Christian Tears; Pagan Smiles: Hart Crane’s “Lachrymae Christi”

2014 ◽  
Vol 18 (3) ◽  
pp. 349-372 ◽  
Author(s):  
Eric Stenclik

When American poet Hart Crane declares in a letter, “I felt the two worlds. And at once,” he speaks bluntly of the governing tension of his poetry: the knocking of Harold Hart Crane’s finite language against the hard, transparent ceiling beyond which he senses the divine. Crane’s first collection, White Buildings, often shows signs of visionary frustration. But in “Lachrymae Christi,” the most difficult poem in White Buildings, Crane’s vision dilates to immense possibilities of union between the material and the spirit worlds, between what is time-bound and what is timeless. This poem, both its poetic effect and its spiritual purpose, can be most sympathetically read as mystical. Because the tonal movement toward rapture in “Lachrymae Christi” resonates against the poetry and theology of Renaissance mystics such as St. John of the Cross, we can situate the poem in the context of ancient patterns of western mysticism in order to reclaim what has long been seen as an opaque and elusive poem. “Lachrymae Christi” rewards this reading of its mystical poetics with line after line of quivering wordplay, startlingly fresh religious allusion, and subtle thematic polyphony as it interweaves Christian and pagan traditions of regeneration.

1970 ◽  
Vol 5 ◽  
pp. 34-46
Author(s):  
Hjalmar Sundén

The study of mysticism must be carried on with more attention paid to the meditative techniques used by mystics and to the problems of perception. In this paper the author presents some remarks on the difference between Saint Teresa and Saint John of the Cross, and then mentions some recent studies of meditation and some problems of perception. If meditative techniques have become of great importance in psychotheraphy, the organismic approach of the "mindcurers" and their results will permit us to complete phenomenological descriptions of mystic conscious states with more exact information of their physiological conditions. In this way "mystical experiences" in general can be seen as results of meditative techniques and we need not regard "an hysterical predisposition" of the subject as their necessary condition.


1982 ◽  
Vol 11 ◽  
pp. 275-306
Author(s):  
Hans Åkerberg

It is generally maintained within the Carmelite tradition that Teresa (1515-1582) showed an extraordinary facility in describing the stages of mysticism with experimential vigour and deep intensity, compared for example to John of the Cross, whose mystical presentation is of a more dogmatic and systematic nature. In this sense she would appear to be unsurpassed within the entire Roman Catholic mystic tradition. The author compares two classical presentations by Teresa of the significance of unio mystica, firstly her description of this in the Libro de la vida, and secondly her presentation of the same mystic element in the book Castillo interior o Las moradas.


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