SABCL Set of 30 volumes
The Future Poetry Vol. 9 of SABCL 562 pages 1972 Edition
English

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ABOUT

Sri Aurobindo's principal work of literary criticism where he outlines the history of English poetry and explores the possibility of a spiritual poetry in the future.

THEME

The Future Poetry

and
Letters on Poetry, Literature and Art

  On Poetry

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Sri Aurobindo

Sri Aurobindo's principal work of literary criticism. In this work, Sri Aurobindo outlines the history of English poetry and explores the possibility of a spiritual poetry in the future. It was first published in a series of essays between 1917 and 1920; parts were later revised for publication as a book.

Sri Aurobindo Birth Centenary Library (SABCL) The Future Poetry Vol. 9 562 pages 1972 Edition
English
 PDF     On Poetry

Part II

Letters on Poetry, Literature and Art




The Process, Form and Substance of Poetry




Inspiration and Effort

Inspiration and Effort - I

Inspiration is always a very uncertain thing; it comes when it chooses, stops suddenly before it has finished its work, refuses to descend when it is called. This is a well-known affliction, perhaps of all artists, but certainly of poets. There are some who can command it at will; those who, I think, are more full of an abundant poetic energy than careful for perfection; others who oblige it to come whenever they put pen to paper but with these the inspiration is either not of a high order or quite unequal in its levels. Again there are some who try to give it a habit of coming by always writing at the same time; Virgil with his nine lines first written, then perfected every morning, Milton with his fifty epic lines a day, are said to have succeeded in regularising their inspiration. It is, I suppose, the same principle which makes Gurus in India prescribe for their disciples a meditation at the same fixed hour every day. It succeeds partially of course, for some entirely, but not for everybody. For myself, when the inspiration did not come with a rush or in a stream,—for then there is no difficulty,—I had only one way, to allow a certain

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kind of incubation in which a large form of the thing to be done threw itself on the mind and then wait for the white heat in which the entire transcription could rapidly take place. But I think each poet has his own way of working and finds his own issue out of inspiration's incertitudes.

Inspiration and Effort - II

Few poets can keep for a very long time a sustained level of the highest inspiration. The best poetry does not usually come by streams except in poets of a supreme greatness though there may be in others than the greatest long-continued wingings at a considerable height. The very best comes by intermittent drops, though sometimes three or four gleaming drops at a time. Even in the greatest poets, even in those with the most opulent flow of riches like Shakespeare, the very best is comparatively rare.

All statements are subject to qualification. What Lawrence states1 is true in principle, but in practice most poets have to sustain the inspiration by industry. Milton in his later days used to write every day fifty lines; Virgil nine which he corrected and recorrected till it was within half way of what he wanted. In other words he used to write under any conditions and pull at his inspiration till it came. Usually the best lines, passages, etc. come like that.

Inspiration and Effort - III

Merciful heavens, what a splashing and floundering! When you miss a verse or a poem, it is better to wait in an entire quietude about it (with only a silent expectation) until the true inspiration comes, and not to thrash the inner air vainly for possible variants—like that the true form is much more likely to come, as people go to sleep on a problem and find it solved when they awake. Otherwise, you are likely to have only a series of misses, the half-gods of the semi-poetic mind continually intervening with their false enthusiasms and misleading voices.

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Inspiration and Effort - IV

Perhaps one reason why your mind is so variable is because it has learned too much and has too many influences stamped upon it; it does not allow the real poet in you who is a little at the back to be himself—it wants to supply him with a form instead of allowing him to breathe into the instrument his own notes. It is, besides, too ingenious. What you have to learn is the art of allowing things to come through and recognising among them the one right thing—which is very much what you have to do in Yoga also. It is really this recognition that is the one important need—once you have that, things become much easier.









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