We have an ongoing discussion on this chapter in Iran based on my Persian translation. It is hard for us to imagine that Thoreau is merely referring to early adulthood by the phrase “at a certain season of our life” in the beginning of this chapter. It also seems hard to imagine he is looking for a permanent residence. Thoreau may not be looking for a physical residence in the material world at all. The reason I think so is that later in the chapter, he says, “We are wont to imagine rare and delectable places in some remote and more celestial corner of the system, behind the constellation of Cassiopeia’s Chair, far from noise and disturbance?” A permanent house was never on T’s mind. He says, “Wherever I sat, there I might live, and the landscape radiated from me accordingly. What is a house but a sedes, a seat?” Even in the beginning of Walden he considers himself “a sojourner of civilized life.” Rumi says, “The whole seven universes are too small for me.” It is most pleasant mysteries of Walden for us in Iran. What certain season and what spot is really Thoreau speaking about here?
In his new book, Cryptic Subtexts in Literature and Film: Secret Messages and Buried Treasure (New York: Routledge, 2019), Steven F. Walker offers a new interpretation of Walden’s 1854 subtitle, “Life in the Woods.” It is well known that that subtitle was hardly original, having appeared in several publications prior to the publication of Walden, including an article of that name by Charles Lane which appears in the final issue of The Dial. Walker grants that Thoreau may have used the title “ironically,” that is, “as a vigorous rejoinder to the thesis of Lane’s Dial essay” (13). More intriguing, however, is Walker’s argument that Thoreau may have associated “life in the woods” with a phase of life known in Hindu as “vanaprastha” (literally translated as “life in the woods”)—“the third stage of life—that of the solitary, contemplative hermit living in the forest on the outskirts of the village—as described in The Laws of Manu” (14) which Thoreau read in Emerson’s library in 1840. “Such a new framing,” Walker says, “certainly provides a new perspective on Thoreau’s life-in-the-woods enterprise, which, for all its Yankee originality, also can be seen as a spiritual retreat based on an ancient Hindu paradigm of the stages of life” (16).
March 25, 2019 at 11:11 am
Posted in: ENGL 203 Geneseo F18
[What is called resignation is confirmed desperation]
In this line, Thoreau comments on how when people leave or “resign” from something, you are confirming desperation for something else. I feel this idea relates heavily to the idea we discussed in class about how romanticized living a “social media free” life is. While people may “resign” from a life of technology and social media, they are really desperate for being seen as someone willing to do this, rather than truly being someone who wants to be connected. This relates heavily to the psychology and human condition in the sense that no matter how much someone wishes to believe they don’t care what others think of them, it is impossible not to.
See in context
March 5, 2019 at 6:47 pm
Posted in: Emerson-Thoreau SUNY Geneseo
I think there is a very subtle irony in this part of the sentence. T could have said, “you … who live in…” Instead he twists the sentence and says, “you … who are said to live.” Implying that he himself does not recognize some of his readers to be alive or living. The whole book says why.
March 5, 2019 at 6:36 pm
Posted in: Panel of Experts
On one hand T emphasizes that the first person will be retained in his book, on the other hand he is apologizing for answering questions which are asked about his mode of life. It seems like there are two Thoreaus in Walden. One is drinking from the sky which is pebbly with stars the other is the one who fishes in Walden Pond. I feel as if these two Thoreau’s are at war in many of Thoreau’s sentences in Walden.
March 5, 2019 at 6:27 pm
What is impertinent the mode of life or the questions? And what is the antecedent of they? Affairs? I have been thinking about this for a long time.
February 28, 2019 at 3:10 pm
If we try to read Walden as “deliberately and reservedly” as it was written we will never underestimate its profound depth by taking Thoreau too literally. Here “the labor of my hands” does not merely refer to Thoreau’s physical labor with his hands and tools, his ax, spade, nails and beans. Rumi says, “Man has a body and soul other than the body that cows and donkeys have.”
In Where I Live and What I Lived for, Thoreau reveals a deeper aspect of this labor when he says, “I fish in the sky, whose bottom is pebbly with stars.” Fishing in the sky is another aspect of Thoreau’s labor and the fish is a type of food that is necessary for Thoreau’s particular kind of life. Thoreau did not move to the woods to live like the beasts of the forest. He moved there to “live deliberately.” That particular type of deliberate life requires a transcendental kind of labor, hand, food and feeding. Walden is profound from the very beginning. I have started my new reading of my Walden and am preparing a new edit for the second publication of my translation in Iran.
February 18, 2019 at 5:48 pm
Posted in: General Discussion
“I felt as if I could spit a Mexican with a good relish…” This is an example of the Dionysian in Thoreau. He is swept up by the martial spirit of music from the village and feels himself capable of violence but instead sublimates his energy into tending his bean-field, doing battle with weeds, or exercising his “chivalry” upon a woodchuck.
February 18, 2019 at 5:38 pm
That’s why Thoreau says: “We are not wholly involved in Nature.” The “dancer” and “Nature” desist from the dance. Thoreau’s double consciousness is of himself engaged in the “field of action,” as HDT, where he must be ethical, and “outside” the field of action as Spectator (non-judging). Awareness of judging/non-judging attitude in Thoreau helps us to discern some of the seeming paradoxes in his writing.
February 18, 2019 at 5:27 pm
The dichotomy, me and not-me, and the “spectator” is relatable to the Contact passage in “Ktaadn,” where Thoreau distinguishes between spirit (which he says “I am one”) and matter (which he says “has possession of me”). This is, in fact, the condition of purusha (roughly spirit) and prakriti (matter) in the Sankhya Karika Yoga text, which Thoreau read (Sattelmeyer), where the Spectator is watching, or entwined with, the Dancer.
For further evidence that Thoreau read about the “Spectator” in Hindu literature, here’s a quote from “Friday,” in “A Week”: “
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A Hindoo sage said, “As a dancer, having exhibited herself to the spectator, desists from the dance, so does Nature desist, having manifested herself to soul—.”
February 18, 2019 at 5:02 pm
Wonderful Mike, so good of your to allow your full PDF to be shared here!
I urge anyone interested in this problematic to consult Mike’s Transcendental Ethos, p. 22 ff.
Here Cousin gets a fuller gloss and appropriate context, I learned much from it.
I wish I had caught this earlier, but better late than sorry 🙂
February 18, 2019 at 4:54 pm
Also, see: http://commons.digitalthoreau.org/docs/frederick-transcendental-ethos-a-study-of-thoreaus-social-philosophy/
Victor Cousins is discussed in “Transcendental Ethos,” page 22.
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