인간을 포함해서 우주만물을 지배하고 통치하는 “실체”의 존재 유무 를 단언하기란 어렵지만 다양한 종교들이 실체가 존재한다는 전제를 내 세우며 그 중심과 소통 또는 하나가 되는 것을 인생 최고의 목적으로 삼고 있다. 그리고 그 실체와의 만남에 이르는 방법 또한 몇 종류가 존 재하는 데 본 글에서는 요가를 통한 우주만물의 지존자와의 만남의 모 습을 살펴보았다. 지존자와의 만남을 이루는 방법 중에 하나를 힌두교에서는 요가로 설 정하고 있다. 그 요가에서 가장 중요한 것이 바로 인간 개인의 생각 또 는 이기심을 버릴 것을 요구하고 있다. 엘리엇 또한 『네 사중주』에서 그 모습을 여실히 보여주고 있음을 알 수 있었다.

엘리엇의 『네 사중주』는 자연에 나타난 이미지를 매우 중요하게 사용 하고 있는데, 이러한 이미지는 동양의 고전 『주역』에서도 매우 비슷하 게 나타나고 있다. 『주역』은 어떠한 복잡한 사상 체계라기보다 매우 간 단하고 명료한 자연의 이치를 담고 있는 동양의 고전으로서, 이후의 많 은 동양사상에 근본적인 바탕을 제공해 왔다. 이러한 자연의 이치는 매 우 정교하면서도 또한 보편적이기 때문에 이로부터 연역해 내는 많은 철학사상들은 매우 동양의 사회문화 사상의 바탕이 되어 왔다. 엘리엇 이 『네 사중주』에서 다르고 있는 이미지는 『주역』에서 삶의 근본 원리 로 삼았던 자연의 이미지와 매우 유사하게 다루어지고 있다. 불교의 영 향을 거치면서 『주역』에 내재된 사상이 직,간접적으로 엘리엇의 시학 및 사상을 형성하는데 영향을 주었을 것으로 사료된다. 특히 엘리엇 시 학의 핵심이라고 할 수 있는 정지점의 개념은 『주역』에서 『중용』으로 이어지는 동양적인 중용사상과 매우 밀접한 관계를 가지고 있다고 볼 수 있다. 매우 형이상학적이고 관념론적인 것 같은 엘리엇의 핵심적인 시학 이론의 배경에 이와 같은 심원한 동양적 사상의 단초가 배태되어 있는 것은 매우 놀라운 일일 뿐만 아니라, 향후 중국의 문화를 이해하는 통섭적인 연구에도 많은 기여를 할 수 있을 것으로 예상된다.

Husserl’s philosophical keyword is “consciousness.” His major concerning is how to express the objects in consciousness. It is similar to the way the poet creates his poems. Eliot also depends on speaker’s consciousness to create his poems. Eliot’s creative method is mainly to express the objects in speaker’s consciousness in an effective way. But what is important is that a speaker should recognize what the object is and speak it accurately although it is in his consciousness. Husserl calls this logic “evidence”, classifying hyle, noesis and noema to explain speaker’s conscious process. We can see this process in Eliot’s poems. For Eliot, these processes go forward properly, but sometimes don’t do so. Husserl calls a complete “constitution” when these three processes go well. On the other hand, Husserl demands Epoche’ for us to get to an essential intuition. Eliot also uses it in his poems.

존 애쉬베리의 작품『세 시』는 T. S. 엘리엇의 모더니즘 시『네 사중주』에 대한 포스트모던적인 반향이다. 엘리엇은 “육화”를 “회전하는 세계” 속에서 궁극적인 “정점”으로 동일시함으로써 기독교적인 중심을 갖는다.『세 시』를 면밀히 분석해보면 애쉬베리가『네 사중주』의 특정한 언어와 생각에 공명하고 있다는 것을 알 수 있다. 그는 우리가 시간에 포섭되는 것을 거스르는 엘리엇의 기독교적인 주장을 해체하고자 했다. 엘리엇의 기독교적 세계관에 기반한 유럽중심적인 고착이 자신들만의 문화적 구조를 바탕으로 세계관을 발전시키는 비서구사회의 독자들에게 문제시될만한 영향을 만들어내는 반면에, 애쉬베리의 보다 평등한 중점은 비서구사회의 문화적 구조에서도 보다 폭넓게 해석될 수 있다. 한편, 애쉬베리의 비정치적인 주체적 병합은, 즉 탈중심화된 주체는 그 자체가 유럽중심주의라는 측면에서 문제시 될 수 있다. 포스트모더니즘 비평가들이 논의해온 것처럼, 탈중심화된 정체성은 비서구사회와 소수민족들이 정체성에 목소리를 부여하는 순간 특권을 갖는다. 애쉬베리의 엘리엇에 대한 비위계적이고 탐구적인 비평은 유럽중심주의에 반하는 좀 더 성공적인 미적 대응 방식을 제시할 수 있다.

