Denise Levertov


The poetry of Levertov was unique in the sense that it was written by a person who happened to cross the Atlantic at the age of twenty five and who continued to stay in the US and publish more than thirty volumes of poetry. As a poet whose writings contain elements of both the dominant masculine and feminine traditions, Levertov’s position was transitional and significant. Because of her mixed percentage, she could easily acclimatize with the American background. It is in the poetry collections The Jacob’s Ladder (1961), O Taste and See (1964) and The Sorrow Dance (1967) that one finds her interest moving from the purely feminine world to the world of the meditative, the spiritual and the mystical. It is difficult to categorise her poems because by the late 1960s, when the United States got involved in a war with Vietnam, her sense of social consciousness expressed itself through political poetry of outrage and lamentation. Her collections of the 1980s express her conviction that the exercise of imagination moves one towards faith. She has observed that “the imagination is the perceptive organ through which it is possible .… to experience God.”

She was fully at ease when she wrote as a “woman” about marriage, love, motherhood, the mother-daughter bond, the conflict between the domestic self and the Vietnam War and the Gulf War. This was supplemented by her poems of social protest, of nature, of meditation and vision and her poetry of belief and faith. Levertov, like Tagore, acts as the receptacle of spiritual grace and having imbibed it passes it to humanity especially through the poems in her final collection This Great Unknowing: Last Poems. There are poems of Nature, of living in the numinous presence, of faith, of doubt and of affirmation in this collection.

Politics of Faith

Faith can be approached outside the structures of an overtly didactic and moralistic discourse. Faith need not be linked to religion alone. As a term it has entered the public domain covering a wide range of beliefs and activities that are not necessarily centred in any acceptance of a transcendental or supernatural order. Thus we can have faith in an ideology. The ideology instills a quasi-religious fervour among its followers, who are bound to the ideology through a collective loyalty and obeisance.

Despite the universal significance of faith, one cannot afford to ignore the contextual specificities with which it is understood in different parts of the world. On the one hand, we understand faith as an intensely private concern. Yet it is shaped according to visions of particular religions and the rules and needs of specific communities. In India, these specificities are prodigious, making it almost impossible for any one to generative about the morphology of faith even within a particular religious tradition.

Faith is always embodied, realized or translated into something concrete. In itself the word surpasses definition. It is more convincingly demonstrated through action, prayer and worship rather than through mere definition of the term.