Walt Whitman, one of the most prominent American poets of the 19th century, is known for his brilliance in weaving a vivid imagery through conscious observations of human interactions with the elements of nature at both conscious and sub-conscious levels. One of his most popular and often studied work by both scholars and enthusiasts has been the Magnum Opus ‘Song of Myself.’ I have read ‘Song of Myself’ a couple of times and every time I read it, there is something new to learn. An interesting little trivia, that I got to know as presented in the book Song of Myself and Other Selected Poems by Walt Whitman by Poet Laureate Robert Hass and Paul Ebenkamp was that the poem in the first edition in 1855 of Leaves of grass was ‘Untitled’, later it was titled as ‘Poem by Walt Whitman’ and only in 1881 edition it appeared as ‘Song of Myself’. It is amusing for an amateur writer like me to see someone stay invested in his work for so long. But as you go through the editions, you understand that the poem is being refined and distilled by the poet to near perfection. The poem evolves over the years along with the poet. The eccentricity, wild thoughts are mulled over and presented in neatly rephrased verses that reflect upon the grace that comes with age. However, this is not a poetry review and before I digress from the original line of thought, let me get to the point.
We know that romanticism was widespread in 19th century, and the writings of that period were characterised by appreciation of nature, human psychology and exploring spiritual truth in general. However, the hypothesis that I‘m attempting with this non-academic essay is that there has been a thread of commonality that appears often in Whitman’s works that hints at a universal truth, resonating with the non-dualist concept of Advaita Vedanta.
Non-dualism states that there is only one supreme consciousness that pervades everything, and all material objects at gross and subtle levels appear in this consciousness. We live in an illusion born out of the desire of consciousness, and what we see is just a reflection appearing and disappearing in this supreme consciousness. We are not this body or mind and our true self; our true nature is that of pure consciousness. The Absolute Non-Dualism of Adi Shankara states ‘Tat Tvam Asi (That you are)’ pure consciousness, witnessing multiplicity of illusion. While the qualified Non-dualism or Vishistadvaita promoted by 11th century philosopher Ramanujam advocates that duality or multiplicity stems from a single source of consciousness, and as such we all are individual parts of that one cosmic reality. And it is my personal belief that ‘My Song’ by Whitman has glimpses of these non-dualist understandings. Let me attempt presenting my case with relevant excerpts from his poem ‘Song of myself.’
Reading his opening verse of the poem;
“I celebrate myself, and sing myself,
And what I assume you shall assume,
For every atom belonging to me as good belongs to you.”
gives this subtle impression of the non-dualist understanding. He is making an assertion that every atom that belongs to him also belongs to other beings, the poet, and the reader (you) in this case share something in common.
In the second para, upon reading the following lines:
“I breathe the fragrance myself…
distillation would intoxicate me also, but I shall not let it.
The atmosphere is not a perfume, it has no taste …
I will go to the bank by the wood and become undisguised and naked,
I am mad for it to be in contact with me.”
It seems to me here that he is acknowledging the fact that materialistic things of this world create an intoxication and the seeker/a spiritual aspirant should not let material things affect his efforts. The last two lines in bold above seem to be reflecting to a meditative state of a spiritual aspirant when one is devoid of falsity and is exposed to awareness.
He further states in next few lines of the second para:
“Stop this day and night with me and you shall posses the origin of all poems…
… You shall not look through my eyes either, nor take things from me,
You shall listen to all sides and filter them from your self.”
I’m not trying to say here that Whitman had some realisation or experienced some higher awareness, it is just my personal reading of these highlighted lines and some other lines ahead in the poem that draws parallel to my limited understanding of non-dualism of Advait Vedanta. However, I do believe poets do have more empathetic view towards the world and maybe this gives them ability to see subtle ongoing interactions between Nature (Prakriti) and beings (Jiva) as well as tread between conscious and subconscious thoughts.
This thread of shared connection, continues in following lines, within next few verses and paras of the poem:
“Clear and sweet is my soul, and clear and sweet is all that is not my soul.
Lack one lacks both, and the unseen is proved by the seen,
Till that becomes unseen and receives proof in its turn.”
This is an important assertion which further intensifies my interpretation of it being non-dualistic statement. We are the observer as well as the one being observed. Pure consciousness cannot be expressed as it is beyond our comprehension but once the unseen is seen, everything including our existence merges in it and becomes that unseen (pure consciousness) which is the proof in its turn.
To advance my hypothesis further there are many such lines in various verses of the poem, if I must present all of those, it would make this piece a bit languid, so I’ll refrain from quoting all but must quote a few to highlight the similarity.
Further in the poem lines like these:
“I know I have the best of time and space, and was never measured and never will be measured.”
“Not I, not any one else can travel that road for you,
You must travel it for yourself.”
“There is that in me – I do not know what it is – but I know it is in me.
I do not know it – it is without name – it is a word unsaid
It is not in any dictionary, utterance, symbol.”
“The past and present wilt – I have fill’d them, emptied them.
And proceed to fill my next fold of the future.”
And the final verse:
“Failing to fetch me at first keep encouraged,
Missing me one place search another,
I stop somewhere waiting for you.”
Further strengthens my conviction of the non-dualist expressions in the poem that draw parallels with the Vedantic philosophy. It is like reading the text on ultimate consciousness (All-pervading Brahman) from the Upanishads. Maybe a few more editions and we may have got a title called ‘Song of the Soul’. However, to summarise my understanding on the essence of the poem, I can say that the poet has shared his vast experience and observations of life across the section of verses, yet time again he has stated his disassociation/ detachment and indifference from the worldly experiences. At the same time, he has also mentioned references to the impermanence of life and continuity of life after death until realization of ultimate truth and deathlessness.
However, my opinion must not be perceived as any bold assertion or claim, as we don’t know in what context or circumstances these lines were written by the poet. This is purely my personal interpretation, as a reader, that came to me upon reading the poem. Though, I must highlight Whitman in one of the verses in the very poem does mention “Drinking mead from the skull-cap, to shastas and Vedas admirant, minding the Koran.” He uses Vedas admirant (admirer of Vedas); to whom is he referring? Was he aware of the non-dualist teachings? Was he a realised soul?
To conclude, I would like to quote the lines of Whitman in the very poem “You are also asking me questions and I hear you, I answer that I cannot answer, you must find out yourself.”
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