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The Formative Process of Yeat's Meditaitve Poems

Ko Joon Seog


This paper is an attempt to discuss Yeats' meditative poem and its formativeprocess. Before taking up the main subject, I will survey the background of themeditative poem. The most notable of meditative practices were the Ignationmeditations that synthesized several medieval branches of meditation and gave themnew echo in the early modern world.
These meditation then formed the structural backbone of poems that alsodemanded a similar type of ordered contemplation by Donne, Herbert, Hopkins andWordsworth. Also Yeats clearly fits into this English meditative tradition due to theIrish and mystical elements but works with meditative techniques in a quite novelmanner. The techniques of meditation become significant for their impact on how apoem works to trace the mind's progress. Yeats's poems, especially his maturepoems, develop many of the imageable patterns and employ similar technique.
There is a close correspondence between meditative discipline and the creativeimagination. If we cannot imagination ourselves as different from what we are andassume that second self, we cannot impose a discipline upon ourselves. It is thecreation of this self that a meditative poem records. A self is ideally one withitself, with other human beings, with created nature, and with the supernatural. Thusthe self of meditative poetry speaks a language based on that of common men, butincludes whatever in its own experience is unique and individual.
In conclusion, Yeats' meditation allows him to reach that Unity of Being wherethe oppositions of change and changelessness, time and eternity, are reconciled.Toward the union of "the powers of the soul," Yeats's "Unity of Being" bydisciplined effort makes his way, while creation of the poetry plays its part in thestruggle. Unity of Being is both the resolution to the tension between opposites andthe point at which all things connect.

예이츠 명상시의 형성과정



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