On
Eastern Philosophy in “Song of Myself”
Malcolm Cowley, editor of the 1986 publication of Leaves of Grass: The First, states that Walt Whitman’s
poem “Song of Myself” has many Eastern characteristics, which it does, though
Whitman uses them unknowingly. Three of the main points Cowley makes about the
mysticism and Eastern influence are Whitman’s thoughts of reincarnation, his
identification with his Creator, and his achievement of true knowledge. These
ideas can be and are seen throughout the fifty-two chants of “Song of Myself.”
Reincarnation, also known as
metempsychosis, is the rebirth of one’s soul into a different body after one’s
previous body dies. The body one’s soul enters in a subsequent incarnation
depends on “the actions performed during one incarnation” (Cowley xxi). This idea
is known as karma and means that if a person is good and just in his first
life, he or she will be reborn in “a higher form” (Cowley xxi). The ability to
identify with one’s Creator is another Eastern idea Whitman uses in which one
at a certain “point in his spiritual progress…becomes identified with the
personal creator of the world illusion” (Cowley xxvii). This means that a
person is granted the omnipotence and the omniscience that were once only
reserved for the Supreme Being that created the world. This achievement is
classified as a person reaching “Brahman” (Cowley xxvii). One of the final
Eastern points Cowley identifies in his introduction to “Song of Myself” is the
acquisition of true knowledge. True knowledge, according to Eastern philosophy,
is the understanding of the divinity of all things through a union with one’s
“Self” (xxi). It is allegedly “available to every man and woman, since each
contains a divine Self” (xxi).
Walt Whitman, the speaker of the poem
(Walter Whitman is identified as the author and Walt Whitman as the speaker,
according to the original copyright page of Leaves
of Grass.), identifies himself as going through many deaths and being
reborn multiple times. Whitman asserts his reincarnations when he writes that
there is “No doubt I have died myself ten thousand times before” (84, line
1289). He further compares death to sleep and his awakening is actually his
rebirth as a new being. He then proceeds “to fill [his] next fold of the
future” (85, line 1310). Earlier in the poem Whitman writes that “All [life]
goes onward and outward” regardless of death (30, line 120). The speaker
recognizes the circle of life, perhaps most prominently in chant six, in which
he states on how the grass on which he is loafing is made from “the beautiful
uncut hair of graves” (30, line 101). Whitman suggests that the grass could be
“from the breasts of young wen” or “from old people and from women, and from
offspring taken soon out of their mothers’ laps” (30, line 105). The speaker is
aware of how, when a person is buried, he or she will eventually decompose and
become part of the dirt, from which the grass springs. Therefore, “The smallest
sprout shows there is really no death” (30, line 117).
Though the bodies of these people
return to the earth and become the earth, their souls are incarnated and
reincarnated time and again. Cowley states that Whitman appears to be, at
times, a “Mahayana Buddhist, promising nirvana for all after countless
reincarnations,” which Whitman does assert. In one passage from chant
forty-one, Whitman states that he is “waiting my time to be one of the
supremes,” and this is his nirvana, or heaven (72, line 1045).
Whitman, in the spirit of Eastern
philosophy, is able to “identify himself with every object and with every
person living or dead” and with the Supreme Being that has created him (Cowley
xix). Whitman identifies with and knows “the hand of God” and “the spirit of
God” (29, lines 83-4) through an ethereal encounter and appoints himself a
prophet when he says that the people “do not know how immortal, but I know”
(31, line 129). Whitman sees God in
every single thing, “each hour of the twenty-four, and each moment then,/In the
faces of men and women I see God, and in my own face” (83, lines 1277-8). He
recognizes that each person, object, and organism is sacred in its own way
because God made it. “I hear and behold God in every object,” he wrote (83,
line 1274). Whitman is able to relate to each of these people and items as well
because of his otherworldly encounter in which he, “with the beautiful gentle
god by [his] side,” has sped “through heaven and the stars” (60, lines 789-90).
The ecstasy Whitman reached when he
was able to commune with and be granted insight to the Supreme Being’s mind is
achieved “through union with the Self” (Cowley xxi). It is through this union
that Whitman also achieves true knowledge, which is derived from the
Self-union. It has been theorized that Whitman had indeed achieved this level
of heightened knowledge and awareness in real life and he transposes it into
“Song of Myself.” True knowledge allows a person to understand the divinity of
all things, which Whitman is able to do.
Whitman has risen to a mystical
sense of omniscience in the sixth sequence (chants thirty to thirty-eight) of
the poem and has found truths, whether simple or complex, in virtually
everything from steamships to slaves. The speaker is able to relate to each
object or being he describes and catalogs these emotions and observations. “I
become any presence or truth of humanity here” (67, line 941) the speaker state
to describe his transcendence from the normal realm of consciousness to a
higher one.
True knowledge, however, is available
not only to Whitman but to every person. The idea that “true knowledge is
available to every man and woman” is derived from the perception that each
person contains a part of divinity (Cowley xxi). This is why Whitman states
that “All truths wait in all things” (54, line 647), meaning that the divinity
in each can be found if one looks hard enough. Because “everything emanates
from the universal soul, and since [Whitman’s] own soul is of the same
essence,” he is able to identify with each (Cowley xix). The universal or
divine soul is the enabler in this case. “Moreover, the divinity of all implies
the perfect equality of all, the immortality of all, and the universal duty of
loving one another” states Cowley of the Eastern tradition (xxi). In chant twenty,
Whitman writes, “In all people I see myself…/And the good or bad I say of
myself I say of them” (43, lines 401-2). It is in this passage, among others,
that Whitman recognizes the interconnected divinity and “perfect equality”
among people. Whitman catalogs many different types of people and states that
he is part of them. This happens on several occasions in “Song of Myself,” such
as in chant fifteen, chant sixteen, and part of chant thirty-three.
Whitman’s “Song of Myself” contains
many concepts of Eastern philosophy such as the ideas of metempsychosis, the
ability to identify with the Supreme Being, and the achievement of true
knowledge. Whitman, however, had very little or no knowledge of these concepts
upon writing “Song of Myself,” but discovered them for himself, according to
Cowley. Eastern philosophy can be seen throughout the entirety of “Song of
Myself” in one only looks hard enough. Like true knowledge, these ideas are
available to all, but only through close reading and an understanding of Walt
Whitman and his great genius.
Works Cited
Cowley, Malcolm.
"Editor's Introduction." Introduction. Leaves of Grass: The
First (1855 Edition. By
Walt Whitman. New York: Penguin, 1986. Vii-Xxxvii. Print.
Whitman, Walt.
"Song of Myself." Leaves of Grass: The First (1855) Edition.
New York: Penguin,
1986.
25-86. Print.
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