Poetry Of Contemplation

This is the first systematic and thorough study of mysticism or contemplation in these three seventeenth-century poets and in three modern writers. It not only clarifies the very confused issue of mysticism in seventeenth-century poetry but also connects seventeenth-century poets with modern literature and science through the contemplative tradition; from the Bible and Plato and Church fathers and important mystics of the Middle Ages through Renaissance and modern contemplatives. The transformative and redemptive power of contemplative poetry or "holy writing" (regardless of genre or discipline) is prominent throughout the book, and the relevance, indeed the vital necessity, of such poetry and of the living contemplative tradition to our apocalyptic modern world is discussed in the last chapter. In this chapter, attention is given to modern science, especially to the new physics, and to philosophical and mystical writings of eminent scientists.

In life, one finds obstacles and barriers that hinder the progression of happiness. Occasionally these obstacles cause us to fall or become distracted. Perhaps it was a lost love, or the peacefulness of nature that prompted you to turn to God in prayer. One thing is clear . . . Jesus is always on your side. Through faith we make decisions that have direct bearings on the courses we choose. Within the book “Sincerely from My Heart, Poems for Contemplation” the author reflected upon many examples of how God has used spiritual influence to guide his own life. “Sincerely from My Heart, Poems for Contemplation” is a book that was written over a span of many years. Its author, Walter A. Wheat, has felt the emotions described in this book. Once a soldier, the author has experienced the effects of both life and death in war. As a father, Walter has looked back and evaluated the mistakes and tribulations he has made during parenthood. As a husband, Walter has known potential loss. In reading “Sincerely from My Heart, Poems for Contemplation,” the author hopes the reader will identify with the verbal icons and connotations of a theme that is based upon love and understanding. The emotions tapped in “Sincerely from My Heart, Poems for Contemplation,” are absolutely real. Perhaps, as you read “Sincerely from My Heart, Poems for Contemplation,” some small memory may come back to you. With this memory, you too will have assurance that God is real and He is alive today. Walter A. Wheat, M.A.

This is the first systematic and thorough study of mysticism or contemplation in these three seventeenth-century poets and in three modern writers. It not only clarifies the very confused issue of mysticism in seventeenth-century poetry but also connects seventeenth-century poets with modern literature and science through the contemplative tradition; from the Bible and Plato and Church fathers and important mystics of the Middle Ages through Renaissance and modern contemplatives. The transformative and redemptive power of contemplative poetry or "holy writing" (regardless of genre or discipline) is prominent throughout the book, and the relevance, indeed the vital necessity, of such poetry and of the living contemplative tradition to our apocalyptic modern world is discussed in the last chapter. In this chapter, attention is given to modern science, especially to the new physics, and to philosophical and mystical writings of eminent scientists.

Originally published in 1937, this book by G. Rostrevor Hamilton examines the place of poetry in human life.

These poems reflect an ongoing awareness journey. The search began via personal psychotherapy and encounter groups in a secular perspective in the seventies, predictably morphing into spiritual concerns. An intense involvement as a Christian later transcended into a more all-embracing vision. The poems, few though they are, are a natural expression of that journey.

In 1989, the centenary of his death, Gerard Manley Hopkins continues to provoke fundamental questions among scholars: what major poetic strategy informs his work and how did his reflections on the nature of poetry affect his writing? While form meant a great deal to Hopkins, it was never mere form. Maria Lichtmann demonstrates that the poet, a student of Scripture all his life, adopted Scripture's predominant form--parallelism--as his own major poetic strategy. Hopkins saw that parallelism struck deep into the heart and soul, tapping into unconscious rhythms and bringing about a healing response that he identified as contemplation. Parallelism was to him the perfect statement of the integrity of outward form and inner meaning. Other critics have seen the parallelism in Hopkins's poems only on the auditory level of alliterations and assonances. Lichtmann, however, builds on the views held by Hopkins himself, who spoke of a parallelism of words and of thought engendered by the parallelism of sound. She distinguishes the integrating Parmenidean parallelisms of resemblance from the disintegrating Heraclitean parallelisms of antithesis. The tension between Parmenidean unity and Heraclitean variety is resolved only in the wordless communion of contemplation. This emphasis on contemplation offers a corrective to the overly emphasized Ignatian interpretation of Hopkins's poetry as meditative poetry. The book also makes clear that Hopkins's preference for contemplation sharply differentiates him from his Romantic predecessors as well as from the structuralists who now claim him. Originally published in 1989. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Now in paperback, revised and redesigned: This is Thomas Merton's last book, in which he draws on both Eastern and Western traditions to explore the hot topic of contemplation/meditation in depth and to show how we can practice true contemplation in everyday life. Never before published except as a series of articles (one per chapter) in an academic journal, this book on contemplation was revised by Merton shortly before his untimely death. The material bridges Merton's early work on Catholic monasticism, mysticism, and contemplation with his later writing on Eastern, especially Buddhist, traditions of meditation and spirituality. This book thus provides a comprehensive understanding of contemplation that draws on the best of Western and Eastern traditions. Merton was still tinkering with this book when he died; it was the book he struggled with most during his career as a writer. But now the Merton Legacy Trust and experts have determined that the book makes such a valuable contribution as his major comprehensive presentation of contemplation that they have allowed its publication.