Академический Документы
Профессиональный Документы
Культура Документы
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
http://about.jstor.org/terms
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted
digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about
JSTOR, please contact support@jstor.org.
India International Centre is collaborating with JSTOR to digitize, preserve and extend access to India
International Centre Quarterly
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
Kathleen Raine
3S> ^ii ^ I
"gSsftaT TTT ip: I I ? I I
Behold the universe in the glory of God: and all that lives and
moves on earth. (Tr. Juan Mascaro)
—Editor
37
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
38 / India International Centre Quarterly
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
Kathleen Raine / 39
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
40 / India International Centre Quarterly
however devious the way we have followed. For the laws of the
spiritual worlds are no less immutable than the 'laws of nature' (which
is in reality the world of change and impermanence) and to these every
spiritual tradition has borne witness. In terms of history, the word
'tradition' signifies a process in time, by which the memories of the
generations are conserved and studied and passed on; but as under
stood in terms of spiritual knowledge, 'tradition' is timeless, an ever
present reality to which generations have borne witness in the world's
sacred scriptures, in all 'inspired' works from the cave-paintings of
Altamira to those of Ajanta, from Fra Angelico to the Chinese
landscape painters of the Sung dynasty, to Samuel Palmer and to my
contemporaries Cecil Collins and David Jones. All tell of Imaginative
vision, seen in terms of their own here-and-now in the ever-moving
present in which we live. To the living and to the dead, known and
unknown, who have borne witness to the vision of 'eternal things
displayed', I owe the inexhaustible treasures I have inherited.
First (as for us all) my parents. My father's Christian faith was for
him living truth, inherited from his Methodist forebears. Though to
me the services I attended on Wednesday evenings and twice on
Sundays were irksome, yet in retrospect I am grateful because the
words of the Jewish Bible , and the Christian New Testament, became
familiar to me in the King James version— one of England's national
treasures, now being thoughtlessly thrown away. To my mother I owe
beauty, in nature and in poetry. Her memory was stored with Milton
and Shelley and the ballads of Scotland—her inheritance—to which
she herself had added Poe and Tagore's Gitanjali, Gibran's The Prophet,
De la Mare, and Yeats's early poems. And my mother had, as a girl at
college in Newcastle, learned of 'theosophy' from a wonderful fellow
student from Ceylon: a secret she never shared with my father but
imparted to me—a seed sown from my mother's desire for a richer
knowledge which the circumstances of her life never enabled her to
realize.
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
Kathleen Raine / 41
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
42 / India International Centre Quarterly
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
Kathleen Raine / 43
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
44 / India International Centre Quarterly
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
Kathleen Raine / 45
ring and tower and bridge and many more. Yeats, beyond question
the most learned in this universal cosmic language of any initiate in
this century, incurred the ridicule of his younger contemporaries
because of his esoteric studies. As a member of the Magical Order of
the Golden Dawn, he studied Kabbalah, Astrology, and the symbolic
emblems, the twenty-two Trumps of the Tarot, besides mental exer
cises to extend the range of memory and little used powers of the mind.
Yeats was also long and actively engaged in psychical research.
Through all these studies, then (and probably now) confidently dis
missed as 'hocus-pocus' (the word is George Orwell's), Yeats and his
fellow-adepti —understood that symbols are a language of the 'deeps
of the mind' which concern poets above all and are the instruments of
their art. I discovered that my work on Blake had inevitably led me to
the study of his first editor and greatest disciple, Yeats; and at the same
time I had studied with a Society itself a successor of the Golden Dawn.
I soon discovered that of the two ways of learning—by amassing
information or by extending the range of perception—the second is
much the more difficult. I also participated in psychical research at the
College of Psychic Science; for whatever these phenomena prove or
do not prove, their reality is not to be denied. All these are the aspects
of mental realties of our universe, not indeed the highest spiritual
realities, but the landscape, so to say, of our inner worlds. Yeats, in the
course of his lifetime, scanned the entire horizon of these mental
worlds and the knowledge then available of which he has left a record
in A Vision.
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
46 / India International Centre Quarterly
another path, through Blake and the Romantic poets, Thomas Taylor
the Platonist, Yeats and India, through Jung and Henry Corbin, the
great Ismaeli scholar. The difference, as I see it, is that the Traditional
school insists on adherence to one or other of the 'revealed' religions.
