his countrymen’s thinking buthad a deep and pervasive influence over many othernations. His main thoughts, coloured as they are by ourown Indian religio-philosophical strands, are universalin appeal and are as relevant today as they were in hisown lifetime.R.P. DWIVEDIPage 21
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYIn formulating his concept of Over-Soul, Emersonstressed the fundamental identity of Individual Soulwith Over-Soul. He asserted: “Within man is the soul ofthe whole – the wise silence, the universal beauty, towhich every part and particle is equally related, theEternal One.only by the vision of that wisdom can thehoroscope of ages be read.” He firmly believed in theimmortality of soul and the ephemerality of the worldand strongly condemned the futility of man’s vanity andego-centric attachment to the perishable objects of theworld. His writings leave us ‘calm of mind, all passionsspent’. In fact, ‘he gives men to mankind and mankind tothe laws of God’.wrote: “In the morning I bathe my intellect in thestupendous cosmogonal philosophy of the BhagvadGita.It is unquestionably one of the noblest andmost sacred scriptures which have come down tous.the oriental philosophy assigns their due rankrespectively to action and contemplation.”Henry David Thoreau was a great empiricaltranscendentalist about whom Emerson once remarked“wherever there is knowledge, wherever there is virtue,wherever there is beauty, he will find a home.” His essayon ‘Civil Disobedience’ which Gandhiji read twice in aSouth African jail impressed him so much so that heregarded him as his political ‘Guru’ and his concept ofSatyagraha owes its origin to Thoreau’s writings.Endowed with a rare meditative mind he loved ‘sweetsolitude’ and retired to the woods for discovering the‘higher law’ and realize his oneness with the CosmicSpirit. He believed in the supremacy of moral laws andhis doctrine of Civil Disobedience is based on his dictateof conscience for he considered individual consciencemore important than arbitrary state laws.Thoroughly immersed in the Indian scriptures, histhought-process and philosophy of life wasconsiderably moulded by our ancient religio-spiritualheritage. His deep love for our scriptural texts is evidentfrom his declaration of the Gita as ‘Universal Gospel’. HeR.P. DWIVEDIPage 22About the Vedas, he remarked: “Extracts from the Vedasfall on me like the light of a higher and purer luminary.”According to him Over-Soul could be brought down toearth not by words but by “an inquisitive andcontemplative access.” He further states: “In us are theelements of Divinity. We see God around us because Hedwells within us.”He was a true ascetic (स यासी) for he preached andpracticed non-attachment (अनासि8त) in his life. He wasan explorer of the inner world of Spirit. In the seclusionof woods, he ‘cultivated the garden of his soul as a trueYogi’ and he wanted to ‘shoot his self’ as our MundakaUpanishad says:“The Pranava is the bow; Atma the arrow; the Brahmanits mark. It should be hit by a self-collected one.”Much of what is stated in this compact volume may befound scattered over various other critical works, butmy earnest endeavour has been to bring together suchmaterial as is of sufficient spiritual value which belongsto all times. This small comparative survey of the realmof main ideas of some great poets confirms the splendorof their rich romantic imagination and the unity of allspiritual vision that makes them not only the creators ofbeauty, love and light but also brothers in spirit.R.P. DWIVEDIPage 23
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYI would feel amply rewarded if through this modestattempt I am able to arouse keen interest in my readersfor further critical study of the subject. Any suggestionsfor amplification or improvement on the text are mostwelcome.WILLIAM BLAKER.P. DWIVEDILUCKNOW.(28 November 1757 – 12 August 1827)R.P. DWIVEDIPage 24R.P. DWIVEDIPage 25
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYWILLIAM BLAKECHAPTER ONEEnglish Poet, Painter, Engraver, and VisionaryHe was trained as an engraver by James Basire andafterward attended classes at the Royal Academy. Blakemarried in 1782, and in 1784 he opened a print shop inLondon. He developed an innovative technique forproducing coloured engravings and began producinghis own illustrated books of poetry—including Songs ofInnocence (1789), The Marriage of Heaven and Hell(1790?), and Songs of Experience (1794)—with his newmethod of “Illuminated Printing.” Jerusalem (1804[–20?]), an epic treating the fall and redemption ofhumanity, is his most richly decorated book. His othermajor works include Vala; or, The Four Zoas(manuscript 1796?–1807?) and Milton (1804[–11?]). Alate series of 22 watercolours inspired by the Book ofJob includes some of his best-known pictures. He wascalled mad because he was single-minded andunworldly; he lived on the edge of poverty and died inneglect. His books form one of the most strikinglyoriginal and independent bodies of work in the Westerncultural tradition. Ignored by the public of his day, he isnow regarded as one of the earliest and greatest figuresof Romanticism.INDIAN SPIRITUALISM IN BLAKE’S VISIONSOF ETERNITYINTRODUCTIONWilliam Blake was by far the most prophetic of all majorEnglish poets. In a preface to his famous poem onMilton he exclaimed. ‘Would to God that all the Lord’speople were Prophets.’ Elsewhere Blake declared: ‘AProphet is a seer, not an arbitrary dictator.’ According toP.H. Butter, an acclaimed authority on Blake, “a prophetsees behind the marks of woe, behind the wars and otherevils of his time and the attitudes that cause such things.But Blake was not the kind of prophet who just presentevils, but one who saw the Visions of Eternity, one whosesenses discovered the infinite in everything.” The prophetis also a spokesman, one who speaks or believes hespeaks for God or some other higher power. Blakehimself claimed in one of his letters in 1803: “I dare notpretend to be any other than the Secretary, the Authorsare in Eternity.”His belief in ‘inspiration’ contributed to that ‘terrifyinghonesty’ which T.S. Eliot saw in him to keep himuncompromisingly true to his vision. He perceived aclose relationship of the conscious – ‘I’ with the deeperR.P. DWIVEDIPage 26R.P. DWIVEDIPage 27
