Access the full text.
Sign up today, get DeepDyve free for 14 days.
He became an American citizen in 1946
(1980)
Autobiography: Essays eoretical and Critical
Maya Warrier (2003)
Guru choice and spiritual seeking in contemporary IndiaInternational Journal of Hindu Studies, 7
Arthur Kirsch (2017)
Auden and Christianity
Jamie Carr (2006)
Queer Times: Christopher Isherwood's Modernity
(1990)
: 31 – 54 . Print . Williams , Ronald J . “ e Sage in Egyptian Literature . ” e Sage in Israel and the Ancient Near East
(1979)
New York: Vintage Books
(2011)
“ e Guru in Hindu Tradition . ” Numen , vol . 29 , no . 1 . 1982 : 33 – 61 . Print . Chris Freeman
C. Isherwood (1980)
My Guru And His Disciple
U e founder of the Ramakrishna Order and the Ramakrishna Mission (Vedanta. 26)
Isherwood maintains that the name "Vedanta" is more accurate than "Hinduism
M. Jaffee (1997)
A Rabbinic Ontology of the Written and Spoken Word: On Discipleship, Transformative Knowledge, and the Living Texts of Oral TorahJournal of the American Academy of Religion, 65
Stephen Spender (1980)
Confessions and Autobiography
E. Forster, C. Isherwood, Richard Zeikowitz (2008)
Letters between Forster and Isherwood on Homosexuality and Literature
(1990)
Sage in Egyptian Literature
C. Votaw
The Gospels and Contemporary BiographiesThe Biblical World, 19
F. King (1975)
Christopher IsherwoodInterviews from the Edge
Forster eventually met Prabhavananda in 1953
C. Murray (2016)
Coleridge, Isherwood and Hindu lightRomantisme, 22
Isherwood explains that you can only realize your "essential nature" (the Atman) by "ceasing to be yourself
J. Neusner (1986)
Death-Scenes and Farewell Stories: an Aspect of the Master-Disciple Relationship in Mark and in Some Talmudic TalesHarvard Theological Review, 79
Radcliffe Edmonds (2000)
Socrates the Beautiful: Role Reversal and Midwifery in Plato's SymposiumTransactions of the American Philological Association, 130
(1960)
London: Chatto & Windus, 2012. xiv-xl
M. Malamud (1996)
Gender and Spiritual Self-Fashioning: The Master-Disciple Relationship in Classical SufismJournal of the American Academy of Religion, 64
(1991)
Heart of Hinduism
(1961)
Harmondsworth: Penguin Books
N. Chatterjee (2014)
“Give Me Devotion … Even Against My Will”
Daniel Capper (2004)
Devotion to Tibetan Lamas, Self Psychology, and Healing in the United StatesAmerican Journal of Pastoral Counseling, 7
It is especially relevant considering Isherwood's choice of religion. Sen asserts that India is often represented in the West as irrational
C. Isherwood (1967)
A Meeting By The River
A. Findlay (2008)
Goodbye to Isherwood: the Rise and Fall of a Literary Reputation, 30
(1974)
e Bloomsbury Group and Non-Western Literature
(1990)
The Sage in Sumerian Literature: A Com posite Portrait
1836-1886) sparked "the so-called Hindu Renaissance" (Torwesten 169)
J. Wach (1962)
Master and Disciple: Two Religio-Sociological StudiesThe Journal of Religion, 42
(2013)
A Life Entirely without Fear': Hindus, Homos, and Gay Pulp in Christopher Isherwood's A Meeting by the River" Gay Pulp Fiction: G e Misplaced Heritage
Robert Kusek (2015)
„Trucizna płynąca w moich żyłach”: postpamięć Wielkiej Wojny we współczesnych narracjach (auto)biograficznych, 2014
D. Farnan (1984)
Auden in Love
(1979)
On Discipleship
M. Ender (2009)
Book Review: Samet, E. D. (2007). Soldier's Heart: Reading Literature through Peace and War at West Point. New York: Farrar, Straus, and GirouxArmed Forces & Society, 35
Mario Faraone (2014)
Spiritual Searching in Isherwood’s Artistic Production
Victor Marsh (2010)
On ‘The problem of the religious novel’: Christopher Isherwood and A single manLiterature and Theology, 24
C. Heilbrun, C. Isherwood (1976)
Christopher Isherwood: An InterviewNineteenth-Century Literature, 22
E. Fry (2001)
A Reading Autobiography.
(1990)
G e Sage in Israel and the Ancient Near East
S. Katz (1982)
Models, modeling and mystical trainingReligion, 12
B. Russell (2020)
Why I am not a ChristianWhy I am not a Christian
W. Fielder, R. Lowen (2004)
Works citedBulletin of Spanish Studies, 81
Joel Mlecko (1982)
The Guru in Hindu TraditionNumen, 29
Adelaide Bostick (1935)
A COMPARISON OF THE PORTRAIT OF JESUS IN THE GOSPELS WITH THE PORTRAIT OF SOCRATES IN THE WRITINGS OF PLATO AND XENOPHONJournal of the American Academy of Religion, 3
C. Cornille (2016)
Discipleship in Hindu-Christian Comparative TheologyTheological Studies, 77
Stephen Wade (2001)
Christophananda Writes His Religion: Isherwood's PurgatoryCritical Survey, 13
J. Harker (2013)
Spiritual Trash: Hindus, Homos, and Gay Pulp
J. Replogle (1964)
The Auden Group, 5
C. Rowe (1999)
Socrates and PlatoPhronesis, 44
Avi Mintz (2014)
Why did Socrates Deny that he was a Teacher? Locating Socrates among the new educators and the traditional education in Plato’s Apology of SocratesEducational Philosophy and Theory, 46
(1997)
Indian Traditions and the Western Imagination
Vedanta and the West" (included in Exhumations), as well as a contributor to Vedanta fo r the Western World, An Approach to Vedanta
AbstractThis paper is concerned with Christopher Isherwood’s portrayal of his guru-disciple relationship with Swami Prabhavananda, situating it in the tradition of discipleship, which dates back to antiquity. It discusses Isherwood’s (auto)biographical works as records of his spiritual journey, influenced by his guru. The main focus of the study is My Guru and His Disciple, a memoir of the author and his spiritual master, which is one of Isherwood’s lesser-known books. The paper attempts to examine the way in which a commemorative portrait of the guru, suggested by the title, is incorporated into an account of Isherwood’s own spiritual development. It discusses the sources of Isherwood’s initial prejudice against religion, as well as his journey towards embracing it. It also analyses the facets of Isherwood and Prabhavananda’s guru-disciple relationship, which went beyond a purely religious arrangement. Moreover, the paper examines the relationship between homosexuality and religion and intellectualism and religion, the role of E. M. Forster as Isherwood’s secular guru, the question of colonial prejudice, as well as the reception of Isherwood’s conversion to Vedanta and his religious works.
Prague Journal of English Studies – de Gruyter
Published: Jul 1, 2019
Read and print from thousands of top scholarly journals.
Already have an account? Log in
Bookmark this article. You can see your Bookmarks on your DeepDyve Library.
To save an article, log in first, or sign up for a DeepDyve account if you don’t already have one.
Copy and paste the desired citation format or use the link below to download a file formatted for EndNote
Access the full text.
Sign up today, get DeepDyve free for 14 days.
All DeepDyve websites use cookies to improve your online experience. They were placed on your computer when you launched this website. You can change your cookie settings through your browser.