엘리엇은 네 사중주 에서 시간과 공간을 초월하는 정지점을 탐구한다. 이 탐구는 고대와 중세의 연금술사들이 광물을 금으로 바꿀 수 있는 현자의 돌 또는 라피스를 찾는 탐구와 유사하다. 그들은 현자의 돌의 원질료라 할 프리마 마테리아(prima materia)가 자연의 네 원소인 흙, 공기, 물, 불에서 나온다고 믿었다. 엘리엇 역시 네 사중주 에서 자연의 네 원소를 탐구한다. 엘리엇의 흙은 흑암과 연결되지만 긍정과 부정이 공존한다. 네 사중주 에 나타난 물 요소 역시 죽음과 삶의 자연적 리듬을 반영한다. 번트 노튼 의 장미원은 연금술의 현자들의 장미원과 일치하며 대극의 합일을 통한 개성화 과정을 나타내고 있다. 물의 대극으로서 불 또한 이중적 의미를 갖는다. 천상으로부터의 긍정적인 빛과 지하계로부터의 부정적 불이 그것이다. 이 네 요소를 바탕으로 삼라만상이 삶과 죽음 그리고 부활을 반복하면서 끝없이 순환하며 정지점이 그 중심에 있다. 결국, 연금술사들은 그들이 탐구했던 현자의 돌이 물리적 세계가 아닌 자신들의 의식 속에 있음을 깨닫게 된다. 엘리엇의 정지점 역시 현자의 돌과 마찬가지로 우리의 의식에 있으며, 이 정지점은 시간과 무시간, 그리고 순간과 영원을 매개하는 그리스도이다.

T. S. Eliot has attracted an unprecedented degree of worldwide attention for almost a century but he has rarely been approached from the angle of his politics to the third world reader. His proclaimed position as anglo-Catholic, monarchist, and classicist, however philosophically pure he stood for these values, does not seem to be in accordance with the interest of the third world, most countries of which were once colonized and have continued to be under its prolonged traumatic influences. Eliot’s west- centered value amounts to supporting the ideology through which the imperialism of the previous centuries exploited the third world and rationalized their deeds in the course. John Ashbery, on the other hand, shows a relativistic worldview in his “Self-Portrait in a Convex Mirror,” whose apparent subject matter is an Italian Mannerist self-portrait with the same title. Ashbery in the poem questions the hierarchical value system, which Eliot shows in Four Quartets. Ashbery, refusing to attribute any superior values to certain views or notions over others, reasons that one cannot rely on any absolute values or premises. Questioning the validity of metaphysical and transcendental values on which traditional societies relied, he presents diverse postmodernistic skeptical visions on such issues as center versus periphery, appearance versus reality, and intention versus outcome. In the work, however, he is not absolutely without a tint of Eliotian propensity toward the transcendental, enriching its poetic suggestiveness.

The concept of Original Sin is central to Anglo-Catholic and Roman Catholic theology. In both Paul's epistle to the Romans and Article IX of the Church of England's Thirty-Nine Articles, Original Sin is not seen merely as an aspect among others of a Christian life but an unavoidable condition of existence. This belief in the fallen state of humanity and nature presents the Christian poet with particular difficulties and nowhere are these difficulties more in evidence than in the matter of language. T. S. Eliot's embrace of Anglo-Catholicism within Anglicanism put the matter of language at the center of his later work, especially Ash-Wednesday and Four Quartets. If humans are fallen creatures, the language they use must, in some sense, be fallen too. Eliot recognized this dilemma and adopted a number of stylistic devices in his later poetry to convey his sense of the fate of language in a fallen world. These devices include his use of repetition that suggests a kind of stammering, incomplete grammatical structures and punctuation, self-deprecatory statements, moments of self-exposure and confession. Most notably in both Ash-Wednesday and Four Quartets, Eliot cautions his readers not to be beguiled by the beauty of poetry itself. In 'East Coker' he goes so far as to state baldly that the 'poetry does not matter'.

