Poetry and Madness: Blake, Eigen and the Psychotic God, by Peter Anderson

Ecstasy and Psychosis: Who We Really Are

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In many ways, I believe that Michael Eigen is attempting to restore to psychology a dimension suppressed by the scientistic ambitions of the academicized discipline, where the drastic attempt to reduce language to a vehicle for hard data makes of language itself nothing but an empty shell, good only to serve as a frame for the apparent objectivity of statistics. Where Freud could only grudgingly wonder at poetry as a form of psychological gnosis, Eigen understands that poetry—and, very possibly, therapy, too—has the function of revealing who we are. “Poetry”, he says, “is dusting off the true self”.

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The 40 Rules of Love, by Shams Tabrizi

Rumi, Shams, and Whirling Dervishes

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Shams of Tabriz was a Persian Sufi and roaming dervish who lived at the end of the twelfth/ early thirteenth century. He was the spiritual teacher and advisor of Rumi, and indeed it’s often said that Rumi was a professor who Shams transformed into a mystic, a lover, and a poet. There are many legends describing their meeting in Konya: Rumi was taught by Shams in seclusion for 40 days, and the period after this is described as Rumi’s ‘mysticism’, where sufis danced, played music (rabab), and drank wine. It is in this time, that the concept of “whirling dervishes” originated.

One day, according to legend, Rumi was reading next to a large stack of books. Shams Tabriz, passing by, asked him, “What are you doing?” Rumi scoffingly replied, “Something you cannot understand” (i.e. knowledge that cannot be understood by the unlearned.) On hearing this, Shams threw the stack of books into a nearby pool of water. Rumi hastily rescued the books and to his surprise they were all dry. Rumi then asked Shams, “What is this?” To which Shams replied, “Mowlana, this is what you cannot understand” (i.e. knowledge that cannot be understood by the learned.) Shams’ forty observations about the nature of love and God, the first ten of which are illustrated here, can be read together (fine but a bit left brain, a bit “learned” as Shams might say) or discretely, each a starting-point for reflection (more right brain, letting the mind wander laterally and make connections). Like life, and love, learning is not a race to the finish, but a voyage to the start.

Please note: this page has now moved to my new website: please click on this link to read the first ten of Shams’ forty illustrated observations about the nature of love and God:

The 40 Rules of Love, by Shams Tabrizi

Rumi, Shams, and the Path of the Heart

Thank you.

Shelley, Blake and the Prophetic Imagination, by Andrew O. Winckles

Prophecy and Social Change: the Unacknowledged Legislators, the Watchmen, and the Prophets

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A prophet, Shelley once observed, is someone who can see into the present. And like all great poets, he added, they not only see – they communicate, they rage, and they galvanise, and in this role they’ve traditionally presented a major problem for the ruling elites. As Andrew O. Winckles notes in this compelling article, prophets have always told it like it is, spoken truth to power, and their main object of scorn and anger has usually been the elites themselves. It’s a tradition that political and religious authorities have always found uncomfortable, always sought to silence, for what the prophets say fundamentally challenges the authority of their rule and lays bare its usurping, brutalising character.

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