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The field of theopoetics explores the ways in which we “make God” (present)—particularly through language. This book explores questions of theopoetics as they relate to the central poetry of the American Sublime. It offers a fresh, theological engagement with what literary critic Harold Bloom terms the American religion (transcendentalism: Emerson’s homespun mysticism). Specifically, it seeks to rehabilitate Emerson’s concept of self-reliance from the charge of gross egoism, by situating it in the context of normative mysticisms Eastern and Western. It undertakes a more poetic approach to reading theologically-inflected poetry, by exegeting four poets collectively constituting Bloom’s American religious “canon”: Ralph Waldo Emerson, Walt Whitman, Wallace Stevens, and Hart Crane. It utilizes a modified version of the ancient fourfold allegorical mode of reading Scripture, to draw out theological dimensions of four quintessential texts (Nature, “Song of Myself,” “Sunday Morning,” “Lachrymae Christi”), in order to offer a more imaginative way of reading imaginative writing. Building on Emerson’s contention, “just as there is creative writing, there is creative reading,” and Bloom’s claim, “a theory of poetry . . . must be poetry, before it can be of any use in interpreting poems,” it demonstrates the unique, viable ways in which poems are able to “do” theology—and perform or embody theopoetic truths.
The field of theopoetics explores the ways in which we "make God" (present)--particularly through language. This book explores questions of theopoetics as they relate to the central poetry of the American Sublime. It offers a fresh, theological engagement with what literary critic Harold Bloom terms the American religion (transcendentalism: Emerson's homespun mysticism). Specifically, it seeks to rehabilitate Emerson's concept of self-reliance from the charge of gross egoism, by situating it in the context of normative mysticisms Eastern and Western. It undertakes a more poetic approach to reading theologically-inflected poetry, by exegeting four poets collectively constituting Bloom's American religious "canon": Ralph Waldo Emerson, Walt Whitman, Wallace Stevens, and Hart Crane. It utilizes a modified version of the ancient fourfold allegorical mode of reading Scripture, to draw out theological dimensions of four quintessential texts (Nature, "Song of Myself," "Sunday Morning," "Lachrymae Christi"), in order to offer a more imaginative way of reading imaginative writing. Building on Emerson's contention, "just as there is creative writing, there is creative reading," and Bloom's claim, "a theory of poetry . . . must be poetry, before it can be of any use in interpreting poems," it demonstrates the unique, viable ways in which poems are able to "do" theology--and perform or embody theopoetic truths.
American pragmatism is premised on the notion that to find out what something means, look to fruits rather than roots. But, as Paul Grimstad shows, the thought of the classical pragmatists is itself the fruit of earlier experiments in American literature. Ralph Waldo Emerson, Edgar Allan Poe, Herman Melville, and (contemporaneously with the flowering of pragmatism) Henry James, each in their different ways prefigure at the level of literary form what emerge as the guiding ideas of classical pragmatism. Specifically, this occurs in the way an experimental approach to composition informs the classical pragmatists' central idea that experience is not a matter of correspondence but of an ongoing attunement to process. The link between experience and experiment is thus for Grimstad a way of gauging the deeper intellectual history by which literary experiments--Emerson's Essays; Poe's invention of the detective story in "The Murders in the Rue Morgue;" Melville's Pierre; and Henry James's late style--find their philosophical expression in classical pragmatism. Charles Peirce's notion of the "abductive" inference; William James's "radical empiricism;" and John Dewey's naturalist account of experience inform the book's readings. Experience and Experimental Writing also frames its set of claims in relation to more contemporary debates within literary criticism and philosophy that have so far not been taken up in this context: putting Richard Poirier's account of the relation of pragmatism to literature into dialogue with Stanley Cavell's inheritance of Emerson as someone decidedly not a "pragmatist;" to differences between classical pragmatists like William James and John Dewey and more recent, post-linguistic turn thinkers like Richard Rorty and Robert Brandom.
The New York Times bestselling author and trusted spiritual adviser offers a follow-up to his classic Care of the Soul. Something essential is missing from modern life. Many who’ve turned away from religious institutions—and others who have lived wholly without religion—hunger for more than what contemporary secular life has to offer but are reluctant to follow organized religion’s strict and often inflexible path to spirituality. In A Religion of One’s Own, bestselling author and former monk Thomas Moore explores the myriad possibilities of creating a personal spiritual style, either inside or outside formal religion. Two decades ago, Moore’s Care of the Soul touched a chord with millions of readers yearning to integrate spirituality into their everyday lives. In A Religion of One’s Own, Moore expands on the topics he first explored shortly after leaving the monastery. He recounts the benefits of contemplative living that he learned during his twelve years as a monk but also the more original and imaginative spirituality that he later developed and embraced in his secular life. Here, he shares stories of others who are creating their own path: a former football player now on a spiritual quest with the Pueblo Indians, a friend who makes a meditative practice of floral arrangements, and a well-known classical pianist whose audiences sometimes describe having a mystical experience while listening to her performances. Moore weaves their experiences with the wisdom of philosophers, writers, and artists who have rejected materialism and infused their secular lives with transcendence. At a time when so many feel disillusioned with or detached from organized religion yet long for a way to move beyond an exclusively materialistic, rational lifestyle, A Religion of One’s Own points the way to creating an amplified inner life and a world of greater purpose, meaning, and reflection.
I concede to the irony of writing a book with the words beyond words in its subtitle. If I were to truly go beyond words, the following pages would all be blank! I am hardly the first to deal with this conundrum, however. Jewish scholars tell us that in the aftermath of the Babylonian Exile of the sixth century BCE, the Jews ceased to use their name for GodYahwehbecause the divine name had come to be regarded as too sacred and holy to even be spoken. They had to come up with other ways to identify that which they regarded as ultimately sacred and holy. I can relate.