Eliot's image as a highly reputable and influential literary figure does not go along with the personality as found in Four Quartets in terms of analytical psychology. What the reader is led to find there is the return to the world of his childhood, where the poet is ruled by the mother, rather than to seek for equal and harmonious terms with the anima-figures. Eliot strongly advocates Ihe communion wilh the Logos, which is parallel 10 the psychological encounler with the Self, the God-image. However, in Four Quartets there is hardly found any feminine participation, which is a vilal preliminary step for the union of the ego with Ihe Self. The role of the feminine element, the anima, in the development of the psyche is to strengtheD ego-consciousDess against the overwhelming power of the unconscious. The ego-coDsciousness, firmly established wilh stability and autonomy, is then ready to experieDce the EDcounter without the risk of self-diss이utiOD， achieving a harmony and balance in its relalioDship to the Self. Four Quartets is dominated by the motif of self찌bnegatioD and Eliot here appears to deDy the value of autonomy of the human, urging giviDg it up ahogether for an access to the Logos. Analytical psychology would n이 see this posture as any way leading to the goal of psychological development, the individuatioD, but just a regression to the mother-ruled childhood.

This thesis intends to explicate T. S. Eliot’s Four Quartets with 배e image of the rose-garden as an important c1ue to it. The mystical experience of rose-garden is the starting point of “Bumt Norton", the first poem of Four Quartets. ln “Bumt Norton", this ecstatic moment of illumination can be said to save the poet from the flux of time, even momentarily. At tbis time Eliot applies the Dantean concept of “tbe still poinl of tuming world" to tbe rose-garden experience. This image of rose-garden repeats ilself in the rest of the poem. However, the meaning of visionary experience is criticized within the work itself. In the concluding section of “Easl Coker", tbe poet altempts 10 revise his altiludes to those mystical experiences. He wishes to put more value on the enlarged consciousness covering the collective community rather than the isolated ecstatic moment of one solitary mystic. ln “The Dry Salvages" he is concemed with giving poetic form to tbeological tbougbts sucb as Annunciation and lncamation. The poet accepts historic lncamation, namely the birtb and life of Jesus Cbrist on earth, as the intersection point of the limeless with time. However, when he poeticizes the Chrislian doctrine, he just takes the method of connecting lncamation with the small experiences of iIIumÎ.nation. Now we can realize the rose-garden experience of “Bumt Norton" as “The hint half guessed" or "the gift balf understood" of Incamation, as it were, a sbadow of lncamation. Finally, at the end of “Little Gidding" the poet reaches the rose-garden once more. At tbis time tbis last rose-garden could be thought to be a more expanded one than that of “Bumt Norton", for we know well tbat it only could be reacbed after various spiritual, p이itical， and historical disciplines.

Unlike the innuence of Beethoven on Eliot, that of Bartók has been relatively ignored. Like-for-like parallels between particular poems and specific píeces of music by both of these composers can be dubious enlerprises, and il will here be inlended 10 avoid such an approach. This article will inslead look al critical work which has been done on the string quarlets of Barlók as a more general voice behind the composition of FOllr QuortelS. As a necessary adjuncl, I1 will also consider Ihe degree to which Eliol would have been familiar with these pieces, by examining Iheir performance history and reception in Britain, as well as inlelleclUal comment generated about them in sources familiar to Eliot. Through some parallel analysis of the poetry and Ihe music, and wilh reference to readings, including Eliot's own, of FOllr QllorlelS, il will also be 311empted 10 show how the principlc of motivic development provides an important connection hetween Eliot’s and Bartók’s compositional techniqucs.

