Yeats, Philosophy, and the Occult\ is a collection of essays examining the thought of the Irish poet W. B. Yeats and particularly his philosophical reading and explorations of older systems of thought, where philosophy, mysticism, and the supernatural blend. It opens with a broad survey of the current state of Yeats scholarship, which also includes an examination of Yeats's poetic practice through a manuscript of the original core of a poem that became a work of philosophical thought and occult lore, The Phases of the Moon. The following essay examines an area where spiritualism, eugenic theory, and criminology cross paths in the writings of Cesare Lombroso, and Yeats's response to his work. The third paper considers Yeats's debts to the East, especially Buddhist and Hindu thought, while the fourth looks at his ideas about the dream-state, the nature of reality, and contact with the dead. The fifth essay explores Yeats's understanding of the concept of the Great Year from classical astronomy and philosophy, and its role in the system of his work\ A Vision, and the sixth paper studies that work's theory of contemporaneous periods affecting each other across history in the light of Oswald Spengler's\ The Decline of the West. The seventh essay evaluates Yeats's reading of Berkeley and his critics' appreciation (or lack of it) of how he responds to Berkeley's idealism. The book as a whole explores how Yeats's mind and thought relate to his poetry, drama, and prose, and how his reading informs all of them.

'Yeats, Philosophy, and the Occult' collects seven new essays on aspects of Yeats's thought and reading, from ancient and modern philosophy and cosmological doctrines, mysticism and esoteric thought.

Shedding fresh light on the life and work of William Butler Yeats--widely acclaimed as the major English-language poet of the twentieth century--this new study by leading scholar Patrick J. Keane questions established understandings of the Irish poet's long fascination with the occult: a fixation that repelled literary contemporaries T.S. Eliot and W.H. Auden, but which enhanced Yeats's vision of life and death. Through close reading of selected poems, the first section of Making the Void Fruitful assesses Yeats's spiritualised treatment of corporeal themes, exploring sex and eroticism as the expression of a duality inherent to his ontological and supernatural convictions. The power-producing tension in Yeats's work is not only intellectual but emotional. At its vital centre is his Muse: the beautiful political firebrand, Maud Gonne, whose activist Republican politics he considered his one real rival. Through close engagement with the poems and plays she inspired, the second section explores Yeats's complex relationship with Maud, an obsessive and unrequited love which he sublimated and transformed into the greatest body of Muse poetry since Petrarch, in whose tradition of spiritualized eroticism Yeats, perhaps the last of the great Romantics, was consciously writing. Shaped by the conviction that no modern poet exceeded Yeats in animating the enduring themes of love and spirituality through poetry, this book emphasises the influence, of Blake, Nietzsche, and John Donne, on what Yeats called 'the thinking of the body'. Grounded firmly in the textual materiality of Yeats's oeuvre, this book will be of interest to researchers and students of W.B. Yeats, as well as to those in the fields of Anglophone literatures and cultures, and philosophy.

W. B. Yeats's "A Vision": Explications and Contexts' is the first volume of essays devoted to 'A Vision' and the associated system developed by W. B. Yeats and his wife, George. 'A Vision' is all-encompassing in its stated aims and scope, and it invites a wide range of approaches-asdemonstrated in the essays collected here, written by the foremost scholars in the field.The first six essays present explications of broader themes in 'A Vision' itself: the system's general principles; incarnate life and the Faculties; discarnate life and the Principles; how Yeats relates his own work to other philosophical approaches; and his consideration of the historical process.A further three essays include an examination of the elusive 'Thirteenth Cone', a consideration of astrological features in the automatic script, and a view of the poetry within 'A Vision'. The final five essays look at contextual themes, whether of collaboration and influence-between husband, wife,and spirits, or with another poet-or the gender perspective within these interrelations, the historical context of Golden-Dawn occultism or the broader political context of fascism in the 1920s and 1930s. Throughout, the different contributors take a variety of stances with regard to texts and theautomatic script.This is an important contribution to Yeats scholarship in general and a landmark in studies of 'A Vision'.

In 'Poetic License, ' Perloff insists that despite the recent interest in 'opening up the canon, ' our understanding of poetry and poetics is all too often rutted in conventional notions of the lyric that shed little light on what poets and artists are actually doing today.

When H. P. Blavatsky, the controversial head of the turn of the century movement Theosophy, defined "a true Theosophist" in her book The Key to Theosophy, she could have just as easily have been describing W. B. Yeats. Blavatsky writes, "A true Theosophist must put in practice the loftiest moral ideal, must strive to realize his unity with the whole of humanity, and work ceaselessly for others." Although Yeats joined Blavatsky's group in 1887, and subsequently left to help form The Golden Dawn in 1890, Yeats's career as poet and politician were very much in line with the methods set forth by Blavatsky's doctrine. My project explores how Yeats employs this pop-culture occultism in the creation of his own national literary aesthetic. This project not only examines the influence theosophy has on the literary work Yeats produced in the late 1880's and 1890's, but also Yeats's work as literary critic and anthology editor during that time. While Yeats uses theosophy's metaphysical world view to provide an underlying structure for some of his earliest poetry and drama, he uses theosophy's methods of investigation and argument to discover a metaphysical literary tradition which incorporates all of his own literary heroes into an Irish cultural tradition. Theosophy provides a methodology for Yeats to argue that both Shelley and Blake (for example) are part of a tradition that includes himself. Basing his argument in theosophy, Yeats can argue that the Irish people are a distinct race with a culture more "sincere" and "natural" than that of England.

W.B. Yeats -- Twentieth-Century Magus is a comprehensive study of his magical practices and beliefs. Yeats moved through many different phases of spiritual development, believing that his life was an intellectual, spiritual, and artistic quest -- a quest greatly influenced by Celtic lore, Theosophy, Golden Dawn ceremonial magic, Swedenborg's metaphysics, the works of Jacob Boehme, and Neo-Platonism. For Yeats, writing poetry was an act of divine possession, and he believed that a perfected soul was the source of his inspiration, visiting him during times of superconscious awareness. Susan Johnston Graf meticulously documents and provides evidence that Yeats's poetry is a brilliant, lyric narrative of reality captured through the mind of a practicing magician working in the Western Tradition.