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYself through which all inspiration flows. He knew thatthe prophet must also be a ‘maker’. ‘a blacksmithlaboring at his furnaces to shape the stubborn structureof the language.’ He further realized that a prophetshould also be a teacher, a preacher and a beacon lightto humanity.To open the Eternal worlds, to open the immortal eyesOf man inwards into the worlds of Thought, into EternityEver expanding in the bosom of God, the humanimagination.’And weeping in the evening dewLike Milton, who wanted ‘to justify the ways of God toMan’ or Shelley who held that ‘poetry is the revelation ofthe eternal ideas which lie behind the many-coloured,ever-shifting veil that we call reality in life.’ Blake in hisexceptional prophetic zeal set out to open the Eternalworlds, to open the immortal eyes of man inwards intothe worlds of thought, into Eternity. He was always atpains to renew the fallen, fallen light. The poet’s divinetask of ‘ever expanding in the bosom of God’ reminds usof the moving verse of our Rig Veda in which God ascreator of beautiful forms has been conceived of as thegreatest poet, whose divine creative energy s his poeticpower, which manifests itself in the manifold forms ofbeauty and splendor like the Heaven, the Sun, the Moon,the Sky etc.That might controlयो धता/ भुवानानाम.गु'या।The starry poleस क वः का:या पु; ;पं.पु य त।।Explaining the function of the bard or poet (and his ownmission) Blake, in his introduction to Songs ofExperience declares:“Hear the voice of the bard!Who present, past and future sees,Whose ears have heardThe Holy wordThat walked among the ancient trees,Calling the lapsed soulAnd fallen, fallen light renew!’ऋ वेद VIII/41/5Or again, elucidating the aim of writing poetry or his‘great task’ Blake declares:‘He who is the supporter of the world of life,“. I rest not from my great task!Who knows the secret, mysterious names of the morningbeams,R.P. DWIVEDIPage 28R.P. DWIVEDIPage 29
EXPLORERS OF ETERNITYEXPLORERS OF ETERNITYHe, poet, cherishes manifold forms by His poetic power,even as heaven.’Here Blake, on perceiving a synoptic vision of completeidentity or oneness of God with individual self seems tohave echoed the eternal ancient Holy Scriptures. Hereare a few striking parallels.Rig Veda VIII/41/5As a divinely inspired poet Blake seems to have hadexperiences of various psychic and even mystic visionswhich awakened him to subtle, spiritual life. It seemsthat he must have transcended normal sensoryperceptions and would have attained to super-sensorystatus of consciousness when he declares:In our Vedas also, Go is regarded and adored as ourmost-trusted friend. Says the Rig Veda:़‘मा कर न ऐना स?या.च ऋषेः। वBमा Cह Dम तम.स?या 1शवा न।।’‘I see the savior over me.ऋ वेद X/23/7Spreading his beams of love and dictating the words ofmild song,‘Never may this friendship be severedAwake! O sleeper of the land of shadows, wake!Of thee, O Deity and the sage Vimada,I am in you and you in me, mutual in love divine.’We know, O God! Thy brother-lik
EXPLORERS OF ETERNITY R.P. DWIVEDI Page 4 India is the cradle of the human race, the birthplac
Explorers Phonics Teacher’s Notes introduction Explorers Phonics Readers are part of the Macmillan English Explorers reading scheme. The books are designed to run alongside and complement the existing ‘core’ readers. Explorers Phonics Readers are ideal for introducing and teaching phonics in context, in a structured, developmental manner.
Aurora, will really happen "East of Eternity": a meta-phoric place in which sun rises endlessly in a world that itself stands for sunrise or continued life. "East," "Eternity," and "break of day" are all linked here and all connote life everlasting in paradise. Snow uses the word eternity in her poem Paraphrase (Snow
ruptible ; but on Earth they are changeable and corruptible. 35. And the Soul of Eternity is God; and the Soul of the World, Eternity; and of the earth Heaven. 36. God is in the Minde, the Minde in the Soul, the Soul in the Matter, all things by Eternity. 37. All this Universal Body, in which are all Bodies, is full of
2. Perpetuity, durability, Is. 64:4. But most frequently eternity. 3. The world, Eccles. 3:11. uxtorf and Schindler define olam as A hidden time, an age, time hidden from man. Gesenius, in the last edition of his Hebrew Lexicon, gives eternity as the first meaning of olam, but remarks that it is frequently used in a limited sense.12 J. W.
tion of temporality and eternity troubled Man through the ages. Plato concluded that the fleeting world of daily is only half real, an reflection of a timeless domain of pure and perfect Forms, which occupy realm eternity. itself is but an imperfect "mov of Eternity which at one," but which we . incorrigibly past and future are created
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Aug 14, 2013 · Spanish Explorers 2 Come to Texas 102 Chapter 5 Why It Matters Now Spanish explorers did not find the riches they sought in North America, but their search brought them to Texas. TERMS & NAMES OBJECTIVES MAIN IDEA conquistador, Alonzo Álvarez de Piñeda, Hernán Cortés, commi
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