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Midweek pick-me-up: Robinson Jeffers on moral beauty and the key to peace of mind

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NOTE: This newsletter might be cut short by your email program. [View it in full](.  If a friend forwarded it to you and you'd like your very own newsletter, [subscribe here]( — it's free.  Need to modify your subscription? You can [change your email address]( or [unsubscribe](. [The Marginalian]( [Welcome] Hello {NAME}! This is the midweek edition of [The Marginalian]( by Maria Popova — one piece resurfaced from the seventeen-year archive as timeless uplift for heart, mind, and spirit. If you missed last week's archival resurrection — remarkable lost letters on love, life, death, and moral purpose from a Victorian woman who lived and died with uncommon courage — you can catch up [right here](. And if my labor of love enriches your life in any way, please consider supporting it with a [donation]( — it remains free and ad-free and alive thanks to reader patronage. If you already donate: I appreciate you more than you know. [FROM THE ARCHIVE | Robinson Jeffers on Moral Beauty, the Interconnectedness of the Universe, and the Key to Peace of Mind]( “Happy people die whole,” Robinson Jeffers (January 10, 1887–January 20, 1962) wrote in one of his poems. “Integrity is wholeness,” he wrote in another. For Jeffers, whose verses became revered hymns of the environmental movement as Rachel Carson [was making ecology a household word]( this meant wholeness not only within oneself but also wholeness with the rest of the natural world, with the integrity of the universe itself — an ethos consonant with his contemporary John Muir’s insistence that [“when we try to pick out anything by itself, we find it hitched to everything else in the universe.”]( Jeffers coined the term inhumanism to describe the perilous counterpoint to this awareness. Humanity, he worried, had become too solipsistic, too divorced from the rest of nature, too blind to the “astonishing beauty of things” — beauty the protection of and participation in which is both our natural inheritance and our civilizational responsibility. Although Jeffers’s ideas moved and influenced generations of readers, writers, artists, activists, and even policymakers — from Ansel Adams and Edward Weston to Bill McKibben and Terry Tempest Williams — he never formally articulated his spiritual credo outside of verse. Never, except once. Robinson Jeffers by Edward Weston In the autumn of 1934, Jeffers received a letter from Sister Mary James Power — a principal and teacher at a girls’ Catholic high school in Massachusetts. A lifelong lover of poetry, Power had endeavored to edit an anthology of prominent poets’ reflections on the spiritual dimensions of their art and their creative motive force. She invited Jeffers to contribute, asking about his “religious attitudes.” His response, originally published in Powers’s 1938 book Poets at Prayer and later included in [The Wild God of the World: An Anthology of Robinson Jeffers]( ([public library]( is one of the most beautiful and succinct articulations of a holistic, humanistic moral philosophy ever committed to words — some of the wisest words to live and think and feel by. Jeffers writes: It is a sort of tradition in this country not to talk about religion for fear of offending — I am still a little subject to the tradition, and rather dislike stating my “attitudes” except in the course of a poem. However, they are simple. I believe that the universe is one being, all its parts are different expressions of the same energy, and they are all in communication with each other, influencing each other, therefore parts of one organic whole. (This is physics, I believe, as well as religion.) Illustration by Oliver Jeffers from [Here We Are: Notes for Living on Planet Earth]( Writing in the same era in which Carson revolutionized our understanding of the natural world and our place in it with [her lyrical writings about the sea]( observing that “against this cosmic background the lifespan of a particular plant or animal appears, not as drama complete in itself, but only as a brief interlude in a panorama of endless change,” Jeffers adds: The parts change and pass, or die, people and races and rocks and stars, none of them seems to me important in itself, but only the whole. This whole is in all its parts so beautiful, and is felt by me to be so intensely in earnest, that I am compelled to love it, and to think of it as divine. It seems to me that this whole alone is worthy of the deeper sort of love; and that here is peace, freedom, I might say a kind of salvation. But this “salvation,” Jeffers observes in a sensitive caveat, is not something that happens to us, passively — it is something that happens in us, through our active participation in life, through the choices we make during the brief interlude of our existence as animate beings in an animate universe. Wholeness itself is a participatory act — both a faculty of being and a function of becoming, to be mastered and refined in the course of living. (I too have wondered [how, in this blink of existence bookended by nothingness, we attain completeness of being]( Jeffers writes: I think that one may contribute (ever so slightly) to the beauty of things by making one’s own life and environment beautiful, so far as one’s power reaches. This includes moral beauty, one of the qualities of humanity, though it seems not to appear elsewhere in the universe. But I would have each person realize that his contribution is not important, its success not really a matter for exultation nor its failure for mourning; the beauty of things is sufficient without him. Complement this fragment of the wholly ravishing [Wild God of the World]( with poet and philosopher Parker Palmer, a modern-day Jeffers of a kind, on [the elusive art of inner wholeness]( neurologist Oliver Sacks on [beauty as a lens on the interconnectedness of the universe]( evolutionary biologist Lynn Margulis on [the spirituality of science and the interconnectedness of life](. [Forward to a friend]( Online]( on Facebook]( donating=loving Every month, I spend hundreds of hours and thousands of dollars keeping The Marginalian going. For seventeen years, it has remained free and ad-free and alive thanks to patronage from readers. I have no staff, no interns, not even an assistant — a thoroughly one-woman labor of love that is also my life and my livelihood. If this labor makes your own life more livable in any way, please consider aiding its sustenance with a one-time or loyal donation. Your support makes all the difference. monthly donation You can become a Sustaining Patron with a recurring monthly donation of your choosing, between a cup of tea and a Brooklyn lunch.  one-time donation Or you can become a Spontaneous Supporter with a one-time donation in any amount. [Start Now]( [Give Now]( Partial to Bitcoin? You can beam some bit-love my way: 197usDS6AsL9wDKxtGM6xaWjmR5ejgqem7 Need to cancel an existing donation? (It's okay — life changes course. I treasure your kindness and appreciate your support for as long as it lasted.) You can do so [on this page](. KINDRED READINGS: [The Beginning and the End: Robinson Jeffers’s Epic Poem About the Interwoven Mystery of Mind and Universe]( * * * [Anaïs Nin on Inner Conflict, the Interconnectedness of All Things, and What Maturity Really Means]( * * * [The Eternal Return: Nietzsche's Brilliant Thought Experiment Illustrating the Key to Existential Contentment]( * * * ALSO [THE UNIVERSE IN VERSE BOOK]( [---]( You're receiving this email because you subscribed on TheMarginalian.org (formerly BrainPickings.org). This weekly newsletter comes out each Wednesday and offers a hand-picked piece worth revisiting from my 15-year archive. The Marginalian MAIL NOT DELIVERED 47 Bergen Street, 3rd FloorBrooklyn, NY 11201 [Add us to your address book]( [unsubscribe from this list](   [update subscription preferences](

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