T. S. Eliot had a wide-ranging poetic sensibility by incorporating in his poetry not only the best of European culture and American mind but also Indian thought and tradition. He used Indian ideas elaborately in his poems. This study focused on the elements of bhakti yoga depicted in his poem Four Quartets. Bhakti is one of the three major ways to salvation in Hinduism. It refers to the attitude of devotion to God. The bhakta usually devotes himself to a personal God, such as Kṛṣṇa. Eliot introduced this representative personal God Kṛṣṇa in the Four Quartets. Bhakti yoga emphasizes on loving devotion and surrender of the self to the personal God, leading a devotee to inner transformation through grace. Bhakti yoga considers “humility” as an essential tool to seek the love of God. Going through “East Coker ,” one may encounter bhakti yoga’s ideas on humility. “The meditation on the great teacher” who guides a devotee by example is one of the various paths to bhakti. “The meditation on the great teacher” was depicted in “Little Gidding .” “The concentration” on God is also a very important way to approach God. The spiritual condition does not arise spontaneously, so man must take up the practice of concentration. Concentration requires a devotee to abandon egoism and desires. By this practice, the man may gradually make himself fit for the steadfast directing of the spirit of God. The religious idea of concentration was transformed into poetic expression in “Burnt Norton.” In his poem, Eliot has drawn the ideas of bhakti yoga. The use of these ideas confirms Eliot’s assimilation of bhakti yoga. There is no denying the fact that such ideas of bhakti yoga left its marks on the Four Quartets.

The purpose of this study is to link Eliot’s exploration of “silence” and “negation” in Four Quartets with Derridean deconstruction, especially his essay, “How to Avoid Speaking.” The Eliot/Derrida parallel of this paper deals with a real question that one work can illuminate the other, rather than pursuing the similarities of their thoughts and revealing the interactions or influences. Eliot and Derrida share a common distrust of language. Eliot’s exploration of the void seems to be close to Derrida’s assertion, and Eliot’s “still point” is like an approach to the idea of différance. Throughout his career, the sense of the void never really leaves Eliot. Derrida also mentions about his implicit relation to negative theology. In Four Quartets, however, we can locate his turn toward the value of humility as an important difference between Eliot and Derrida. Eliot raises a question whether silence, in surpassing language, indeed fulfills the vision of unity and eternity; or only by negation can we indicate what remains forever beyond the conditions of representation. Thus one of his greatest concerns is the spiritual vicissitudes of finding and keeping a viable way.

T. S. Eliot has woven into the fabric of Four Quartets themes and symbols from a variety of Christian and non-Christian mystical sources. One of the powerful mystical elements is derived from the 16th century Spanish mystic, St. John of the Cross, whose spiritual exercises stand for the Negative Way. In the Western theology, there are two distinctive ways in which Christian saints or poets can perceive the Divine Reality. They are the Affirmative Way and the Negative Way. The Affirmative Way is the same idea with the doctrine or poetry of immanence, and the Negative Way with the doctrine or poetry of transcendence. T. S. Eliot's poetry is influenced by the tradition of the Negative Way or the poetry of transcendence. This thesis intends to study what characteristics the Affirmative Way or the Negative Way respectively has, and what is the theory of St. John's dark night of the soul. Also it wishes to trace which elements Eliot took from St. John and which elements he refused to take. Finally, in his masterpiece Four Quartets, this study will observe how St. John's negative theology is crystallized into the inner structure of the poem. Also this thesis wishes to reveal in what sense Eliot's poetry can be named the poetry of transcendence. Hopkins perceives the unity of nature, a poet and God, therefore he depicts the nature like "The world is charged with the grandeur of God." But Eliot is not eager to perceive the immanent presence of God in the power and beauty of nature. Instead, the poet is evoked with partial ecstasy and partial dread and goes through purgation process and afterwards reaches self-oblivion or union with God. In Eliot's idiom, he wishes to "go by a way wherein there is no ecstasy." In "Burnt Norton" III and "East Coker" III Eliot gives powerful expression to St. John's Negative Way. In these parts Eliot tries to apply St. John's theory, which was, originally, individual way of spiritual exercises, to diagnosing the collective spiritual darkness of modern London. Eliot seems to declare such a modern society must pass through the painful self-negation and complete deprivation, as shown in St. John's Negative Way. According to John X. Cooper, such idea of Eliot's is possibly true, because if the individual purification cannot bring us back from the abyss, the mere social world can hold absolutely no hope. We can hear Eliot's prophetic voice saying that after descending to the bottom and confronting the absolute solitude and abyss, the soul can arise from the dark night of purgation towards the world of light. Four Quartets, however, remains first and foremost a poem not a poetic version of mystical theology. Although Eliot alludes to and even paraphrases St. John's dark night of the soul, St. John's negative theology can be only one of the powerful threads in Eliot's poetical fabric.