Marco was a Buddhist, Guenon and Schuon and Martin Lings fol
lowers of Islam, Philip a Greek Orthodox Christian. My own path has
been that of poetry, of the living Imagination of which both Blake and
Corbin were exponents. Corbin coined the word 'imaginal' to signify
knowledge of the Imagination which, far from being 'imaginary' in
the sense of unreal or fictitious, is a perception of higher worlds
reflected in the human psyche, the imaginatio vera. I had the privilege
of meeting Henry Corbin at two of the Eranos Conferences in which I
participated, and he confirmed my understanding of Blake's Imagina
tion as corresponding to the Sufi alam al mithal, the imaginatio vera.
There was no connection between Guenon and Corbin; but the aes
thetician of the Traditional school, A.K. Coomaraswamy, associated
with Guenon, was also an early friend of Yeats.
In the mingling and interweaving of currents and cross-currents,
it happened that A.K. Coomaraswamy was the uncle of my first
publisher, M.J. Tambimuttu. So far I have made no mention of poetry,
still less of my own involvement in the writing of verse. Yet one more
tributary of that great mainstream was 'Tambi', much loved Dionysiac
publisher of the review Poetry London during and after the Second
World War. Tambi came to London from Ceylon with the dream of
conquering the London poetry world, and was known to the rout of
poets who were his followers as the 'Prince of Fitzrovia'. ('The Fitzroy'
was a pub in Soho frequented by this devotee of the sacred intoxica
tion.) While the Oxford poets—Auden and Spender and their group—
were committing themselves to left-wing politics, Tambi looked for
only one thing— Imagination. What Tambi was in fact contributing to
my ignorant generation was a first experience of India. His one sig
nificant poem is an 'Ode to Saraswati', goddess of music and wisdom,
of the divine vina. I remember his words (he used to dance the dance
of the Lord Shiva at those great parties, dense with cigarette smoke,
that he loved to 'throw'); 'I love ecstasy'. Ananda is for the Vedic
tradition an aspect of Being itself. No ecstasy in social realism!
Another door that stood open and through which a number of
my friends passed—notably David Gascoyne—was Surrealism, a
French contribution to the exploration of hitherto unvisited regions of
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
Kathleen Raine / 47
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
48 / India International Centre Quarterly
I spent several months and many later visits, rich in learning and
comedy. The inspirer of that community of scholars (at which I first
met more than one Temenos contributor) was William Irwin
Thompson, who remained undaunted by financial (or any other) ups
and downs inseparable from the planting of a new idea. Other friends
I made at the Dallas Institute of Philosophy and Culture. And through
yet other American friends I was able to spend unforgettable days with
the Hopi people of Old Oraibi. How many are the fellow-pilgrims with
whom I have travelled; how rich is the texture of life into which we
are all woven! And how happy it is to travel with my colleagues and
friends of Temenos—there is neither beginning nor end to the story. The
Atharva Veda calls history a poem 'written by God'. In that epic we all
have our parts assigned. But as to India, there is too much to tell here;
for I believe that if the West is to re-learn spiritual knowledge it can
only be from the Orient, where Buddhism, Islam, and above all the
great Vedic heritage, threatened as they are by Western materialism,
remain intact. India, a deeply wounded country, is still the mainstream
of spiritual civilization. Can India teach the West before the West has
destroyed India?
On my return, in 1978, from a prolonged stay with the Lindisfarne
Association in New York City, I found myself wondering why there
was not in England even a journal to proclaim the Sacred Tradition
with its treasuries of 'things new and old'. It then came into my mind
with the force of inspiration that we might start one, and to that end I
consulted my respected friend Philip Sherrard, who in turn brought
in Brian Keeble of the Golgonooza Press, producer of beautiful books,
author and editor of Eric Gill, Cecil Collins and others. We also invited
Keith Critchlow who had worked with the Lindisfarne Association
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms
Kathleen Raine / 49
This content downloaded from 142.3.100.128 on Sat, 25 Jun 2016 05:41:02 UTC
All use subject to http://about.jstor.org/terms