The Celestial Tradition

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Title Page, Copyright

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Contents

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pp. vii-viii

Abbreviations

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p. ix

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Preface

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pp. xi-xviii

Most of Ezra Pound's sympathetic readers have begun with the assumption that "the significance and form [of The Cantos] are hidden in an iterative and kaleidoscopic pattern for the assiduous and intelligent to discover" (Light 1). Daniel S. Pearlman's...

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I. The Cantos as Palingenesis

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pp. 1-21

Pound's "religious" ideas form a mosaic out of elements selected from a wide variety of pagan mystery religions and occult movements. The mosaic seems to be pieced together out of randomly chosen bits. Being neither a systematic philosopher...

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II. The Occult Tradition

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pp. 23-58

Ezra Pound's stay in London coincided with a time of intense public interest in the occult. He arrived in London in September 1908, attracted, he said later, by the prospect of meeting William Butler Yeats, whom he considered to be the most important...

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III. Pound's Occult Education

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pp. 59-100

I have already remarked that even though critics of modern poetry are beginning to recognize that Ezra Pound worked in the same esoteric tradition as Yeats, there is still a relative dearth of current scholarly comment on his relation to the occult. Given the emphasis...

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IV. Palingenesis: Katabasis / Dromena / Epopteia

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pp. 101-158

In the foregoing pages, I have endeavoured to accomplish the following tasks: (1) to describe some of Pound's ideas which may be termed occult; (2) to trace the general outline and describe the most important moments of efflorescence of the wisdom tradition...

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V. "The Subtle Body": Cantos 90 and 91

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pp. 159-188

This chapter presents an analysis of cantos 90 and 91 in terms of the palingenetic pattern, especially the epopteic or metamorphic phase of the triple schema developed earlier (katabasis / dromena / epopteia). Canto 90 illustrates the rebirth...

Appendix I

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pp. 189-191

Appendix II

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p. 192

Works Cited and Consulted

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pp. 193-205

Index

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pp. 207-214