Eliot wrote Four Quartets to release the English from their fear of death and destruction during the Second World War by means of religious belief, and as a result, he reinforced his belief in Christianity as well. For this purpose, he chose the historical sense related to his impersonal theory and discussed in his early criticism, “Tradition and Individual Talent,” wherein he explained the real meaning of tradition. In the poem, Four Quartets he makes a journey into the past in order to arrive at our divine origin. In Four Quartets Eliot presents the historical sense as a sense of time and the timeless, attaching more importance to the latter. According to him, time can be restored through the historical sense, which means that history deals with, not the past events themselves, but their meaning in connection with the general truth of life that is timeless. For Eliot the truth is God's Word. Death is predominant in Eliot’s historical sense since every life ends in death. Death has two different meanings: one is the end of human life; the other, the beginning of a new spiritual life. A man's life can appear to be meaningless, but its meaning will be completed by his death when he is united with the other dead. In the poem Eliot recalls not only his ancestors’ past life but also our prehistoric one and places stress on our inevitable and ceaseless death. Death, however, can lead to a spiritual life as manifested by Christ's Resurrection. The bell tolled by the ground swell not only announces our imminent death, but also another annunciation: that is, the Annunciation means God's Word signifying Christ's Incarnation. Eliot made great efforts to convey God’s Word in his poetry, which resulted in his despair of human words. In this poem he eventually turns to religion and realizes the truth of God's love in our death in the religious community of Little Gidding, exclaiming, “History is now and England.”

T. S. 엘리엇의 후기 작품들은 그의 기독교적 세계관， 구원적 시간(역사) 관， 상정시학의 깊은 연관성을 보여주고 있다. 초기의 허무주의적 세계관을 극복한 엘리엇윤 파편화된 현대적 삶은 절대자에 대한 믿음을 복원함으로 써만 치유될 수 있다고 생각한다. 구원적 세계관에 부합하는 시적 언어로 서 엘리엇은 조화， 유기성， 통일성을 담지하고 있는 상정을 중요시 한다. 엘리엇의 상정시학은 감정과 지성， 주관과 객관， 표현과 내용의 통일을 강 조하는 그의 통합된 감수성， 객관적 상관물 이론 둥에 부분적으로 나타나 고 있으며， 또한 단테에서 보들레르에 이르는 형이상학적시 전통을 재해석 하는 1926년 클라크 강연에서 구체화되고 있다. 시간의 측면에서 엘리엇의 상징시학은 순간과 영원의 교차를 중시하며 이 주제는 그의 후기 장시인 「네 사중주』 에서 기존의 직선적 혹은 순환적 시간관에 대한 대안으로서 제시되고 있다. 이 시에서 엘리엇은 현대성의 지배적 역사관인 진보의 서 사와 그 자신의 초기 허무주의 역사관을 지양하고， 동 시대의 영국을 순간 과 영원이 교차하는 시/공간으로 다시 읽음으로써 그의 후기 상징시학과 구원적 역사관의 통합을 보여주고 있다.

This study will explore Eliot’s later poetics through Four Quartets and his later criticism in the sense that Four Quartets reveals the social function of poetry and poets, and his remarks on other poets give us some important clues to his own later poetry. A recurring theme in Eliot’s writings on language, in particular the English language can be described in the following terms: what a poet does to the common speech, and what he does for it. Eliot addressed considerable thought to the issue of linguistic change and originality and to the poet’s particular role as both an innovator and preserver of language. The first point is that language must involve change and creativity, because of its functions as the structuring medium of our experience and as a tool which both reflects and serves our needs and interests in coping with the world. To quote “Little Gidding,” “poetry must purify the dialect of the tribe.” Next, we arrive at a final question in Eliot’s thinking about poetic language: can its “realizing” powers touch something beyond human unreality? In a way to search for the answer, the music of poetry begins to take on more and more importance, partly because Eliot feels that it can express the inexpressible. It would be an error, however, to link Four Quartets with music too hastily. Eliot brings music and meaning together, and recognizes them as a unity. He was also wary of any equation of music with mellifluousness or sonority. At any rate, I suppose, the most important of all Eliot’s ideas related to the “music of poetry” is that of the vital relation of poetry to common speech. Four Quartets is one of the most sustained meditations in our tradition on the problems of language and rhetoricity as they bear on practical and poetic expressions of the negative and positive ways alike. Certainly, it is a poem that discusses its own poetics.